Author Topic: CHAPTER 6 - SECTION 9  (Read 460 times)


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« on: April 07, 2019, 02:22:43 PM »
6.9.1. No commentary

6.9.2. As for the question that you ask as to why creatures repairing into Existence day after day, do not know, 'We have become identified with Existence', listen to an illustration:   Yatha, as in the world somya, O good- looking one; madhukrtah, bees, the makers of honey; nististhanti, make; madhu, honey, with diligence. How? Samavaharam, by collecting, gathering; rasan, the essences; vrksanam, of trees; nanatyayanam, standing in different qaurters; (and) gamayanti, they reduce; rasam, the juice; into ekatam, a homogenous whole; turn them into honey--. And yatha, as; te, they, the essence; having been made into a homogeneous whole as honey; na labhante, do not have; vivekam, distinctive ideas in that honey--how?--iti, such as; 'Aham asmi, I am; rasah, the juice; amusya vrksasya, of this tree-of a mango tree or a jackfruit tree'. Unlike as in the world where many sentient creatures that have gathered together, have distinctive ideas such as, 'I am the son of this one', 'I am the grandson of this one', and they, being possessed of that distinction, do not get mixed up, here indeed, the juices of trees of various kinds even, tasting sweet, sour, bitter, pungent, etc which have been reduced into one sweetness, cannot be distinguished as being sweet etc.
This is the idea. As in this illustration, so indeed somya, O good-looking one imah sarvah, prajah, all these creatures; sati sampadya, after merging in Existence
day after day, during deep-sleep, death, and dissolution; na viduh, do not understand; 'Sati sampadyamahe, we are merging in Existence', or 'We have merged'

6.9.3. And since they merge in Existence thus without knowing their own nature as Existence, therefore, to whichever class (of creatures) such as tiger etc. te, they belonged to; iha, here, in the world, according to their respective results to actions, with the consciousness 'I am a tiger', 'I am a lion', and so on; they, even after merging in Existence along with their marks of individual results of action, consciousness, and tendencies, abhavanti, are born again; tat, as that, along with those very natures. Returning again from Existence they become the very same ones yat, which; bhavanti, i.e. babhuvuh, they were before in this world;--vyaghrah, tiger; or simhah, lion; or vrkah, wolf; or varahah, pig; or kitah, insect; or patangah, grass-hopper; or damsah, gad-fly; or masakah, mosquito. The idea implied is that, the tendencies which the transmigrating beings bad before, do not get eliminated even after the lapse of a thousand crore of aeons. This idea follows from another Upanisadic text, 'They are born in accordance with their mental impressions.'

6.9.4. Entering into which those creatures return again, and entering into that which is of the nature of subtleness, which is Existence, and which is the Self, others who are different from them, whose attention is fixed on Existence which is the true Self, do not return, 'sah, that; yah, which is; esah, this; anima, subtle essence', etc. has already been explained (VI.8.7). As in the world, somebody sleeping in his own house, having got up and gone to another village knows that he has reached some other village, and feels, 'I have come from my own house', similarly, why do not the creatures have the consciousness, 'I have come from Existence'? Therefore, 'May the venerable sir explain to me over again.' Being told so, the father said 'Let it be so, O good- looking one.'
« Last Edit: April 10, 2019, 08:11:37 PM by Commentary »