Author Topic: CHAPTER 6 - SECTION 12  (Read 389 times)


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« on: April 07, 2019, 02:28:55 PM »
6.12.1. 'If you want to perceive it, then ahara, fetch; phalam, a fruit; atah, from this; great nyagrodham, banyan tree.' Being told so he (Svetaketu) acted accordingly. 'Bhagavah, venerable sir; it is idam, this one--this fruit has been brought.' To him who had shown the fruit thus, the father said, 'Bhindhi, break it, break the fruit.' The other one (the son) said, 'Bhinnam, it is broken.' To him the father said, 'Kim pasyasi, what do you see; atra, here, in it?' Being told so he said, 'Bhagavah, venerable sir; I see these dhanah, grains, seeds; anvyah, more atomic.' 'Anga, dear son; bhindhi, break; ekam, one, asam, of these, from among these grains.' Being told so, he replied, 'Bhinna, it is broken, bhagavah, O venerable sir.' If the grain has been broken, then 'Kim pasyasi, what do you find in this broken one?' Being told so he replied, 'Na kincana pasyami, I do not see anything; bhagavah, O venerable sir.'

6.12.2. Tam, to him, the son; uvaca ha, he said; 'Somya, O good-looking one; though na nibhalayase, you do not perceive; this animanam, atomic subtleness after the grain of the banyan seed has been broken; still somya, O good-looking one; etasya vai animnah, of this very unperceivable subtleness in the seed, of the size of an atom; this mahan, huge; nyagrodhah, banyan tree grows as the product; and having been born tisthati, stands with mighty branches, trunk, fruit, and leaves. Or a prefix "ut" is to be understood before the word tisthati, so that is may also mean 'springs up'.
Therefore, somya, O good-looking one; sraddhatsva, have faith that this gross universe which is a product and is possessed of name and form, is born from Existence which is subtle indeed. Although the meaning arrived at through logic and scriptures is understood to be so, still, in the absence of intense faith it is very difficult for a mind which is engrossed in external things and is impelled by natural tendencies, to comprehend very subtle objects. Hence he said, 'Sraddhatsva, have faith.' But when faith is present, the mind becomes concentrated on a thing that is to be understood, and the comprehension of its meaning follows from that. This is supported by such Sruti texts as, 'I was absent-minded, (I did not hear it)' (Br. I.5.3).

6.12.3. 'That which' etc. has already been explained. 'If that Existence is the root of the world, why is It not perceived? O venerable sir, please explain this to me again with the help of an illustration.' The father said, 'Let it be so, O good-looking one.'

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