Death And Rebirth

hindu

• Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2113-2241 confidence: medium

  Karika 18 argues for plurality of souls from separate allotments of birth, death, and organs; diverse simultaneous occupations; and different conditions of the three modes.

  Birth is defined as the soul’s entrance into another body and death as its departure from a body.

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• Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2367-2477 confidence: medium

  The person who understands the twenty-five tattwas has attained the highest state, will know no further birth after death, and is free regardless of braided hair, top-knot, or shaven head.

  The knower of the twenty-five principles is said, after laying aside the body in death, to know birth no more and to be free from matter and pain.

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• Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3197-3332 confidence: medium

  The passage says knowledge discriminates matter from the self, does not lead to virtue or piety as its aim, and alone enables the soul to attain final liberation.

  The passage distinguishes perishable bodies born of father and mother from a permanent subtle body that migrates, and elsewhere mentions the attainment of a happier birth.

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• Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3335-3474 confidence: medium

  "It always accompanies the soul as an outward covering or form in migrating to another body."

  The linga accompanies the soul, survives the death of the womb-born body, and migrates with the soul to another body or state.

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• Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3477-3640 confidence: medium

  The subtle body plays many parts as an actor to fulfill the soul's destinies in successive existence or final deliverance, and dwells in noble or ignoble forms according to virtues or vices of a former life, through an energy or attribute of Nature.

  The subtle body is said to fulfill the soul's destinies in successive forms and to dwell in noble or ignoble forms according to virtues or vices of a former life.

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• Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3907-4055 confidence: medium

  The commentary says the linga migrates, invested with dispositions, according to the intellect, and that effects of a former being require bodily form for manifestation.

  The commentary says the linga migrates, invested with dispositions, according to conditions of intellect from a former being, and that those states require a bodily form for manifestation.

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• Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4896-4987 confidence: high

  The soul understands Nature; through knowledge it knows itself and gains eternal liberation from Nature and pain, reaching unmoving unconscious self-existence. Until then it is enveloped in the linga Sarira, formed from subtle elements of Nature and migrating into bodies.

  The linga Sarira migrates into higher or lower bodies, enters the womb, and survives the death of the maternal body.

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• Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4990-5136 confidence: medium

  Kapila is said not to admit a rightful world-ruling Power or superintending Providence. The soul is sufficient for itself; knowledge gives deliverance from matter, while lack of it leads to reappearance in a new bodily form without guilt.

  The passage says that without obtaining knowledge the soul is doomed to reappear in a new bodily form, though without guilt.

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• Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 640-794 confidence: medium

  Kapila judges the Vedic system inadequate because it requires animal sacrifice, remains connected with destruction and renewal, and is unequal because costly sacrifices favor the rich; the Aswamedha and Brahmanical claims for its efficacy are mentioned.

  The passage says the Vedic system cannot grant final exemption from material conditions, without which destruction and renewal of bodily life continue; it also discusses no return to bodily life.

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• Hindu Philosophy: The Sankhya Karika of Iswara Krishna THE SANKHYA KARIKA. / SUPPLEMENTARY NOTICE / OF THE / NYAYA AND VAISESHIKA SYSTEMS.; lines 5361-5505 confidence: medium

  "Transmigration is the passing of the soul to successive bodies." Blessedness is deliverance from pain, attained by knowledge, meditation on the soul, avoidance of desire-born action, and freedom from passion; knowledge, as in Sankhya, obtains final deliverance from the body.

  The passage defines transmigration as the soul passing to successive bodies and contrasts continued bodily connection with final deliverance.

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• Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 1038-1112 confidence: medium

  Krishna says jealous Duryodhan schemed the Pandavas' death by fire, but the sons of Pandu escaped his ire.

  Krishna recalls that Duryodhan schemed the Pandavas' death by fire, but the sons of Pandu escaped.

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• Maha-bharata BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 596-737 confidence: medium

  The sons of Pandu and their mother are sent to Varanavata; a house of inflammable materials is set on fire, but they escape through a subterranean passage, retreat to forests, and live as Brahmans in disguise.

  The sons of Pandu and their mother escape a burning house by an underground passage and then withdraw into forests under disguise.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2143-2275 confidence: medium

  The narrator says the selected episode proclaims that “a True Woman's Love is not conquered by Death” and that Hindu women celebrate a rite honoring the woman whose love was not conquered by death.

  The narrator states that the Savitri episode proclaims that true woman's love is not conquered by Death, and Markandeya introduces Savitri as one who loved, suffered, strove, and conquered Fate.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: medium

  "a True Woman's Love is not conquered by Death"; the narrator also says Hindu women celebrate a yearly rite in honor of the woman.

  The narrator states that the selected story teaches that a true woman's love is not conquered by Death, and Markandeya introduces Savitri as one who conquered Fate.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: medium

  The forest-life account is described as containing many tales and legends; the selected Savitri episode is introduced as teaching that a true woman's love is not conquered by Death and is honored by a yearly rite among Hindu women.

  The introduction says Savitri's love was not conquered by Death, and Markandeya introduces her as one who loved, suffered, strove, and conquered Fate.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2706-2846 confidence: high

  Yama answers that Savitri shall have her object and that her lord shall live again, become a father, and that their children shall reign.

  Yama says Satyavan shall live again; Savitri returns to the lifeless body, places his head in her lap, and Satyavan awakens as if returned from distant regions.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 confidence: high

  Savitri keeps following; Yama asks her wish; she asks that the royal line continue through Satyavan's and Savitri's sons; Yama grants that Satyavan shall live again and their children shall reign.

  Yama grants that Satyavan shall live again; Savitri returns to the lifeless body, and Satyavan awakens as from distant regions.

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• Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 confidence: high

  Savitri says she is not weary, follows her husband in death or life, and cites sacred teaching that Eternal Law does not divide loving husband and faithful wife.

  Savitri follows her dead husband and Yama; Yama grants that Satyavan will live again, and Savitri returns to his body as he awakens.

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• Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3678-3819 confidence: medium

  The passage recalls that the Pandavs were exiled to Varnavata and destined to death by flame, but came away with added prowess because the gods assist the righteous.

  The Pandavs are said to have been destined to die by flame at Varnavata but to have emerged with added prowess.

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• Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3678-3819 confidence: medium

  The appeal calls to mind the Pandavs' suffering and says they were exiled to Varnavata and destined to die by flame, but the gods assist the righteous and they came with added prowess.

  The Pandavs are said to have been destined to die by flame at Varnavata, but divine aid to the righteous allowed them to emerge with increased prowess.

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• Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4511-4647 confidence: low

  Bhishma sees Sikhandin, remembers his oath, and drops his arms before the warrior described as female-born.

  Bhishma, the ancient chief, drops his weapons and falls as the sun declines and the day closes.

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• Maha-bharata BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 confidence: medium

  Yudhishthir is crowned at Hastinapura; Parikshit is named as successor; Yudhishthir remains troubled by guilt for the war, and Vyasa advises the Aswa-Medha for expiation.

  Yudhishthir is troubled by war carnage and performs a major sacrifice for expiation after the conflict.

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• Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6713-6795 confidence: medium

  Yudhishthir undergoes trial, bathes in the celestial Ganges, rises with a celestial body, meets Krishna in heavenly form and his immortal brothers, and is greeted by Indra.

  Yudhishthir undergoes a trial, bathes in the celestial Ganges, and rises with a celestial body.

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• Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

  Indra states that mighty warriors slain in earthly battle now walk the bright ethereal plain, have cast off mortal bodies, crossed heaven's radiant gate, and won celestial mansions; he exhorts mortals toward kindly action, gentle speech, and endurance.

  Indra states that slain warriors cast off mortal bodies, crossed heaven's radiant gate, and attained celestial mansions through valor and virtue.

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• Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: medium

  "These and other mighty warriors, in the earthly battle slain, / By their valour and their virtue walk the bright ethereal plain!"

  The passage states that slain warriors cast off mortal bodies, cross the radiant gate of heaven, and win celestial mansions.

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• The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70338-70489 confidence: medium

  Nasatyas are called healers of the blind, feeble, and broken-boned; Chyavana is made young again; the son of Tugra is lifted from floods.

  The Asvins make aged Chyavana young again, restore Kali’s youthful vigor, give Vispala power to move, and bring forth Rebha when nearly dead.

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• The Hymns of the Rigveda, Complete 2 Volumes ARANYAKA III / ADHYAYA 1. / KEITH R / ADHYAYA 2.; lines 100964-101048 confidence: medium

  "Prajapati, the year, after creating creatures, burst. He put himself together by the metres."

  Prajapati creates creatures, bursts, and puts himself together again through metres.

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• The Hymns of the Rigveda, Complete 2 Volumes ARANYAKA III / ADHYAYA 1. / KEITH R / ADHYAYA 2.; lines 101115-101145 confidence: medium

  The author says the Brahmanas already contain in germ the fundamental doctrine of the Upanishads, and that transmigration is presaged by repeated deaths in the other world.

  The passage links the doctrine of transmigration with a Brahmana doctrine of repeated deaths in the other world.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80054-80242 confidence: medium

  The speaker looks reluctantly on one who cherishes men of old and treads an evil path, then yearns for this again; the note says the spirit of the dead child speaks and yearns to return to life.

  The speaker yearns to return, and the note cites a legend in which Nachiketas is sent to Yama’s kingdom and allowed to return to this world.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80399-80574 confidence: high

  In Hymn CXLIII to the Asvins, Atri is made free like a horse and brought newly-born to earth; Kakshivan is restored to youth and strength like a renewed car; Atri is loosed like a firm-tied knot bound by gods.

  The Asvins, addressed as a divine twain, make aged Atri free and newly-born, loose him like a knot, and restore Kakshivan to youth and strength.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 81153-81313 confidence: high

  An oblation frees a person from unknown decline, Consumption, and possibly a grasping demon; the speaker brings him from Destruction’s lap and prays for life through a hundred years or seasons with Indra, Agni, Brihaspati, and Savitar.

  The charm frees a person from unknown decline, Consumption, possible demonic possession, and Destruction’s lap, then restores life, youth, sight, and bodily wholeness.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 28417-28615 confidence: medium

  The Ribhus' aged parents, worn with length of days, are made young again so that they move at will.

  The Ribhus are said to have made their aged parents young again so that they moved at will.

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• The Hymns of the Rigveda, Complete 2 Volumes AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151; lines 9772-9951 confidence: medium

  The Nasatyas stripped the skin from old Chyavana, lengthened his life after all had left him helpless, and made him lord of youthful maidens.

  The Nasatyas remove Chyavana's old skin, lengthen his life, and restore him to youth-associated status.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 2091-2296 confidence: low

  Commentary says restoration to Aditi may be understood as a prayer by someone in danger of death to behold nature again; Aditi is also explained as Earth, freedom/security, or sinlessness by named interpreters.

  The commentary interprets words about restoration to Aditi as the speech of someone in danger of death who prays to behold nature again.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 27087-27243 confidence: low

  Indra, Lord of Bay Steeds, brings the unwedded damsel's son from an ant-hill where ants were eating him; the blind sees, grasps a serpent, rises, breaks a jar, and his joints unite again.

  The son of the unwedded damsel is taken from an ant-hill where ants were eating him; the episode includes restored sight, rising, and rejoined joints.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 28130-28315 confidence: medium

  The Ribhus serve their Parents, win friendship of the Gods, carry away fruit of devotion, make their Parents young again forever, and are named as Vaja, Vibhvan, and Ribhu joined with Indra.

  The Ribhus make their Parents, described as lying like mouldering posts, young again forever.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401; lines 67896-68129 confidence: medium

  The passage names those consumed by fire and those not cremated who enjoy offerings in heaven, and asks that they receive a world of spirits and their own body; the note marks the key term as difficult.

  The passage asks that the body and skin not be scattered, mentions the deceased’s own body, and says he will wear new life, increase offspring, and rejoin a body.

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• The Hymns of the Rigveda, Complete 2 Volumes FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR; lines 9070-9232 confidence: high

  The Ribhus form a cow from a skin, bring the mother near her calf, and make their aged Parents youthful as before.

  The Ribhus make their aged Parents youthful as before; the note identifies the Parents as Heaven and Earth.

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• The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 10355-10533 confidence: medium

  The Asvins are said to have restored Vandana like an aged car and to have brought a sage from earth to life.

  The Asvins restore Vandana, bring a sage to life, and aid the distant mourner Bhujyu; the translator's note groups such episodes as Asvins deliverance legends.

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• The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 12207-12367 confidence: medium

  Agni is seated by the altar; food is brought as his place of birth; he is clothed with hymn like a robe and linked with a car of light dispelling gloom. The note identifies the food as clarified butter oblation.

  Agni is described as seated near the altar with food as a place of birth, a child of double birth grasping triple food, with swallowed material growing anew and parents hastening to the babe.

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• The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 12370-12399 confidence: medium

  Long-tressed maidens embrace him; though called dead, they rise again to meet the Living One, who roars, releases them from age, fills them with new spirit, and remains living and unsubdued.

  The maidens are called dead, rise again to meet the Living One, are released from age, and receive new spirit.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 71620-71794 confidence: medium

  “The old hath waked the young Moon… Behold the Gods’ high wisdom… he who died yesterday to-day is living.”

  In the Moon passage, the text says that one who died yesterday is living today.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6135-6305 confidence: medium

  Pure or holy beings serve Agni with holy oil for three autumn seasons, win holy names, reveal Rudra’s powers, and find Agni in the loftiest station; the notes discuss Maruts, deified mortals, immortal bodies, and the three-year ritual period.

  Pure or holy beings serve Agni for three autumn seasons, obtain holy names, dignify their bodies, discover mystic things, preserve Amrit, and are linked in the note with exchange of perishable for immortal bodies.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6720-6899 confidence: low

  The Angirases kindle fires and find the Pani’s hoarded wealth, cattle, horses, and kine; Atharvan lays paths by sacrifices; the Sun springs up as guardian of the Law; Usana drives kine; offerings honor Yama’s deathless birth. The note identifies the Pani as an illiberal demon withholding rain.

  The hymn asks that offerings honor Yama’s deathless birth.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86356-86469 confidence: high

  The passage prescribes Soma and ghee offering verses, connects Soma with the fathers and a barren cow, and says pressing kills Soma while the rite brings it into being again.

  The passage says Soma is killed by being pressed and then brought into being again within the sacrificial procedure.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517 / AYMN 74.3 LHE RIGVEDA., 541; lines 35095-35247 confidence: medium

  The Asvins remove the aged Chyavana's skin as though it were a robe, make him young again, and he stirs the longing of a dame.

  Chyavana is described as worn with age; the Asvins remove his aged skin like a robe and make him young again.

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• The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83917-84017 confidence: medium

  The gods slay man, horse, ox, sheep, and goat in sequence; the sap leaves each slain being and enters the next, making horse, ox, sheep, goat, and earth fit for sacrifice, while sapless dismissed beings become monkey, Gauramrga, Gayal, camel, and Carabha; goat is most often employed because the sap stayed there longest.

  The sap departs slain man and animals, enters successive beings, makes them fit for sacrifice, and leaves behind transformed or dismissed forms.

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• The Hymns of the Rigveda, Complete 2 Volumes KEM N , / ADHYAYA 4. / KEITEL O / ARANYAKA II; lines 97755-97832 confidence: medium

  Siyana and Anandatirtha are said to agree that the passage refers to fates in another life of peoples who transgressed; one set was saved while others suffered sarakayanma, with birds mentioned among the forms.

  The passage reports a reading in which transgressing peoples experience fates in another life and the others suffer sarakayanma, rendered by commentators as animal, plant, serpent, or demonic forms.

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• The Hymns of the Rigveda, Complete 2 Volumes KEM N , / ADHYAYA 4. / KEITEL O / ARANYAKA II; lines 98008-98085 confidence: medium

  Speech, sight, hearing, and mind each go forth; after each departure the body remains, though lacking the corresponding faculty, and continues eating and drinking.

  The body remains without several faculties but falls and decays when breath departs; when breath returns, the body rises.

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• The Hymns of the Rigveda, Complete 2 Volumes OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290; lines 57546-57731 confidence: low

  The Black Drop sinks or moves in Ansumati’s bosom or river, surrounded by ten thousand, is likened to a black cloud in water, and Indra sends heroes to battle.

  The Black Drop sinks in Ansumati, is likened to a dark cloud in water, and later assumes its proper body splendid with light; the translator’s note identifies it as the darkened Moon recovering vanished light.

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• The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87896-87974 confidence: high

  The twelve-day rite consists of three sets of three days, a tenth day, and two Atiratras; the participant is consecrated, performs Upasads, presses Soma, becomes born anew, is purified, and goes to the gods.

  Through consecration, Upasads, and pressing, the participant shakes clear the body, becomes born anew, is purified, and goes to the gods.

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• The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 90314-90410 confidence: medium

  After the evil was smitten away, “the serpents smote away evil” and “lay aside their old worn out skin and go on with a new one”; the passage adds, “He smites away evil who knows thus.”

  Serpents smite away evil, then lay aside old worn skin and go on with a new one.

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• The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92598-92769 confidence: medium

  Narada says the father enters the wife, becomes a germ in the mother, and is born in the tenth month; the gods and seers bring her together, and the statement is given that a sonless one cannot attain heaven.

  Narada says the father enters the wife, becomes a germ in the mother, and is born in the tenth month; the wife is named in relation to being born again in her.

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• The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 93609-93720 confidence: medium

  “He who has recourse to the sacrifice has recourse to the holy power; the sacrifice is the holy power; moreover from the sacrifice is he who consecrates himself born again.”

  The passage states that the one who consecrates himself is born again from sacrifice and describes becoming other through consecration.

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• The Hymns of the Rigveda, Complete 2 Volumes PANCIKA V / ADHYAYA II / ADHYAYA III / ADHYAYA III; lines 95412-95473 confidence: high

  Lightning enters rain and is concealed; rain enters the moon and is concealed. Each is compared to a man’s death, and the speaker is told to say that the enemy should die, be concealed, and not be perceived.

  Natural deities are described as entering one another, disappearing from perception, and then being born again in a linked sequence.

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• The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 13477-13619 confidence: medium

  The Ribhus reply that a courser, chariot, cow, and rejuvenated Twain must be made; after Tvashtar sees the four chalices he hides and proposes slaying them; when Soma is shed, the Ribhus receive new names and the Maiden welcomes them.

  The Ribhus state that the Twain must be made young and later give youth again to an ancient Pair.

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• The Hymns of the Rigveda, Complete 2 Volumes RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH. / RYMN 40. THE RIGVEDA., 181; lines 53474-53693 confidence: medium

  “Agni, thine home is in the floods”; he enters plants and is born anew as their child, and his worshipped flame shines from sacred oil on the ladle.

  Agni’s home is in the floods, he enters plants, and as their child is born anew.

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• The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67756-67772 confidence: medium

  The addressed person is told to meet Yama, the Fathers, and the merit of deeds in highest heaven, to leave sin and evil, seek a new dwelling, and wear another body bright with glory.

  The addressed person is told to leave sin and evil, seek a new dwelling, and wear another body bright with glory.

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• The Hymns of the Rigveda, Complete 2 Volumes See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4, / ADHYAYA 5.; lines 99652-99734 confidence: high

  The man connects the seed to the woman, causing it to be born; this is called his first birth, and the seed becomes the woman's self like one of her limbs.

  The passage explicitly counts a first birth through seed joined to the woman, a second birth linked with the supported child and world-continuation, and a third birth after old age, departure, and birth again.

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• The Hymns of the Rigveda, Complete 2 Volumes See Aranyaka, I, 4, 2. / KEITH Q / ADHYAYA 4, / ADHYAYA 5.; lines 99736-99822 confidence: medium

  Sankara and Sayana explain the three births through father and son being one, or through analogous births of father and son.

  The passage discusses three births and explains the third birth as a postmortem birth in heaven, hell, the world of men, or more generally the next world.

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• The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 73597-73752 confidence: medium

  Aditi's eight sons are described; with seven she goes to meet the gods, casts Martanda far away, and later brings Martanda to "spring to life and die again."

  Aditi is mother of eight sons, casts Martanda away, and later brings him to spring to life and die again.

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• The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 71981-72160 confidence: high

  The note states that the hymn is an address to recall the fleeting spirit of a man at the point of death.

  The spirit is described as having gone far away and is repeatedly caused to return so the addressee may live and sojourn here.

