MKTG 7 7th Edition Lamb Solutions

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MKTG 7 7th Edition Lamb Solutions Manual

CHAPTER 2 Strategic Planning for Competitive Advantage

This chapter begins with the learning outcome summaries, followed by a set of lesson plans for you
to use to deliver the content in Chapter 2.
 Lecture (for large sections) on page 4
 Company Clips (video) on page 6
 Group Work (for smaller sections) on page 8
Review and Assignments begin on page 9
 Review questions
 Application questions
 Application exercise
 Ethics exercise
 Video assignment
 Case assignment
Great Ideas for Teaching Marketing from faculty around the country begin on page 20

Chapter 2 ♦ Strategic Planning for Competitive Advantage 1

Visit TestBankDeal.com to get complete for all chapters

LEARNING OUTCOMES
2-1 Understand the importance of strategic planning
Strategic planning is the basis for all marketing strategies and decisions. These decisions affect the allocation of
resources and ultimately the financial success of the company.

2-2 Define strategic business units (SBUs)

Each SBU should have these characteristics: a distinct mission and a specific target market; control over
resources; its own competitors; a single business; plans independent from other SBUs in the organization. Each
SBU has its own rate of return on investment, growth potential, and associated risks, and requires its own strategies
and funding.

2-3 Identify strategic alternatives

Ansoff’s opportunity matrix presents four options to help management develop strategic alternatives: market
penetration, market development, product development, and diversification. In selecting a strategic alternative,
managers may use a portfolio matrix, which classifies strategic business units as stars, cash cows, problem children
(or question marks), and dogs, depending on their present or projected growth and market share. Alternatively, the
GE model suggests that companies determine strategic alternatives based on the comparisons between business
position and market attractiveness.

2-4 Understand the marketing planning process

A marketing plan should define the business mission, perform a situation analysis, define objectives, delineate a
target market, and establish components of the marketing mix. Other elements that may be included in a plan are
budgets, implementation timetables, required marketing research efforts, or elements of advanced strategic
planning.
2-5 Develop an appropriate business mission statement
The firm’s mission statement establishes boundaries for all subsequent decisions, objectives, and strategies. A
mission statement should focus on the market(s) the organization is attempting to serve rather than on the good or
service offered.
2-6 Describe the components of a situation analysis
In the situation (or SWOT) analysis, the firm should identify its internal strengths (S) and weaknesses (W) and also
examine external opportunities (O) and threats (T). When examining external opportunities and threats, marketing
managers must analyze aspects of the marketing environment in a process called environmental scanning. The six
macroenvironmental forces studied most often are social, demographic, economic, technological, political and legal, and
competitive.

2-7 Identify sources of competitive advantage

There are three types of competitive advantage: cost, product/service differentiation, and niche. Sources of cost
competitive advantage include experience curves, efficient labor, no frills goods and services, government subsidies,
product design, reengineering, production innovations, and new methods of service delivery. A product/service
differentiation competitive advantage exists when a firm provides something unique that is valuable to buyers beyond just
low price. Niche competitive advantages come from targeting unique segments with specific needs and wants. The goal
of all these sources of competitive advantage is to be sustainable.

2-8 Explain the criteria for stating good marketing objectives

Objectives should be realistic, measurable, time specific, and compared to a benchmark. They must also be consistent
and indicate the priorities of the organization. Good marketing objectives communicate marketing management
philosophies, provide management direction, motivate employees, force executives to think clearly, and form a basis for
control.
2-9 Discuss target market strategies
Targeting markets begins with a market opportunity analysis, or MOA, which describes and estimates the size and
sales potential of market segments that are of interest to the firm. In addition, an assessment of key competitors in

2 Chapter 2 ♦ Strategic Planning for Competitive Advantage

these market segments is performed. After the market segments are described, one or more may be targeted by the
firm.

2-10 Describe the elements of the marketing mix

The marketing mix is a blend of product, place, promotion, and pricing strategies (the four Ps) designed to produce
mutually satisfying exchanges with a target market. The starting point of the marketing mix is the product offering—
tangible goods, ideas, or services. Place (distribution) strategies are concerned with making products available when
and where customers want them. Promotion includes advertising, public relations, sales promotion, and personal
selling. Price is what a buyer must give up in order to obtain a product and is often the most flexible of the four
marketing mix elements.

2-11 Explain why implementation, evaluation, and control of the marketing plan are
necessary
Before a marketing plan can work, it must be implemented—that is, people must perform the actions in the plan. The plan
should also be evaluated to see if it has achieved its objectives. Poor implementation can be a major factor in a plan’s
failure, but working to gain acceptance can be accomplished with task forces. Once implemented, one major aspect of
control is the marketing audit, and ultimately continuing to apply what the audit uncovered through postaudit tasks.

2-12 Identify several techniques that help make strategic planning effective
First, management must realize that strategic planning is an ongoing process and not a once-a-year exercise.
Second, good strategic planning involves a high level of creativity. The last requirement is top management’s
support and participation.

TERMS
cash cow market development niche competitive advantage
competitive advantage market opportunity analysis (MOA) planning
control market penetration portfolio matrix
cost competitive advantage marketing audit problem child (question mark)
diversification marketing mix product development
dog marketing myopia product/service differentiation
environmental scanning marketing objective competitive advantage
evaluation marketing plan star
experience curves marketing planning strategic business unit (SBU)
four Ps marketing strategy strategic planning
implementation mission statement sustainable competitive advantage
SWOT analysis

Chapter 2 ♦ Strategic Planning for Competitive Advantage 3

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from which all others are derived and deduced by reason. This is called the Púrva vat or a
priori reasoning in the Nyaya philosophy, which is shewn to be the logical inference of
the effect from its cause. य कारणेन का मनुमीयते यथा मेघो ा भिव ितबृि रित ।
वा ायनः ।१ ।१ ।६ ।
5. The priori inference of a pre-existent cause is supported by
5. Evidences of many other modes of reasoning as we shall state below. 1. By the
the First cause.
Cosmological reasoning of Humboldt, Leibnitz and others, it is
evident that some being was uncaused, or was of itself without a cause. Therefore God is
the first cause of all things. (Leibnitz). 2. By the Anthropological reasoning founded on
certain observed facts or phenomena of human consciousness, its knowledge of the
subjective ego and objective non ego &c. 3. By the Ontological, we find the existence in
the mind of a clear and distinct idea of God, as a perfect Being or Ens or entity (sat)
perfectly eminent. 4. Psychological Intuitive reasoning shows us clearly that “we may
form the idea of a supremely perfect being of whom we have a conscious proof. And as in
the exercise of our intellect we become conscious of a subjective unity underlying the
external diversity, so by the unvarying revelations of reason, we are led to recognize the
existence of a Deity who, amidst all the shifting phenomena of the universe remains one
and Immutable.” Vide Devendra Náth Tagore’s Ontology p. 14.
The Vedánta philosophy pursues also a course of inductive
6. A Posteriori
Argument.
reasoning in its aphorism of ज ा यतः । अ िव ज ािद यतः ,
rising from the creation to its maker. This is the process of परबत् or
a posteriori reasoning of the Nyáya philosophy, in its inference of the cause fire from its
effect the smoke (प तोव मान् धुमात्), or of the major term पकाि from the middle
धूम । This is the physical reasoning of modern inductive science, which infers from
the facts of existence an author of these facts. The Universe exists, therefore it has a
cause, which is prior to all other causes. There are some who attempt to prove the
posteriori परवत् argument of the Veda from a different construction of the Gáyatri hymn,
ascending from the Vyáhritis or creation of the worlds (भूभुवः र् ) to their creator तत्
सिवता; but this mode of reasoning is not justified by others, by reason of the initial Om =
God.
We shall now take notice of the other meanings which the
7. Ambiguity of
the word Sat.
lexicons assign to sat, beside the being and entity of God परमाथ
स we have so long dwelt upon. It means the goodness and
excellence of a thing. साधु श ािदिभः स ोऽिप । वाच ािभदानं ॥
In this sense the phrase Om tat sat would mean “God The Good”, which is quite
correct on all hands. In English the etymology of God is good, and so the Sanskrit sat
means both God and good; thus also all systems of philosophy predicate the attribute of
goodness of the nature of God. The Persian term Khoda though so nearly allied to God
and sat in sound, will be found to bear no affinity with either; but to owe its derivation to
the Sanskrit दा (from द ः ) meaning self-produced; swa being invariably rendered
into kha in Persian, as swata त khod, swasri सृ khwahir &c.
Sat appears moreover in the sense of sitting in composition with
8. Another sense an objective word preceding it, as diri-shad a celestial, sabhásat a
of Sat.
courtier. It is from the root sad, Latin sedo—to sit, with the suffix
kwip. Thus we have in the Kathá Vallí: (V. 2.) हं सः शुिचस सुर री ः । स े ता
वेिदषदितिथद् दू रोन सत् । नृष रस तस ोमसद् । सद् अ ा गोजा ऋतजा अि जाऋतं बृहत् ।५ ।
२।
“The Hansa, (God) sits above the heavens, it dwells in the atmosphere, as invokers it
dwells in temples, and as guests it is not afar from us. It dwells in man, in truth, in the
ether, in water, mountains &c. &c.”

