Author Topic: CHAPTER 2 - SECTION 2  (Read 230 times)

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CHAPTER 2 - SECTION 2
« on: April 09, 2019, 10:11:35 PM »
2.2.1 As compared wiht this self made of the essence of food, as said before, there is another inner self which is made of air. By that is this one filled. That (self) which is this, is also verily of the human form. It s human form takes after the human form of that (earlier one). Of this, prana is indeed the head, vyana is the right side, apana is the left side, space is the self, the earth is the tail that stabilizes. Pertaining to that also is this (following) verse: Annat, from food-transformed into the state of chyle etc.; prajah, the living beingsmoving or stationary; prajayante, take birth; (the living beings) yah kah ca, whichever (they be)-without distinction; who, prthivim sritah, rest on, have taken as their resort, the earth-all of them are verily born from food. The word vai is used for calling up to memory (something mentioned earlier). Atho, moreover, when born; annenaeva, by food, indeed; they jivanti, live- preserve their lives, i.e. grow. Atha, besides; antatah, at the end, at the conclusion of the growth that is indicative of life; apiyanti, (they) move towardsthe prefix api being used in the sense of towards; enat, it, i.e. food; the idea is that they get absorbed advancing in the direction of food, (and culminating in food). Why? Hi, since; annam, food; is jyestham, the first born; bhutanam, of all beings. Since food is the source of all the other creatures beginning with those made of food, therefore all living beings originate from food, live on food, and merge into food. Since this is so, tasmat, therefore; food is vcyate, called; sarvausadham, a medicine for all, a curative that alleviates the bodily discomfort of all creatures. The goal achieved by the knower of food as Brahman is being stated: Te, they; apnuvanti, acquire; sarvam vai annam, all the food. Who? Ye, those who; upasate, meditate on; annam brahma, food as Brahman- as shown earlier.

How? Thus: 'I am born of food, am identical with food, and merge in food. Therefore food is Brahman.' How, again, does the meditation on food, as identical with oneself, result in the acquisition of all the food? The answer is: Hi annam jyestham bhutanam, since food is the first born of all beings-since it is the eldest, being born before all the creatures; tasmat sarvausadham ucyate (see ante). Therefore it is logical that one who worships all food as identical with oneself should acquire all food. The repetition of 'annat bhutani jayante, from food orginate all creatures; jatani annena vardhante, when born they grow through food' is for the sake of summing up. The etymology of the word anna is now being shown. Since food is adyate, eaten, by creatures; and itself atti, eats; bhutani, the creatures; tasmat, therefore-by virtue of being eaten by creatures and of eating the creatures; tat annam ucyate, it is called food. The word iti is to indicate the end of the first sheath. The scripture starts with the text tasmat va etasmat annarasamayat etc., with a veiw to revealing, through knowledge, Brahman-which is the inmost of all the selves beginning from the physical sheath and ending with the blissful one-as the indwelling Self, by following a process of eliminating the five sheaths just as rice is extracted from the grain called kodrava that has many husks. Tasmat vai etasmat, as compared with this body made of the essence of food, as described above; there is anyah, another, separate atma, self; antarah, which is inside, (which is) imagined through ignorance to be a self, just as the physical body is; (which latter self is) pranamayah: prana is air (vital force), and pranamaya means constitued by air, possessed predominantly of air. Tena, by that airy (vital) self; purnah, is filled; esah, this one-the self constituted by the essence of food, just as a bellow is filled with air. Sah vai esah, that (self) which is this-the vital self. is purusavidhah eva, also of a human form- possessing a head,sides, etc. Is it so naturally? The text says, no. Now then, the self constituted by the essence of food is well known to have a human shape; anu, in accordance with; purusavidhatam tasya, the human shape to that self, constituted by the essence of food; ayam, this, (the self) constituted by air; is purusavidhah, humanly shaped-like an image cast in a crucible, but not naturally. Similarly, the succeeding selves become human in shape in accordance with the human shapes of the preceding ones; and the earlier ones are filled up by the succeeding ones. How, again, is constituted its human form? The answer is tasya, of him, of the self constituted by the vital force, which is a transformation of air; pranah eva, the special function of exhaling through the mouth nd nostrils; is imagined, on the authority of the text, as sirah, head. The imagination of the sides etc., at every turn, is only on scriptural authority. Vyanah, the function called vyana (pervading the whole body); is daksinah paksah, the right side. apanah, apana (the function of inhaling); is uttarah paksah, the left side. Akasah, space, i.e. the function (of air) existing in space as samana; is atma, the self-being comparable of the Self. (Akasa means samana), for it is the context of the functions of the vital force, and it is the self, being in the middle as compared with the other functions that are in the periphery. The one that exists in the middle is recognized as the self in the Vedas, in accordance with the text, 'The middle (i.e. the trunk) of these limbs is verily their soul'. Prthivi puccham pratistha: prthivi means the deity of the earth; and this deity supports the physical vital force, since this deity is the cause of its stability according to another Vedic text, 'That deity favours by attracting the apana in a man' (Pr. III. viii). Else the body would ascend upwards because of the action of the vital function called udana, or there would be falling down because of its weight. Therefore the deity of the earth is the stabilizing tail of the vital self. Tat, pertaining to that very idea-with regard to the vital self; here is esah slokah, this verse: