(32) If [about] to be born as a male, the feeling of itself being a male dawneth upon the Knower, and a feeling of intense hatred towards the father and of jealousy and attraction towards the mother is begotten. If [about] to be born as a female, the feeling of itself being a female dawneth upon the Knower, and a feeling of intense hatred towards the mother and of intense attraction and fondness towards the father is begotten. Through this secondary cause — [when] entering upon the path of ether, just at the moment when the sperm and the ovum are about to unite — the Knower experienceth the bliss of the simultaneously-born state, during which state it fainteth away into unconsciousness. [Afterwards] it findeth itself encased in oval form, in the embryonic state, and upon emerging from the womb and opening its eyes it may find itself transformed into a young dog. Formerly it had been a human being, but now if it have become a dog it findeth itself undergoing sufferings in a dog's kennel; or [perhaps] as a young pig in a pigsty, or as an ant in an ant-hill, or as an insect, or a grub in a hole, or as a calf, or a kid, or a lamb, from which shape there is no [immediate] returning. Dumbness, stupidity, and miserable intellectual obscurity are suffered, and a variety of sufferings experienced. In like manner, one may wander into hell, or into the world of unhappy ghosts, or throughout the Six Lokas, and endure inconceivable miseries.

(126) Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvâna.

(32) As above said, the visions of males and females in union will appear. If, at that time, one entereth into the womb through the feelings of attachment and repulsion, one may be born either as a horse, a fowl, a dog, or a human being.

(40) Whatsoever they [the wombs or visions] may appear to be, do not regard them as they are [or seem]; and by not being attracted or repelled a good womb should be chosen. In this, too, since it is important to direct the wish, direct it thus: Ah! I ought to take birth as a Universal Emperor; or as a Brahmin, like a great sal-tree; or as the son of an adept in siddhic powers; or in a spotless hierarchical line; or in the caste of a man who is filled with [religious] faith; and, being born so, be endowed with great merit so as to be able to serve all sentient beings.'

(6) Those who know this, and those too who in the forest truly worship (ujasate) faith (traddka), pass into the flame [of the cremation-fire]; from the flame, into the day; from the day, into the half month of the waxing moon; from the half month of the waxing moon, into the six months during which the sun moves northward; from these months, into the world of the gods (deva-loka); from the world of the gods, into the sun -^ from the sun, into the lightning-fire. A Peison (puntsd) consisting of mind (manasa) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma- worlds they dwell for long extents. Of these there is no return. 1 6. But they who by sacrificial offering, charity, and austerity conquer the worlds, pass into the smoke [of the cremation-fire]; from the smoke, into the night; from the night, into the half month of the waning moon; from the half month of the waning moon, into the six months during which the sun moves southward; from those months, into the world of the fathers; from the world of the fathers, into the moon. Reaching the moon, they become food. There the gods—as they say to King Sotna, " Increase! Decrease!"_even so feed upon them there. When that passes away for them, then they pass forth into this space; from space, into air; from air, into rain; from rain, into the earth. On reaching the earth they become food. Again they are offered in the fire of man. Thence they are born in the fire of woman. Rising up into the world, they cycle round again thus. But those who know not these two ways, become crawling and flying insects and whatever there is here that bites/

(6) The man who has fallen away from yoga goes to the worlds of the righteous. Having lived there for unnumbered years, he is reborn in the home of the pure and the prosperous.

(14) If the embodied soul meets with death when rajas prevails, it is born among those who are attached to action; and if it meets with death when tamas prevails, it is born in the wombs of creatures devoid of reason.

(26) Again, even if thou wert to be born in one of the miserable states and the light of that miserable state shone upon thee, yet by thy successors and relatives performing white religious rites unmixed with evil actions, and the abbots and learned priests devoting themselves, body, speech, and mind, to the performance of the correct meritorious rituals, the delight from thy feeling greatly cheered at seeing them will, by its own virtue, so affect the psychological moment that, even though thou deservest a birth in the unhappy states, there will be brought about thy birth on a higher and happier plane. [Therefore] thou shouldst not create impious thoughts, but exercise pure affection and humble faith towards all impartially. This is highly important. Hence be extremely careful.

(1) By these evil deeds of the destroyers of families, which result in the mixing of castes, the eternal dharmas of caste and family are uprooted. We have heard it said, O Janārdana, that inevitably the men whose family dharmas are destroyed dwell in hell.

(4) There a father becomes not a father; a mother, not a mother; the worlds, not the worlds; the gods, not the gods; the Vedas, not the Vedas; a thief, not a thief. There the destroyer of an embryo becomes not the destroyer of am embryo 3; a Candala [the son of a Sudra father and a Brahman mother] is not a Candala; a Paulkasa [the son of a Sudra father and a Kshatriya mother] is not a Paulkasa; a mendicant hard.' Com. says * chase.' Cf. Chand. 8. 10. 2 and note. is not a mendicant, an ascetic is not an ascetic. He is not followed by good, he is not followed by evil, for then he has passed beyond all sorrows of the heart.

