King Yayati, wise and venerable, spoke with calm dignity to Ashtaka, his grandson. “I am older than you in years, and so I do not offer you greeting first. Among the twice-born, it is the one who is elder by knowledge, by austerity, or by birth who is to be honored. You spoke, ‘I am elder by age,’ O King, but truly, among the twice-born, it is knowledge and austerity that command respect. “It is said that to act against righteousness is sinful, and those who stray from dharma fall into evil worlds. The virtuous do not follow the unvirtuous; you spoke words that go against their nature. I once possessed abundant wealth—great indeed—but through my own striving, I have attained this state. Thus, one who acts with firm resolve for their own benefit understands the path, and the wise follow this way. “In the world of living beings, there are many diverse forms, all subject to destiny. Their power of action is lost, and having attained whatever is allotted, the wise are not disturbed, knowing in their hearts that fate is stronger. Indeed, whether happiness or sorrow, a creature experiences it by destiny, not by its own power. Therefore, understanding the power of fate, one should neither grieve nor ever exult. “In suffering, one should not be tormented; in happiness, one should not rejoice. The wise remain even-minded, ever aware of fate’s power, neither distressed nor elated. In fear, I am never bewildered, O Ashtaka; my mind feels no distress. As the Creator ordains for me in this world, so shall I surely become—this is my reflection. “All creatures—those born of sweat, of eggs, of sprouts, reptiles, worms, and fish in the waters, as well as stones, grass, and wood—when their destined end arrives, return to their own nature. Recognizing the impermanence of happiness and sorrow, why should I, O Ashtaka, be distressed? What could I do, or having done, not be afflicted? Therefore, I remain vigilant and avoid sorrow.” As Yayati spoke thus, Ashtaka questioned him again, “Grandfather, endowed with all virtues, tell me truly how you resided in the world of heaven. O king of kings, tell me in detail about all those principal worlds you enjoyed, at what times and in what manner. Speak to me of all this, O king, as one who knows the field, for you speak of dharma.” Yayati replied, “Here, I was a universal monarch; then I attained great worlds and dwelled there for a thousand years. After that, I reached even higher worlds. Then I dwelled in the delightful city of Puruhuta, with a thousand gates, extending a hundred yojanas, for a thousand years; after that, I attained even higher worlds. Then, having attained the divine, ageless world of the Lord of Creatures—a realm difficult to reach even for the lord of the world—I dwelled there for a thousand years; after that, I attained even higher worlds. “In the abode of the god of gods, having conquered the worlds, I dwelled as I wished, honored by all the gods, possessing splendor and power equal to the lords. In the same way, I dwelled in Nandana, assuming forms at will, for a hundred thousand years, moving with the Apsarases, enjoying fragrant breezes, and beholding beautiful, blossoming trees. “But as I remained there, attached to the pleasures of the gods, after a long time had passed, a fierce messenger of the gods spoke loudly to me, shouting three times with a raised voice, ‘Be destroyed!’ This much, O lion among kings, is known to me. Then, fallen from Nandana, my merit exhausted, I heard the voices of the gods in the sky, lamenting me with compassion, O king. “Suddenly, my merit exhausted, I fell from that place—I, who had performed meritorious deeds and was famed for virtue. As I was falling, I said to them, ‘How can I, among the virtuous, fall down?’ They told me of your sacrificial ground, and seeing it, I came here, perceiving it by the scent of offerings and recognizing it by the smoke rising up.” Ashtaka then asked, “While dwelling in Nandana, able to assume any form, for a hundred thousand years, for what reason did you, foremost in the Krita age, abandon that and descend to earth?” Yayati answered, “Just as, when wealth is depleted, relatives, friends, and one’s own people abandon a person among humans, so too, when merit is exhausted, the hosts of gods moving in the sky immediately forsake a person in heaven.” Ashtaka’s mind was troubled. “How do they become depleted of merit there? Who is distinguished, and to whose abode do they go? Tell me this, for I consider you the master of the field.” Yayati replied, “They fall into this earthly hell, O king of men, lamenting; all of them, for the sake of carrion, jackals, and crows, undergo much increase in various ways upon the earth. Therefore, O king, wicked and blameworthy actions in this world should be avoided. All this has been explained to you, O ruler; if you wish to hear more, tell me what you would have me say.” Ashtaka pressed further, “When birds, vultures, owls, and insects attack them, how does this happen? How do they become so? From you I hear about this earthly hell.” Yayati explained, “After the body, as the effects of actions unfold, they wander visibly upon the earth. They fall into this earthly hell and do not perceive the passing of countless years. Sixty thousand fall in the sky, and likewise eighty thousand years; those who are falling and departing are driven by fearsome earthly demons with sharp fangs.” Again Ashtaka asked, “When those fearsome earthly demons with sharp fangs attack them as they fall, how does this happen? How do they become so? What is their condition, and how do they become embryos?” Yayati replied, “Blood, semen, and pollen combine, immediately following what is produced by a man; by the force of passion, it enters, and thus, becoming an embryo, it arrives there. They enter trees, herbs, waters, air, earth, and space, four-footed and two-footed beings as well; all those who are thus become embryos.” Ashtaka asked, “Does the embryo here acquire another body, or does it enter by its own desire? When it is about to enter a human womb, tell me, for I ask you out of doubt. How does the body and its organs arise, and how does it obtain sight and hearing, and consciousness? Tell me all this, father, as I have asked; for all consider you the knower of the field.” Yayati answered, “The wind carries the embryo into the womb at the proper time, along with semen and pollen; there, the subtle elements establish their domain, and gradually, it nourishes the embryo. When it is born, having just been grasped, it assumes consciousness; then the person perceives sound with the ears and sees form with the eyes. With the nose, it smells; with the tongue, it tastes; with the skin, it feels touch; with the mind, it attains divine awareness. Know that all these eight faculties are accumulated in the body of the great-souled, life-bearing being. “When that person is established, whether burned, buried, or cast away, having become non-existent, he attains destruction; by what does he perceive himself thereafter? Having left his vital breaths, like one asleep, after considering good and evil deeds, he abandons the body and, according to merit or demerit, attains another womb, O lion among kings. Those who perform good deeds enter a good womb; those who perform evil deeds enter an evil womb. Worms and insects are born from evil; I do not wish to speak further, O great one.” Thus did King Yayati, steadfast in wisdom, reveal the mysteries of fate, merit, and the journey of the soul to his earnest grandson, Ashtaka.