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• The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 71981-72160 confidence: medium

  Asuniti is asked to keep the soul within, lengthen days, and restore sight, breath, and enjoyment; Earth, Heaven, mid-air, Soma, and Pushan are asked to restore vital spirit, body, and path.

  Asuniti, Earth, Heaven, mid-air, Soma, and Pushan are invoked to keep or restore soul, breath, sight, vital spirit, body, and path.

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• The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 72162-72296 confidence: medium

  Subandhu is said to seem in a trance and apparently dead; his brothers are said to supplicate Agni to restore him to life, with an alternative mourning interpretation noted.

  Subandhu is apparently dead or entranced; his spirit is said to be brought from Yama for life, not death.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter XII. / XII, 13- TRANSMIGRATION. 485 / XII, 17. TRANSMIGRATION. 487 / XII, 24- TRANSMIGRATION. 489; lines 31654-31752 confidence: medium

  After enduring Yama’s torments, the individual soul again enters the five elements, free from taint and in due proportion.

  After enduring Yama’s torments, the individual soul is described as free from taint and again entering the five elements, and the passage calls these changes transitions of the individual soul.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter V. / LAWS OF MANU. / LAWFUL AND FORBIDDEN FOOD. I J I / LAWS OF MANU.; lines 15606-15662 confidence: medium

  A man duly engaged to officiate or dine at a sacred rite who refuses meat becomes an animal after death for twenty-one existences.

  Refusal to eat meat when duly engaged at a sacred rite is said to result after death in becoming an animal for twenty-one existences.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) HI, 26. / LAWS OF MANU. / LAWS OF MANU. / LAWS OF MANU.; lines 11379-11508 confidence: high

  Householders who constantly seek to live on others' food become after death the cattle of those who fed them.

  Householders who live on the food of others are said to become, after death, the cattle of their food-givers.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5 / I, 64. THE CREATION. 1 9 / C 2; lines 7694-7825 confidence: medium

  Seventy-one ages of the gods are named a Manvantara; Manvantaras, creations, and destructions are numberless, and Brahman repeats them again and again.

  The passage states that Manvantaras, creations, and destructions are numberless and that Brahman repeats them again and again.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) II,150. STUDENTSHIP. 57 / STUDENTSHIP. 59 / II, 172. STUDENTSHIP. 6 1 / II, 35.; lines 10089-10147 confidence: medium

  States next-birth outcomes involving an ass, dog, worm, and larger insect; visible offenses include falsely defaming the teacher, living on the teacher's substance, and envy of his merit.

  The passage attaches next-birth forms as ass, dog, worm, or insect to misconduct involving the teacher.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. XXXIX / INTRODUCTION. 1 / INTRODUCTION. 1 / INTRODUCTION. I; lines 3312-3397 confidence: medium

  The passage describes the karmavipaka discussion as dealing with results of sinful acts in future births, says it is wrongly placed, and compares it with corresponding Sutras and verses in Vishnu and Yajnavalkya in the section on penances.

  The passage identifies karmavipaka as the results of sinful acts in future births.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. / LAWS OF MANU. / INTRODUCTION. / XXXV11; lines 4150-4223 confidence: medium

  "having slept during the period of destruction"

  The passage links sleep during destruction with Brahman's later awakening and creation of the world and its elements.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. / THE LAWS OF MANU. / CONTENTS. / CONTENTS.; lines 258-352 confidence: low

  The listed headings include sacrifices, necessity of penances, classification of crimes, penances, transmigration, and supreme bliss.

  The contents segment explicitly lists transmigration and supreme bliss among later topics.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5; lines 7452-7595 confidence: medium

  Created beings are subject to a "constantly changing circle of births and deaths," beginning with Brahman and ending with immovable creatures.

  Created beings are described as subject to a constantly changing circle of births and deaths beginning with Brahman and ending with immovable creatures.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5; lines 7597-7644 confidence: high

  “being clothed with minute particles ... it enters into vegetable or animal seed ... assumes ... a (new) corporeal frame.”

  The verse and commentarial summaries describe leaving a former body, entering plant seed or animal embryo, and assuming a new corporeal frame.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5; lines 7597-7644 confidence: medium

  “by (alternately) waking and slumbering” the imperishable one “revivifies and destroys this whole movable and immovable (creation).”

  The imperishable one alternates waking and slumbering and revivifies and destroys all movable and immovable creation.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) IX, 299' DUTIES OF A KING. 395 / IX, 313- DUTIES OF A KING. 397 / IX, 323- DUTIES OF A KING. 399 / X, I. TIMES OF DISTRESS, MIXED CASTES. 40 1; lines 27256-27278 confidence: medium

  A pure Śūdra who serves his betters, speaks gently, is free from pride, and seeks refuge with Brahmanas is said to attain a higher caste in the next life.

  The passage states that a pure, humble Śūdra who serves betters and seeks refuge with Brahmanas attains a higher caste in the next life.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) IX, T4. / IX, 24. DUTIES OF HUSBAND AND WIFE. 331 / LAWS OF MANU. / IX, 25.; lines 23738-23851 confidence: medium

  For disloyalty to her husband, a wife is censured, reborn in a jackal's womb, and tormented by diseases as punishment for sin.

  The disloyal wife is said to be reborn in a jackal's womb and tormented by diseases as punishment for sin.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / H 2 / LAWS OF MANU. / LAWS OF MANU.; lines 12218-12281 confidence: medium

  Commentarial explanations report future birth among animals or as a worm, or rejection of impure food by manes and gods.

  Notes connect diseases with former-life sins and report interpretations in which the giver is reborn among animals or as a worm.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / LAWFUL AND FORBIDDEN FOOD. I J I / LAWS OF MANU. / V, 44- LAWFUL AND FORBIDDEN FOOD. I 75; lines 15665-15711 confidence: medium

  Herbs, trees, cattle, birds, and other animals destroyed for sacrifices receive higher existences through rebirth.

  Beings destroyed for sacrifices are said to receive higher existences, and lawful ritual slaughter is said to bring both the slaughterer and the animal into a most blessed state.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / LAWFUL AND FORBIDDEN FOOD. I J I / LAWS OF MANU. / V, 44- LAWFUL AND FORBIDDEN FOOD. I 75; lines 15665-15711 confidence: medium

  A killer who slays a beast without lawful reason will suffer violent death in future births as many times as the slain beast has hairs.

  The unlawful killer of a beast is said to suffer violent death repeatedly in future births, measured by the number of hairs on the beast.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / INDEX. / LAWS OF MANU. / INDEX.; lines 46159-46245 confidence: medium

  Transmigration is listed with citations to multiple books and verse ranges.

  The passage explicitly indexes Transmigration as a doctrinal topic with multiple textual citations.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / VI, 64, / VI, 74- / THE ASCETIC.; lines 17531-17643 confidence: high

  One with true insight is not fettered by deeds; one without it is “drawn into the circle of births and deaths.”

  True insight prevents bondage to deeds, while lack of insight draws one into births and deaths; meditation leads toward Brahman.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) MIXED CASTES. 405 / X, 27. MIXED CASTES. 407 / X, 31- MIXED CASTES. 409 / X, 40. MIXED CASTES. 411; lines 27751-27844 confidence: medium

  By the power of austerities and seed, these races obtain higher or lower rank among humans in successive births.

  Verse X.42 states that the power of austerities and seed can produce higher or lower rank in successive births.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) TV, 199. / LAWS OF MANU. / IV, 211. / IV, 221. RULES FOR A SNATAKA. 163; lines 15050-15095 confidence: medium

  Verses 218-219 state that food of a king, Shudra, goldsmith, leather-cutter, artisan, washerman, multitude, and harlots harms the eater’s vigor, sacred learning, longevity, fame, offspring, bodily strength, or access to higher worlds.

  A note explains the consequence of such food as rebirth as an animal feeding on pus or other impure substances; the verse also mentions exclusion from higher worlds.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) V, 140. PURIFICATION. 1 93 / LAWS OF MANU. / O 2 / V, 166. WOMEN. I97; lines 16824-16869 confidence: medium

  A wife who violates duty toward her husband is disgraced, enters the womb of a jackal after death, and is tormented by diseases as punishment for sin.

  The passage says the wife who violates her duty enters the womb of a jackal after death and is tormented by diseases.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) VT, 29. THE HERMIT IN THE FOREST. 203 / VI, 39- HERMIT IN THE FOREST; THE ASCETIC. 205 / YT, 49. THE ASCETIC. 207 / VI, 63. THE ASCETIC. 209; lines 17421-17469 confidence: high

  The ascetic should reflect on the individual soul's departure from this body and its new birth in another womb.

  The passage explicitly describes the individual soul departing this body and taking new birth in another womb.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) X, 40. MIXED CASTES. 411 / X, 48. MIXED CASTES. 413 / X, 67. MIXED CASTES. 417 / X, 79- OCCUPATIONS OF THE CASTES. 419; lines 28288-28444 confidence: high

  If sesamum is applied to any purpose except food, anointing, and charitable gifts, the person will be born again as a worm and, with his ancestors, plunged into the ordure of dogs.

  Misuse of sesamum is followed by being born again as a worm and by the offender and ancestors being plunged into dog ordure.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XI, 16. PENANCES J GIFTS AND SACRIFICES. 433 / XI, 29. PENANCES; GIFTS AND SACRIFICES. 435 / LAWS OF MANU. / XI, 49-; lines 29191-29332 confidence: high

  The passage frames natural appearance as a consequence of crimes committed in this life or in a former existence.

  The passage states that some appearances come from crimes in a former existence and that unexpiated sins lead to being born again with marks.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XI, 249- PENANCES ; AUSTERITY J SECRET SINS. 4 79 / XI, 258. PENANCES FOR SECRET SINS. 48 I / XII, 4- TRANSMIGRATION. 483 / Chapter XII.; lines 31364-31459 confidence: medium

  Many sinful bodily acts make a man become something inanimate in the next birth; the following clause is truncated in the supplied passage.

  The passage states that many bodily sins cause a man to become something inanimate in the next birth.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XI, 258. PENANCES FOR SECRET SINS. 48 I / XII, 4- TRANSMIGRATION. 483 / Chapter XII. / XII, 13- TRANSMIGRATION. 485; lines 31462-31555 confidence: medium

  The fragment links sins with rebirth forms, including bird, beast, and low-caste rebirth.

  The passage fragment links sins to rebirth forms, and verse 13 describes sensing pleasure and pain in successive births.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 17. TRANSMIGRATION. 487 / XII, 24- TRANSMIGRATION. 489 / XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493; lines 31856-31985 confidence: high

  The speaker says he will declare transmigrations through the qualities; Goodness leads to gods, Activity to men, Darkness to beasts; the course is threefold and subdivided by acts and knowledge.

  The passage repeatedly describes transmigrations through which beings reach gods, men, beasts, and other ranked conditions according to qualities.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 17. TRANSMIGRATION. 487 / XII, 24- TRANSMIGRATION. 489 / XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493; lines 31987-32052 confidence: high

  Because of attachment to sense-objects and non-performance of duties, fools, the lowest of men, reach the vilest births.

  The passage links actions and neglected duties to rebirth in various lower wombs and bodies.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 17. TRANSMIGRATION. 487 / XII, 24- TRANSMIGRATION. 489 / XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493; lines 31987-32052 confidence: medium

  Those who committed mortal sins pass through dreadful hells for large numbers of years and then obtain following births.

  Mortal sinners are said to spend many years in dreadful hells and afterward receive further births.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 17. TRANSMIGRATION. 487 / XII, 24- TRANSMIGRATION. 489 / XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493; lines 31987-32052 confidence: high

  The slayer of a Brahmana enters the wombs of a dog, pig, ass, camel, cow, goat, sheep, deer, bird, Chandala, and Pukkasa.

  Specific offenses are paired with rebirth as animals, insects, reptiles, aquatic beings, plants, or Pisacas.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 24- TRANSMIGRATION. 489 / XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493 / XII, 63. TRANSMIGRATION. 497; lines 32055-32160 confidence: high

  Men who delight in doing hurt become carnivorous animals; those eating forbidden food become worms; thieves become creatures consuming their own kind; men with women of the lowest castes become Pretas.

  The passage repeatedly describes wrongful acts as causing rebirth or becoming as animals, worms, Pretas, Brahmarakshasas, goldsmiths, or other beings.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 24- TRANSMIGRATION. 489 / XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493 / XII, 63. TRANSMIGRATION. 497; lines 32055-32160 confidence: medium

  A man who forcibly takes another's property or eats sacrificial food before a portion is offered "inevitably becomes an animal."

  Verse 68 states that a person who eats sacrificial food before any portion has been offered inevitably becomes an animal.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 24- TRANSMIGRATION. 489 / XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493 / XII, 63. TRANSMIGRATION. 497; lines 32055-32160 confidence: high

  Men who delight in doing hurt become carnivorous animals; those eating forbidden food become worms; thieves become creatures consuming their own kind; men with women of the lowest castes become Pretas.

  The passage assigns Pretas and Brahmarakshasas as outcomes for certain sexual, social, and property offenses.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493 / XII, 63. TRANSMIGRATION. 497 / XII, 72. TRANSMIGRATION. 499; lines 32163-32213 confidence: high

  Women who have committed theft incur guilt and become females of the same creatures previously enumerated.

  The passage links moral or social transgressions with later rebirth or migration into animals, despicable bodies, servitude, or Preta forms.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 33- TRANSMIGRATION. 49 1 / XII, 44- TRANSMIGRATION. 493 / XII, 63. TRANSMIGRATION. 497 / XII, 72. TRANSMIGRATION. 499; lines 32163-32213 confidence: medium

  Women who have committed theft incur guilt and become females of the same creatures previously enumerated.

  Women who commit theft are said to become the females of the same previously enumerated creatures.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 4- TRANSMIGRATION. 483 / Chapter XII. / XII, 13- TRANSMIGRATION. 485 / XII, 17. TRANSMIGRATION. 487; lines 31558-31651 confidence: medium

  Evil-doers, by means of that body, suffer "the torments imposed by Yama"; afterward the body's parts are united with the same elements from which they were taken.

  After Yama's torments, the produced body's parts return to the elements; the notes describe individual or evil-doing souls as dissolved in the five elements and include an interpretation oriented toward producing another body.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 63. TRANSMIGRATION. 497 / XII, 72. TRANSMIGRATION. 499 / LAWS OF MANU. / XII, 73-; lines 32216-32273 confidence: high

  Men of small understanding who repeat sinful acts suffer pain in various births.

  The passage links repeated sinful acts with suffering in various births, wombs of despicable beings, repeated lying in wombs, and agonizing births.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 72. TRANSMIGRATION. 499 / LAWS OF MANU. / XII, 73- / XII, 86. SUPREME BLISS. 5OI; lines 32276-32380 confidence: medium

  A man reaps the result of an act in a future body endowed with the same quality as the disposition with which the act was performed.

  The passage states that an act performed with a given mental disposition yields its result in a future body endowed with the same quality.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 86. SUPREME BLISS. 5OI / XIT, 91. SUPREME BLISS. 503 / XII, 98. SUPREME BLISS. 505 / XII, 103. SUPREME BLISS. 507; lines 32578-32704 confidence: medium

  Austerity and sacred learning are the best means for a Brahmana to secure supreme bliss; austerities destroy guilt and sacred learning obtains cessation of births and deaths.

  Sacred learning is said to obtain the cessation of births and deaths.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX / INTRODUCTION. 1 / INTRODUCTION. 1; lines 2934-3031 confidence: medium

  Passages quoted by Apastamba are said to mention successive destructions of the world and to declare this creation the work of Prajapati and the sages.

  The passage mentions successive destructions of the world and a subsequent creation attributed to Prajapati and the sages.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 BOOK 3 / VANA PARVA / SECTION I / SECTION II; lines 29202-29263 confidence: high

  Saunaka says the blinded creature, from ignorance, deed, and desire, rolls like a wheel and wanders from one birth to another through the circle of existences, in water, on land, and in air.

  Saunaka says every creature wanders from one birth to another through a rolling circle of existences, ranging from Brahma to a blade of grass and through water, land, and air.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCVIII / SECTION CCCIX / SECTION CCCX / SECTION CCCXI; lines 57142-57223 confidence: high

  The Yaksha says Yudhishthira has answered truly and tells him to choose one brother to get up with life.

  The Yaksha promises that Yudhishthira’s dead brothers may revive, first offering one brother and then granting life to all after Yudhishthira’s ethical choice.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII / FOOTNOTES; lines 57500-57632 confidence: high

  Ordinary Hindu gods of the post-Vedic period are compared to gods of Ancient Greece and Italy as superhuman beings distinct from the Supreme Spirit; a virtuous man after death was supposed to become one of these gods; the doctrine of transmigration of souls is identified.

  The notes state that after death a virtuous man may be transformed into a god and identify the doctrine of transmigration of souls.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCII / SECTION CCIII / SECTION CCIV / SECTION CCV; lines 19331-19374 confidence: medium

  Bhishma says it is fortunate that the Pandavas and Kunti have not perished, that Purochana failed and perished, and that he had heard Kunti's sons were burned to death.

  Bhishma recalls the belief that Kunti's sons had burned, then stresses their survival from the conflagration and reappearance.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 48385-48468 confidence: medium

  “Lust and temptation are even like sharks in the river of life; the waters are the five senses. Do thou cross over to the other side of this river in the boat of patience and resignation, avoiding the shoals of corporeal existence (repeated births in this world).”

  The passage connects self-control, purified conduct, the dying out of sin, avoiding repeated births, and attaining heaven or bliss.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLIV / SECTION CCLV / SECTION CCLVI / SECTION CCLVII; lines 52237-52316 confidence: medium

  Vyasa says asceticism can achieve mighty fruit; virtues such as truth, freedom from anger, justice, self-control, and sanctity purify, while vice leads to brutish births and actions bear fruit in the next world.

  Vyasa states that the fruit of actions is reaped in the next world, that vice leads to brutish births, and that good conduct can affect future birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX; lines 52408-52494 confidence: high

  The messenger lists disadvantages of heaven: one cannot perform new acts while enjoying prior fruits, must exhaust former merit, is subject to fall, and those about to fall become agitated, afraid, and marked by fading garlands.

  The messenger states that heaven is a realm where prior acts are enjoyed as fruit, no new acts are performed, and a person falls when merit is exhausted, followed by human or inferior birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLII / SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV; lines 55653-55724 confidence: high

  Savitri says the earlier boon cannot be accomplished without union with her husband, says she cannot live without him, and asks that Satyavan be restored to life.

  Savitri argues that Yama's boon of sons cannot be fulfilled without her husband, asks that Satyavan be restored to life, and Yama frees him; Satyavan then regains consciousness.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLII / SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV; lines 55726-55782 confidence: low

  Markandeya narrates that Satyavan regained consciousness, remembered head pain, lying on Savitri's lap, sleep-like loss of senses, and seeing darkness with a person of exceeding effulgence.

  Satyavan regains consciousness after a sleep-like loss of senses and reports a vision of surrounding darkness with an effulgent person.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLIII / SECTION CCLXLIV / SECTION CCLXLV / SECTION CCLXLVI; lines 55865-55920 confidence: medium

  Savitri says Narada predicted her husband's death for that day; after Satyavan slept, Yama appeared with messengers, tied him, and began taking him toward the region of the Pitris.

  Savitri reports that Yama began taking Satyavan away on the day predicted for his death, and that through her praise and boons Satyavan obtained a life of four hundred years.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLVII / SECTION CCLXLVIII / SECTION CCLXLIX / SECTION CCC; lines 56102-56151 confidence: low

  Surya tells Karna that if he gives the ear-rings to the wielder of the thunderbolt, he should do so under a condition; Surya says the ear-rings make Karna unslayable and that Indra seeks to remove them so Arjuna may kill him.

  Surya says Karna cannot be slain while furnished with the ear-rings, and that Indra seeks to deprive him of them so Arjuna can kill him.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCV / SECTION CCVI / SECTION CCVII / SECTION CCVIII; lines 48578-48634 confidence: medium

  The fowler says persons born under the same star still have diverse outcomes; no one dispenses his own lot; previous actions fructify in present life; the soul is eternal, the body destructible, and the spirit travels elsewhere with its actions.

  The fowler says actions done in a previous existence fructify in present life and also distinguishes the destructible body from the enduring soul.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCV / SECTION CCVI / SECTION CCVII / SECTION CCVIII; lines 48636-48710 confidence: high

  The Brahmana asks how the soul becomes eternal; the fowler replies that the spirit does not die, death is a change of habitation, each person reaps their own karma, and actions follow beings into rebirth.

  The spirit is described as deathless, changing habitation at death, bearing accumulated karma, and being born again.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXI / SECTION CCXII / SECTION CCXIII / SECTION CCXIV; lines 49034-49107 confidence: high

  The Brahmana says it is difficult for one born in the Sudra class to know eternal religion, suggests the fowler’s status results from past karma, and asks to know the truth.

  The fowler explains that in a previous existence he was a Brahmana who accidentally wounded a rishi and was cursed to be born as a cruel fowler in the Sudra class.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXII / SECTION CCXIII / SECTION CCXIV / SECTION CCXV; lines 49110-49193 confidence: medium

  The rishi says the curse cannot be falsified, but he grants that the fowler will be pious in Sudra birth, honor his parents, attain spiritual perfection, remember his past life, go to heaven, and again become a Brahmana.

  The rishi says the fowler will be born in the Sudra class, remember events of his past life, go to heaven, and again become a Brahmana after the curse is expiated.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 51758-51839 confidence: high

  The Danavas say Naraka's slain soul has assumed Karna's form; Karna will encounter Kesava and Arjuna; the wielder of the thunder-bolt will in disguise take Karna's earrings and coat of mail; Samsaptakas, described as Daityas and Rakshasas, are appointed to slay Arjuna.

  The soul of slain Naraka is said to assume the form of Karna, and Karna is later described as possessed by Naraka's inmost soul.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVIII / SECTION CCXIX / SECTION CCXX / SECTION CCXXI; lines 49456-49524 confidence: high

  After refusing to continue carrying oblations, the fire becomes insensible, gives up the ghost, leaves his material body, enters the earth, and produces substances from his bodily parts.

  The fire gives up his body and is later described as destroyed and called back to life by Atharvan.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 10941-11015 confidence: medium

  Bhishma says Rama, son of Jamadagni, killed the Haihaya king after his father's death, cut off Arjuna's thousand arms, set out for world conquest, and annihilated the Kshatriya tribe one and twenty times.

  The Kshatriyas are annihilated, but the race is revived through offspring born to Kshatriya women by Veda-skilled Brahmanas, with sonship assigned to the mother's husband.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 43613-43694 confidence: medium

  At Kuvera’s command the dead Rakshasa bodies are removed from the mountain summit; because Agastya had fixed the limit of his curse, the Rakshasas slain in conflict are freed from the imprecation, and the Pandavas dwell pleasantly after being honored by Rakshasas.

  The Rakshasas, slain in conflict, are said to be freed from Agastya’s imprecation when the period of the curse ends.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIV / SECTION CLXLV / SECTION CLXLVI / SECTION CLXLVII; lines 47228-47264 confidence: high

  A Brahmana comes to Sivi for food and orders that Sivi's son Vrihadgarbha be killed and cooked for his food.

  Vrihadgarbha is killed and cooked, but afterward Sivi sees him standing alive in divine-like, ornamented, fragrant form.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIX / SECTION CC / SECTION CCI / SECTION CCII; lines 19131-19213 confidence: high

  They had heard Kunti and her sons were burnt in the house of lac; therefore they regarded the Pandavas as "persons who had come back from the region of the dead" and recalled Purochana's scheme.

  The passage explicitly says the monarchs had heard that Kunti and the Pandavas died in the house of lac and now regarded the Pandavas as persons who had come back from the region of the dead.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18967-19011 confidence: high

  Sankara grants five husbands; when the maiden asks for only one husband, he explains that she asked five times and that the result will occur in a future life.

  Sankara says the boon will happen in a future life, and Vyasa identifies Drupada's daughter Krishna as the former maiden.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 47538-47547 confidence: medium

  The ascetics are freed from grief and anger and purged of sins by listening; human listeners are freed from the obligation of rebirth.

  The passage explicitly states that human beings who listen become freed from the obligation of rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVIII / SECTION CLXIX / SECTION CLXX / SECTION CLXXI; lines 16619-16667 confidence: medium

  When the maiden asks for only one husband, Sankara says that because she asked five times, she will have five husbands in another life.

  Sankara places the boon in another life, and Vyasa identifies the former maiden as now born in Drupada's line as Krishna of Prishata's line.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 17113-17172 confidence: high

  For twelve years the god of a thousand eyes sends no rain on the kingdom; drought follows, no dew falls, no corn grows, and people, trees, and lower animals die.

  During Samvarana’s twelve-year absence the kingdom suffers drought, famine, and deathlike desolation; after Vasishtha brings him back, rain and corn return and the capital and country revive.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45462-45545 confidence: high

  "After death he quits his frail (outer) body and is immediately born again in another order of beings." Actions follow him "as shadow."

  Acts determine post-mortem destiny; the subtle original body stores virtue and vice; after death the outer body is abandoned and another birth occurs immediately; actions follow like a shadow.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 45123-45195 confidence: medium

  The serpent says acts lead to human existence, heavenly life, or lower animal birth; anger, lust, avarice, and malice can lead to animal rebirth; beings reap the fruits of action and transmigrate, while the wise repose the soul in the everlasting Supreme Spirit.

  The serpent describes beings as attaining human existence, heavenly life, or animal birth according to acts, reaping fruits of action, and undergoing birth after birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 45753-45832 confidence: medium

  In the sea, the fish tells Manu that “the dissolution of all this mobile and immobile world is nigh at hand” and that the time for purging the world is ripe.

  The fish instructs Manu to take all different seeds enumerated by Brahmanas and preserve them carefully in the ark during the impending dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 45864-45898 confidence: high

  Markandeya is said to worship Brahma at the great dissolution when the world is without sky, gods, and Danavas; after the cataclysm ceases, Brahma awakens, re-creates four orders of beings, fills the cardinal points with air, and assigns the waters to their place.

  The passage pairs world-destruction, annihilation of beings, and an ocean-like state with Brahma's later awakening and re-creation of beings.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 45900-45984 confidence: medium

  After dissolution creation comes into life again; the passage gives durations for Krita, Treta, Dwapara, and Kali with dawns and eves, says Krita follows Kali again, and states that a thousand such cycles make a day of Brahma.

  Creation comes into life again after dissolution, Kali is followed by Krita, and Yuga cycles recur in a large cosmic time scheme.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 46182-46266 confidence: medium

  The Deity says he creates gods, men, Gandharvas, Rakshasas, and immobile things by maya and destroys them when the time comes; he assumes human and inconceivable forms and takes white, yellow, red, and dark hues in successive ages.

  The Deity says he creates gods, men, Gandharvas, Rakshasas, and immobile things by maya and destroys them when the time comes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 46267-46322 confidence: high

  The speaker recalls Markandeya seeing one vast expanse of water and destroyed creatures; he says he showed Markandeya the universe within his stomach/body and brought him out through his mouth.

  Markandeya sees one vast expanse of water and destroyed creatures; the deity later speaks of recreating creatures and the elements, and Markandeya says creation starts into life at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 46267-46322 confidence: medium

  The speaker says that as the Universal Soul he sleeps for a thousand-Yuga measure, overwhelms creatures in insensibility, remains in the form of a boy though old until Brahma wakes, and has repeatedly granted boons to Markandeya.

  The Universal Soul sleeps for a thousand-Yuga measure, remains in boy form until Brahma wakes, and then will create the world.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46325-46340 confidence: high

  Yudhishthira says that Markandeya's account of "the destruction and re-birth of all things at the end of the Yuga" is wondrous.

  The passage explicitly mentions the destruction and rebirth of all things at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46325-46340 confidence: high

  Yudhishthira asks what may happen in the Kali age, when "morality and virtue will be at an end."

  Yudhishthira asks what limit is reached before the Krita age begins anew after the Kali age and the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46510-46553 confidence: high

  After the terrible times, creation begins anew; men are created again and distributed into four orders; Providence becomes propitious; when the Sun, Moon, and Vrihaspati enter the same sign with Pushya, the Krita age begins again.

  After the terrible times, creation begins anew, men are created again, the Krita age begins again, and Kalki inaugurates a new Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CLXL / SECTION CLXLI; lines 18215-18281 confidence: medium

  Krishna says he heard that Pritha and the sons of Pandu escaped the house of lac conflagration; Valadeva rejoices that they escaped death.

  Krishna says Pritha and the sons of Pandu escaped the conflagration of the house of lac, and Valadeva rejoices that they escaped death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 39546-39635 confidence: medium

  Viswakarma performed rites; on that sacrifice's great occasion, the Self-existent One gave the whole earth with hills and forests to Kasyapa as gratuity for priestly service.

  Earth is personified as a goddess given in a ritual exchange, resists being given to a mortal, threatens descent into the netherworld, is appeased, and rises from the waters as a sacred altar.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 39764-39837 confidence: high

  Jamadagni says, “Kill this wicked mother of thine”; Rama “took up an axe and therewith severed his mother's head.”

  Rama kills Renuka at Jamadagni’s command and then asks that she be restored to life; Jamadagni grants the request.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 14641-14713 confidence: medium

  In the house of lac, an innocent Nishada woman and her children are burned to death; Purochana is also burned; the Pandavas are saved by Vidura's advice.

  The Pandavas survive, but the people of Varanavata believe they have burned to death, and last honours are performed for them.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIX / SECTION CL / SECTION CLI / SECTION CLII; lines 15191-15256 confidence: medium

  Citizens inform Dhritarashtra that the Pandavas and Purochana have burned; Dhritarashtra weeps and orders funeral rites, sanctification of bones, and other customary acts for the supposed dead.

  The public and Dhritarashtra treat the Pandavas and Kunti as burned dead and perform rites, while Vidura knows the truth and the Pandavas and Kunti are actually escaping.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 40303-40357 confidence: medium

  The Aswins identify themselves as celestial physicians, say they will make Sukanya's lord young and graceful, and ask her to choose among themselves and her husband after bringing him there.

  The Aswins offer to make Chyavana young and graceful; Chyavana enters water with them and emerges young and beautiful.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIV / SECTION CXXV / SECTION CXXVI / SECTION CXXVII; lines 40621-40679 confidence: medium

  The priest prescribes setting up a sacrifice in which Somaka must sacrifice Jantu; Jantu's fat will be offered in fire to the gods, the mothers will smell the smoke and bear strong sons, and Jantu will be born again to the same mother with a gold mark on his back.

  The priest says Jantu must be sacrificed and will later be born again as Somaka's son in the same mother.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIV / SECTION CXXV / SECTION CXXVI / SECTION CXXVII; lines 40621-40679 confidence: medium

  The priest prescribes setting up a sacrifice in which Somaka must sacrifice Jantu; Jantu's fat will be offered in fire to the gods, the mothers will smell the smoke and bear strong sons, and Jantu will be born again to the same mother with a gold mark on his back.

  The priest says reborn Jantu will bear a gold mark on his back.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 40682-40737 confidence: high

  The priest officiates in the sacrifice where Jantu is the victim; the mothers snatch the child, cry, hold his right hand, and the priest pulls him away.

  Jantu is killed as the sacrificial victim and later born again as eldest son to his former mother, bearing a golden mark.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 40804-40857 confidence: low

  At Sindhu, Lopamudra accepted Agastya as her lord; Prabhasa is Indra's favoured sin-removing spot; Vasistha entered the Vipasa with bound limbs in grief for his sons and rose unfettered.

  Vasistha enters the Vipasa after binding his limbs and rises from the water unfettered.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 41486-41555 confidence: high

  The celestials are pleased with Arvavasu, make him chief priest, dismiss Paravasu, and bestow boons; requested boons include restoring Raivya, absolving Paravasu, removing Raivya's memory of being slain, restoring Bharadwaja and Yavakri, and making the solar revelation famous.

  The divine boon requests include restoration of Raivya, Bharadwaja, and Yavakri, and the passage says all these persons regained life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 6515-6597 confidence: high

  Parasurama, son of Jamadagni, makes the earth bereft of Kshatriyas twenty-one times and goes to Mount Mahendra for ascetic penance.

  After Parasurama destroys the Kshatriyas, Kshatriya women and Brahmanas produce a new Kshatriya generation, restoring the race and the four orders.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 8122-8194 confidence: high

  Yayati asks his sons to take his decrepitude in exchange for youth; Puru agrees; Yayati transfers decrepitude to Puru by ascetic power and receives Puru's youth.

  Yayati transfers his decrepitude to Puru and receives Puru's youth, becoming young again while Puru rules with the king's age.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8197-8276 confidence: high

  Sukra revives slain Danavas through his knowledge; Vrihaspati cannot revive slain celestials because he does not know Sanjivani, causing distress among the gods.

  Sukra revives Danavas slain in battle by means of his knowledge, while Vrihaspati cannot revive slain celestials because he lacks Sanjivani.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8278-8360 confidence: high

  Sukra uses the science of reviving the dead to summon Kacha, who appears after tearing through the bodies of the wolves that had devoured him.

  Kacha is killed repeatedly and restored or summoned by Sukra's science of reviving the dead.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8362-8400 confidence: medium

  Kacha receives science from his preceptor, opens the stomach, comes out with a moon simile, sees the remains of the preceptor, and revives him by the learned science.

  Kacha receives science from his preceptor and comes out from the stomach before reviving the preceptor.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36144-36232 confidence: medium

  Brahmanas, Kshatriyas, Vaisyas, and Sudras bathing at Pushkara are freed from rebirth; visiting on Karttika full moon gains Brahma's abode; remembering Pushkara with joined hands morning and evening equals bathing in every tirtha; bathing destroys sins since birth; Pushkara is foremost among tirthas like the Slayer of Madhu among celestials.

  Bathing at Pushkara is said to destroy sins committed since birth and free bathers from the obligation of rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 37042-37125 confidence: medium

  At Udyanta the footprint of Savitri is visible and prayer there earns twelve-year service merit; at Yonidwara one becomes exempt from rebirth-pain; staying at Gaya sanctifies one’s race to the seventh generation, and Phalgu grants horse-sacrifice merit and success.

  The passage explicitly states that a person who repairs to Yonidwara becomes exempt from the pain of rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 9585-9671 confidence: medium

  Yayati says the wise attain salvation first; if Yoga practitioners do not succeed in one life, they benefit in the next from progress already made, while the person of knowledge remains inwardly unaffected by worldly enjoyments.

  Yayati states that a Yoga practitioner who lacks time to attain success in one life benefits in the next life from progress already achieved.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 9405-9489 confidence: high

  Yayati says that after bodily dissolution man re-enters the mother's womb according to acts, takes visible form, reappears in the world, and that this is Bhauma or Earth-hell.

  Yayati explains that after death the being assumes subtle form, enters water and seed, enters the womb, develops into embryo, is born, and enters new forms.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 2636-2701 confidence: high

  Ruru asks what the gods have ordained; the celestial messenger tells him to resign half his life to his bride, and Ruru willingly offers a moiety of his life for Pramadvara.

  Pramadvara is dead; the heavenly messenger requires Ruru to give half of his own life, and she rises endowed with that moiety while Ruru's own life is curtailed.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: high

  Abhimanyu is called the family’s perpetuator; he marries Uttara, who bears a dead six-month child; at Vasudeva’s command Kunti takes the child, Vasudeva revives the premature child burned by Aswatthaman’s weapon-fire, gives him strength, and names him Parikshit because he is born in an extinct race.

  Uttara bears a dead child; Vasudeva revives him, endows him with strength, and names him Parikshit because he is born in an extinct race.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: high

  Abhimanyu is called the family’s perpetuator; he marries Uttara, who bears a dead six-month child; at Vasudeva’s command Kunti takes the child, Vasudeva revives the premature child burned by Aswatthaman’s weapon-fire, gives him strength, and names him Parikshit because he is born in an extinct race.

  The child is born before time, burned by the fire of Aswatthaman’s weapon, deprived of strength and energy, and then revived and strengthened by Vasudeva.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 9919-9990 confidence: medium

  Verses addressed to Dushmanta state that the mother is a sheath of flesh, the father himself is the son, Dushmanta should support his son and not insult Sakuntala, and the father becoming the son rescues himself from hell.

  The verses say the father himself is the son and that the father, becoming the son, rescues himself from hell.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 10128-10187 confidence: medium

  The Vasus ask Ganga, addressed as having celestial, terrestrial, and subterranean courses, to throw her children into water after birth so they may be rescued quickly from prolonged life on earth.

  The Vasus ask Ganga to throw the children into water after birth so they may be rescued quickly from living long on earth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 38133-38202 confidence: high

  Ilwala changes Vatapi into a ram, cooks and serves his flesh to Brahmanas, then summons Vatapi, who returns embodied and alive and tears out through the Brahmanas' flanks, killing them.

  Vatapi is cooked and eaten, yet returns embodied and alive when Ilwala calls him.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 4733-4820 confidence: high

  Takshaka tells Kasyapa to revive a tree bitten by him; the serpent bites the banian tree and it 'blazed up all around.'

  The tree is reduced to ashes by Takshaka's poison, then Kasyapa restores it step by step to full growth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 5238-5323 confidence: high

  Takshaka bites a banyan tree, which becomes ashes; Kasyapa then revives the banyan.

  Takshaka reduces a banyan tree to ashes with poison, and Kasyapa revives it immediately afterward.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 32722-32781 confidence: low

  The god overpowers Arjuna, deprives him of his senses, leaves him bruised, breathless, and motionless like one dead; Arjuna later regains consciousness and rises blood-covered.

  Arjuna is rendered senseless and breathless, falls as if dead, then regains consciousness and proceeds to worship the deity.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 32890-32964 confidence: medium

  Yama speaks from a southern summit, says the protectors of the worlds will grant Arjuna spiritual vision, and identifies him as formerly the Rishi Nara, born among men at Brahma's command.

  Yama states that Arjuna was formerly the Rishi Nara and was born among men at Brahma's command.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: medium

  At Prabhasa the Pandavas meet the Vrishnis; in the Su-kanya story, Chyavana makes the Aswins drink Soma at Saryati's sacrifice and receives perpetual youth; Somaka offers his only son Jantu in sacrifice and obtains a hundred others.

  Chyavana causes the Aswins to drink Soma from which they had been excluded, and Chyavana then acquires perpetual youth as a boon from the grateful Aswins.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 857-934 confidence: high

  The speaker describes Dhritarashtra's sons as evil-disposed, addresses Dhritarashtra as learned in the Sastras, and says grief is unbecoming because no wisdom can avert fate or Providence's path.

  The speaker says no one can avert fate, and describes Time as creating, destroying, cutting short, and creating anew.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 857-934 confidence: high

  Vasudeva is described as possessing six attributes, as true, pure, holy, eternal Brahma, supreme soul, true constant light, and as the source of the universe and of generation, birth, death, and re-birth.

  Vasudeva is described as the source from whom the universe and the principles of generation, progression, birth, death, and re-birth proceed.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BHISHMA PARVA / SECTION I / SECTION II / SECTION III; lines 23123-23197 confidence: medium

  Vyasa concentrates in supreme Yoga and says, "it is Time that destroyeth the universe. It is Time also that createth the worlds," adding that nothing here is eternal and urging Dhritarashtra to show righteousness and restrain the Kurus.

  Vyasa says Time destroys the universe, creates the worlds, and that nothing here is eternal.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 56043-56126 confidence: low

  Ghatotkacha appears to lie dead and the Kauravas rejoice, but he reappears in many new forms: huge with a hundred heads and stomachs like Mainaka mountain, tiny as a thumb, moving aloft, through earth, and into waters.

  Ghatotkacha seems to lie dead, the Kauravas rejoice, and he then appears on all sides in new forms.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII; lines 56255-56338 confidence: high

  Sanjaya reports Alayudha's arrival; the Kauravas rejoice like raftless men finding a raft and regard themselves as reborn after death, while Kuru soldiers fear Ghatotkacha's feats and Karna's danger.

  The Kuru kings are explicitly said to regard themselves as persons reborn after death when Alayudha arrives.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 56871-56899 confidence: medium

  The dart was "rendered futile through Ghatotkacha" and Dhananjaya was "rescued from within the jaws of Death."

  Vasudeva says Dhananjaya was rescued from within the jaws of Death and that seeing him alive was like seeing one returned from the dead.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 20988-21056 confidence: medium

  Amva says she cannot return to her father’s abode in Kasi because relatives will disregard her; protected by ascetics, she wants to practice austerities so that such afflictions will not be hers in a future life.