(38) If, however, O nobly-born, thou hast, because of the influence of karma, to enter into a womb, the teaching for the selection of the womb-door will be explained now. Listen.

(1) So that Brahma [appeared as] Kshatra, Vis, and Sudra. So among the gods Biahma appeared by means of Agni, among men as a Brahman, as a Kshatriya by means of the [divine] Kshatriya, as a Vaisya by means of the [divine] Vai^ya, as a Sudra by means of the [divine] Sudra. Therefore people desire a place among the gods in Agni, among men in a Brah- man, for by these two forms [pre-eminently] Brahma appeared. Now whoever depaits from this world [i. e. the world of the Atman] without having recognized it as his own, to him it is of no service, because it is unknown, as the unrecited Vedas or any other undone deed [do not help a man]. Verily, even if one performs a great and holy work, but without knowing this, that work of his merely perishes in the end. One should worship the Self alone as his [true] world The work of him who worships the Self alone as his world does not perish, for out of that very Self he creates whatsoever he desires. 1 6. Now this Self, verily, is a world of all created things. In so far as a man makes offerings and sacrifices, he becomes the world of the gods In so far as he learns [the Vedas], he becomes the world of the seers (rsi). In so far as he offers libations to the fathers and desiies offspring, he becomes the world of the fathers. In so far as he gives lodging and food to men, he becomes the world of men. In so far as he finds grass and water for animals, he becomes the world of animals. In so far as beasts and birds, even to the ants, find a living in his houses, he becomes their world. Verily, as one would desire security for his own world, so all creatures wish security for him who has this knowledge. This fact, verily, is known when it is thought out.

(24) Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure. But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference. O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: think, 'May the Guru and the Trinity be worshipped [with these merit-given delights]'. Abandon all dotings and hankerings.

(5) The sages look with equal eye on a Brahmana endowed with knowledge and humility, on a cow, on an elephant, on a dog and on the outcaste who feeds on dog’s flesh.

(40) If birth is to be obtained over a heap of impurities, a sensation that it is sweet-smelling will attract one towards that impure mass, and birth will be obtained thereby.

(26) Again, when any recitation of the Kamkani Mantra is being made on thy behalf as a funeral rite, or when any rite for the absolving of bad karma liable to bring about thy birth in lower regions is being performed for thee, the sight of their being conducted in an incorrect way, mixed up with sleep and distraction and non-observance of the vows and lack of purity [on the part of any officiant], and such things indicating levity — all of which thou wilt be able to see because thou art endowed with limited karmic power of prescience — thou mayst feel lack of faith and entire disbelief [in thy religion]. Thou wilt be able to apprehend any fear and fright, any black actions, irreligious conduct, and incorrectly recited rituals. In thy mind thou mayst think, 'Alas! Thy are, indeed, playing me false'. Thinking thus, thou wilt be extremely depressed, and, through great resentment, thou wilt acquire disbelief and loss of faith, instead of affection and humble trustfulness. This affecting the psychological moment, thou wilt be certain to be born in one of the miserable states.

(37) O nobly-born, the dhyani and other deities are born of the power of Samddhi [or meditation]. Pretas [or unhappy spirits or shades] and malignant spirits of certain orders are those who by changing their feeling [or mental attitude] while in the Intermediate State assumed that very shape which they thereafter retained, and became pretas, evil spirits, and rdkshasas, possessed of the power of shape- shifting. All pretas, who exist in space, who traverse the sky, and the eighty thousand species of mischievous sprites, have become so by changing their feelings [while] in the mental-body [on the Bardo-plam].

(27) O nobly-born, listen. If thou desirest to know what those six lights are; there will shine upon thee a dull white light from the Deva-world, a dull green light from the Asura-world, a dull yellow light from the Human- world, a dull blue light from the Brute- world, a dull red light from the Preta-wovid, and a smoke-coloured light from the Hell-world. At that time, by the power of karma, thine own body will partake of the colour of the light of the place wherein thou art to be born.

(4) If one is fortunate among men and wealthy, lord over others, best provided with all human enjoyments — that is the highest bliss of men. Now a hundredfold the bliss of men is one bliss of those who have won the fathers' world. Now a hundredfold the bliss of those who have won the fathers' world is one bliss in the Gandharva- world. A hundredfold the bliss in the Gandharva-world is one bliss of the gods who gain their divinity by meritorious works. A hundredfold the bliss of the gods by works is one bliss of the gods by birth and of him who is learned in the Vedas, who is without crook- edness, and who is free from desire. A hundredfold the bliss of the gods by birth is one bliss in the Prajapati- world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. A hundredfold the bliss in the Prajapati-world is one bliss in the Brahma-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. This truly is the highest world. This is the Brahma-world, O king/ — Thus spake Yajnavalkya, [Janaka said:] c I will give you, noble Sir, a thousand [cows]. Speak further than this, for my release.' Then Yajnavalkya feared, thinking: ' This intelligent king has driven me out of every corner.' l

(393) A man does not become a Brâhmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brâhmana.