Author Topic: CHAPTER 6 - SECTION 5  (Read 440 times)


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« on: April 07, 2019, 02:01:56 PM »
6.5.1. Annam, food; asitam, when eaten, vidhiyate, becomes divided; tredha, in three ways. After being digested by the fire in the stomach it becomes divided into three ingredients. How? Tasya, of that food which has been divided into three ingredients; yah, that which is; sthavisthah, the grossest, the grossest ingredient, the grossest matter, the gross portion of the divided food; tat, that; bhavati, turns into; purisam, faeces. Yah, that which is; madhyamah, the medium constituent, ingredient of food; tat, that; bhavati, becomes; mamasam, flesh, by becoming transformed through a succession of fluid etc. Yah, that which is; anisthah, the subtlest, the subtlest ingredient, having reached the heart above and entering into the fine nerves named Hita; bhavati, becomes manah, the mind, ensuring the continuance of the aggregate of organs of speech etc.

Getting transformed into the mind-stuff, it nourishes the mind. Therefore, from that it follows that since the mind is nourished by food, hence it is surely made of matter. ut it is not being considered as eternal and partless as defined by Vaisesika scriptures. Even the statement that will be made, 'The mind is Its divine eye' (VIII.12.5), that too, is not made with the idea of its eternity. What then? It is spoken of with reference to its pervading objects of all the organs, which are subtle, concealed, distant, etc. As for its permanence in comparison with the other organs, we shall explain that also to be relative only, on the authority of the Upanisadic text, 'There is Existence, One only, without a second.'

6.5.2. Similarly, apah, water; pitah, when drunk; vidhiyante, becomes divided; tredha, in three ways. Tesam, of them; (it) yah, that which is; sthavisthah, dhatuh, the grossest ingredient; tat, that; bhavati, becomes; mutram, urine. Yah, madhyamah, that which is the medium (constituent); tat, that; bhavati, becomes; lohitam, blood. Yah anisthah, that which is the subtlest; sah, that bhavati, becomes; pranah, the vital force. And the text will say, 'Vital force is made up of water; it will depart from him who does not drink' (VI.7.1).

6.5.3. Simialrly, tejah, fire--butter, oil, etc; when aistam, eaten; vihdiyate, becomes divided; tredha, in three ways. Tesya, of it; yah, that which is; sthavisthah, the grossest; dhatuh, ingredient; that bhavati, becomes; asthi, bone. Yah, that; which is madhyamah, the medium constituent; sah, that; becomes majja, the marrow, the greasy substance inside bones. Yah, that which is; anisthah, the subtlest; sa, that is; vak, speech. For it is a well-known fact in the world that by taking oil, butter, etc. speech becomes clear and powerful in conversation.

6.5.4. Since it is so, (Therefore) somya, O good-looking one; manah, mind; hi, surely; is annamayam, make of food; pranah, the vital force; apomayah, made of water; vak, speech; is tejomayi, made of fire.

Objection: But are not creatures like rat etc. which eat food only, possessed of speech and vital force? Similarly, aquatic animals like fish, shark, etc. which drink water only, are possessed of mind and speech. So also, if there be creatures which take oily substances, they can be inferred to have vital force and mind. That being so, how is it said, 'O good-looking one, mind is indeed made out of food'?
Reply: There is no such fault. Since all things are a mixture of the three elements, therefore all these can reasonably exist everywhere. Surely nobody eats any food that has not been made three-fold; nor is water that has not been made three-fold; drunk; neither does anybody eat fire (oil etc.) that has not been made three-fold. Hence it is not unreasonable for rats etc. which eat food to have speech and vital force. Having been made to understand thus, Svetaketu said; 'Bhagavan mam vijnapayatu iti, may the venerable sir make me understand; bhuyah eva, over again with examples, such statement as, "O good-looking one, mind is surely made of food", etc. Firm conviction has not risen in me even now regarding this subject.

The purport is this: It is very difficult to understand how food, water, and oil (fire), when applied to a single body constitued in common by fire, water and food, nourish the mind, vital force and speech in the form of their subtle ingredients without transgressing their own characteristics. Hence he said, 'Over again', etc. To him who had spoken thus, the father uvaca ha, said: 'Tatha, so be it; somya, O good-looking one. Listen to the example in this regard, as to how what you are asking about becomes possible.
« Last Edit: April 10, 2019, 07:09:10 PM by Commentary »