  Amva refuses to return to her father’s abode and asks to practice austerities so that similar afflictions may not be hers in a future life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 21690-21756 confidence: medium

  While Bhishma laments his charioteer, Rama pierces him through the breast with a shaft; Bhishma falls, Rama rejoices thinking him dead, and the Kauravas and witnesses are filled with grief.

  Bhishma is thought dead or gravely fallen, but eight radiant Brahmanas support him above the ground, sprinkle him with water, bless him, and he quickly rises.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 21759-21796 confidence: medium

  The Brahmanas say Praswapa can check mighty persons, will make Rama fall asleep without killing him or causing Bhishma sin, and that Bhishma can awaken Rama with the Samvodhana weapon.

  The Brahmanas explicitly say Rama will fall asleep and not die, and that Bhishma will awaken him with Samvodhana; they also state that asleep or dead are reckoned the same in this context.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 21930-22013 confidence: high

  Ganga tells the princess her wish will not be achieved and warns that, if she dies during the vows, she will become a crooked river with water only in the rains, dry for eight months, and full of terrible alligators and frightening creatures.

  Ganga warns that if the princess leaves her body while observing the vows, she will be born next as a crooked seasonal river.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CXC; lines 22014-22067 confidence: high

  The deity with the bull for his symbol says his words cannot be false: she will slay Bhishma, obtain manhood, remember this life in a new body, be born in Drupada’s race, become a skilled fierce Maharatha, and become a man after some time from birth.

  The deity says she will remember all incidents of this life when she obtains a new body and is born in the race of Drupada.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 15691-15738 confidence: medium

  The moon becomes young again at the beginning of the fortnight after quaffing Varuna's six juices.

  The moon becomes young again at the beginning of the fortnight after drinking Varuna's six juices.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCII / SECTION CXCIII / SECTION CXCIV / SECTION CXCV; lines 22391-22444 confidence: medium

  Bhishma says his disguised spies reported these events; he states that Sikhandin was first born female, later became a person of the other sex, and was Amva born in Drupada's line.

  Bhishma identifies Amva, the eldest daughter of the ruler of Kasi, as having been born in Drupada's line as Sikhandin.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCII / SECTION CXCIII / SECTION CXCIV / SECTION CXCV; lines 58366-58400 confidence: medium

  Aswatthaman is said to be ordained to slay Dhrishtadyumna, just as Yajnasena's son, the prince of the Panchalas, was ordained to slay Drona.

  Aswatthaman is said to be ordained as Dhrishtadyumna's slayer, in parallel with Dhrishtadyumna's ordained slaying of Drona.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 18564-18624 confidence: low

  "This race of Kuru, when it became extinct, was revived by thee."

  Vidura says the Kuru race had become extinct and was revived by Bhishma, and he warns Bhishma against allowing the race's extinction before his eyes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36297-36438 confidence: medium

  "before creation, when there exists nothing but a homogeneous mass or Brahma alone"

  The passage describes a homogeneous pre-creation condition and gives ordered sequences for the destruction and birth of elements.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36698-36802 confidence: high

  Amritatwa is explained as emancipation or non-liability to repeated death or repeated rebirth, not merely immortality.

  Amritatwa is defined as emancipation or non-liability to repeated death and repeated rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36941-37090 confidence: high

  "Such men are exempted from the obligation of re-birth. Leaving this body they merge into the Supreme Soul."

  The passage states that certain persons are exempt from rebirth and, after leaving the body, merge into the Supreme Soul; it also glosses absorption into Brahma through devotion.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36941-37090 confidence: high

  Regions are destructible and liable to rebirth; true knowers are contrasted with those bounded by sun and moon; creatures in births and deaths are subject to Karma and not free agents.

  Regions are described as destructible and liable to rebirth, while creatures in the round of births and deaths are subject to Karma.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 37224-37343 confidence: medium

  The embodied spirit alone enjoys Nature's qualities, and the kind of connection with those qualities determines birth in good or evil wombs.

  The embodied spirit's connection with Nature's qualities is said to settle birth in good or evil wombs.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV; lines 17456-17541 confidence: medium

  Vidula urges Sanjaya to engage in war and cites Samvara that daily anxiety for food is miserable; she calls poverty a form of death.

  Vidula calls poverty a form of death and asks Sanjaya to be a boat across a difficult ocean and to revive those who are dead.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION I / SECTION II / SECTION III / SECTION IV; lines 23256-23307 confidence: medium

  “Everything springeth from the earth and everything, when destroyed, mergeth into the Earth. The Earth is the stay and refuge of all creatures ... It is for this that longing for ... Earth, kings slay one another.”

  Sanjaya states that everything springs from Earth and, when destroyed, merges into Earth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 29872-29919 confidence: high

  Daityas and Rakshasas slain in battle are said to have been born among men; the mighty Lord will take birth in a human womb, live on Earth, and be accompanied by Nara.

  The passage states that Daityas and Rakshasas slain in battle have been born among men.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 44021-44104 confidence: low

  Arjuna says Abhimanyu, once attended on a soft bed and awakened by singers, now sleeps on bare earth, mangled by shafts, attended by jackals and awakened by beasts of prey, with battlefield dust befouling his face.

  Arjuna contrasts Abhimanyu's former bed, attendants, singers, and umbrella with lying on bare earth amid shafts, jackals, beasts, dust, and blood.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 43905-43978 confidence: high

  Narada says he will give Srinjaya his son again, the son who was slain by robbers, by taking him out of terrible hell.

  Narada promises to restore Srinjaya's slain son from terrible hell, and the son appears again to his father.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 43905-43978 confidence: medium

  Srinjaya performs many meritorious sacrifices with gifts; Vyasa states that Srinjaya's son had not fulfilled life's purposes, having no sacrifice, children, bravery, or battle-death, so he could be restored to life.

  Vyasa states that Srinjaya's son could be brought back because he had not performed sacrifice, had no children, lacked bravery, and had not died in battle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 45969-46054 confidence: low

  Srutayus and Achyutayus attack Arjuna from both sides, strike him with lance and spear, make him swoon and grasp the flag-staff; troops think him dead, Krishna grieves and comforts him, and the pair cover Arjuna, Krishna, and the car with arrows.

  Arjuna is thought dead or lifeless by troops, Krishna grieves, and Arjuna later regains his senses in a simile of return from the abode of the king of the dead.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 32205-32282 confidence: medium

  Iravat cuts Alamvusha's bow and shafts; Alamvusha rises into the welkin with illusion, Iravat follows with illusion, cuts his limbs apart, and Alamvusha is re-born with youthful appearance, his form and age depending on will.

  After Alamvusha's limbs are cut apart, he is described as re-born with youthful appearance, with age and form dependent on will.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 23572-23625 confidence: medium

  Dhritarashtra, after meditating about his sons, says Time destroys the universe, Time creates everything again, and nothing is eternal.

  Dhritarashtra states that Time destroys the universe, creates everything again, and that nothing is eternal.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 14949-15001 confidence: medium

  Kanwa says Brahman is indestructible and eternal; Nara and Narayana share that character; Vishnu alone among Aditi's sons is eternal, while sun, moon, earth, water, wind, fire, firmament, planets, and stars are liable to destruction and are destroyed and created again.

  Kanwa says major cosmic entities are destroyed and created again when the end of the universe comes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 14949-15001 confidence: high

  Kanwa says living creatures have short lives and kings, after prosperity, reach destruction and are reborn to experience the fruits of good and evil deeds.

  Kanwa says kings reach destruction after prosperity and are reborn to enjoy the fruits of good and evil deeds.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 15067-15117 confidence: high

  Aquatic creatures of many forms subsist on moon rays; some die by day from sun rays and revive at night when the Moon touches them with Amrita-bearing rays described as arms.

  Certain creatures die during the day from the sun’s rays and revive at night when the Moon touches them with Amrita-bearing rays.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 10432-10526 confidence: medium

  Sanat-sujata says celestials, sages, Gandharvas, Apsaras, and Surya attained their states through Brahmacharya; a complete practitioner becomes like a child and triumphs over death.

  The practitioner who completes Brahmacharya purifies the body, becomes like a child, triumphs over death, and reaches everlasting Brahman through Knowledge.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 10626-10710 confidence: high

  The One's form cannot be shown by comparison or seen by the eye; those who know him by rapt faculties, mind, and heart become freed from death.

  Souls take births in different orders according to propensities, the creature-Soul sojourns and receives fruits of acts, and those knowing the One are freed from death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 43021-43085 confidence: high

  Narada explains that diseases arise from creatures themselves, advises against grief, and says the senses go with the dead to the other world and come back with creatures when they are reborn; even the gods are included in this going thither.

  Narada says the senses go with dead creatures to the other world and come back with creatures when they are reborn.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 11308-11386 confidence: high

  Sikhandin is described as formerly the daughter of the king of Kasi, taking birth as the daughter of Panchala to destroy Bhishma, becoming male, and being metamorphosed into a male by a Yaksha.

  Sikhandin is described as formerly female, taking a later birth connected to Bhishma’s destruction, and being metamorphosed into a male by a Yaksha.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25020-25103 confidence: high

  The Holy One tells the addressee not to mourn; the wise grieve neither dead nor living; embodied being passes through childhood, youth, old age, and another body.

  The passage says the embodied soul acquires another body, discards worn bodies like robes, and that birth follows death while death follows birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25549-25587 confidence: high

  Krishna says no ruin exists here or hereafter for one who does good, and that the fallen devotee attains regions for those who perform meritorious acts and lives there for many years.

  A fallen devotee is said not to be ruined here or hereafter, but to attain meritorious regions and later be reborn favorably.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25549-25587 confidence: high

  Krishna says the fallen devotee is born in the abode of pious and prosperous people or in the family of intelligent devotees, the latter birth being difficult to obtain.

  The fallen devotee is reborn among pious and prosperous people or in the family of intelligent devotees.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25549-25587 confidence: high

  In those births the person obtains contact with Brahmic knowledge from a former life, strives again toward perfection, and is moved onward by former practice even when unwilling.

  The person regains contact with Brahmic knowledge from a former life and continues under the force of former practice.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25549-25587 confidence: medium

  With great effort the devotee, cleansed of sins, attains perfection after many births and reaches the supreme goal.

  The devotee strives with great effort, is cleansed of sins, attains perfection after many births, and reaches the supreme goal.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25667-25732 confidence: high

  High-souled persons attaining the speaker do not incur rebirth; all worlds from Brahman's abode downward undergo a round of births, but attaining him ends rebirth.

  The passage states that worlds undergo rounds of births, that attaining the speaker ends rebirth, and that creatures repeatedly arise and dissolve with Brahman's day and night.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25734-25815 confidence: medium

  The speaker says the universe is pervaded by his unmanifest form, compares entities in him to atmosphere in space, and describes Kalpa-end return, Kalpa-beginning creation, and rounds of birth and destruction.

  Entities return to the speaker's nature at the close of a Kalpa and are created again at the beginning; the universe passes through rounds of birth and destruction.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25734-25815 confidence: low

  The speaker says he is alike to all creatures; devotees are in him and he in them; even a wicked exclusive worshipper becomes virtuous; no devotee is lost; women, Vaisyas, Sudras, and those of sinful birth can attain the supreme goal; Arjuna is told to worship and take refuge.

  A person of exceedingly wicked conduct who worships the speaker alone is said to become virtuous and attain eternal tranquillity.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26131-26203 confidence: high

  A devotee knowing the teaching becomes one in spirit with the speaker; Nature and Spirit are beginningless, qualities arise from Nature, Spirit enjoys them, and connection with qualities causes births in good or evil wombs.

  The passage states that knowing Spirit and Nature prevents rebirth and that even those who worship after hearing the teaching cross over death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26205-26272 confidence: high

  The Holy One announces a supernal science through which munis attained highest perfection, attained his nature, avoided rebirth at new creation, and were undisturbed at universal dissolution.

  The declared science is said to bring highest perfection, attainment of the speaker's nature, non-rebirth, and freedom from birth and death when the qualities are transcended.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26205-26272 confidence: high

  At dissolution, goodness leads to spotless regions, passion to birth among the work-attached, and darkness to ignorant wombs; the passage also assigns fruits and products to the three qualities.

  The passage assigns high, middle, and downward outcomes to goodness, passion, and darkness, including spotless regions and differing rebirths after dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26274-26328 confidence: medium

  An eternal portion of the speaker becomes an individual soul, draws the five senses and mind, and when assuming or quitting a body takes them like wind taking perfumes; it presides over the senses and mind.

  The individual soul is said to assume or quit a body while taking the senses and mind, compared to wind carrying perfumes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26330-26389 confidence: high

  Krishna says that cruel, unholy haters who revile him in their own and others’ bodies are hurled continually into demoniac wombs and go downward birth after birth without attaining him.

  The divine speaker says he hurls cruel and unholy haters into demoniac wombs, where they fail to reach him and descend birth after birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 9190-9258 confidence: high

  Vidura says men repeatedly die and are reborn, wither and grow, seek help and are asked for help, and lament and are lamented.

  Vidura explicitly states that men repeatedly die and are reborn and pairs life and death among conditions shared by all.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 10016-10097 confidence: high

  Sanat-sujata describes Yama as imagined by some to be Death, as ruling in the region of the Pitris, and as source of bliss or woe; he says men under pride and passion cast off bodies, fall into hell, go to heaven for fruits of action, and continue in rebirths.

  Embodied beings affected by ignorance, desire, and action cast off bodies, go to hell or heaven, and continue in a cycle of rebirths; knowledge and renunciation escape this cycle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 10016-10097 confidence: medium

  Sanat-sujata says both views are true, that death results from ignorance, and: "ignorance is Death, and so the absence of ignorance (Knowledge) is immortality." He contrasts Asuras subject to defeat and death with gods attaining the nature of Brahman.

  Some imagine Yama as Death, but Sanat-sujata teaches that ignorance, desire, and related passions are the effective death to be overcome by knowledge.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 9874-9959 confidence: medium

  A dead son is carried to the burning ground and cast into the funeral pyre; others enjoy his wealth, birds and fire consume the body, and only merits, sins, and acts accompany him to the other world while relatives return.

  The funeral passage emphasizes death and the abandonment of the body, while the river image names eddies as repeated births to be crossed through self-control.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22473-22557 confidence: medium

  Acts of a former life follow a person in lying down, staying, and running; good or sinful acts produce corresponding happiness or woe in similar conditions and forms.

  Acts of a former life are said to follow a person, and one enjoys or suffers their fruits in corresponding conditions and forms.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22559-22606 confidence: high

  Creatures obtain weal or woe, heaven or bliss or woe, as fruit of their own acts, and must bear burdens resulting from those acts.

  Creatures receive heaven, bliss, or woe as fruit of acts; are born or destroyed according to acts in previous lives; and sink and emerge in life’s stream.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22608-22656 confidence: medium

  The foetus is turned head downward by wind, suffers at the mouth of the uterus, and is born with the results of previous acts.

  The creature is born with the results of previous acts, encounters worldly suffering and bondage, and later experiences the fruits of good and evil acts.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22747-22813 confidence: high

  Vidura says he will teach means by which the wise free themselves from worldly ties; life is likened to a long way, and repeated births are compared to halts during travel.

  The passage repeatedly contrasts those who return through rebirth with the wise who restrain the senses, avoid coming back, and attain peace or Brahman.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CC / SECTION CCI / SECTION CCII / SECTION CCIII; lines 44442-44530 confidence: high

  The moon on the fifteenth day of the dark fortnight is invisible but not destroyed; similarly the Soul liberated from body cannot be apprehended. As the moon shines again from another point, the Soul manifests after obtaining a new body, while identity persists through birth, growth, and age.

  The liberated Soul is said to be unapprehended after leaving the body, then to manifest after obtaining a new body, while identity persists through bodily change.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCC / SECTION CCCI / SECTION CCCII / SECTION CCCIII; lines 56416-56476 confidence: medium

  Vasishtha addresses a king about how the universe is destroyed, what is never destroyed, and the cosmic measures of Yuga, Kalpa, and Brahman's day and night.

  The passage describes cosmic time, the destruction of Brahman, Sambhu's renewed creation, and the repeated destruction of manifest creatures.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCI / SECTION CCCII / SECTION CCCIII / SECTION CCCIV; lines 56526-56611 confidence: high

  "Thus in consequence of his forgetfulness the Soul follows ignorance and obtains thousands of bodies one after another... From the status of humanity, he goes to heaven and from heaven he comes back to humanity, and from humanity he sinks into hell"

  The Soul obtains thousands of bodies and births, passes among human, heavenly, and hellish states, and is concerned with birth and death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCI / SECTION CCCII / SECTION CCCIII / SECTION CCCIV; lines 56612-56680 confidence: high

  Through Ignorance, Jiva claims sorrows, hopes to cross them, seeks happiness from good acts, fears sorrow from evil acts, and imagines movement among humanity, gods, and hell.

  The passage says Jiva must go through millions of births in successive mortal forms and repeatedly wanders among gods, humans, and hell.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCII / SECTION CCCIII / SECTION CCCIV / SECTION CCCV; lines 56683-56719 confidence: high

  Due to Ignorance and association with ignorant others, Jiva has millions of births, each ending in dissolution, and goes to many destructible abodes among intermediate beings, humans, and deities.

  Jiva is said to undergo countless births, each ending in dissolution, and to repeatedly take birth in the changing portions.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 64723-64848 confidence: medium

  Those who do not attain companionship of gods and Pitris or obtain Brahma sink in being and become worms and vermin.

  Those who fail to attain gods, Pitris, or Brahma are said to sink in the scale of being and become worms and vermin.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 64962-65093 confidence: high

  The notes cite the Nyaya definition of soul or mind and explain that the soul enters other bodies because of Avidya; when freed from Avidya, action ceases and the soul's true nature is revealed.

  The soul's movement into other bodies is attributed to Avidya, while freedom from Avidya and true knowledge of Brahma are associated with the soul's true nature and proper conduct.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65234-65363 confidence: high

  Renunciants seek to exhaust the residual sin and merit associated with rebirth.

  The notes state that renunciation exhausts residual sin and merit, Yogins tear bonds of attachment for deliverance from rebirth, and reflection on Hari frees one from repeated births and deaths.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66772-66894 confidence: high

  The passage is explained as teaching that everything depends on its own nature; a son's birth and death should not cause delight or grief because his mortality cannot be altered.

  The note says that a son's birth and death depend on his mortal nature, so the speaker is neither delighted nor grieved.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66772-66894 confidence: high

  Exhaustion of past-life acts can free a creature from vicissitudes; orthodox explanation says remaining merit and demerit require new birth and further enjoyment or suffering.

  A note explains that past-life acts, merit, and demerit determine freedom from vicissitudes or the necessity of a new birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67239-67363 confidence: high

  Hell is explained as the opposite of emancipation; heavenly joy and godlike powers are called hell when rebirth remains attached; the stated aim is emancipation or absorption into the Supreme Soul.

  Heavenly joy and extraordinary powers are likened to hell because rebirth remains attached, while emancipation is the goal beyond them.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67365-67476 confidence: medium

  Fire can flame again with new fuel; wind, sun rays, and rivers cease or dry and recur; the body, once dissolved, appears in another form.

  Fire, wind, sun rays, and rivers are described as ceasing or drying and then returning, followed by the statement that the dissolved body appears in another form.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67583-67699 confidence: medium

  Knowledge concerns the Soul and not-Soul; fruits are physical forms gained in new births; senses and mind are withdrawn and directed toward the Soul; knowledge of Brahma is identified; yoga is described as merging attributes or objects into buddhi through withdrawal.

  The notes explain fruits as physical forms gained in new births and say the Soul reaches its final resting place.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67701-67793 confidence: medium

  At the beginning of every celestial yuga, the Supreme Being awakens from sleep, desires to create creatures anew, and beings start again into life.

  The Supreme Being awakens from sleep at the beginning of every celestial yuga, desires renewed creation, and beings start again into life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67701-67793 confidence: high

  Desires cause the Soul to manifest in a form of existence; acts lead to new desires, which bring new forms or states, so the circle of existence continues without beginning or end.

  Desire leads the Soul into a form of existence; actions lead to new desires, which bring new forms or states in a beginningless and endless circle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67795-67897 confidence: medium

  Ignorance is named as cause; body and senses are the effect; actions performed in union with them become causes for new states of existence.

