तद्यथा तृणजलायुका तृणस्यान्तं गत्वान्यमाक्रममाक्रम्यात्मानमुपसंहरति, एवमेवायमात्मेदं शरीरं निहत्य, अविद्यां गमयित्वा, अन्यमाक्रममाक्रम्यात्मानमुपसंहरति ॥ ३ ॥
tadyathā tṛṇajalāyukā tṛṇasyāntaṃ gatvānyamākramamākramyātmānamupasaṃharati, evamevāyamātmedaṃ śarīraṃ nihatya, avidyāṃ gamayitvā, anyamākramamākramyātmānamupasaṃharati || 3 ||
3. Just as a leech supported on a straw goes to the end of it, takes hold of another support and contracts itself, so does the self throw this body aside—make it senseless—take hold of another support, and contract itself.
Regarding this passing on to another body the following is an illustration: Just as a leech support ed on a straw goes to the end of it, takes hold of another straw as support and contracts itself, i.e. one part of its body, to where the other part is, so does the self, the transmigrating self that is being discussed, throw this body, the one already taken, aside, as it does when entering the dream state—make it senseless by withdrawing itself from it—take hold of another support or body, as the leech does another straw, by stretching out its impressions, and contract itself, i.e. identify itself, at the place where the new body is being formed, with that new body, movable or immovable—as in dreams the self creates a new body and dwells, as it were, in that dream body.
There the organs, under the sway of the person’s past work, are combined so as to manifest their functions; an external body, like one made of straw and clay, is also formed. When the organs have been arranged, the presiding deities such as fire come to the body to help the organ of speech and so forth. This is the process of the formation of a new body.
Now, in this formation of a new body does the self again and again crush the materials that are always there ready at hand and with them make a new body, or does it collect new materials every time? This is being answered through an illustration: