Bhashya
यादृग्जन्मा यथोत्पादितः यैर्वा गुणैर्विशिष्टः पुत्र आत्मनः पितुश्च लोक्यो भवतीति, तत्संपादनाय ब्राह्मणमारभ्यते ।प्राणदर्शिनः श्रीमन्थं कर्म कृतवतः पुत्रमन्थेऽधिकारः ।यदा पुत्रमन्थं चिकीर्षति तदा श्रीमन्थं कृत्वा ऋतुकालं पत्न्याः प्रतीक्षत इत्येतत् रेतस ओषध्यादिरसतमत्वस्तुत्या अवगम्यते ।एषां वै चराचराणां भूतानां पृथिवी रसः सारभूतः, सर्वभूतानां मध्विति ह्युक्तम् ।पृथिव्या आपो रसः, अप्सु हि पृथिव्योता च प्रोता च ।अपामोषधयो रसः, कार्यत्वात् रसत्वमोषध्यादीनाम् ।ओषधीनां पुष्पाणि ।पुष्पाणां फलानि ।फलानां पुरुषः ।पुरुषस्य रेतः, ‘सर्वेभ्योऽङ्गेभ्यस्तेजः संभूतम्’ इति श्रुत्यन्तरात् ॥
In plain words
What kind of birth must a son have, how must he come to be, what qualities must mark him, for him to truly carry forward both his own life and his father's? This section exists to answer exactly that. A man who has understood prāṇa and already performed the rite for greatness is now qualified for the rite that begets a son. When he means to perform it, he first completes the rite for greatness, and then simply waits for his wife's fertile time — a waiting that makes sense once you see how semen is praised as the finest essence in a whole chain: earth is the essence of every living thing, called the honey of all beings; water is the essence of earth, the two woven through each other like warp and weft; the plant is the essence of water, its very effect; the flower is the essence of the plant, the fruit the essence of the flower, the human being the essence of the fruit — and semen, drawn together from every limb of the body, is the essence of the human being.
Close to the Sanskrit
Of what kind of birth, produced how, endowed with what qualities does a son become fit to carry his own and his father's worlds — to accomplish that, this brāhmaṇa is begun. One who has seen prāṇa and has performed the śrī-mantha rite has the qualification for the putra-mantha rite. When he wishes to perform the putra-mantha, then, having performed the śrī-mantha, he waits for his wife's fertile season — this is understood from the praise of semen as the utmost essence among earth, water, plants and the rest. Of these moving and unmoving beings, earth is the essence, the very substance; it is said, indeed, to be the honey of all beings. Of earth, water is the essence, for earth is woven and interwoven in water. Of water, the plants are the essence, since plants, being an effect, have the nature of an essence. Of plants, the flowers. Of flowers, the fruits. Of fruits, the man. Of the man, the semen — 'from all the limbs together, vigor has arisen' — so it is said in another scripture.