  Ignorance causes body and senses, actions produce new states of existence, and Prakriti binds the Soul and obliges it to take birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67899-67998 confidence: high

  While in the mother's womb, the Soul remembers acts of past lives, and those acts influence the growth of senses and the character displayed in the new life.

  The passage states that past-life acts influence the Soul in the womb, that rebirth can be escaped by Emancipation, and that Bharata's thoughts on a deer led to deer-birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67899-67998 confidence: high

  Compassion may become excessive attachment, as with Bharata and his little deer; because his thoughts centered on a deer, he was obliged to take birth as a deer in the next life.

  The example of Bharata states that thoughts centered on a deer caused him to be born as a deer in the next life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68109-68229 confidence: high

  Pravritti consists of acts and cannot liberate from rebirth; the chain of existences rests on acts; Nivritti, abstention from acts, leads to Emancipation or Brahma.

  The passage states that acts sustain the chain of existences and cannot liberate from rebirth, while abstention and destruction after death are connected with Emancipation and escape from rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68231-68340 confidence: medium

  The note says the commentator identifies the rebirth theory in verse 34 as Buddhist or Sugata, and that ignorance and karma cannot explain rebirth without an indestructible Soul, which Buddhists do not allow because they accept Nirvana or annihilation as possible.

  The passage repeatedly discusses rebirth, previous and subsequent lives, continuity of identity, karma, and a new consciousness or new birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68342-68450 confidence: medium

  Dreamless sleep and Emancipation are said to share the discarding of Gunah, explained as the range of subjective and objective existences; rebirth due to past acts is also noted.

  The notes refer to rebirth on account of past acts and to people falling after the exhaustion of merit rather than attaining permanent emancipation.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68577-68679 confidence: high

  The seven entities cannot produce separately, so they combine into bodily constituents and then into a full body; subtle Mahat and subtle elements enter with the residue of acts. A gross body and subtle linga-sarira are distinguished; residue of acts enables rebirth; creation and destruction go on endlessly and this creation is one of a series.

  The passage states that unexhausted consequences of acts remain and make rebirth possible.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68986-69099 confidence: high

  Knowledge of the Soul lets one understand and avoid birth and death; those without it travel through repeated rebirths.

  Those lacking knowledge of the Soul are said to travel in repeated rebirths, while knowledge of the Soul enables avoidance of birth and therefore death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69874-69972 confidence: medium

  Karana bodies are described as undying, not destroyed even at universal destruction, and as potentialities for forming linga bodies from previous acts.

  Karana bodies are said to survive universal destruction and retain potentialities for forming diverse linga bodies due to previous acts.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70663-70753 confidence: medium

  All things are Brahma in reality; creatures undergo death and rebirth until absorption into Brahma through Yoga.

  The passage states that creatures undergo death and rebirth until absorption into Brahma occurs by means of Yoga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71089-71203 confidence: medium

  Chit, with pure knowledge as its attribute, becomes invested with Ignorance, attracts primal essences because of past acts, takes birth in various shapes, and the causes of creation are five primal essences, Jiva or Chit, past-act potencies, and Ignorance.

  Chit or Jiva, invested with Ignorance and affected by potencies of past acts, attracts primal essences and takes birth in various shapes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71426-71511 confidence: medium

  Dark and Tawny hues correspond to immobile and intermediate states; misery is endured until recollection of former righteousness arises.

  Jiva is described as successively occupying immobile, intermediate, human, Red, Yellow, and White states, with higher states linked to effulgent regions.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71734-71853 confidence: medium

  The great god is explained as a fish wandering in waters and a fish in a net; this is glossed through Jiva wandering in space and taking birth under Darkness or Illusion.

  Jiva is compared to a fish in a net and described as obliged to take birth under Darkness or Illusion.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71734-71853 confidence: high

  The notes discuss body attributes, mind, understanding, sense functions, acts and desires from past lives, rebirth, and the view that attributes continue in the linga or subtle body after apparent bodily destruction.

  The notes explain past-life acts, incipient desire, rebirth, and the view that attributes continue in the linga or subtle body after apparent bodily destruction.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71960-72077 confidence: medium

  Desires born of past acts and previous lives adhere to the mind; only Nivritti and Tattwajnanam, knowledge of Truth, can remove them.

  The note says desires born from past acts and previous lives adhere to the mind and are removed by Nivritti and knowledge of Truth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72316-72429 confidence: high

  The note equates Brahmana the Creator with Brahmana and Vishnu with Kshatriya; it says a Sudra practicing common duties may be reborn as Brahmana, while Parasara says Kshatriya.

  The notes describe a Sudra's next birth as Brahmana or Kshatriya, and a sacred-place death leading to another body or rebirth as a Rudra or Pisacha.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72316-72429 confidence: high

  A person who meets sudden death in a tirtha or sacred place does not become emancipated immediately, but obtains another similar body in the next life.

  The passage distinguishes outcomes for one dying in a tirtha or sacred place, including another body and quick Emancipation due to contiguity to Siva.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72431-72538 confidence: high

  By progress in Yoga, the Soul can cast off the mind and other attributes; the translator finds the lotus-stalk simile unintelligible.

  Yoga allows the Soul to cast off mind and attributes, and the emancipated person who has cast off objects of enjoyment does not obtain rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72651-72775 confidence: medium

  The note links Tamas with intermediate births, Rajas with human births, and Sattwa with divine births.

  The note links Tamas, Rajas, and Sattwa respectively with birth among intermediate orders, human beings, and gods.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73097-73207 confidence: high

  As long as Desire exists, rebirth is possible; the universe rests on Desire or Vasana, and the senses arise from Vasana.

  Desire or Vasana is said to make rebirth possible, and righteousness and its reverse are described as the seed of Desire.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73209-73324 confidence: high

  Footnote 1735 personifies Time as throwing creatures to unequal distances determined by their acts, casting some among animals and some among humans, then dragging them with binding cords.

  Time throws creatures into different distances and conditions, including animal and human births, according to the nature of their acts.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73209-73324 confidence: high

  Footnote 1733 says repeated rebirths bring repeated relations, but in reality beings are unconnected; their union is like pieces of wood floating in a river, temporarily joining and separating.

  Repeated rebirths are said to create repeated but ultimately nonessential relations, compared to floating wood temporarily joining and separating.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73436-73538 confidence: high

  The notes explain that after death everyone attains a new body; a creature cannot exist without bodily bonds except for those who attain emancipation through destruction of all acts.

  The notes state that after death every creature attains a new body, that dying or dead Jiva has another body ready, and that past acts may cause death in the womb and another embodiment.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73776-73877 confidence: medium

  The great deity is said to perform these acts at the beginning of every Kalpa when he recreates the Earth, and Kalpas are said to be similar in their incidents.

  The great deity is said to act at the beginning of every Kalpa when he recreates the Earth, and all Kalpas are described as similar in incidents.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73879-73986 confidence: medium

  Pravritti is described as a path of return; Nivritti can reach a place of no return; many Indras have arisen and fallen.

  The note says millions of Indras have arisen and fallen, and that a new Manu appears at each Manvantara.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73988-74107 confidence: medium

  Vasudeva is referred to as witness of the worlds because he has witnessed innumerable creations and destructions and will witness them through eternity.

  Vasudeva is described as witnessing innumerable creations and destructions through eternity.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 74229-74333 confidence: medium

  Acts are called seeds; seeds produce a tree; acts lead to the attainment of bodies.

  Acts are explicitly called seeds that lead to bodies, and the acting Soul is described as becoming human, deity, or animal.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCV / SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII; lines 56988-57073 confidence: medium

  Jiva laments falling through ignorance into a frame composed of Prakriti like a fish in a net, migrating from body to body like a fish from water to water, and mistaking children and spouses as his own.

  Jiva says that through ignorance he has repeatedly migrated from body to body, comparing this to a fish moving from water to water.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCV / SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII; lines 57074-57125 confidence: medium

  Jiva says he was deceived through attachment to Prakriti; although formless, he became connected with many forms and births through the sense of meum.

  Jiva states that the sense of meum forced him to take birth in diverse orders of being.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII / SECTION CCCIX; lines 57282-57310 confidence: high

  Bhishma says the teaching concerns high Brahma; Jiva does not return upon attaining it, but returns when lacking true knowledge of the undecaying Supreme Soul.

  Ignorance is said to cause repeated return into the world and birth in many orders of Being, each ending in death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXII / SECTION CCCXIII / SECTION CCCXIV / SECTION CCCXV; lines 57631-57682 confidence: medium

  Yajnavalkya assigns high, middling, and low places to Sattwa, Rajas, and Tamas, and connects unmixed righteousness, mixed righteousness and sin, and unmixed sin with celestial, human, and vile ends.

  The passage links attributes and conduct with births among deities, humans, intermediate beings, vile forms, and also mentions places attained beyond birth and death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 58863-58946 confidence: medium

  “Thy body is as transitory as the froth on the surface of water. The Jiva-soul is sitting unattached in it as a bird on a tree.” The same passage warns that life is being shortened as days pass.

  The body is compared to froth on water, life is said to diminish day by day, Death is imminent, and creatures are described as passing through forms before obtaining Brahmanhood.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 59115-59140 confidence: high

  "creatures take birth agreeably to their acts of past lives" and the addressee will go hence for birth in a new order determined by his own acts.

  The passage states that creatures take birth according to past acts and that the addressee will take birth in a new order determined by his acts.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62308-62391 confidence: medium

  Indra uses the Thunderbolt to slay Viswarupa and Vritra; because Brahmanicide is doubled, Indra abandons heaven and hides minutely in a lotus stalk in Manas lake.

  Energy remaining in Viswarupa’s pressed corpse gives birth to Vritra, who becomes Indra’s foe.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63498-63582 confidence: medium

  In a Kalpa, Brahma is born in Narayana's mind and issues from his mouth; Narayana performs rites; froth-eating Rishis receive the religion from Narayana, Vaikanasas receive it from them, Shoma receives it from the Vaikanasas, and it then disappears.

  The religion repeatedly disappears from the universe, merges into Narayana, and springs up again in later births or Kalpas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58038-58083 confidence: high

  The speaker instructs Kasyapa to reflect on Prakriti and Purusha to avoid repeated birth and death, turn to Yoga rather than acts with destructible results, and reflect on the Jiva-soul's connection with the Supreme Soul to behold the Supreme Soul.

  The passage explicitly connects reflection on Prakriti and Purusha and Yoga with avoiding repeated birth and death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58085-58135 confidence: medium

  The Supreme and the Jiva-soul are called distinct, though the wise regard them as one; Yogins and Sankhya followers are described as terrified by birth and death, pure, devoted to the Supreme Soul, and blessed with sight of the Twenty-sixth.

  Yogins and Sankhya followers are described as terrified by birth and death, and the liberated one is freed from the obligation of rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58137-58174 confidence: high

  "Emancipation flows from Knowledge"; one should acquire true Knowledge to become free from birth and death.

  The passage explicitly says Emancipation flows from Knowledge and that true Knowledge frees one from birth and death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX / SECTION CCCXX; lines 58232-58276 confidence: medium

  Panchasikha says decrepitude and death are not ordinarily prevented, but one who takes the eternal path avoids birth and death; creatures are borne along an infinite raftless current of time infested by the two alligators, decrepitude and death.

  Panchasikha says that the person who takes the eternal path succeeds in avoiding birth and death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVIII / SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI; lines 58330-58413 confidence: medium

  Janaka uses two seed comparisons: watered soil makes seed sprout as acts cause rebirth; a fried seed cannot sprout like understanding freed from desire no longer producing attachment to sense objects.

  Janaka compares actions producing rebirth to watered soil causing seeds to sprout, and compares desire-free understanding to a fried seed unable to sprout.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII / SECTION CCCXXIII; lines 59143-59200 confidence: high

  "The acts that one does, follow one even when one runs fast"; sins follow the doer like a shadow, fruits are endured or enjoyed in the next life, and Time drags creatures according to their acts.

  The passage states that acts are enjoyed and endured by the doer in the next life, that experience of past-life acts begins in the womb, and that acts find the person in a next life as a calf finds its dam.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIV / SECTION CCCXXV / SECTION CCCXXVI / SECTION CCCXXVII; lines 59519-59602 confidence: medium

  Janaka discusses four modes of life, abandonment of good and bad acts, many births, purification by penances, possible Emancipation in Brahmacharyya, and casting off Rajas and Tamas while following Sattwa.

  Janaka says penances performed through many births cleanse mind, understanding, and soul, enabling attainment of Emancipation.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIX / SECTION CCCXXX / SECTION CCCXXXI / SECTION CCCXXXII; lines 60159-60242 confidence: high

  After the suspension of vital breaths and destruction of the gross body, other physical forms or another destructible body are ready for the embodied creature, compared to one boat receiving passengers from another.

  The passage says that after the vital breaths cease and the gross body is destroyed, other physical forms or another body are ready for the embodied creature, with a boat-transfer simile.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIX / SECTION CCCXXX / SECTION CCCXXXI / SECTION CCCXXXII; lines 60280-60335 confidence: medium

  Suka seeks no return to the ocean of diverse births, determines that Yoga is necessary, plans to cast off the body, become wind, and enter the solar effulgence.

  The moon's waning, waxing, falling, and returning are contrasted with Suka's desired condition of no return and the Sun's undiminished disc.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX / SECTION CCCXXX; lines 59896-59979 confidence: medium

  Good acts lead to the status of deities, mixed good and bad acts to humanity, and purely wicked acts cause one to fall among lower animals.

  The passage states that good, mixed, and wicked acts lead to different statuses and that only one's good and bad acts follow one to the other world.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX / SECTION CCCXXX; lines 59980-60063 confidence: medium

  The body is described as bones, sinews, flesh, blood, skin, waste, disease, pain, and a temporary habitation of the indwelling creature.

  The body is described as foul, diseased, impermanent, and a temporary habitation of the indwelling creature that should be cast off.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX / SECTION CCCXXX; lines 59980-60063 confidence: high

  A person grieving from misdeeds slays creatures in sacrifice; such acts cause rebirths, bondage, suffering, and a repeated round of rebirths like a turning wheel.

  Acts bind the person, determine the order of life, and send the person through repeated rebirths compared to a ceaselessly turning wheel.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX / SECTION CCCXXX; lines 59980-60063 confidence: high

  A person grieving from misdeeds slays creatures in sacrifice; such acts cause rebirths, bondage, suffering, and a repeated round of rebirths like a turning wheel.

  The passage says that slaying creatures in sacrifices results in rebirths and further acts rather than release.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61368-61452 confidence: high

  The speaker says that at the end of a thousand Yugas he will withdraw the universe and all creatures into himself, exist alone with knowledge as companion, and later create the universe again with that knowledge.

  The speaker says he will withdraw all creatures into himself, exist alone, and later recreate the universe; creation and destruction recur like sunrise and sunset.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI; lines 61851-61929 confidence: high

  At the end of the Yuga the deity withdraws the universe into himself, sleeps, awakens at the beginning of another Yuga, and creates again.

  The deity withdraws the universe into himself at the end of the Yuga, sleeps, awakens at the commencement of another Yuga, and creates the universe again.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCI / SECTION CCII / SECTION CCIII / SECTION CCIV; lines 44533-44593 confidence: low

  Manu speaks; he describes the manifest body as inactive in dream-like deep slumber or death while the subtle enlivening spirit detaches and the Understanding remains awake.

  The passage compares deep slumber or death to the manifest body lying inactive while the subtle enlivening spirit detaches and goes forth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCII / SECTION CCIII / SECTION CCIV / SECTION CCV; lines 44596-44678 confidence: high

  Embodied creatures act because of attributes; abstention leads to Emancipation, some action leads to heaven; creatures and faculties flowed originally from the Supreme; later creation arises through couples or pairs; righteousness and sin lead to high or low ends; attachment leads to rebirth and emancipation to Knowledge or Brahma.

  The passage states that an unemancipated being attached to objects encounters rebirth, while one emancipated from attachments attains Knowledge or Brahma.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 44681-44766 confidence: medium

  Manu says Brahma is seen by the individual like a thread through a gem; the soul may live in many bodies such as animal, human, worm, or insect according to its acts, and deeds in a body produce rewards in that body.

  The soul is said to live in various bodies because of its acts, while present rewards and the course of the Understanding are connected with deeds and previous lives.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLIV / SECTION CCLV / SECTION CCLVI / SECTION CCLVII; lines 50057-50115 confidence: high

  Sthanu asks that mobile and immobile beings not be destroyed; he lists tanks, grasses, herbs, immobile beings, and four varieties of mobile creatures as being consumed; he asks that the energy be neutralized and that living creatures return repeatedly while undergoing repeated deaths.

  Sthanu requests that living creatures come back repeatedly while undergoing repeated deaths, and Brahman arranges both birth and death for all living creatures.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLV / SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII; lines 50142-50225 confidence: high

  As senses disappear and return in dreamless sleep, so human beings after bodily dissolution go to another world and return to this world.

  Human beings are said, after dissolution of their bodies, to go into another world and return from there to this world.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLV / SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII; lines 50142-50225 confidence: high

  Wind is described as life in all creatures; when bodies are destroyed, it leaves old bodies and takes up diverse functions in new bodies.

  Wind is described as life in living creatures and as escaping destroyed old bodies to take on diverse functions in new bodies.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLV / SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII; lines 50226-50235 confidence: medium

  Gods whose merit ceases take birth as mortals on earth; mortals with sufficient merit attain the status of gods.

  The passage states that gods can be born as mortals when merit ceases and mortals can attain divine status when merit is sufficient.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLX / SECTION CCLXI / SECTION CCLXII / SECTION CCLXIII; lines 50710-50793 confidence: medium

  Unrighteous and covetous persons produce corresponding offspring; if sacrificer and priest desire fruits, their children take the stain, while those free from such desire produce children of the same kind.

  The passage connects unrighteous or desire-driven ritual conduct with wicked offspring and future birth as dishonest, wily, greedy persons.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV; lines 52318-52401 confidence: high

  Asita says the Supreme Soul creates creatures from five great essences; Time, impelled by Understanding, creates other objects; the five are named as “Water, Space, Earth, Wind, and Heat.”

  Creatures are said to arise from the listed causes and return into them when destroyed, with birth and destruction explained through the same elemental-causal set.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV; lines 52402-52432 confidence: high

  A born creature is resolved into five constituent elements when merits and demerits are exhausted, and then enters another body resulting from acts.

  The passage states that the creature is resolved into elements, then enters another body resulting from acts, migrating through successive bodies.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX; lines 52680-52754 confidence: high

  Bhishma says Jiva with body is enveloped by Darkness born of merits and demerits; like wind taking on colors from substances, Jiva assumes a hue and travels from body to body through fruits of action.

  Jiva travels from body to body according to the fruits of action, and creatures repeatedly take birth after heaven and hell with remaining merit and demerit.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52876-52939 confidence: high

  Jiva undergoes thousands of womb-derived births before success; the end declared by divine Indra has as its essence apprehension of the Soul; creatures' ends depend on colour and colour on Time.

  Jiva undergoes thousands of womb-derived births and moves through repeated human, deity, hell, and colour-coded conditions.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52941-53025 confidence: medium

  At universal destruction, those who consume gross, subtle, and karana bodies by Knowledge enter Brahma and their senses merge there; other Jivas revert in a subsequent Kalpa or take birth among men according to remaining acts.

  At universal destruction, beings either enter Brahma, revert to prior stages in a new Kalpa, or fall from heaven and take human birth in the subsequent Kalpa.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 53027-53066 confidence: medium

  "lies in the waters when universal destruction comes" as "the potential Seed of all things"

  At universal destruction, the Root-being lies in waters as the potential Seed of all things, implying preservation through dissolution toward future creation.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 53027-53066 confidence: medium

  Bhishma says the Pandavas will enjoy the regions of the gods, return to the human world, be admitted among gods at the next new creation, and finally be numbered among the Siddhas.

  Bhishma says the Pandavas will enjoy the regions of the gods, return to the world of men, later be admitted among gods, and finally be numbered among the Siddhas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXIV / SECTION CCLXXXV / SECTION CCLXXXVI / SECTION CCLXXXVII; lines 54313-54377 confidence: medium

  Samanga says he knows the truth about Past, Present, and Future, acts and their fruits, and that various people live by virtue of acts of past lives.

