of action. Accomplishing acts good or bad, all
embodied creatures attain to the fruits thereof.
In consequence of their own acts, creatures acquire
even here superior or inferior enjoyments. Doers
of evil deeds here, in consequence of those acts of
theirs, attain to Hell. This condition of sinking
with head downwards, in which creatures are cooked,
is one of great misery. It is such that a rescue
therefrom is exceedingly difficult. Indeed; one
should strive hard for saving oneself from this misery.
Those regions where creatures dwell when they ascend
from this world I shall now declare truly. Do
thou listen to me with attention. By listening
to what I say, thou shalt attain to firmness of understanding
and a clear apprehension of (good and bad) acts.
Know that even those are the regions of all creatures
of righteous deeds, viz
., the stellar worlds
that shine in the firmament, the lunar disc, and the
solar disc as well that shines in the universe in its
own light. Upon the exhaustion, again, of their
merits, they fall away from those regions repeatedly.
There, in Heaven itself, is distinction of inferior,
superior, and middling felicity. There, in Heaven
itself, is discontent at sight of prosperity more
blazing than one’s own. Even these are
the goals which I have mentioned in detail. I
shall, after this, discourse to you on the attainment
by Jiva of the condition of residence in the womb.
Do thou hear me, with concentrated attention, O regenerate
one, as I speak to thee!’
“—The Brahmana said, ’The acts,
good and bad, that a Jiva does are not subject to
destruction. Upon attainment of body after body,
those acts produce fruits corresponding with them.
As a fruit-bearing tree, when the season comes of
productivity, yields a large quantity of fruit, similarly
merit, achieved with a pure heart, yields a large crop
(of felicity). After the same fashion, sin, done
with a sinful heart, produces a large crop of misery.
The Soul (or Jiva), placing the mind ahead, addresses
himself to action. Hear then how Jiva, equipt
with all his acts and overwhelmed with lust and wrath,
enters the womb. The vital seed, mixed with blood,
enters the womb of females and becomes the field (of
Jiva), good or bad, born of (his) acts. In consequence
of his subtlety and the condition of being unmanifest,
Jiva does not become attached to anything even after
attaining to a body. Therefore, he is called
Eternal Brahman. That (viz., Jiva or Brahman) is
the seed of all creatures. It is in consequence
of Him that living creatures live. That Jiva,
entering all the limbs of the foetus part by part,
accepting the attribute of mind, and residing within
all the regions that belong to Prana, supports (life).
In consequence of this, the foetus becoming endued
with mind begins to move its limbs. As liquified
iron, poured (into a mould), takes the form of the
mould, know that the entrance of Jiva into the foetus