XVII. T C L P Y .

After our long and lengthy discussion on the subject of Yoga, and the sacred and
mysterious words wherewith it is conducted, our treatise will be deemed incomplete until
we set a form or praxis of the manner in which it is to be conducted; and particularly by
those who are fully persuaded of its efficacy, and prepared for its practice, but are
prevented from it for want of proper guides to initiate them into it, or deterred by the
arduousness of the rites imposed upon them by false Yogis, as to give up the exercise in
disgust and hopelessness of their possibility ever to master it.
We shall set to these a short lesson from the Upanishad with directions from the
Bhágavad Gítá, works which are believed to be of the highest authority and sanctity by
every Hindu, and which can never be suspected of misleading any body; but on the other
hand universally acknowledged as the only luminaries amidst the intellectual gloom of
superstition and ignorance. The Kathopanishad says that the light of truth is to be gained
by yoga only योगीनां योगग ं, and the Bhágavad Gítá declares, that knowledge, faith and
practice are the only means of its attainment ानकम च भ नोपायना कु िचत्. It
directs all men of competence to betake themselves to the acquisition of learning, and the
incompetent to the practice of acts thus: िन ानां ानयोगोऽ ािसनािमहक सु ।
ते िन ण िच ानां , क योग कािमनां ॥
The Maitrí Upanishad gives the following directions for the practice of yoga. “In the
same way (is declared) the rule for the exercise of these means (for the concentration of
the mind). This concentration (yoga) has six parts:—restraint of the breath (pránáyáma),
restraint of the senses (pratyáhára), meditation (dhyána), attention (dháraná); self
examination (tarka), and absorption (samádhi). When beholding by this manner of
contemplation, he beholds the golden coloured, the doer, the lord, the spirit, Brahman, the
cause; then the seer abandoning his merits and sins, reduces every thing to unity in the
Supreme indestructible (soul). Thus says the Sruti;—As beasts and birds approach not a
blazing mountain, so faults never approach those who know Brahman”. (18).
“It has been also said elsewhere when the sage, conditioned as prána, has obtained the
mastery over his mind, and left outside all the objects of the senses, then let him remain
void of all volition. Since the individual soul called prána springs from the non-prána
(Supreme Intelligence); hence let the (apparent) prána fix itself in the fourth stage (of
pure intelligence). Thus saith the Sruti;—“That which is itself apart from intellect, which
yet abides in the midst of intellect, the inconceivable, the supremely secret, on this let him
fix his intellect (chitta); thus this subtle body having no object, is merged (in the
Supreme).” (19).
“It hath also been said elsewhere; there is yet a higher exercise of attention (dháraná)
for the sage; after pressing the end of his tongue against his palate and restraining his
voice, mind and breath, he beholds Brahman by contemplation. When thus by the
annihilation of the mind, he beholds the self-manifesting soul, the less than the least, as
identified with the supreme soul, then having seen the soul thus identified, he becomes
divested of self. Being thus divested, he becomes unlimited, destitute of material support,
only an object of pure thought. This is the great secret,—final emancipation. Thus saith
the Sruti;—By the serenity of the intellect he destroys all action, good or bad; with serene
soul, abiding in the Divine Soul, he enjoys undying bliss.” (20).
“It hath been said also; the artery, called sushumná, which supplies the passage for the
vital air, rises upward (from the heart) and is interrupted in the middle of the palate. By
means of this artery, conjoined with the prána (brought under subjection), the mind
merged by contemplation into its object Brahman, and the repetition of the mystic
syllable Om, let him rise upwards turning the end of his tongue on the palate, and uniting
the senses (with the prána and mind) ]. Let the absence of limitation contemplate itself (i.
e. let him contemplate on the unlimited Brahman). Then he attains freedom from all
organs; and becomes no longer capable of pain or pleasure. He gains absolute unity.”
Thus saith the Sruti:—
“First having mastered prána, then having fixed it on the palate, having crossed the
state of limitation, let him in the crown of his head, merge (the soul) in the unlimited
Brahman.” (21).
“Thus he may contemplate Om as the sound and non-sound &c. (22 and 23). Then Om
as light, and all other significates of Om.” (24 &c.).
Those who may think the English version of the lesson on Yoga as not very explicit,
will do well to consult the subjoined text in the original.
तथा तत् योगक ः । ाणायामः ाहारो ानंधारणातकः समािधः । षड् वग इ ु ते ।—
अनेन यदा प न् प ित भवण क ारमीशं पु षं योिनं । तदािब ान् पु पापे िवहाय
परे ऽ ये स मेकी करोती ेबं ाह । यथा प त मादी मा य मृगि जाः । त िवदो
दोषाना य कदाचन ॥१८
अथा ा ु ं । यदावैविहिव ान् मनोिनय इ याथा ाणोिनवेशिय ा
िनः स त े त् । अ ाणािदह य ात् स ूतः ाणसं को जीव ात् ाणोवैतुया े
धारयेत् । अिच ं िच म मिच ं गु मु ममं । त िच ं िनधायेत त िल ं िनरा यं ॥

