18. Not in the case of the third (place), as it is thus perceived.
The third 'place' does not, for the origination of a new body, depend on the fifth oblation. The term,'the third place,' denotes mere evil-doers. That these do not, for the origination of a new body, depend on the fifth oblation, is seen from Scripture. For, in answer to the question 'Do you know why that world never becomes full?' the text says, 'On neither of these two ways are those small creatures continually returning, of whom it may be said, Live and die. This is the third place. Therefore that world never becomes full.' As this passage states that in consequence of 'the third place' (i.e. the creatures forming a third class) not ascending to and descending from the heavenly world that world never becomes full, it follows that that third place does not, for the origination of bodies, depend on the fifth oblation. The clause, 'in the fifth oblation,' moreover, merely states that the connexion of water with the fifth fire is the cause of the water 'being called man' (i. e. becoming an embryo), but does not deny the origination of embryos in other ways; for the text contains no word asserting such a limitation.
19. It moreover is recorded, in the world.
Smriti, moreover, states that the bodies of some specially meritorious persons, such as Draupadî, Dhrishtadyumna and others, were formed independently of the fifth oblation' (i.e. sexual union).
20. And on account of its being seen.
And it is seen in Scripture also, that the bodies of some beings originate independently of the fifth oblation: 'Of all beings there are indeed three origins only, that which springs from an egg, that which springs from a living being, that which springs from a germ' (Ch. Up. VI, 3, 1). It is observed that from among these beings those springing from a germ and those springing from heat originate without that fifth oblation.—But the text quoted does not refer to the creatures springing from heat; for it says that there are three origins only!—To this the next Sûtra replies.
21. The third term includes that which springs from heat.
Creatures sprung from heat are included in the third term—viz. that which springs from a germ—which is exhibited in the text quoted. The settled conclusion therefore is that the evil-doers do not go to the moon.—Here terminates the adhikarana of 'those who do not perform sacrifices.'
22. There is entering into similarity of being with those, there being a reason.
The text describes the manner in which those who perform sacrifices, and so on, descend from the moon as follows: 'They return again that way as they came, to the ether, from the ether to the air. Then having become air they become smoke, having become smoke they become mist,' &c. The doubt here arises whether the soul when reaching ether, and so on, becomes ether in the same sense as here on earth it becomes a man or other being, or merely becomes similar to ether, and so on.—The former view is the true one; for as the soul in the sraddhâ state becomes the moon, so it must likewise be held to become ether, and so on, there being no reason for a difference in the two cases.—This primâ facie view the Sûtra sets aside. The descending soul enters into similarity of being with ether, and so on; since there is a reason for this. When the soul becomes a man or becomes the moon, there is a reason for that, since it thereby becomes capacitated for the enjoyment of pain and pleasure. But there is no similar reason for the soul becoming ether, and so on, and hence the statement that the soul becomes ether, and so on, can only mean that, owing to contact with them, it becomes similar to them.—Here terminates the adhikarana of 'entering into similarity of being.'