1. In obtaining another of that, it goes enveloped, (as appears) from question and explanation…
First two adhyâyas have set forth the essential nature of Brahman. The subsequent part of the work now makes it its task to enquire into the mode of attaining to Brahman, together with the means of attainment. The third adhyâya is concerned with an enquiry into meditation–
The first question to be considered is whether the soul,when moving from one body into another, is enveloped by those subtle rudiments of the elements from which the new body is produced, or not.The Sûtra states the view finally accepted, ‘In obtaining another “of that” it goes enveloped.’ The ‘of that’ refers back to the form, i.e. body, mentioned in II, 4, 17.the prânas attached to the soul, offer into the heavenly world, imagined as a sacrificial fire, the oblation called sraddhâ; how this sraddhâ changes itself into a body con sisting of amrita, which body is called moon; how the same prânas offer this body of amrita in Parganya, imagined as a fire, whereupon the body so offered becomes rain; how the same prânas throw that rain on to the earth, also imagined as a sacrificial fire, whereupon it becomes food; how this food is then offered into man, also compared to fire, where it becomes seed; and how, finally, this seed is offered into woman, also compared to a fire, and there becomes an embryo. The text then goes on, ‘Thus in the fifth oblation water becomes purushavakas,’ i.e. to be designated by the term man.
3. And on account of the going of the prânas.
That the soul goes embedded in the subtle rudiments of the elements follows therefrom also that when passing out of the old body it is said to be followed by the prânas, ‘when he thus passes out, the chief prâna follows after him,’ &c. (Bri. Up. V, 4, 2). Compare also Smriti: ‘It draws to itself the organs of sense, with the mind for the sixth. When the Ruler (soul) obtains a new body, and passes out of another, he takes with him those organs and then moves on, as the wind takes the odours from their abodes (the flowers)’ (Bha. Gî. XV, 8). But the prânas cannot move without a substrate, and hence we must admit that the rudiments of the elements–which are their substrate–are also moving.
The word ‘iti,’ thus, here intimates that the answer is meant to dispose of the question, ‘Do you know how?’ &c. Sraddhâ becomes moon, rain, food, seed, embryo in succession, and thus the water comes to be called man.
6. ‘On account of this not being stated by Scripture’; not so, on account of those who perform sacrifices and so on being understood.The meaning of the section therefore is that it is the soul which moves enveloped by water and the other rudimentary elements.–But the phrase ‘him the gods eat’ (V, 10, 4) shows that the king Soma cannot be the soul, for that cannot be eaten!–To this the next Sûtra replies.’The gods in truth do not eat nor do they drink; by the mere sight of that amrita they are satisfied.’–It thus remains a settled conclusion that the soul moves enveloped by the subtle rudiments of the elements.–Here terminates the adhikarana of ‘the obtaining of another body.’
27. From the yoni the body.
Only after having reached a yoni the soul, affected with a remnant of its works, obtains a new body, and only in a body there can be the enjoyment of pleasure and pain. When, therefore, previous to that the soul is said to reach ether, wind, and so on, this can only mean that it enters into conjunction with them.–Here terminates the adhikarana of ‘that animated by another soul.’
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