XVIII. S Y C M O C D .

Om the object of Yoga meditation, being already described in sections IX. &c. of this
article as symbolical of Divine nature, and its different divisions as emblematical of the
eternal attributes or hypostases of the Self—same Unity, they are as shown before,
represented by the component letters of that mystic syllable, and meditated upon by the
mental arithmetic of the speculative theosophist, the vedántist and yogi. But as the
majority of people of grosser understandings are more dependant on ocular and sensible
symbolism than abstract idealism, the Tantras have purposely contrived many a figure and
diagram (Mudrás and Chakras) for their guidance, of which we will give a few below
with their geometrical names and notations.
It will appear from the diagrams described hereafter that Om the symbol of Brahman
the Universal Sat or existence, serves to show us as a chart of the world, or representation
of the cranium, everything existing in the physical and intellectual world, which is
expressed by the word Om (ॐ श स ाथ वाचकः ), in its different divisions and
partitions for our meditation and contemplation. The pious and religious spiritualist may
employ them in Divine contemplation, but the majority are at liberty to use them in the
meditation of every other subject which comes to be comprised within the compass of
their thought, in the groups of significations which the letters are said to convey. Hence
the Yoga of old, meant only an intense application of the mind to all subjects of thought
and knowledge. Thus the end of our Yoga philosophy is not only the abstruse meditation
of Divine attributes, but the mental reflection of every thing besides.

XIX. M I I D O .

We have seen from the diagrams given in the following section,

that the Tántrika formulists have spared no pains to divide the great
Correctness of the
Diagrams.
circle of the Universe, filled by the omnipresence of Brahma and
represented by the figure om, into several parts for the purpose of meditating His different
hypostases, and contemplation o£ the various orders of creation. We are now to inquire as
to whether these several divisions of a mathematical circle of 360 degrees are
geometrically correct, or mere arbitrary partitions made by ignorant priests for their own
amusement and deception of their proselytes.
Now for instance, the problem of inscribing a heptagon or a
The Heptagon and nonagon in a circle will at once startle a student of Euclid as
Nonagon.
altogether impossible, and identical with that which was celebrated
among Greek geometricians as the problem of the trisection of the angle. If treated
algebraically, it leads to a cubic equation with three real roots, the arithmetical value of
which can be found only approximately.
The author of the Lílávatí has solved the problems, but given no
The Lílávatí’s account of the way in which he got the numbers stated by him; if
solution.
they had been obtained by solution of the above mentioned
equation, they would probably have been more accurate than they are. He only lays down
an arbitrary rule, that the side of the heptagon is 52055/120000 of the diameter, and that
of the nonagon 41081/120000 of the same. Neither of these is very far from the truth. The
accurate value of the side of the heptagon lies between 82/182 and 105/242. The side of
the nonagon lies between 13/38 and 105/307.
Among the commentators on Lílávatí, Rámakrishna,
Commentators on Gangádhara, and Ranganátha have not attempted any demonstration
Lílávatí.
of the problems in question, and have contented themselves with
merely repeating the figures contained in the text. Ganesa confesses that the proof of the
sides of the regular pentagon, heptagon and nonagon cannot be shown in a manner similar
to that of the triangle, square and octagon.
But this is untrue of the pentagon; its side can be geometrically
The Pentagon. found as shown in Euclid Book IV. Prop 11; and the admission of
Ganesa serves only to prove, that he was unacquainted with the
Sanskrit translation of Euclid which contains a solution of this problem. Ganesa cannot
mean only that the side of the pentagon is incommensurable with the diameter; for that is
equally true of the triangle, square and octagon, inscribed in a circle.
 THE FIGURES.

