And on account of the going of the Pranas (organs of sense), (with the departing soul).

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3. And on account of the going of the Pranas (organs of sense), (with the departing soul).

From the Bhallaveya Shruti, “Indeed where the elements are, there the organs are; truly indestructible are these elements and organs; they are never separated, never dissolved”; it is settled that when the organs go with the soul, the elements too go (with the departing soul).

4. If it be said (that the Pranas do not go with the soul), as they are said to enter into Agni, etc., by scripture, we deny this; far (the text refers to) the partial (entering of the Pranas into Agni, etc.).

From such texts as, “When the speech of the dead person enters into the fire, breath into the air, etc. (Bri. v. ii. 13), it may be argued that the Pranas (organs of sense) do not go with the soul; but this view is not correct; for the Shruti intends that the Pranas enter (only) in part into Agni, etc. It is said in the Brahmapurana thus: “On the death of a person, O sage full of wisdom, the Pranas go to the Adhidevas (i.e., the presiding deities) only in part, and in part they accompany the soul. When the soul falls upon the next birth they again enter into his body”; also in the Brahmandapurana: “At the time of death the Pranas as well as the five elements depart from him in part, and in part all of them go with him.”

5. If it be said that water not being mentioned in the beginning (in connection with the first oblation in the first fire described), (the elements do not go with the soul), (we sag) the objection is not valid; for the very same (water is there spoken of by the term ‘Shraddha’); because of (this construction) agreeing (with the conclusion).

“In this fire of that heavenly world the gods offer Shraddha (Ch. V. 4. 2); thus in connection with the first fire, the offering as an oblation of the soul with Shraddha is described; but it is not stated that the elements are offered. Hence it may be supposed that the elements do not go with the soul. This supposition cannot be made. (For) the same water, spoken of later on, is offered here in the form of Shraddha. Now (this construction) would, agree with the concluding passage which is, “And thus indeed, in the fifth oblation, water is called man. (Ch. V. 9. 1.)

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