(193) A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers.

(40) If, however, such [a supernormal birth] be not possible, and one delighteth in entering a womb or hath to enter, there is a teaching for the selection of the womb-door of impure Sangsdra. Listen: Looking with thy supernormal power of foresight over the Continents, as above, choose that in which religion prevaileth and enter therein.

(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.'

(8) 'But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not born again.'

(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.

(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.

(24) O nobly-born, the possessor of that sort of body will see places [familiarly known on the earth-plane] and relatives [there] as one seeth another in dreams.

(6) Then he addresses the child's mother: — f You are Ila, of the lineage of Mitra and Varuna! O heroine 1 She has borne a hero 1 7 Continue to be such a woman abounding in heroes — She who has made us abound in a hero!' world-all; or as Rig- Veda, Yajur-Veda, and Sama-Veda, i.e. all knowledge. of vedas, i property, wealth. See Asvalayana Gnhya Sutras I. 15. 3-8; Paraskara Grihya Sutras i. 17. 1-4; Gobhila Grihya Sutras 2. 8. 14-; and Manava Dharma Sastra 2. 30-33. 5 RV. i. 164. 4 with lines b and c transposed. Of such a son, verily, they say: ' Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather! 5 Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this!

(1) Verily, the person here who knows this, is himself that Prajapati with the sixteen parts who is the year. The fifteen parts are his wealth. The sixteenth part is his self (atman). In wealth alone [not in self] is one increased and diminished. That which is the self (atman) is a hub; wealth, a felly. Therefore even if one is overcome by the loss of everything, provided he himself lives, people say merely. ' He has come off with the loss of a felly! ' The three worlds and how to win them j 6. Now, there are of a truth three worlds — the world of men, the world of the fathers, and the world of the gods.. This world of men is to be obtained by a son only, by no other means; the world of the fathers, by sacrifice; the world of the gods, by knowledge. The world of the gods is verily the best of worlds. Therefore they praise knowledge. A father's transmission to his son

(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) Brahmâ (Hiranyagarbha or Paramesvara) told this to Pragâpati (Kasyapa), Pragâpati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tîrthas (sacrifices, &c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return.

(182) Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).

(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

(2) He who thus knows the Sakvarîs, as interwoven in the worlds, becomes possessed of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the worlds.'

(7) 'Those whose conduct has been good, will quickly attain some good birth, the birth of a Brâhmana, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandâla.

(16) 'A wise man who has repeated or heard the ancient story of Nakiketas told by Death, is magnified in the world of Brahman.'

(2) Austerity the second, and to dwell as a Brahmakârin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality.

(19) Those who meet with this [doctrine] are indeed fortunate. Save for them who have accumulated much merit and absolved many obscurations, difficult is it to meet with it. Even when met with, difficult is it to comprehend it. Liberation will be won through simply not disbelieving it upon hearing it. Therefore treat this [doctrine] very dearly: it is the essence of all doctrines.

(4) Nor is that Self to be gained by one who is destitute of strength, or without earnestness, or without right meditation. But if a wise man strives after it by those means (by strength, earnestness, and right meditation), then his Self enters the home of Brahman.

(9) He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil; free from the fetters of the heart, he becomes immortal.