O O (O O E ) H O .
I. Mudrá, Madawar, Sphere or Sphaira.
A Symbol of the Universe and Universalia.
A System of the Universal Religion.
ॐकार मु ा । अख म लाकारं ा येनचराचर पं ।
II. The circle O, An Emblem of infinity and Eternity.
A Type of the Catholic Theism of Hindus.
ॐकार वृ ं । अना न सनातन ा ध प ।
III. The convexity of O. A Type of the Extramundane,
Unknowable and Absolute Supreme Brahma.
Significant of Agnoism and Agnosticism.
ॐवृ प रधेः परं । अप रमेया ेयतुरीयपर पं ।
IV. The concavity of O. Emblem of Intramundane
Immensity of knowable Nature and its God Brahma .
And Indicative of Gnosticism and Pantheism.
ॐकारबृ म ं । ेय िनगुण तथा ेय ा पं ।
V. The circle with the Central point or Monad.
A Symbol of the Definite and known world and its God.
And signifying the Monotheism of all nations.
ॐबृ ं सिव दुम ं । सगुण िव दु ा वीजमपर तैजस पं ।
1. The circle with the central A, अ Alif or Unit.
Emblematical of the unity of a Personal God.
And the Primary unity of all things in Nature.
And significant of unitarianity or Advaita matam.
ॐकार बृ के थअकार सिहतं । सोपािधक एकमेवाि तीयमत पं ।
2. The two Semicircles of O. Symbolical of Duad or Duality .
In the dualism of Persons in the God-head as Dvaitam.
And the Duads of Co-ordinate Principles in Nature.
And signifying the Ditheism of all Dualistic creeds.
ॐ वृ ा यं । सोपािधके र भेद यं । जीव पु कृ ािद दै तमत पं ।
3. The Trisected circle of Om. A symbol of the Triad or Trinity.
Indicative of a Triality of Persons in the God-head as Traitam.
And the co-ordinate Triples of the Principles in Nature.
And signifying the Tritheism of Trinitarianity.
ि भ वृ ं । अउमयु ं । ि गुणा क ािदि मूि । ा ित यािद । ैतमत पं ।
3. (a) The Tripartite circle. With the Inscribed Triangle Euclid (IV. 2).
A symbol of the Holy Trinity (Trimúrti on the three sides).
And the Triangular female emblem of God-mother in the midst.
And Indicating the Materialistic Trinitarianism of Hindus.
ॐ वृ ा गत ि भुजं । अ श वा कृ ा कि मूि पं । ैतं मतं ।
4. The Four Quadrants of the circle of Om or a square.
Emblematical of the Tetrad of the Divinity.
And the co-ordinate Quadruples of Things.
And signifying the Quaternity of certain creeds.
ॐकारवृ पादाः । अउमिव दुयु ाः । िव ािदतुरीय । वा स कृिति मूि पं ।
5. The Pentagon Inscribed in the circle. Denoting the Pentad.
The Angular Points A. B. C. D. & E. Meeting at the Centre O (Euclid IV. 11).
Indicative of the Quintuple Hypostases of the Deity.
The Quintessence and the Five fold co-ordinates of Elementary bodies.
ॐ वृ प भुजं । अउमिव दुनादयु ं । प कोश प ाण प भूतमयं ।
6. The Hexagon in the Circle. Significant of the Hexad.
The Angular Points A.B.C.D.E.F. Meeting at the centre (Euclid IV. 15).
Denotative of the sextuple Evolutions of the Monad O.
And Indicative of the Six Internal and External Organs of sense.
वृ षड् भुजं । ॐ नमो षोढ़ा पं । अउम॰ ৺नमषिड य षडस षड ािद पं ।
7. The Heptagon. Inscribed in the circle O. Indicates the Heptad.
The Angular Points A. B. C. D. E. F. G. Meeting at the centre O.
According to the Process of Lílávatí mentioned below.
Indicates the septuple Hypostases of Divine Essence, viz;
The Five External senses, mind and intellect. (Anquetil).
And the seven fold co-ordinate bodies in creation, viz; the seven Worlds, seven
Planets, seven Continents and Oceans.
 ॐवृ स भुजं । अउम॰ ৺ नमः यु ं। ािद आ ा पं । स भुवनमयिवराज पं ।
स हस ीप स समु ।
8. The Octagon (A. B. C. D. E. F. G. H). Inscribed in the circle O.
By Bisection of the Quadrants (in Figure 4).
Indicative of the Octad or Octuple states of Spirit and Body.
viz, the five Vital airs or the five external or five Internal senses with the Mind,
Intellect and consciousness (Chittam). All forms of the Spirit.
And the eight material forms of Earth &c., treated of in the Ashta Múrti.
ॐ वृ ा भुजं । ॐ नमोयु ं अउओम॰ ৺ नमः । अ बु ी य तथा ई रा मूित पं ।
9. The Nonagon A, B, C, D, E, F, G, H, I. Inscribed in the circle O.
By Trisection of the three sections of a Tripartite circle.
Symbolical of a nonad or nine fold nature of the Deity.
And the nine doors or organs of Animal bodies.
ॐ वृ नव भुजं । ि भुज ि भ भुज यं । ओ मो शा यु ं । अउओम॰ ৺ नमः
शा ।
आ नः नवधा पािण । तथाजीवदे ह नव ारािनच । आ नः नव पािण यथा—
अ-जा त् बै ानरः । उ- जतैजनः । म-सुसु ा । ओ-तुरीयपरा र ।
৺ नाद समि सू ा ा । ॰ िव दु ि िहर गभः । नमः थूलिव ः । श िव पः ।
शा िवराज पं । स मो ार नव रे खिभः दिशतं । यथा ॐ
10. The Decagon in a Circle. Emblematical of the Decad.
The Decagon A, B, C, D, E, F, G, H, I, J. By Bisection of the Pentagon.
Significant of the Five Internal and five External Senses.
And the Ten Directions of space. All filled by Divine Spirit.
ॐवृ दशभुजं । वृ प भुजंि िबभ ं । दशिद ािप ई रा ा ापकं ।
ॐ मः श ः यु ं । यथा अ, उ, ओ, म, ৺, ॰, नमः , शा ः,।
वा अ, उ, ओ, म, ৺, ॰, नमः शा ः , शा ः , शा ः ।
 These figures might be multiplied ad infinitum, as there is
no limit of created things and the attributes of the Creator; but
as neither Infinity nor Immensity is comprehensible by the
limited understanding of man, the Yogi takes some definite
ideas and determinate objects for his meditation, as he is
directed by the Natural Religion of mankind.

N F 7.

