Author Topic: CHAPTER 6 - SECTION 11  (Read 201 times)

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CHAPTER 6 - SECTION 11
« on: April 07, 2019, 02:26:52 PM »
6.11.1. Listen to an illustration with regard to this. Pointing at a tree standing in the front   he says, 'Somya, O good-looking one; if yah, any one; abhyahanyat, should strike; mule, at the root; asya, of this, vrksasya, tree; mahatah, with numerous branches etc. with an axe etc. it does not dry up with a single stroke. Surely it continues jivan, to live. At that time its juice sravet, flows out. Similarly yah madhye abhyahanyat, should anyone strike at the middle; sravet, it exudes juice; jivan, while living. Similarly yah agre abhyahanyat, should anyone strike at the top; sravet, it exudes juices; jivan, while living. Sah esah, this one, this tree which is such; now anuprabhutah, pervaded; jivena-atmana, by the individual soul; tisthati, continues; modamanah, happily, getting joy; pepiyamanah, while drinking sap, i.e. profusely sucking up water and juices from the earth with its roots.

6.11.2. Yat, if; jivah, the individual soul; jahati, discards; ekam sakham, any one of the branches which is afflicted with disease or is injured, i.e. withdraws its own portion pervading the branch; atha, then; sa, that (branch); susyati, dries up. As the individual soul has entered into the aggregate of speech, mind, vital force and the organs, therefore when any one of these is withdrawn, the soul also withdraws itself. The things eaten or drunk are turned into chyle by the soul in association with the vital force. Since the body and the tree, possessed of a soul, are nourished by the chyle (sap), therefore it (the chyle) becomes the sign of the existence of the individual soul. For the soul exists in the body with the help of things eaten and drunk. They (food and drink) act according to the results of actions of the individual soul. Yada, when that result of work, due to which a single limb is to wither, becomes active; then jivah, the individual soul; jahati, discards; that ekam sakham, single branch--it withdraws itself from that branch. Atha, then; sa, that branch; susyati, withers. The chyle which is dependent on the Existence of the soul and has come to exist in accordance with the results of actions of the soul, does not continue when the soul withdraws. And when the sap dries up the branch get withered. Similarly, when this one (the soul) jahati, discards; sarvam vrksam eva, the tree as a whole; then sarvam, the whole tree also; susyati, dries up. That a tree is possessed of a soul is indicated by such signs as exudation and drying up of sap. From the illustration in the Sruti that the non-moving living things are possessed of consciousness, the view of the Buddhists and Kanadas (Vaisesikas), who hold that the non-moving things have no consciousness, become exposed as being hollow.

6.11.3. As it has been shown in this illustration of the tree; a tree is said to be living when it remains associated with a soul and continues unwithered, drinking sap etc. And when bereft of that is said to be dead. 'Somya, O good- looking one; viddhi, know (this); evam eva khalu, verily as such'; iti uvaca ha, this he said. 'Jiva-apetam, when separated from the soul, detached from the soul; vava kila, surely; idam, this body; mriyate, dies. Na jivah mriyate iti, but the soul does not die. For it is seen that a man, who still has some works unfinished, completes it after having woken up from deep-sleep, remembering, 'This residual work of mine remains unfinished.' And from the fact that no sooner are creatures born than they hanker after breast-feeding, and have fear etc. it is understood that they possess memory of the experiences of breast-feeding and suffering in past lives.

Moreover, since rites like Agnihotra etc. have some purpose to serve, it follows that the soul does not die. 'That which is this subtle essence', etc. is to be explained as before (VI.8.7). How again, is this very gross world, bearing such names and forms as earth etc. born from Existence which is very subtle, real is nature, and devoid of any name and form? 'May the venerable sir explain this to me again, with the help of an illustration.' 'Let it be so, O good-looking one', said the father.



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