तदन्तरप्रतिपत्तौ रंहति संपरिष्वक्तः, प्रश्ननिरूपणाभ्याम् ॥ १ ॥
tadantarapratipattau raṃhati saṃpariṣvaktaḥ, praśnanirūpaṇābhyām || 1 ||
tadantarapratipattau—With a view to obtaining a fresh body; raṃhati—goes; saṃpariṣvaktaḥ—enveloped (with subtle parts of the elements); praśnanirūpaṇābhyām—(so it is known) from the question and answer.
1. (The soul) goes (out of the body) enveloped (with subtle parts of the elements) with a view to obtaining a fresh body; (so it is known) from the question and answer (in the scripture).
The Sutra discusses whether in transmigration the soul takes with it subtle parts of the gross elements as the seed, as it were, for the future body. The opponent holds that it does not take them, for it is useless, because the elements are easily available everywhere. Moreover, in the absence of a definite opinion to the contrary in the scriptures, we have to understand that the soul does not take subtle parts of the elements with it. This Sutra refutes that view and says that the soul does take with it subtle parts of the elements; that this is a fact is known from the question and answer that occurs in the scriptures. “Do you know why in the fifth oblation water is called man?” (Chh. 5. 3. 3). This is the question, and the answer is given in the whole passage which, after explaining how the five oblations in the form, of Sraddha (liquid oblations in subtle form), Soma, rain, food, and seed are offered in the five ‘fires’ (i.e. objects imagined to be fires for the sake of Upasana)—the heavens, Parjanya (rain-god), earth, man, and woman—ends, “For this reason is water in the fifth oblation called man.” From this we understand that the soul goes enveloped with water (same as Sraddha). Moreover, though the elements are available everywhere, yet the seeds for a future body are not so easily available. Again the adjuncts of the individual soul, viz. the organs etc. which go with it (Vide Brih. 4. 4. 2) cannot accompany it unless there is a material basis.