Solution of the Problem of inscribing a heptagon in a circle, or

dividing the circle into seven equal parts. According to Súryadása’s
commentary on Lílávatí. वृ ा गत स भुजा नं सू दासमतं ।
“For the heptagon समवा क स भुजः describe a circle, and an
equilateral heptagon in it, then a line being drawn between the भुजा रे खा
extremities of any two sides—at pleasure, and three lines from the centre
of the circle वृ ा गत के ं to the angles indicated by those extremities
भुजा िच त कोणं, an unequal quadrilateral िवषम चतुभुजं is formed. The
greater sides and the least diagonal ु तरकण thereof are equal to the
semi-diameter सा तु ं”. The value of the greater diagonal, which is
assumed arbitrarily, is the chord of the arc चाप पूण ा encompassing
the two sides. Its arrow शरः being deduced in the manner before
directed, is the side of a small rectangular triangle एकजा ि भुजं ।
Thus the greater diagonal बृह रकण, being arbitrarily assumed to be
93,804, is the chord sought इ ाः ; its arrow found in the manner
directed is 22,579; this is the side, and half the base or chord जीवा प
भू कोिट is the upright 46,902; their squares are 509711241 and
21997604; the square root of the sum of which is the side वगमूलं of the
heptagon or 52,055 योगमूलं ।
These numbers are given from the copy of Súryadása’s commentary
on the Lílávatí in the library of the As. Society. There are two obvious
errors in them, probably of the copyist िलिपकर मादः ; viz. 22,579 should
be 22.581, and 21997604 should be 2199797604.

N F . 9.
 To inscribe a nonagon in a circle, वृ ा गत नवभुजं i. e., to divide it
into nine parts. “A circle being described as before, inscribe a triangle
वृ ा गत ि भुजं in it. Thus the circle is divided into three parts. Three
equal chords समान पूण ा being drawn in each of these portions, a
nonagon is thus inscribed in it वृ नव भुज े ं; and three oblongs वृ
चतुभुज े ं are formed within the same; of which the base is equal to the
side of the (inscribed) triangle भूिमवृ ि भुजभुजतु ं । Then two
perpendiculars ल पात यं being drawn in the oblong, it is divided into
three portions, the first and last of which are triangles परपू ाश ि भुजं;
and the intermediate one is a tetragon. म ां श चतुभुजं । The base in each
of them is a third part of the side of the inscribed triangle
ि भुजवाहो तीयां शः (?). It is the upright (of a rectangular triangle)
जा ि भुजकोिट; the perpendicular is its side; and the square root of the
sum of their squares भुजकोिटवगयोगमूलं is the hypotenuse कणः , and is
the side of the nonagon नवभुजं.
“To find the perpendicular ल ं, put an assumed chord क त ा
equal to half the chord पूण ा of the (inscribed) tetragon; find its
arrow in the manner aforesaid, and subtract that from the arrow of the
chord ति भुज शर of the (inscribed) triangle, the remainder is the
perpendicular. ल प रमाणं । Thus the perpendicular ल ं comes out
21,989: it is the side of a rectangular triangle. The third part of the
inscribed एकजा ि भुजं triangle is 34,641: it is the upright. कोिट । The
square root of the sum of their squares वगयोग मूलं is 41,031: and is the
side of the inscribed nonagon.” वृ नवभुजं ।
YOGA VÁSISHTHA.
 BOOK I.
ON MORAL APATHY
CHAPTER I.
INTRODUCTION.
S I.
DIVINE ADORATION

Hail The Eternal.

O M, salutation to the self-same Reality, from whom all beings

proceed, by whom they are manifest, upon whom they depend, and
in whom they become extinct (in the end).
2. He is the knower, the knowledge and all that is to be known. He is
the seer, the (act of) seeing, and all that is to be seen. He is the actor, the
cause and the effect: therefore salutation to Him (who is all) knowledge
himself.
3. Salutation to Him (who is) supreme bliss itself, from whom flow
the dews of delight (as water springs from a fountain) both in heaven and
earth, and who is the life of all.

SECTION II.
N S .

4. One Sutíkshna, a Bráhmana, whose mind was full of doubts, went

to the hermitage of Agasti and asked the sage respectfully:—
5. Oh great sage! that art informed in all the ways and truths of
virtue, and knowest with certainty all the Sástras, I am in a great doubt
(about something) which I pray you will kindly remove.
6. Tell me whether a man’s acts or his knowledge or both of these, is
in your opinion, the cause of his emancipation.
7. Agasti replied:—
 As the flight of birds in the air is effected by means of both their
wings, so the highest state of emancipation is attained through the
instrumentality of both knowledge and acts.
8. It is neither our acts nor knowledge alone that produces
emancipation, but both together are known as the means of it.

SECTION III.
A K .

