tadantarapratipattau raṃhati sampariṣvaktaḥ praśnanirūpaṇābhyām ..3.1.1..

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SUTRA III. 1. 1.

तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम्॥३.१.१॥

tadantarapratipattau raṃhati sampariṣvaktaḥ praśnanirūpaṇābhyām ..3.1.1..

.. Tat, that, i.e., a body. .. Antara, different, another, .. Pratipattau, in obtaining, in going to. Ramhati, goes, departs. … Samparishvaktah. enveloped (by the subtle elements), .. Prashna, from question. … Nirupanabhyam, and from explanations.

1. In order to obtain another body, the soul goes accompanied by permanent atoms; as appears from the question and answer in the Chhandogya text. — 292.

COMMENTARY

The word ‘that’ refers to the word body mentioned in Sutra II., 4. 20, because the Anuvritti of the word ‘Murti’ is understood in this Sutra from that already mentioned. The Jiva goes surrounded by the subtle rudiments, when it goes out of one body in order to obtain another. How do we know this? Because the question and answer in Chapter five of the Chhandogya Upanishad shows this. The question there put is: «Do you know to what place men go from here?» And then the answer is given in the Fourth Khanda, namely, «the altar is that world, O Gautama», etc. The story as given in the Chhandogya Upanishad is this. The king of the Panchalas, a Kshatriya, called Pravahana, asked five questions from a Brahmana boy named Shvetaketu who had come to his court. Those questions related to (i) the regions where the performers of sacrifices go, (ii) the method of return from that region, (iii) the persons who do not attain that world, (iv) and the two paths called the paths of the Devas and the paths of the Pitris, and (v) the last question was: «Do you know why in the fifth libation water is called Man?» That boy not being able to answer those questions, returned to his father Gautama, and expressed his sorrow to him. The father also did not know the answer to these five questions, and in order to learn it, he went to Pravahana. The king received him with proper honour, and expressed his desire to give him riches, but Gautama begged of him the answers to those five questions. The king then answered those questions, commencing with the last one, saying «that world, O Gautama, is the altar, etc». he described this as five fires, the first fire is the Heaven world, the second is Rain, the third is the Earth, the fourth Man, and the fifth Woman. In these five fires, five sorts of libations are poured by the Devas, namely, Shraddha, Soma, Rain, Food and the Seed respectively. The sacrificial priests in these libations in every case are the Devas. The Homa is the throwing of the soul which is surrounded by its subtle rudiments into the various worlds, beginning with heaven; in order that it may attain enjoyments of heaven and the rest. The senses of the Jiva which has departed from its body, are called Devas. These Devas sacrifice in the fire of heaven Shraddha. That Shraddha becomes transformed into a celestial body called Soma-raja, and it is through this body that the soul enjoys heavenly felicities. Then the period comes that the Jiva should be thrown down from the heaven-world, then at the end of its enjoyment, the soul in this vehicle called Roma-raja is thrown into the fire called Parjanya, where it becomes Rain. The body which the soul now gets is called the Rain-body. This Rain-body is thrown into the fire of Earth, namely, it falls on Earth. From this offering arise plants. This plant or food is the third body of the soul. Then the food is eaten by some male which represents the fourth libation and the male represents the Fire. From this Homa of food in the Fire of male arises the semen which is the fourth body of the Soul. This Semen is poured into the Fire of the Female where it gets its fifth body and becomes the embryo. Having mentioned these five oblations, the King says in answer to his fifth question: «For this reason is water in the fifth oblation called Man». The meaning is, that the Soul when offered in the fifth Fire as seed, becomes incarnated, and assumes the human body, which is called the man. The Soul returns to the womb of woman along with all those waters (permanent atoms or senses) with which it went to the heaven-world, and thus it appears that the Soul in its return to the higher world goes enveloped by the subtle rudiments of organs, that is, by the permanent atoms.

But the text in the Chhandogya Upanishad speaks of ‘water’ as going up to heaven and coming back as rain and ultimately becoming man. It shows that water only accompanies the soul, and not any other element. How do you then say that the Soul goes enveloped by all the elements? To this objection the next Sutra gives the reply.

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