prathame’śravaṇāditi cenna tā eva hyupapatteḥ ..3.1.5..

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SUTRA III. 1. 5.

प्रथमेऽश्रवणादिति चेन्न ता एव ह्युपपत्तेः॥३.१.५॥

prathame’śravaṇāditi cenna tā eva hyupapatteḥ ..3.1.5..

.. Prathame, in the first, in the beginning, (in connection with the first oblation in the first fire). … Ashravanat, on account of not being mentioned, for want of mention, … Iti, thus. .. Chet, if. .. Na, not, no. … Tah eva, those very, the same, (the waters’… Hi, because of. Upapatteh, on account of agreement, because of fitness.

5. If it be objected that water is not mentioned in the first oblation, and therefore, the soul does not go accompanied by water, we reply, that even in the first oblation, water is verily meant by the word Shraddha, for that is the most appropriate meaning of this word in that passage. — 290.

COMMENTARY

Objection: If water be the oblation in all tin; five offerings, then, of course, it will be appropriate to say that the soul goes enveloped in water, and that in the fifth oblation water gets the name of man. But that is not the case. In the first fire we do not find that water is mentioned as an oblation, on the other hand, Shraddha or faith is mentioned there as first oblation; for the text says: «In that fire the Devas offer Shraddha». Shraddha is a well-known name of a mental attitude and means faith or belief, and it never means water The other four oblations of Soma, Rain, etc., have something of water in them, and they may be explained as water, but Shraddha, by no stretch of language, can be called water. Therefore, from this text of the Chhandogya Upanishad, we cannot deduce the conclusion that the soul of the dead goes enveloped by water.

Reply: To this objection, the Sutra replies in its second portion, that in the first fire also, «water» is the oblation, because the word Shraddha there must be interpreted as meaning ‘water’. Why should it be so interpreted? Because of its fitness, in connection with questions and answers. The question is ‘Knowest thou why water in the fifth oblation is railed man? This shows that all the five oblations are of water.

But in the first answer Shraddha is mentioned as an offering Consequently, Shraddha must be taken there to mean water, otherwise the question and answer would not agree with each other. If the word Shraddha there did not mean water, then there would be a conflict between the question and the answer. Water is connected with all the five offerings here. If Shraddha did not mean water, then water would be connected with four offerings only. Moreover, the other four offerings — Soma, Rain, Food and Seed — are described there to be the effects of Shraddha. It is Shraddha which becoming more and more dense, modifies itself into those four. Therefore, it must be a substance belonging to the same category as those four, for the- cause cannot be different from its effect. And an effect is only a modification of the cause. Therefore, it is reasonable to interpret Shraddha to mean water here, whose effects are the Soma (or the Devakhanik body), Rain (the astral body), Food (the ethereal body), and Seed (the physical body). Hence Shraddha there must be interpreted as water. Moreover, in the Shruti «Shraddha indeed is water» (Taittiriya Samhita, I, 6. 8. 1) this word is expressly used to denote water. It cannot mean here ‘belief or ‘faith’, which is a function of the mind, and which no one can take out of the mind and offer as an oblation to fire. Hence it follows that the soul goes surrounded by waters, when it departs from the body.

But another objection is raised by the opponent. The text mentions or may be interpreted to mention that the waters go up and come down, but throughout the whole section there is no mention of the Jiva going surrounded by water. In fact, the word Jiva does not occur at all in that section of the Chhandogya Upanishad. It cannot, therefore, be deduced that the Soul goes enveloped by waters. To this objection the next Sutra gives the reply.

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