r the womb in its own shape or
in some other? How doth it also acquire its distinct and visible shape,
eyes and ears and consciousness as well? Questioned by me, O, explain it
all! Thou art, O father, one acquainted with the acts and sayings of
great beings.' Yayati answered, 'According to the merits of one's acts,
the being that in a subtile form co-inheres in the seed that is dropped
into the womb is attracted by the atmospheric force for purposes of
re-birth. It then developeth there in course of time; first it becomes
the embryo, and is next provided with the visible physical organism.
Coming out of the womb in due course of time, it becometh conscious of
its existence as man, and with his ears becometh sensible of sound; with
his eyes, of colour and form; with his nose, of scent; with his tongue,
of taste; by his whole body, of touch; and by his mind, of ideas. It is
thus, O Ashtaka, that the gross and visible body developeth from the
subtile essence.'

"Ashtaka asked, 'After death, the body is burnt, or otherwise destroyed.
Reduced to nothing upon such dissolution, by what principle is one
revived?' Yayati said, 'O lion among kings, the person that dies assumes
a subtil form; and retaining consciousness of all his acts as in a dream,
he enters some other form with a speed quicker than that of air itself.
The virtuous attain to a superior, and the vicious to an inferior form of
existence. The vicious become worms and insects. I have nothing more to
say, O thou of great and pure soul! I have told thee how beings are born,
after development of embryonic forms, as four-footed, six-footed
creatures and others with more feet. What more wilt thou ask me?'

"Ashtaka said, 'How, O father, do men attain to those superior regions
whence there is no return to earthly life? Is it by asceticism or by
knowledge? How also can one gradually attain to felicitous regions? Asked
by me, O answer it in full.'

"Yayati answered, 'The wise say that for men there are seven gates
through which admission may be gained into Heaven. There are asceticism,
benevolence, tranquillity of mind, self-command, modesty, simplicity, and
kindness to all creatures. The wise also say that a person loseth all
these in consequence of vanity. That man who having acquired knowledge
regardeth himself as learned, and with his learning destroyed the
reputation of others, never attaineth to regions of indestructible
felicity. That knowledge also doth not make i