9. I will recite to you an instance on this subject from the old

traditions, relating a Bráhman named Kárunya, who was learned in the
Vedas in days of yore.
10. He was the son of Agnivesya and accomplished in the Vedas and
all their branches, and after finishing his studies at the preceptor’s,
returned to his own abode.
11. He remained a sceptic at home, holding his taciturnity and
inertness to acts: when his father Agnivesya saw his son so slack in his
duties, he upbraided him thus for his good.
12-13. Agnivesya said:—
Why my son do you not discharge your duties, tell me how can you
succeed (in anything) if you remain inactive, and tell me also the reason
of your cessation from acts.
14. Kárunya replied:—
The offering of daily oblations, and performance of morning and
evening devotions during life, are inculcated in the Veda and law as the
active duties (of men).
15. But it is neither by acts or riches, nor by means of progeny, that
one obtains his liberation, it is solely by self-denial that Stoics taste the
ambrosia (of emancipation).
16. Tell me my father! which of these two ordinances is to be
observed by me? Doubtful of this I have become indifferent to acts.
17. Agasti said:—
Hear me my son, that Kárunya after saying so held his silence; when
his father seeing him thus, rejoined his speech.
 18. Agnivesya said:—
Hear me relate a narrative (to you) my son, and you having fully
considered its purport in your mind, may do as you may choose (best for
you).

SECTION IV.
S S .

19. There was a damsel named Suruchi, the best of the Apsará
nymphs, who was seated on the mountain peak of Himálaya, beset by
peacocks around.
20. Here Kinnaras inflamed by love sported with their mates, and the
fall of heavenly streams (Gangá and Yamuná), served to expurgate the
gravest sins (of men).
21. She beheld a messenger of Indra making his way through the sky;
and then this most fortunate and best of Apsarás, addressed him thus:
22. Suruchi said:—
O thou herald of gods, tell me kindly whence thou comest and
whither art thou destined at present.

SECTION V.
A A .

23. The divine Ariel replied:—Well hast thou asked Oh pretty

browed maid, and I will tell thee all as it is. Know, Arishtanemi the royal
sage, who has made over his realm to his son.
24. He has (now) with religious indifference (to the world), set out to
the forest for (practice of) asceticism, and is performing his austerities on
the Gandha Mádana mountains.
25. I am now returning from there after discharge of my errand, and
repairing to Sakra’s (palace) to report the matter.
26. Suruchi said:—
Tell me, my Lord, what matter has taken place there. I am with
submission (much) inquisitive after it, nor shouldest thou cause me (the
pain of) anxiety.
 27. The messenger replied:—
Hear me gentle maid, relate to thee in length (everything) as it has
occurred.
28. On hearing that the king was practising the utmost rigors of
asceticism in that forest, Indra, the lord of gods, desired me to take this
heavenly car and repair at once to the spot.
29. “Take this car,” said he, “bearing the (dancing) Apsarás equipped
with all their musical instruments, and furnished with a band of
Gandharvas, Siddhas, Yakshas and Kinnaras.”
30. “Convey them,” said he, “with all their wired instruments, flutes
and drums to the auspices of the Sylvan mount of Gandha Mádana.
31. “There having placed the Prince Aristanemi in the vehicle, bring
him to the enjoyment of heavenly delight in this city of Amarávati (the
seat of immortals).”
32. The messenger added:—
Receiving this injunction of Indra and taking the car with all its
equipments, I proceeded to that mountain.
33. Having arrived at the mountain and advancing to the hermitage of
the king, I delivered to him the orders of the great Indra.
34. Hearing my words, Oh happy damsel! the king spoke to me with
reluctance and said: “I wish to ask thee something O messenger, which (I
hope) thou wilt deign to answer.
35. “Tell me what good and what evils there are in heaven, that
knowing them (beforehand), I may think of settling there as I may
choose.”
36. I answered, saying:—
In heaven there is ample reward for merit, conferring perfect bliss (to
all); but it is the degree of meritoriousness that leads one to higher
heavens.
37. By moderate virtue, one is certainly entitled to a middle station,
and virtue of an inferior order, leads a person to a lower position (in the
heavens).
38. But one’s virtue is destroyed by his impatience at the excellence
of his betters, by his haughtiness to his equals, and by his joy at the
inferiority of others.
39. When one’s virtue is thus destroyed, he must enter the abode of
mortals. These and the like are the effects of merit and demerit (with us)
in heaven.
40. Hearing this, Oh good maiden, the king answered and said: “I do
not, Oh divine messenger! like the heaven that is of such like conditions.
41. “I will henceforth practise the most austere form of devotion, and
abandon this my unhallowed human frame in the same way, as the snake
abandons his time-worn-skin (slough).
42. “Be thou pleased, Oh delegate of the gods! to return with thy
heavenly car to the presence of the great Indra whence thou comest, and
fare thee well.”
43. The celestial emissary resumed:—
Thus being bid, I went Oh goodly dame to the presence of Sakra to
report the matter. Who upon my rehearsal of the matter, was struck with
great wonder.
44. Then the great Indra again spoke to me with a sweet voice and
said: “Go you my herald again to that king, and take him to the
hermitage of Válmíki.
45. “He is well acquainted with every truth, tell him my errand for
the instruction of the dispassionate prince, saying:—
46. ‘Oh thou great sage! remonstrate with this prince who is humble
and dispassionate, and dislikes the enjoyments of heaven.
47. ‘So that this prince who is aggrieved at the miseries of the world,
may gradually come to attain his emancipation.’”
48. I then went and explained my mission to the royal hermit, took
him to the sage Válmíki (who had grown amidst the ant-hills), and to
whom I delivered great Indrá’s charge for the king’s practice (of the
means) for his final liberation.
49. Then the sage (named after the ant-hill in which he had grown),
welcomed the King with gentle inquiries regarding his welfare.
50. The prince replied:—
“Oh great seer, that art informed in all the truths of religion, and art
the greatest of them that know the knowable, thy very sight has given me
all that I desired, and therein is all my welfare.
51. “Great sire, I wish to learn from thee how I may escape the
miseries which arise from one’s connection with this world, and which (I
hope) thou wilt reveal to me without reserve.”
52. Válmíki said:—
Hear me Oh king! I will relate to you the entire Rámáyana, by the
hearing and understanding of which you will be saved even while in this
life.

SECTION VI.
H R .

53. Hear me Oh great and intelligent king, repeat to you the sacred
conversation which took place between Ráma and Vasishtha relating the
way to liberation, and which I well know from my knowledge (of human
nature).
54. The prince said:—
“O thou best of sages, tell me precisely who and what this Ráma was,
what was his bondage and how he got freed from it.”
55. Válmíki said:—
Hari was proscribed under an imprecation to take upon himself the
form of a prince, with an assumed ignorance as that of a man of little
understanding.
56. The prince said: “Tell me who was the author of that imprecation,
and how it could befal on Ráma, who was the personification of
consciousness and felicity, and the very image of wisdom.”
57. Válmíki replied: Sanat-kumára, who was devoid of desires, had
been residing at the abode of Brahmá, to which Vishnu, the Lord of the
three worlds, was a visitor from Vaikuntha.
58. The Lord God was welcomed by all the inhabitants of the
Brahmaloka as well as by Brahmá himself, except by Sanat-kumára who
was thus beheld and addressed to by the god.
59. “Sanat-kumár, it is ignorance that makes thee forsake thy desires
for fear of regeneration (on earth), therefore must thou be born under the
name of Sara-janmá to be troubled with desires.”
 60. Sanat-kumára in return denounced Vishnu by saying:—“Even all
discerning as thou art, thou shalt have to sacrifice thine omniscience for
some time, and pass as an ignorant mortal (on earth).”
61. There was another anathema pronounced upon Vishnu by the
sage Bhrigu, who seeing his wife killed (by him), became incensed with
anger and said: “Vishnu thou shalt have also to be bereft of thy wife.”
62. He was again cursed by Vrindá to be deprived of his wife, on
account of his beguiling her (in the form of her husband).
63. Again when the pregnant wife of Deva-datta was killed (with
fear) on seeing the man-lion figure of Vishnu;
64. The leonine Hari was denounced by the husband, who was sorely
afflicted at the loss of his consort, to be thus separated from his wife
also.
65. Thus denounced by Bhrigu, by Sanat-kumára, Deva-datta and
Vrindá, he was obliged (to be born in this earth) in the figure of a human
being.
66. I have thus explained to you the causes of all the imprecations
(which were passed on Vishnu), and will now relate to you all other
things which you shall have carefully to attend to.
 CHAPTER II.
R W R .
SECTION I.
P E P .

S ALUTATION to the Lord, the universal soul, shining manifest in

heaven, earth and the sky, and both within and without myself.
2. One convinced of his constraint (in this mortal world), and
desiring his liberation from it, and, who is neither wholly ignorant of, nor
quite conversant with divine knowledge, is entitled to (the perusal of)
this work.
3. The wise man, who having well considered the narrative (of
Ráma) as the first step, comes afterwards to think on the means of
liberation (as are expounded herein), he shall verily be exempt from
transmigration (of his soul).
4. Know, O destroyer of thy enemies! that I have first embodied the
history of Ráma in this Rámáyana (as the preparatory step to salvation).
5. And I have given the same to my attentive pupil the obedient and
intelligent Bharadwája, as the sea yields his gems to their seeker.
6. These historical preparatories were rehearsed by the learned
Bharadwája in the presence of Brahmá, seated in a certain forest of the
Sumeru Mountain.
7. Then the lord Brahmá, the great grandfather of the inhabitants (of
the three worlds), was so highly pleased with him that he addressed him
saying: “Oh my son! ask the best boon that thou wishest for.”
8. Bharadwája said:—“Oh thou lord, that art master of the past and
future times, grant me the desired boon of communicating to me the
means whereby people are liberated from their miseries.”

SECTION II.
B ’ B .