Genshin Impact: Spoiling the Future

Even more infuriating is that, on the topic of the ”Bija,” Araja still doesn’t clearly say what exactly it is.

Arama tells the Traveler that Arana is a very ancient Aranara—with her there, Nara Rana’s condition will not worsen, and besides the ”Bija”…

What about the Bija? Don’t know! Because Araja interrupts Arama’s words.

[Araja: ”With Arana here, Nara Rana’s condition will not change. However, Arama, you must remember—Nara are not like trees, they have less time, and are easier to injure.”]

Readers are a bit anxious—no, what exactly about the Bija? Let Arama finish speaking!

Other people when old become even more fond of telling stories, for example a certain big bird.

Why is it that when you got old you became less fond of telling stories!?

Some impatient readers rub the corners of the book very hard—if they hadn’t bought only one copy they would have rubbed it to pieces.

On this point Scaramouche and Signora are very far-sighted—they always buy several copies.

Although in the story Araja doesn’t mention what exactly the Bija is, he tells the Traveler how to make the Bija grow.

To have Bija, they must pass ”Festival of Joy” first—only when the Aranara and his Nara companion pass the Festival of Joy together can a healthy, strong Bija bloom.

[Arama: ”No matter how sad, as long as the Aranara’s Nara friend and the Nara’s Aranara friend happily spend the Festival of Joy together, they can accumulate power for the result of the Bija.”]

This reason makes readers baffled—why does blooming Bija need a festival? And it has to be everyone happily celebrating together?

Also, why would there be sadness? Up to now there hasn’t been a reason for sadness yet.

And how does this fruit have emotions—happy means it grows stronger? What a ridiculous setting.

This reason is so ridiculous that many readers are roasting it, and in the future when they understand everything they only feel regret—before sleeping every night they have to slap themselves.

Only Ororon has no intention of roasting—he only feels: See, I told you telling jokes to seedlings is useful—happy means it will grow stronger.

But setting aside the happy or not topic—this Festival of Joy is the Aranara’s festival, right?

Since it’s their festival, does that mean it has nothing to do with the Traveler? Can the Traveler wait until you finish the festival before coming to get the Bija?

For this kind of thinking can only say: Hmph, want to escape?

Yellow hair? Must make sure he comes but never returns!

Didn’t you see Arama say it must be spent together with the Nara companion?

No matter what, this ”Festival of Joy” must be held—not only must they hold it, the Traveler also has to go call back all the Aranara outside to celebrate together.

For this, Araja even gives the Traveler a ”forest book”—left behind by the previous golden Nara, Faliuna.

Congratulations Traveler obtained ”forest book.zip.”

Readers also didn’t expect—the story of the Aranyaka actually only truly begins now.

Besides this book, Araja also tells the Traveler about the story of the ”Withering.”

[Araja: ”The Tree King returned the Sarva, Wurudha began to ravage on the ground. And after the jungle finally regained vitality, in order to protect themselves, the Aranara hid the true Vanarana inside the dream.”]

This passage roughly means ”after Greater Lord Rukkhadevata died the Withering appeared, Aranara tried their best to protect the jungle but suffered severe loss and hid in the dream.”

[Araja: ”The forest originally did not know what death was. Until one day, the tree remembered the earth was full of withered flowers and dead beasts.”]

[”They understood that all things will inevitably die. At that moment, ’Wurudha’ was born.”]

He said a whole bunch—Paimon didn’t really understand. For her, Aranara names are really too hard to remember.

Moreover even if she understood, with Paimon’s comprehension ability she still wouldn’t really get these names.

Not to mention Paimon—this passage is somewhat ”abstract” for most readers; they completely cannot understand what it means.

The concept of ”death” still needs to be understood? Not understanding ”death” means not dying? What kind of philosophical concept is this?

Moreover, how does the forest think? How does it understand ”death”? Readers are completely confused.

Truly worthy of the nation of wisdom—without some wisdom you can’t understand at all.

People from every nation can’t really understand—everyone’s view of life and death is different, and what Araja speaks of life and death is even more ”abstract.”

Liyue people: Don’t talk to me about life and death—old man’s view of life and death is, when dead just go to Wangsheng Funeral Parlor and leave it to them.

Natlan people: Finished speaking? Finished speaking then I’m starting the resurrection poem.

Mondstadt people: Life is still able to drink, death is cannot drink anymore.

Anyway, don’t understand the story Araja told—better keep listening to what he says next.

[Araja summarizes: ”Wurudha’s power is to make everything head toward death. And tall, dark, twisted things are the avatars chosen by Wurudha, apostles that bring death.”]

Sumeru scholar: Tall, dark, twisted? Isn’t that me?

No one is darker and more twisted than me when writing papers! This is what ”university student” means.

Setting them aside, this passage actually caught Alhaitham’s attention—he analyzes seriously.

According to Araja, Wurudha seems not just the ”Withering”—flying birds, walking beasts, plagues—all can be seen as ”part of Wurudha.”

From current information, the appearance of the Withering has a direct connection to Greater Lord Rukkhadevata’s death.

Moreover, the appearance of the Withering was sudden—the forest just suddenly understood what ”death” is. This is very strange.

The forest that originally didn’t know what ”death” was suddenly understood ”death”—what brought them this ”knowledge”?

Bringing knowledge to the forest, plus Greater Lord Rukkhadevata’s death—Alhaitham feels these two points should be related.

Could it be that Greater Lord Rukkhadevata learned some ”knowledge,” and because of her connection with the forest, the forest also learned this ”knowledge”?

Then where did this ”knowledge” come from? Since it was brought to the forest, the origin should not be the forest—Alhaitham turns his thinking to the desert.

Faruzan is also analyzing—perhaps because she and Alhaitham are both from the Rtawahist School, they both love finding clues in language and text.

Faruzan’s analysis angle is different from Alhaitham’s—Alhaitham is analyzing Wurudha, trying to find out exactly what Wurudha is.

Faruzan is more concerned with the previous golden Nara that Araja mentioned—Nara Faliuna.

===✧✦✧===

Character Voice Lines · Hu Tao: About the Forest ”Withering”

”The forest can think and can die—then can they buy the Wangsheng Funeral Parlor’s services?”