Author Topic: CHAPTER 6 - SECTION 7  (Read 243 times)


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« on: April 07, 2019, 02:08:24 PM »
6.7.1 The subtlest ingredient of the food which was eaten, that imparted energy to the mind. By dividing (it) into sixteen parts, the energy of the mind nourished by food is intended to be mentioned as parts of a person. A persons is associated with that energy in the mind nourished through food and divided into sixteen parts. One possessing that energy and soul, and characterized by the aggregate of body and organs is said to be soda-sakalah purusah, a person with sixteen parts. Owing to the existence of it (energy) a person becomes a seer, a hearer, a thinker, intelligent, an agent, a knower - able to perform all actions, and on the waning of it, (this) ability is lost.

And the Upanisad will say, 'Then, on receiving food, he becomes a seer...'(VII.9.1), etc. Indeed, the ability of the aggregate of body and organs is generated by the mind. For those who are endowed with the power of the mind are seen to be strong in the world; and some others are seen to have meditation only as their food, since food takes all these forms. Hence mental power is created by food. One who has got sixteen parts is said to be this sodasakalah purusah. If you want to have direct experience of this, ma asih, do not eat; for the duration of pancadasa ahani, fiftenn days. Piba, drink; apah, water; kamam, as much as you like; because your pranah, vital force; vicchetsyate, will depart; na pibatah, if you do not drink water. For we said that the vital force is apamayah, made of water, a transformation of water. Surely, a product is not able to persist intact unless it is supported by its own (material) cause.

6.7.2. Sah, he, having heard so; na asa, did not eat for pancadasa ahani, for fifteen days, being desirous of directly experiencing that the mind is made of food. Atha, then, on the sixteenth day; upasasada ha, he approached; enam, this one, the father. And approaching him he said, 'hoh, sir; kim, what; bravimi, shall I say?' The other one said, 'Somya, O good-looking one; recite rcah, the Rk-mantras; samani, the Sama-mantras; yajumsi, the Yajur-mantras.' Having been told so by the father, he said, 'hoh, sir; vai, indeed; the Rk-mantras, etc.; na pratibhanti, do not flash; ma, to me, in my mind; i.e. they do not present themselves in my mind.' This is the meaning.

6.7.3. To him who had spoken thus, the father said, 'Hear the reason for that why those Rk-mantras etc. do not flash in your mind.' To him, he (the father) said; 'Somya, O good-looking one; yatha, as in the world; ekah, a single angarah, ember; khadyota-matrah, of the size of a fire-fly; prisisthah, syat, remains as a residue; mahatah abhyahitasya, of a big fire set ablaze with fuel and extinguished; and as tena, by that ember; tatah apibahu, nothing greater than its size even by a jot; na dahet, does not burnt; evam, in this very way; somya, O good-looking one; eka kala, one part; remains as atisista, a residue; te, of your; sodasanam, kalanam, sixteen parts nourished by food. Taya, with that, which is like an ember of the size of a fire-fly; etarhi, now, at this time; na anubhavasi, you do not remember, comprehend; vedan, the Vedas; and also me, my words, although heard by you. Atha, now; first asana, eat; then you will vijnasyasi, understand everything.

6.7.4. Sah, he; asa ha, took food accordingly. Atha, then; desirous of hearing, upasasada ha, he approached; enam, him, the father. Tam, to him, to the son who had come near; yat kinca, whatever question; papraccha, he asked regarding the texts or the meanings of Rk-mantras etc.; he, Svetaketu pratipede ha, understood; sarvam tat, all of it--Rk etc. with regard to their texts and meanings.

6.7.5-6.To him he said: 'O good-looking one, as a single ember of the size of a fire-fly, remaining as a residue of a big fire, should it be made to blaze up by adding to it a heap of grass, then, by that is burnt much more than itself.

Tam, to him; the father uvaca ha, said again: 'Somya, O good-looking one; yatha, as the residue of a big fire', etc. is to be explained as before. Prajvalayet, should light up, make bigger; tam, that single ember of the size of a fire-fly, existing as a remnant of an extinguished fire; trnaih upasamadhaya, by adding a heap of grass and saw-dust to it; the ember lighted up by that, dahet, will-burn; bahu, much more than its own size.

Evam, similarly; somya, O good-looking one; eka kala, one part; te, of your; sodasanam, kalanam, sixteen parts made of food, of the nature of abilities; abhut, has continued; atisista, as a remnant. Of you who had not eaten for fifteen days one part become consumed each day, as in the case of the moon during the dark fortnight. That residual part of yours prajvali, has been blazed up; by upasamahita, being added with, getting nourished; annena, by food which was eaten. The lengthening of i at the end of prajvali is a Vedic licence. The meaning is that it was made to blaze up, to grow. A different reading is prajvalit-being will-fed by that (food), it blazed up by itself. This is the idea.

Being nourished taya, with that; etarhi, now; anubhavasi, you can understand; vedan, the Vedas. In this way, through a process of agreement and difference, having established that the mind is made of food, the text now concludes by saying, 'Annamayam hi somya, O good-looking one, surely mind is made of food', etc. The idea is: Since it has been proved that the mind is made of food, similarly it also stands established ipso facto that the vital force is made of water and speech is made of fire. Tatha, that, this statement; asya, of his; of the father that, mind etc. are made of food etc.; Svetaketu vijajnau, earnt.
The repetition of 'vijajnau, he learnt', is to indicate the conclusion of the topic dealing with the process of becoming three-fold.

« Last Edit: April 10, 2019, 07:23:42 PM by Commentary »