  Samanga repeatedly states that beings, including deities and humans in different conditions, live or exist by virtue of past acts or acts of past lives.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCVII / SECTION CCVIII / SECTION CCIX / SECTION CCX; lines 45093-45176 confidence: high

  After reducing everything to non-existence, the deity creates Prakriti again at a new yuga; creatures arise like seasonal phenomena, and Vedas and scriptures disappear at cosmic destruction.

  The passage describes destruction at the end of each celestial yuga, renewed creation at the beginning of a new yuga, and compares creaturely emergence to recurring seasons.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCVII / SECTION CCVIII / SECTION CCIX / SECTION CCX; lines 45177-45209 confidence: high

  “In a dream, the Soul, endued with the fivefold senses, leaves the body and roves over wide areas. After the same manner, when death ensues, the Soul ... passes out of one body for entering another.”

  The Soul passes from one body into another after death and is bound and led by its own former acts.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCVIII / SECTION CCIX / SECTION CCX / SECTION CCXI; lines 45212-45273 confidence: high

  The passage describes acts producing further desires and acts so that a vast wheel of existence revolves; the Unmanifest is its nave, the Manifest its spokes, perceptions and acts its circumference, and ignorance presses creatures in it like oilmen pressing oilseeds.

  The passage describes desire and acts leading to further acts, a beginningless and endless wheel of existence, succession of existences, and rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCVIII / SECTION CCIX / SECTION CCX / SECTION CCXI; lines 45212-45273 confidence: high

  Seeds scorched by fire do not sprout; if what contributes to misery is consumed by the fire of true knowledge, the Soul escapes the obligation of rebirth.

  True knowledge is compared to fire that consumes the contributors to misery, allowing the Soul to escape rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCX / SECTION CCXI / SECTION CCXII / SECTION CCXIII; lines 45390-45460 confidence: high

  Maya darkens knowledge; wrath leads to desire, desire to cupidity and related faults, selfishness to acts, acts to bonds of affection, and those bonds and acts to sorrow and liability to birth and death.

  The passage links acts, bonds of affection, sorrow, liability to birth and death, and the Soul's repeated rounds of rebirth caused by acts and time.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56062-56145 confidence: high

  Prajapatis, Rishis, royal Rishis, celestial Rishis, and mighty beings fall from power or are destroyed; sinful creatures suffer in Vaitarani in Yama's realms and wander through diverse wombs.

  Sinful creatures suffer in Vaitarani in Yama's realms and wander through diverse wombs, with bodily generation described in detail.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56264-56342 confidence: low

  Bhishma says that mind and senses remain and must come back at the appointed season to do the bidding of their great master.

  The passage states that after the Jiva-soul enters the Supreme Soul, the mind and senses remain and must return at the appointed season.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56344-56377 confidence: medium

  Sankhya is called the embodiment of Narayana and of the universe; Narayana causes creation to live, swallows everything at destruction, withdraws everything into his body, and sleeps as the inner Soul of the universe.

  The passage pairs a time of Creation, when Narayana causes creation to start into life, with a time of destruction, when he swallows and withdraws everything.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII; lines 55431-55515 confidence: high

  At life's exhaustion the body dissolves into five elements; accidental dissolution in a sacred place gives another similar body, likened to moving from one room to another, and the new body becomes attached to Rudras and Pisachas.

  The body dissolves into elements, reappears under circumstances determined by acts, and Jiva roves through the sky before taking birth in a new receptacle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII; lines 55431-55515 confidence: medium

  At life's exhaustion the body dissolves into five elements; accidental dissolution in a sacred place gives another similar body, likened to moving from one room to another, and the new body becomes attached to Rudras and Pisachas.

  A death in a sacred place caused by an inglorious accident leads not directly to emancipation but to another similar body, compared to moving from one room to another, and to attachment with Rudras and Pisachas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII / SECTION CCXCIX; lines 55576-55659 confidence: high

  Death is said to arise from birth, birth is subject to death, and one ignorant of Emancipation revolves like a wheel between birth and death.

  The text states that birth is subject to death and that one ignorant of Emancipation revolves like a wheel between birth and death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII / SECTION CCXCIX; lines 55660-55713 confidence: high

  Death is likened to a snake devouring air and as Decrepitude devours all creatures; birth brings fruits of acts done in previous lives.

  The passage repeatedly links present experience, birth, womb-life, possessions, family, and status to good and bad acts done in past lives.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXI / SECTION CCXII / SECTION CCXIII / SECTION CCXIV; lines 45471-45554 confidence: medium

  The Manovaha duct leads to the heart and draws the vital seed born of desire; desire drawing vital seed is compared to butter churned from milk, and dream-born passion causes emission through Manovaha.

  Those who restrain passion and understand the course of vital seed are said not to be reborn, and directing the vital breaths to Manovaha at death is said to escape the obligation of rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 45730-45815 confidence: high

  Narayana and the Creator are associated with describing Pravritti; Pravritti is said to imply rebirth or return, while Nivritti leads to unmanifest eternal Brahma and the highest end.

  Pravritti is explicitly said to imply rebirth or return, while Nivritti implies the highest end; later the passage ties birth and death to Ignorance and points to emancipation through knowledge.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 49616-49699 confidence: medium

  The person cleansed of sins is compared to a snake that has cast off its slough and becomes free from anxiety and from acquiring a new body.

  The cleansed person is compared to a snake that has cast off its slough and becomes free from acquiring a new body.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 49616-49699 confidence: high

  Brahma is described as having no sex, neither sorrow nor happiness, and the past, future, and present as its essence; one who knows Brahma does not undergo rebirth, and Yoga is taught for exemption from rebirth.

  The passage states that whatever one's sex, one who attains knowledge of Brahma never undergoes rebirth, and that the duty of Yoga is taught for exemption from rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXV / SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII; lines 45952-46035 confidence: high

  A doctrine says rebirth is caused by ignorance and faults: acts are seed, desire is water, another body arises after one is destroyed, and knowledge burns ignorance so that Nirvana or destruction of existence is attained; the passage notes, "This is the doctrine of Buddhists."

  The passage describes a doctrine in which ignorance, desire, acts, and faults cause rebirth from one destroyed mortal body into another.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV; lines 46623-46701 confidence: high

  “As the final resting-place of all rivers is the ocean, even so the end of all embodied creatures is death.”

  Vali identifies death as the end of embodied creatures and says those who deviate from Goodness obtain repeated rebirths through desire and the senses.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI; lines 46913-46987 confidence: medium

  Namuchi is described as conversant with the birth and death of all creatures, sitting deprived of prosperity but untroubled like the vast ocean in perfect stillness.

  Namuchi is said to know the birth and death of creatures and speaks of beings being placed repeatedly in wombs by the Ordainer, with events ordained before birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX / SECTION CCXXXI; lines 47765-47833 confidence: medium

  Twelve thousand divine years constitute a yuga; a thousand such yugas form Brahman's day and an equal night; at day the universe begins life, and during dissolution the Creator sleeps in yoga-meditation before waking.

  The universe begins to live with Brahman's day; during universal dissolution the Creator sleeps, and after waking manifestation proceeds again.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV; lines 48234-48250 confidence: medium

  A person lacking clear vision may do wrong while intending right, or do right while intending wrong, and is called a fool.

  The passage states that one who does not know the two kinds of acts must undergo repeated rebirths and deaths.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI / SECTION CCXXXVII; lines 48390-48403 confidence: medium

  Suka asks what Knowledge is, asking whether it is learning that dispels error, duties involving acts, or abstention from acts by which an extension of the Soul is sought.

  Suka asks what Knowledge is and requests instruction so that birth and death may be avoided.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI; lines 48777-48839 confidence: high

  Acts are said to destroy and force rebirth after death; knowledge is said to emancipate and transform one into the Eternal, Unmanifest, and Immutable; Yogins who see the other side of the ocean of life avoid acts.

  Knowledge is said to emancipate, transform one into the Eternal, and lead to a state beyond grief, birth, death, decrepitude, and destruction.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI; lines 48777-48839 confidence: high

  Acts are said to destroy and force rebirth after death; knowledge is said to emancipate and transform one into the Eternal, Unmanifest, and Immutable; Yogins who see the other side of the ocean of life avoid acts.

  Acts are said to destroy the living creature, force rebirth after death, and lead to repeated assumption of bodies.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 39425-39497 confidence: low

  Yudhishthira asks whether Bhishma has seen or heard of a mortal restored to life after death; Bhishma introduces an old story of a discourse between a vulture and a jackal in the forest of Naimisha.

  The frame question asks whether a mortal has been restored after death, and the jackal says the dead child may come back to life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 39499-39578 confidence: high

  The vulture rebukes the mourners, describes the body as a compound of elements deserted by the soul, says grief is useless, and teaches that weal and woe depend on acts from previous life.

  The vulture links weal and woe to prior acts, states that each actor enjoys the fruit of his acts, and says the child’s life has entered a new body.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 39657-39726 confidence: high

  The grieving kinsmen prostrate before the deity and say that, bereft of their only child, they are at the point of death; they ask him to grant them life by restoring their son.

  The kinsmen ask Sankara to restore the child, and Sankara grants the dead child a hundred years of life; the kinsmen later return home with the restored child.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXX / SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII; lines 41427-41488 confidence: high

  Surabhi appears in the sky above the pyre; milk-froth from her mouth falls on Rajadharman's pyre, and the prince of cranes revives and approaches Virupaksha.

  Rajadharman revives after Surabhi's milk-froth falls on the pyre and Indra explains the effect as nectar; Gautama is restored when Vasava sprinkles nectar over him.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV; lines 41537-41619 confidence: medium

  Attached, uncleansed souls meet destruction like sand embankments in water; woes press creatures like oil-seeds in the machine of "the round of rebirths."

  Ignorance-born woes are said to press creatures like oil-seeds in the oil-making machine represented by the round of rebirths.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 42172-42255 confidence: medium

  The jackal says he does not cast off life because it is sinful and may lead to a more miserable order of existence; he notes that some creatures are happier by birth than others but no order possesses perfect happiness.

  The jackal says casting off life is sinful and may lead to a more miserable order of existence, while also describing gradations of birth among creatures.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 42256-42310 confidence: medium

  The speaker recounts a former life of useless learning, little faith, slander of the Vedas, dependence on argument from ocular or tangible proofs, irreverent speech about the Srutis, domineering speech to Brahmanas, unbelief, skepticism, and pride.

  The speaker says his jackal status in this life is the consequence of former sins including slandering the Vedas and speaking irreverently of the Srutis.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 42313-42366 confidence: high

  Bhishma says evil passions lead the mind toward sin; sinful acts lead to painful regions and repeated indigence, famine, woe, fear, and death.

  The passage repeatedly states that acts produce consequences across lives, including rebirth in favorable or painful conditions and consequences visiting the doer in the next life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 42680-42723 confidence: medium

  Bharadwaja asks how a person eaten by birds, broken by a fall from a mountain summit, or consumed by fire can regain life; he contrasts a cut tree root with sprouting seeds and says the dead perish while seeds arise from seeds.

  Bharadwaja asks how a person destroyed by birds, mountain fall, or fire could regain life, and asks where the person is who dies and comes back to a new existence.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 42726-42784 confidence: medium

  "The creature that dies only goes into another form. The body alone dissolves away."

  Bhrigu states that the creature that dies goes into another form and that only the body dissolves.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 42786-42826 confidence: high

  The Supreme Soul created the seven worlds; the living agent is not destroyed when the body dissolves, and death is only bodily dissolution.

  The passage defines death as dissolution of the body and says the living agent is not destroyed but moves from one body to another while the Soul migrates from form to form.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CVI / SECTION CVII / SECTION CVIII / SECTION CIX; lines 34916-34995 confidence: medium

  Bhishma says killing such sinners incurs no sin; they are like crows and vultures, are reborn as crows and vultures, and should be met according to their conduct, deceit with deceit and honesty with honesty.

  Deceitful sinners who live like crows and vultures are said to be reborn as crows and vultures after the dissolution of their human bodies.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 35078-35134 confidence: medium

  Bhishma introduces an old discourse between a tiger and a jackal; Paurika, a cruel king of Purika, dies and is reborn as a jackal because of evil acts in human life.

  The cruel king dies, obtains an undesirable end, and is reborn as a jackal because of evil acts in human life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCII / SECTION CXCIII / SECTION CXCIV / SECTION CXCV; lines 43537-43594 confidence: medium

  Rishis with hearts set on Emancipation are freed from worldly faults, do not return for rebirth, and live in their original Soul-state.

  The Rishis are described as freed from faults, never returning for rebirth, liberated from liability to rebirth, and later yogins attain Nirvana.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 44356-44441 confidence: high

  As in a dream one sees one's own body lying apart from oneself, after death a person beholds the body and goes from one form into another.

  The Soul is described as passing from one body into another after the former body loses animation, and the person casts off one body and enters another unseen.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 39203-39248 confidence: high

  Indrota predicts that Janamejaya will fall head downward into hell for innumerable years and be tortured by vultures and peacocks with iron beaks.

  Indrota describes post-mortem descent into hell, torture for innumerable years, return to the world in a wretched creaturely birth, and enforcement by Yama's myrmidons.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 25178-25261 confidence: high

  The four life modes are weighed, domesticity balances the other three, and a detached householder is contrasted with a desire-filled forest-dweller bound by the King of Death.

  The hypocritical forest-dweller is bound by the King of Death, and the king who wanders without sacrifices and rites is warned of destruction, falling from both worlds, and birth among Pisachas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29900-29983 confidence: medium

  The Rishis pierce Vena's right thigh; a short-limbed, dark, red-eyed person emerges, from whom Nishadas and Mlecchas dwelling in hills, forests, and Vindhya are said to spring.

  A figure linked to Nishadas emerges from Vena's thigh, and Prithu emerges from Vena's arm after the Rishis pierce the body.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 24905-24988 confidence: high

  He says he will restrain the senses, give up desires, purify the soul, live free as the wind, acknowledges sins through desire, states that actors bear the consequences of their acts, and describes creatures entering the wheel of life like a car wheel; abandoning worldly life brings happiness.

  Yudhishthira says the actor bears the consequences of acts and that creatures enter the continually turning wheel of life, afflicted by birth, death, decrepitude, disease, and pain.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 25488-25538 confidence: high

  "The inner soul of every creature is incapable of being slain."

  The passage says the inner soul cannot be slain and compares a creature entering successive bodies to a person entering a new house after abandoning worn-out forms.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 25541-25605 confidence: medium

  Bhimasena says that a battle like the one fought with Bhishma and Drona now lies before the king, but it is to be fought with the mind alone and without arrows or kin; failure before death means assuming another body and fighting the same foes again.

  Bhimasena says that if the ruler dies before conquering the mental battle, he will assume another body and fight the same foes again.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: high

  At the end of a thousand Yugas, the figure becomes blazing fire and consumes all creatures; afterward the universe becomes water and the figure sleeps on the waters as a child.

  At the end of a thousand Yugas the deity becomes blazing fire and consumes all creatures, then makes the universe a vast expanse of water.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: medium

  At the end of a thousand Yugas, the figure becomes blazing fire and consumes all creatures; afterward the universe becomes water and the figure sleeps on the waters as a child.

  After cosmic destruction, the deity sleeps on the waters in the form of a child.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: high

  The figure divides into five vital breaths and appears as month, season, half-year, and year as the cause of creation and dissolution.

  The deity appears as month, season, half-year, and year, and is the cause of creation and dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28568-28651 confidence: high

  Those who worship Govinda are freed from fears; one bow to Krishna equals ten Horse-sacrifices, and the person who bows to Krishna escapes rebirth.

  The hymn states that bowing to Krishna lets a person escape rebirth and that devotees enter Krishna's self after death like libations entering fire.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 28654-28692 confidence: medium

  Yudhishthira doubts the report of Rama's repeated extermination of the Kshatriyas and asks how the Kshatriya order was destroyed, why it was destroyed, and how it grew again after its seed was burnt.

  Yudhishthira asks how the Kshatriya order revived after its seed was burnt, and the narration turns to how the earth became filled with Kshatriyas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 28856-28901 confidence: medium

  Earth says their sires and grandsires were slain by Rama for her sake, that their funeral rites should be performed, and that she does not want her present rulers as protectors.

  Earth says the fathers and grandfathers were slain by Rama, but surviving descendants are found and installed as kings, becoming ancestors of extant Kshatriya races.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 25790-25863 confidence: medium

  The end sought by those desiring salvation is indescribable, and yoga is named as the best means for attaining it.

  The Soul is said to revolve among creatures in a round of rebirths, while the speech also describes salvation and emancipation as a goal.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 26912-26995 confidence: medium

  Srinjaya says he is not satiated with Narada's words and asks Narada's grace so that his dead son may be revived and rejoin him in life.

  Srinjaya asks Narada to revive his dead son and allow the son to mingle with him again in life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 27104-27186 confidence: high

  Srinjaya dwells in a forest; his five-year-old son plays with his nurse on the shore of the Bhagirathi, is attacked by a powerful tiger, falls lifeless, and the tiger vanishes through Indra's delusion.

  The child is killed by the tiger, found lifeless by his father, and later brought back to life by Narada with Indra's permission.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXXIII / SECTION XXXIV-XXXV / SECTION XXXVI / SECTION XXXVII; lines 27614-27697 confidence: medium

  Manu says virtue and sin may vary by time and place, discusses worldly and Vedic views of action and inaction, and states that inaction leads to emancipation while action leads to repeated death and rebirth.

  Manu states that inaction leads to emancipation, while action leads to repeated death and rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 22070-22169 confidence: high

  Krishna says the weapon's fall will not be fruitless: the foetus will die, but live again. He denounces Drona's son as a slayer of children and curses him to wander the earth alone for 3,000 years, diseased and dwelling in forests and dreary moors.

  Krishna says the foetus will die but live again, and later identifies the child as Parikshit.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16704-16786 confidence: medium

  After renewed complaints, Daksha curses Soma with phthisis; Soma wastes away day by day and cannot free himself through sacrifices.

  Daksha decrees that Soma will wane for half the month and wax for the following half, after an affliction that makes him waste away and a restoration that returns his radiance.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17559-17617 confidence: high

  Sarasvati assumes a new shape called Aruna; Rakshasas bathe there, cast off their bodies, and go to heaven.

  Sarasvati becomes Aruna; Rakshasas bathe there, cast off their bodies, and go to heaven.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18410-18478 confidence: medium

  After Indra departs, celestial flowers fall, celestial drums sound, perfumed breezes blow, and Sruvavati casts off her body and becomes the spouse of Indra forever.

  Sruvavati casts off her body and becomes the spouse of Indra, gaining an enduring heavenly status through penance.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18790-18885 confidence: medium

  Sringavat marries her according to ordinance after libations are poured on the fire; that night she becomes young, fair, and adorned with celestial attire, ornaments, garlands, unguents, and perfumes.

  After the marriage rite, the old woman becomes a young, celestially adorned woman for the night before departing for heaven.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 12136-12194 confidence: medium

  Beholding Karna with his son slain by Partha's shafts, Yudhishthira 'regarded himself as reborn.'

  On beholding Karna and Karna's son slain by Partha's shafts, Yudhishthira is described as regarding himself as reborn.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 3358-3441 confidence: high

  Hari, son of Tarakaksha, performs severe penance and receives a boon for a lake in his city that revives those slain by weapons with redoubled strength, restoring them in the same form and guise.

  Those slain by weapons are restored to life from Hari's lake in the same form and with redoubled strength.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 9118-9201 confidence: medium

  Kaurava warriors rush Arjuna, who routes them, dispatches many to Yama's abode, slays four hundred heroic car-warriors, and causes the rest to flee.

  Enemies slain by Arjuna and Bhima are described as being sent to Yama's abode.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39752-39839 confidence: medium

  Yudhishthira proceeds with Dharma and the gods, bathes in the celestial Ganga adored by Rishis, casts off his human body, assumes a celestial form, is freed from grief and enmity, and reaches the place of the Pandavas and Dhartarashtras.

  After bathing in the Ganga, Yudhishthira casts off his human body and assumes a celestial form.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39903-39982 confidence: high

  Vasudeva is described as a portion of Narayana and enters Narayana; his sixteen thousand wives plunge into the Sarasvati, cast off human bodies, re-ascend to Heaven, become Apsaras, and approach Vasudeva.

  Vasudeva's wives plunge into the Sarasvati, cast off human bodies, re-ascend to Heaven, and become Apsaras.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIX / SECTION CX / SECTION CXI / SECTION CXII; lines 16987-17059 confidence: medium

  Gifts of food prevent going to hell; the householder should eat after feeding a Brahmana, and feeding a thousand qualified Brahmanas prevents hell and rebirth.

  The passage says gifts of food prevent going to hell and that feeding qualified Brahmanas prevents hell and return to the world for rebirths.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXI / SECTION CLXII / SECTION CLXIII / SECTION CLXIV; lines 23604-23667 confidence: high

  Righteous people with affluence care for their souls in this life so they may avoid later birth with Passion predominating.

  The passage refers to next lives, prior acts determining present inequality, and the will toward Righteousness reappearing after dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 23983-24062 confidence: medium

  Krishna consoles Ganga, says Bhishma has gone to the highest felicity and heaven, identifies him as one of the Vasus born among men through a curse, and says he was slain by Dhananjaya rather than Sikhandin.

  Krishna says Bhishma was one of the Vasus, born among humans through a curse, and has gone to heaven after death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24430-24542 confidence: high

  Mahadeva is described as an ascetic; Smasanu may mean crematorium or Varanasi, where creatures dying do not take rebirth; Siva is resident in both.

  Siva is linked to Varanasi, where creatures dying are said not to take rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26144-26264 confidence: medium

  The note compares the lesson with Manu and explains that birth from parents is subject to death, while birth from the preceptor is true regeneration, unfading and immortal.

  The preceptor-derived birth is described as true regeneration, unfading, and immortal, in contrast to parental birth subject to death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26266-26393 confidence: high

  The word for flesh is explained through the reciprocal idea: he eats me, therefore I shall eat him.

  Flesh is explained through mutual eating, and the consequences of injury are said to return to the doer through embodied experience and rebirth imagery.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26266-26393 confidence: high

  A worm's ability to recollect past-life incidents is attributed to merit, specifically the fortunate sight of a sage; the worm is also described as destitute and miserable.

  The worm's recollection of a past life is attributed to the merit of seeing a sage.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26515-26635 confidence: high

  The notes discuss foods a good Brahmana should renounce and state that food of another varna can determine next birth if consumed or present at death.

  The notes state that food from other varnas may cause a Brahmana's next birth in those varnas, and that duties can move a Vaisya toward higher status.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16645-16743 confidence: high

  Yudhishthira asks about ordinances causing rebirth, conduct leading to heaven or Hell, and what follows people after they leave the dead body.

  The passage explicitly mentions rounds of rebirth and says Jiva attains another body, enters vital seed, becomes joined with elements, and is disunited from them at death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16745-16828 confidence: high

  Vrihaspati says the Jiva enters seed, is born through women, receives woe and death from Yama's messengers, and experiences the results of previous acts according to righteousness or sin.

  The passage repeatedly states that the Jiva experiences previous acts and takes future births according to righteousness, unrighteousness, and specific deeds.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16745-16828 confidence: high

  A regenerate person who has studied the four Vedas but accepts a gift from a fallen man is reborn as an ass, ox, and regenerate Rakshasa before regaining Brahmana status.

  Specific offenses are matched with sequences of births as ass, ox, worm, dog, beast of prey, crocodile, snake, ape, mouse, and other forms before restoration.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16829-16912 confidence: high

  Malice leads to birth as a Sarngaka; breach of trust leads through fish, deer, goat, and worm before regaining humanity.

  The passage repeatedly states that after death or after a wrong act, a person takes birth in animal, bird, insect, worm, or other degraded forms, with eventual return to humanity in several cases.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16913-16984 confidence: high

  Stealing different kinds of cloth, colouring matter, red cloth, unguents, or perfumes leads to rebirth as named birds or animals; the mole form lasts fifteen years before human status returns.

  The passage repeatedly states that stealing particular goods causes rebirth as specific animals or birds, followed in some cases by exhaustion of demerit and return to human status.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 16913-16984 confidence: high

  An armed killer of an unarmed person for wealth or hostility becomes an ass for two years, dies by weapon, then becomes a deer, fish, beast of prey, and pard before human status returns.

  The armed killer undergoes a multi-stage sequence of animal rebirths and deaths, while the killer of a woman goes to Yama’s regions, suffers, transforms, and is reborn as vermin before returning to humanity.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 17101-17148 confidence: medium

  Bhishma says the cruelty of a helpless and sinful wretch produces repeated rebirths filled with great misery.

  Bhishma says cruelty produces progeny in the form of repeated rebirths fraught with great misery.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 17340-17364 confidence: high

  Such a person does not take birth among animals or birds; when born human, he attains beauty, prosperity, and fame.

  The passage says the person never takes birth among animals or birds and, when born human, obtains beauty, prosperity, and fame.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 17384-17467 confidence: medium

  Living creatures are described as repeatedly undergoing birth in the womb amid painful fluids; those covetous of meat are said to be repeatedly cooked in the uterus and in the hell called Kumbhipaka, and to be assailed and slain repeatedly.

  The passage describes repeated uterine birth, suffering, and cooking in the hell called Kumbhipaka for those covetous of meat.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 17384-17467 confidence: medium

  "Since he hath eaten me, I shall eat him in return"; the passage adds that the slayer is slain, the eater meets the same fate, and actions bring consequences in the bodies in which they are done.

  Those who eat animals are said to be eaten by them in return, and the slayer is said to be slain, with consequences experienced in corresponding bodies.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXIV / SECTION CXV / SECTION CXVI / SECTION CXVII; lines 17478-17559 confidence: high

  Bhishma introduces an old narrative: Island-born Krishna/Vyasa, a learned Brahmana identified with Brahma and conversant with creatures and their languages, sees a worm on a road used by cars and asks why it is fleeing.

  The worm speaks with Vyasa, says it was formerly a human being, and recounts its prior conduct and retained memory.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 20029-20112 confidence: high

  The speaker tells the goddess that Brahmana and other order statuses arise through creation or birth, and that a Brahmana may fall through evil acts while Kshatriyas or Vaisyas practicing Brahmana duties may become Brahmanas in the next life.

  The passage repeatedly states that duties, food, and transgressions affect the status in which a person is born in a next life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 20113-20196 confidence: high

  A Vaisya is instructed in sense-control, honoring Brahmanas, domestic hospitality, eating after others, Agnihotra libations, and worship of the three fires; such conduct leads to next birth in a high Kshatriya family.

  The passage repeatedly links conduct and ritual practice with next-life birth as Kshatriya or Brahmana, and links wicked conduct with fall from Brahmana to Sudra.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 20286-20368 confidence: high

  Maheswara says he will discourse on "the manifestation of the fruits of acts" by which human beings enjoy or endure consequences.

  Maheswara explains that human beings enjoy or endure the consequences of acts; cruelty leads to Hell and later short human life, while compassion and nonviolence lead to Heaven, deity status, and long happy life if reborn human.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 20460-20541 confidence: high

  A man who deceitfully slays or vexes creatures and terrifies animals is said to sink in Hell and later be born in a low, wretched, impeded human family.

  Harmful, compassionate, wisdom-seeking, and transgressive actions are each connected with posthumous destinations and later human births.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 20543-20554 confidence: medium

  Those who conduct themselves according to Vedic authority are said to become devoted to vows in their next lives.

  Veda-observant people are said to become devoted to vows in later lives, while unrighteous people are said to become vowless transgressors regarded as Brahmarakshasas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21430-21514 confidence: medium

  "joins, at the time of creation, the disunited elements"; "creates all creatures after destroying them at the universal dissolution"

  The praised figure is said to create all creatures after destroying them at universal dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21599-21682 confidence: medium

  Opening epithets describe the figure as destroyer of all things, without birth, delighting meditators, marked by truth and virtue, having footsteps in the three worlds, first of Rishis, identical with Kapila, and knower of the universe.

  The figure causes destruction, creates, preserves, destroys by mental fiat, sleeps after universal dissolution, and reduces the universe to a subtle form at dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21852-21935 confidence: medium

  The praised figure is infinite, accepts all sacrificial offerings, has taken repeated births for the protection of righteousness and the righteous, is first-born of all existent things, forgives the righteous, and is the foundation of the universe.

  The praised figure is said to have taken repeated births for the protection of righteousness and the righteous.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXV / SECTION CXVI / SECTION CXVII / SECTION CXVIII; lines 17562-17635 confidence: high

  Vyasa tells the worm that its lack of stupefaction and possible rescue are connected with Vyasa's merit and penances; he attributes the worm birth to evil acts and says righteousness remains possible.

  The worm's birth is attributed to past evil acts; after dying under the vehicle wheels, the being passes through animal and social orders and becomes a Kshatriya.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 17638-17689 confidence: high

  Bhishma says the person, having cast off worm status and taken birth as an energetic Kshatriya, remembered previous transformations and began severe austerities; Vyasa came to him.

  The passage presents a sequence from worm status to Kshatriya birth, then Brahmana birth, and finally attainment of Brahman's region, with each transition tied to righteous action and the casting off of prior embodiment.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV; lines 18855-18910 confidence: medium

  Skanda describes taking earth from the horns of a blue-complexioned bull, smearing the body for three days, and then bathing; the act removes stains and evil, grants later sovereignty, and produces heroic fame in repeated births.

  The blue-bull earth rite is said to grant sovereign sway hereafter and make the person celebrated for heroism in repeated births.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV; lines 18913-18970 confidence: medium

  Those who partake of food at ceremonies in a Sudra's house are said to lose family, strength, and energy and to descend to animal and dog status.

  The passage states that accepting forbidden food can lead to loss, animal or dog status, outcaste status, promotion of Rakshasas, or birth in the country of the Savaras.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 19146-19225 confidence: high

  The fire consumes mountains with trees, creepers, plants, birds, deer, beasts of prey, and reptiles; animals cry in pain, and the summit becomes bereft of living creatures.

  The mountain becomes bereft of living creatures after the fire, then is restored by Krishna’s benign look with flowering trees and animal life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 19377-19436 confidence: medium

  The fire is described as swelling to the heavens and as being "like the all-destroying Yuga-fire," after which Himavat is consumed.

  Himavat is consumed with its forests and then restored by Sarva to its former beautiful condition with flowering trees.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION II / SECTION III / SECTION IV / SECTION V; lines 731-806 confidence: high

  A fowler hunting antelopes shoots a poisoned arrow that misses and pierces a mighty forest-tree, which withers and sheds leaves and fruits.

  The tree is described as withered, dead, and useless, then is sprinkled with nectar by Indra and becomes replenished.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 9302-9333 confidence: medium

  "The man who takes to a hero's bed on the field of battle becomes the equal of the Grandsire Brahman himself. There is no end higher than this."

  The hero's bed on the field of battle is described as making the man equal to the Grandsire Brahman and as an end with none higher.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 31952-32019 confidence: medium

  Parikshit, afflicted by Aswatthaman's Brahma weapon, comes out of the womb and lies still and motionless without life; citizens' initial shout of joy ceases when his death is known.

  The newborn Parikshit is lifeless, and Kunti asks Krishna to revive him while citing his vow to revive the child if born dead.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 32022-32065 confidence: high

  Subhadra says Arjuna's grandson has been born feeble and dead; she also describes a blade of grass empowered as a weapon by Drona's son, which fell upon Uttara, Vijaya, and herself.

  The child is born dead, and Subhadra asks Krishna to fulfill his vow to revive the son of Abhimanyu.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 32022-32065 confidence: medium

  Subhadra asks, "Let the son of Abhimanyu be revived," says she will cast off her life if Krishna does not fulfill his vow, and compares the revival to a rain-charged cloud reviving lifeless crops.

  Subhadra likens Krishna's desired revival of the dead child to a rain-charged cloud reviving lifeless crops.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 32127-32180 confidence: high

  Vasudeva promises to give the child life and declares before all creatures that by his truthfulness, battle conduct, righteousness, regard for Brahmanas, friendship with Vijaya, and righteous slaying of Kansa and Kesi, the dead or born-dead child should revive.

  The passage explicitly presents Abhimanyu’s son as dead or born dead and then says that after Vasudeva’s words the child becomes animate and moves.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 10773-10856 confidence: high

  Nachiketa finds the articles washed away by the current; Uddalaki, hungry, thirsty, and fatigued, curses him to meet Yama that day, and Nachiketa falls deprived of life.

  Nachiketa is cursed to meet Yama, falls deprived of life, later revives, and reports his experience in Yama's realm.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 11752-11828 confidence: medium

  The giver of kine resides in Heaven for as many years as there are hairs on the kine given, then falls from Heaven when merit is exhausted and is born in a superior human family.

  The giver resides in Heaven for a measured duration, then falls from Heaven and takes human birth in a superior family.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 33000-33042 confidence: medium

  Moved by affection, Vabhruvahana places the gem on Pritha’s son; Jishnu is revived, opens his eyes, rises like one who slept long, and is worshipped by Vabhruvahana.

  Jishnu rises like one who had slept long, and the narration calls the state the slumber of death followed by signs of life.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12789-12872 confidence: medium

  The deities ask Brahman to let Bhrigu, Angiras, Kavi, and their descendants rescue the world, become progenitors, master the Vedas, practice penance and Brahmacharya, found races, support one another, and renew creation after universal destruction.

  The deities ask that the progenitors multiply their progeny and establish Brahman at the commencement of each creation after universal destruction.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 1109-1186 confidence: high

  Bhishma cites an old narrative of a jackal and an ape, formerly intimate human friends, who after death became those animals.

  The old narrative states that two former human friends died and became a jackal and an ape because of prior faults involving Brahmanas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 1245-1331 confidence: high

  After long penances the Sudra dies in the woods and, due to acquired merit, is reborn in a royal family; the Rishi also dies and is reborn in a priestly family.

  Both the Sudra and the Rishi die and are explicitly reborn, the former into a royal family and the latter into a priestly family.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 1245-1331 confidence: high

  Bhishma narrates that the Sudra reflects, moves away, builds a hut and ritual platforms, undertakes silence and vows, bathes three times daily, offers sacrifices and libations on fire, worships deities, restrains desires, and lives on fruits and roots.

  The Sudra's rebirth in a royal family is attributed to the merit acquired through his penances and vows.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 1245-1331 confidence: medium

  After long penances the Sudra dies in the woods and, due to acquired merit, is reborn in a royal family; the Rishi also dies and is reborn in a priestly family.

  The former Sudra becomes a king while the former Rishi becomes his priest; the king repeatedly laughs at the priest during ritual encounters.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 1333-1418 confidence: high

  The king says he must tell the truth and remembers their former births: he was a Sudra practicing severe penances, while the priest was a Rishi of austere penances.

  The king says he remembers a former birth in which he was a Sudra penitent and the priest was an austere Rishi; their current states are described as changed consequences of the earlier event.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34295-34407 confidence: high

  Seven questions are listed: dissolution of the body, reacquiring a body, avoiding rebirth, causes of embodiment, final emancipation or absorption into Brahman, enjoyment or endurance of karmic fruits, and how acts attach to bodiless Jiva.

  The notes enumerate bodily dissolution, reacquiring a body, avoiding rebirth, an otherworld body, fetal entry, and karmic attachment to bodiless Jiva.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34529-34642 confidence: medium

  Life-breaths regulate worldly life and are attached to the Soul; Udana controls the breaths, penance controls Udana, and penance destroys rebirth and leads to absorption into Brahman.

  Penance controls Udana, destroys the round of rebirths, and leads to absorption into Brahman.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34883-34991 confidence: medium

  The notes interpret the body as ceaselessly revolving because Emancipation is difficult, as the wheel of Time, as the ocean of delusion, and as creator, destroyer, and reawakener of the universe through creatures' action.

  The passage presents the body as the wheel of Time and as creator, destroyer, and reawakener of the universe.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCVIII / SECTION XCIX / SECTION C / SECTION CI; lines 14885-14973 confidence: high

  Yudhishthira asks where men go who steal or misappropriate articles belonging to Brahmanas; Bhishma says he will recount an old conversation between a Chandala and a low Kshatriya.

  The passage repeatedly states that those who steal or misappropriate Brahmana property, or consume products linked with stolen Brahmana cows, fall into hell or suffer rebirth in degraded forms.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCVIII / SECTION XCIX / SECTION C / SECTION CI; lines 14885-14973 confidence: medium

  The Chandala weighs pride among faults, points to a pale lean dog as a former human, and says that in a former birth he was learned but, blinded by pride, ate vertebral meat and reached his current state.

  The Chandala identifies a dog as a former human, recalls his own former learned birth, and says he retains memory of previous lives through former merit.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2148-2223 confidence: high

  The speaker rejects heaven, celestial sovereignty, Brahma's region, and emancipation, wants to be Hara's slave, accepts repeated birth and death, calls Rudra the original cause, and vows devotion to Bhava in future births.

  The speaker says he will bear repeated decrepitude, death, and birth until Mahesa is gratified and will devote himself to Bhava in future births.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 27993-28080 confidence: medium

  The accomplished Brahmana has mastered scriptural knowledge concerning departure and reappearance of beings, Yoga's direct knowledge, pleasure and pain, birth and death, merit and demerit, and the destinies of embodied creatures according to acts.

  The sage is described as knowing the departure and reappearance of beings, birth and death, merit and demerit, and the ends attained by embodied creatures through their acts.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 28082-28127 confidence: high

  The speaker says he suffered miserable ends through sin, lust, wrath, and cupidity, and states: "I have repeatedly undergone death and rebirth." He also mentions many foods, breasts, mothers, and fathers.

  The speaker explicitly says he repeatedly underwent death and rebirth and experienced many mothers, fathers, and embodied conditions.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2989-3072 confidence: high

  Tandi salutes the addressed figure as holiest, refuge, supreme Truth, giver of Nirvana, and incomprehensible to Brahma, Indra, Vishnu, Viswadevas, and great Rishis; he also says everything flows from and rests on it.

  Yatis fear birth and death, non-knowers undergo innumerable births and deaths, the deity is a refuge for those avoiding rebirth, and the deity ordains birth and death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 3073-3155 confidence: high

  The speaker says Bhava cannot be fully understood; the deity reveals himself to cleansed devotees, resides in all hearts, and by being known or attained enables avoidance of death and rebirth, immortality, immutability, and freedom from bonds.

  The passage says that knowing or attaining the deity avoids death and rebirth, grants immortality and immutability, and frees learned persons from bonds.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 28130-28148 confidence: high

  Kasyapa asks, "How does the body dissolve away, and how is another acquired?" and how one becomes emancipated after "a repeated round of painful rebirths."

  The questions explicitly concern bodily dissolution, acquiring another body, painful repeated rebirths, and emancipation from that cycle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 28150-28233 confidence: high

  The passage compares the pain of death to entering or issuing from the womb and describes bodily wind dissolving the compound of matter into five elements while Prana and Apana rush upward and leave the creature.

  The passage states that creatures repeatedly suffer birth and death and that Jiva can be seen leaving the body, being reborn, and entering the womb.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3277-3360 confidence: medium

  The deity is master of worlds and living creatures, immeasurable in form, of vast body, with the universe for form, vast jaws that swallow the universe at dissolution, protector of the worlds, protector of Jiva from rebirth, and refuge of vows.

  The deity is said to protect Jiva from the thunderbolt of rebirth and to possess the seed of action connected with movement from this world to another and back.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3361-3444 confidence: medium

  When the universe after dissolution becomes an infinite expanse of water, the deity sleeps on a leaf.

  After dissolution, the universe becomes an infinite expanse of water, and the deity sleeps on a leaf.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3867-3950 confidence: medium

  The deity is of the form of porched gates, moats, fortified cities, the Wind, and Garuda; he multiplies creation by union with opposite sexes and is master and protector of deities, Asuras, and creatures.

  The deity grants bodies or physical forms to beings who revolve in the universe of birth and death, and multiplies creation.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4143-4218 confidence: medium

  Devotion to Bhava or Rudra is described as rare, arising through grace after purification across many births; devotees identify with Mahadeva and are rescued from the world and rebirth.

  The passage says devotion arises through Rudra's grace, devotees identify themselves wholly with Mahadeva, and the great deity frees creatures from rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 30367-30417 confidence: medium

  "Cutting and piercing that tree with knowledge of truth as the sword" the man of wisdom abandons bonds of attachment that cause birth, decrepitude, and death, and becomes emancipated.

  The wise person cuts the tree with knowledge, abandons bonds of attachment that cause birth, decrepitude, and death, and becomes emancipated.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 30420-30457 confidence: medium

  At the end of life, becoming equable even for the time of a single breath is said to lead to the self and fitness for immortality.

  Brahma says that equability at the time of death and restraint of self and life-breaths make one fit for immortality or lead to an inexhaustible attainment.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 30503-30588 confidence: medium

  Brahma says he will report a preceptor's teaching to a disciple; non-harm is called foremost duty, knowledge highest happiness, harmful persons go to Hell, and expectant action leads to repeated birth.

  The passage states that destructive and harmful persons go to Hell and that expectant acts lead to repeated birth in the world.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 30638-30723 confidence: medium

  The passage says some applaud action, but high-souled ancients do not; by action a creature is born with a body; knowledge swallows Purusha; those who see beyond the ocean of life have no attachment to actions; Purusha is full of knowledge, not action.

  The passage says action produces embodied birth, whereas knowledge swallows Purusha and the knower of the immortal Soul becomes immortal.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 28234-28243 confidence: medium

  "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."

  The speaker announces a discourse on the attainment by Jiva of the condition of residence in the womb.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 28245-28329 confidence: high

  The Brahmana says that good and bad acts of the Jiva are not destroyed, produce corresponding fruits after body after body, and are compared to fruit or crops yielded in season.

  The passage says acts persist through body after body, are later enjoyed or endured, and that migrations and return or rebirth are ordained.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 4306-4393 confidence: medium

  Galava studies with Viswamitra, hears his widowed mother's lament, worships Maheswara, receives a promise that he and both parents will be freed from death, and returns home to see his father after daily sacrifice with Homa-fuel, Kusa grass, and fallen fruits.

  Galava's mother is described as widowed, Maheswara promises that Galava, his mother, and his father will be freed from death, and Galava then sees his father at home.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 4395-4465 confidence: high

  Those who worship Bhava even mentally are said to be freed from sins and to reside in heaven with the gods; even a destroyer of houses, tanks, lakes, or the universe is said not to be stained if he worships the three-eyed deity.

  The passage repeatedly states that worship, meditation, or devotion to Bhava, Siva, or Mahadeva destroys sin, grants heaven or fearlessness, and leads to emancipation from rebirth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 28332-28418 confidence: medium

  After adequately beholding the soul in Yoga, the bearer of a body has no master, becomes lord of the three worlds, assumes diverse bodies at will, turns away decrepitude and death, creates godship, casts off the transient body, and attains immutable Brahma.

  The realized yogin assumes diverse bodies at will, turns away decrepitude and death, casts off the transient body, attains other forms, and is said not to be subject to death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5465-5548 confidence: medium

  Water oblations to the Pitris at Saptaganga, Triganga, and Indramarga yield ambrosia if rebirth remains; rites at Mahasrama, Bhrigu Kunda, Kanyakupa, Valaka, Devika, Sundarika, Aswini, Mahaganga, Krittikangaraka, Vaimanika, and Kinkinika yield success, purification, fame, beauty, heaven, or celestial mobility.

  A vow of Brahmacharya, anger-control, and bathing in the Vipasa at Kalika is said to transcend the obligation of rebirth; another ancestor rite mentions ambrosia if rebirth remains.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5549-5632 confidence: medium

  Baths at Kalavinga, Agni's city, Visala, Devahrada, Punaravarta-nanda, Mahananda, and Urvasi's tirtha produce next-world water, a next birth connected with Agni's daughter, identification with Brahma, Nandana attended by Apsaras, and Pundarika merit.

  Bathing and fasting at Narmada and Surparaka are said to make one a prince of the royal line in the next birth; another tirtha is linked to residence in a city in a next birth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5633-5649 confidence: medium

  Listening to the discourse of Angiras is said to bring next-life birth in a good family and memory of a previous existence.

  A listener is promised birth in a good family in the next life and memory of a previous existence.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 5973-6063 confidence: high

  Bhishma says Brahmana status cannot be acquired by persons of the other three orders and is reached only after travelling through many orders of existence and repeated births.

  Bhishma says one travels through innumerable orders of existence and repeated births before being born as a Brahmana.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 29103-29152 confidence: medium

  Kshatriyas begotten by Brahmanas upon Kshatriya women who had lost heroic children are repeatedly destroyed by Jamadagni's son; the slaughter proceeds twenty-one times.

  New Kshatriyas are begotten by Brahmanas upon Kshatriya women after the loss of heroic children, and Jamadagni's son repeatedly destroys them, with the slaughter proceeding twenty-one times.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 29256-29291 confidence: medium

  “Do thou cut off, cut off, that cupidity with sharp-edged swords. From cupidity arise desires. From desire flows anxiety.”

  The passage says cupidity produces desire and anxiety, leads to qualities of Passion and Darkness, and results in repeated birth and death.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 37556-37630 confidence: medium

  Vyasa, standing in the waters of the sacred stream, tells widowed Kshatriya women who desire the regions acquired by their husbands to plunge quickly into the Bhagirathi; they trust his words, obtain permission from their father-in-law, and enter the waters.

  The widowed women enter the Bhagirathi, are freed from human bodies and mortal tenements, and appear in celestial forms before joining their husbands.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 37633-37691 confidence: medium

  Vaisampayana says acts are never destroyed without their consequences being enjoyed or endured, and that bodies and features are born of acts; the soul experiences pleasure and pain connected with acts.

  Acts are said to persist until their consequences are experienced, bodies and features are born from acts, and creatures appear from invisibleness and disappear into it again.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 29574-29659 confidence: high

  Men of evil conduct marked by Darkness are said to go to hell and sink downward into forms such as immobile entities, animals, beasts, carnivores, snakes, worms, insects, birds, quadrupeds, or afflicted human births.

  Men marked by Darkness and sinful deeds are said to be ordained for hell and to sink into lower births including animals, snakes, insects, and afflicted human states.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 29670-29714 confidence: medium

  Men on Earth who meditate on the past, present, and future, are devoted to Religion, Wealth, and Pleasure, act from desire, and exult in obtaining affluence are said to be enveloped by Passion.

  People enveloped by Passion are said to have downward courses, be repeatedly reborn, give themselves to pleasure, and covet fruits in this world and the hereafter.

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• The Markandeya Purana CAJITO LI, / CTE OFFSPBIKQ OF OUHSAHA. / CANTO Ltl. / Canto LIl.; lines 14678-14858 confidence: medium

  Rudra finds Sati as wife; through Daksha’s curse Sati quits her body; she is daughter of Himavat by Mena and sister of Mainaka, friend of the Ocean; Bhava marries her again.

  Sati is Rudra’s wife, quits her body through Daksha’s curse, and Bhava marries her again as his only wife.

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• The Markandeya Purana CAKTO CXXI. / CABTO CXXXI, / CANTO CXXXi. / CONTEST BETWEEN AVIKSHIT AND MABUTTA. 663; lines 36421-36594 confidence: high

  The rishis say the terrified Nagas promise to bring to life again the brahmans bitten by wicked Nagas and urge both kings to end combat.

  The rishis state that the Nagas will bring bitten brahmans to life again, and the narrative says the Nagas restore the brahmans by divine herbs and drawing out poison.

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• The Markandeya Purana CAKTO XXIV. / Canto XXIV. / CAKTO XSIT. / Canto XXV.; lines 7690-7728 confidence: medium

  Jada speaks; the protagonist reaches his city and tells his parents how he had regained his slender-limbed one who had died.

  The protagonist reports that he regained his wife who had died, and the following lines present her alive and acting among his family.

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• The Markandeya Purana CANTO 1- / THE CURSE OK VAPU. / THE BIRTH OP IHE SPARROWS, / CANTO 11.; lines 396-448 confidence: medium

  The bird begets a daughter named Tarkshi, identified as Vapu, the loveliest Apsaras, consumed by the fire of a Muni's curse; the bird names her Tarkshi.

  Tarkshi is parenthetically identified with Vapu, the loveliest Apsaras, who was consumed by the fire of a Muni's curse.

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• The Markandeya Purana Canto CXIV. / CANTO CXIV / Canto CXV. / CANTO CXV.; lines 33049-33161 confidence: high

  Pramati says Su-deva, though a kshatriya, will be a vaisya in the next birth and later become a kshatriya again after a kshatriya's son seizes his daughter; the speaker says that vaisya became her father.

  Su-deva is foretold to become a vaisya in the next birth and later return to kshatriya status; Kripa-vati is told she will recover memory and resume kshatriya caste with her husband.

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• The Markandeya Purana Canto CXIV. / CANTO CXIV / Canto CXV. / CANTO CXV.; lines 33049-33161 confidence: medium

  The rishi explains that contact with the bad makes the not-bad bad, like cow-products spoiled by liquor; he then promises that in a vaisya birth she will regain memory, resume kshatriya caste with her husband, and gain heavenly pleasures.

  Kripa-vati is told that in a future vaisya birth she will fully recover remembrance of this existence when she admonishes her husband to undertake kingly rule.

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• The Markandeya Purana CANTO I. / THB GUESS ON VA?U. / CANTO 1- / THE CURSE OK VAPU.; lines 236-341 confidence: medium

  The Muni curses Vapu to be born among birds for sixteen years, lose her form, bear four sons, die in battle, and regain her sky dwelling.

  The curse states that Vapu will be absolved by dying in battle and will regain her dwelling in the sky.

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• The Markandeya Purana CANTO IX. / THE BATTLE OF THE MAINA ANT) TEE HEBOH. / CANTO X. / Canto X.; lines 3357-3411 confidence: medium

  Synopsis: Jaimini asks the Birds how beings come into existence and die and how the foetus develops; the Birds repeat Sumati's explanation to his father; Sumati remembers former existences and explains death, after-existences according to conduct, and hell Raurava.

  The passage frames questions about living beings' appearance and disappearance, production, womb-development, birth, growth, and death; Sumati is also described as remembering former existences.

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• The Markandeya Purana Canto LXXIII. / CANTO LXXIY: / Canto LXXIY. / CANTO IiXXtV.; lines 23927-24034 confidence: high

  The deer identifies himself as Su-tapas, son of rishi Kirvriti-cakshus, says he became a deer out of love for the doe, and threatens to curse the girl for separating them; she asks mercy.

  Su-tapas is a muni who became a deer; the girl is cursed to become a doe after death and later says she died and reached a brute condition.

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• The Markandeya Purana Canto LXXIII. / CANTO LXXIY: / Canto LXXIY. / CANTO IiXXtV.; lines 23927-24034 confidence: high

  Su-tapas says his word cannot fail: after death she will become a doe in the same wood; in that form she will conceive Lola, Siddhavirya's mighty-armed son; after conception she will remember her former life and speak human language; after birth she will be freed and attain exalted worlds.

  Su-tapas foretells that after Lola's birth the doe will be freed from the doe-condition; the narrative later states that at the child's birth she is freed from the curse and reaches sublime worlds.

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• The Markandeya Purana CANTO NV- / PUNISHMENTS FOB VARIOUS SINS. / CANTO XV. / Hirita ; see note ** p. 28.; lines 4754-4820 confidence: high

  Theft of fine cloth, horn, wool, linen, cotton, barken goods, paint, and potherbs is paired with rebirth as a parrot, curlew, pond-heron, or peacock.

  The passage repeatedly links thefts and other sins to later births as animals, plants, humans of particular status, or afflicted bodies.

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• The Markandeya Purana CANTO osxxnr. / Canto CXXXVII. / MST OF THE EIGHTEEN PHEANAS. 685 / CANTO CXXX?IL; lines 37744-37800 confidence: medium

  “hears a single verse, acquires no merit; verily he is known as a Scripture-thief.”

  The irreverent listener is called a Scripture-thief, gains no merit, is rejected by gods and Pitris, and the contemner is punished with dumbness and seven rebirths as a fool.

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• The Markandeya Purana CANTO Till. / CANTO TUX. / CANTO VIII. / CANTO Till.; lines 2933-3047 confidence: medium

  The king reflects on entering the fire, fears rebirth in bondage to c'andalas and fall into Naraka, describes Vaitarini and Asi-patra, laments his only son, and resolves to fall with the son's body into the blazing fire.

  The king fears another birth in bondage and also speaks of possible union in another world with his son and wife through meritorious acts.

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• The Markandeya Purana CANTO vin. / THE STOEY OF HIEIS'-C'ANDBA. / CANTO VIII. / CANTO VIIX.; lines 2500-2609 confidence: medium

  The king arrives grieving for his kingdom, Śaivya, and young son; he blames Viśvāmitra, appears dirty and death-like with flag and club, and runs about assigning corpse-fee portions.

  The king is said to have entered another birth while alive, amid rags, ashes, funeral substances, and corpse-ground work.

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• The Markandeya Purana CANTO Vt. / CANTO VI. / CANTO VH. / Canto VII.; lines 1733-1785 confidence: medium

  The passage introduces the birth of Draupadi’s sons and says the righteous birds explain the fourth question: Haris-candra incurs Visvamitra’s anger, gives him kingdom and wealth, Visvamitra ill-treats the queen, five Visve Devas censure him, are cursed to human birth but exempted from marriage, become Draupadi’s five sons, and die young.

  The synopsis states that five Visve Devas censure Visvamitra, are cursed to be born as men, become the five sons of Draupadi, and die young.

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• The Markandeya Purana CANTO X. / Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63 / CANTO X.; lines 3469-3624 confidence: high

  The son recalls having occupied many social positions and experiences across existence and says he has wandered in the crowded circle of mundane existence.

  The son remembers repeated existences, explains a former birth as a brahman, and resolves to avoid another existence through controlled practice and liberating knowledge.

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• The Markandeya Purana CANTO X. / Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63 / CANTO X.; lines 3626-3687 confidence: low

  The dying person’s breath grows loud, sight fails, pain pervades him, he quits the body, and assumes another body produced by former actions, for chastisement, without mother and father.

  After quitting the body, the deceased assumes another body similar to the former, produced by former actions and not born from parents.

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• The Markandeya Purana CANTO X. / CANTO X. / Terrible. / COHCEPTIOH AND GESTATION.; lines 3744-3765 confidence: high

  When the beings descend, they are born in the family of kings and other high-souled men.

  The speaker frames the teaching as concerning how a living being perishes, while the described beings descend, are born, and can become men as before.

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• The Markandeya Purana Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63 / CANTO X. / CANTO X.; lines 3690-3741 confidence: medium

  After passing over a thousand yojanas, the sinner is released and enters another similar hell, Hirayaj, to purge sins.

  After passing through hells, the sinner enters successive births among creatures, humans, castes, gods, and may descend again.

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• The Markandeya Purana Canto XCII. / CANTO XCII. / CANTO xcni. / Canto XCIIL; lines 28617-28716 confidence: high

  The goddess grants the king his own kingdom after enemies are slain, a future life from Vivasvat, and the status of Manu Savarnika; she grants the vaisya perfect knowledge.

  The goddess says that after death the king will gain another life from Vivasvat, and Markandeya says he will obtain a new birth through the Sun.

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• The Markandeya Purana CANTO XIV. / PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV. / CANTO NV-; lines 4584-4641 confidence: high

  A dvija who covets his spiritual preceptor’s wife and property is said to become a dog.

  The passage repeatedly links specified sins to being born after death or after hell as dog, ass, maina, pigeon, tortoise, monkey, worm, Rakshasa, or fish.

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• The Markandeya Purana CANTO XIV. / PUNISHMEHTS FOE YABIOUS SIKS, / CANTO XIV. / PUKISHMEOTS FOR VARIOUS SIN'S.; lines 4524-4565 confidence: high

  A gold-stealer, brahman-slayer, drinker of spirituous liquor, and defiler of his guru's bed are burned in blazing fire for many thousands of years, reborn as diseased men, and repeatedly return to hell and malady until the end of the kalpa.

  The major sinners are burned, reborn as diseased men, die again, enter hell again, and repeat a similar malady until the end of the kalpa.

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• The Markandeya Purana CANTO XLTI. / THE COMPUTATION OP BRAHMANS LIFE. / CANTO XLvrr. / Canto XLYII.; lines 12460-12540 confidence: high

  After the dissolution following the Padma Maha-kalpa, Brahma wakes from his night of sleep and looks on the empty world.

  The passage begins after a dissolution, with Brahma awakening to an empty world and then refashioning earth, mountains, dvipas, and worlds.

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• The Markandeya Purana CANTO XLTI. / THE COMPUTATION OP BRAHMANS LIFE. / CANTO XLvrr. / Canto XLYII.; lines 12460-12540 confidence: high

  In a former destruction, creation and the mountains were consumed by world-destroying fire; rocks were engulfed in the ocean, water was driven by wind, and mountains formed where rocks adhered.

  The prior creation and mountains are said to have been consumed by a world-destroying fire before rocks and mountains reappear in the oceanic formation process.

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• The Markandeya Purana Canto XV. / CANTO NV- / PUNISHMENTS FOB VARIOUS SINS. / CANTO XV.; lines 4707-4752 confidence: high

  Taking rice-food mixed with sesamum and oil-cake leads to birth as a rat; clarified butter to an ichneumon; goat’s flesh to “a crow, a diver” in the supplied wording; fish-meat to a crow; venison to a hawk; and salt to a water-crow.

  The passage repeatedly states that taking or stealing named goods results in birth as a named animal, insect, worm, reptile, or bird.

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• The Markandeya Purana CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV. / Canto XYI.; lines 5019-5041 confidence: high

  At Anasuya’s exhortation the wife relents; the sun rises; the brahman dies and is restored to life by Anasuya.

  The brahman dies after sunrise and is restored to life by Anasuya.

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• The Markandeya Purana CANTO XX nr. / CANTO XXIII. / CANTO XXIil. / CANTO xxin.; lines 7218-7378 confidence: high

  Asvatam and his brother ask Siva that Madalasa, the deceased wife of Kuvalayasva, become the Naga's daughter in his house with her former age, memory, beauty, and form.

  Madalasa is identified as deceased and is later produced again in the same form as when she died, retaining the requested continuity of age, form, beauty, and memory.

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• The Markandeya Purana Canto XXII. / CANTO xxir. / CAJTTO XXII. / Canto XXIII.; lines 6874-6904 confidence: medium

  The canto is introduced as Kuvalayāśva's visit to Pātāla. The synopsis mentions his return and mourning, Asvatara's austerities and praise of Sarasvati, Sarasvati's restoration of Kambala and grant of skill in poetry and music, Śiva's restoration of Madālasā, and the invitation to the Pātāla palace.

  The canto synopsis states that Śiva grants Madālasā to Asvatara as his daughter, restored to life as before.

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• The Markandeya Purana CANTO xxin. / CAKTO XXIV. / Canto XXIV. / CAKTO XSIT.; lines 7557-7687 confidence: high

  The sons report that the prince's beloved wife Madalasa, daughter of the Gandharva king, forsook life after a cruel Danava deceived her into thinking the prince was slain; the prince vowed no other wife and longs to see her.

  Madalasa is reported to have forsaken life, and Asvatara later tells of her recovery from death before the prince takes her back to his city.

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• The Markandeya Purana Canto XXIX. / CAHTO XWS. / CAWO XXX, / CANTO XXSI.; lines 8666-8770 confidence: medium

  Other ancestors include those dwelling in Naraka, those who have become animals, and those residing within living creatures and other things.

  Ancestors are described as dwelling in Naraka, becoming pisacas, trees, animals, divinized beings, beings within several creations, or persons of degraded castes.

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• The Markandeya Purana CANTO XXXTV. / Canto XXXY. / CANTO XXXV. / CANTO XXXV.; lines 10074-10181 confidence: medium

  A man neglecting the continual ceremony or abandoned by brahmans is polluted; if the ceremony is neglected, “there is a stoppage to the re-birth of his deceased relatives.”

  The passage links proper continual ceremony with the rebirth of deceased relatives and gives detailed rules for mourning, cremation aftermath, water offerings, remains, and kin impurity.

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• The Markandeya Purana CANTO XXXTV. / Canto XXXY. / CANTO XXXV. / CANTO XXXV.; lines 10074-10181 confidence: medium

  The same impurity ordinance applies to birth among sapindas and sahodakas; when a son is born, the father bathes clothed; if another child is born, purification follows the elder-born child’s days.

  The ordinance for impurity is explicitly extended from death to the birth of sapindas, and the father’s bathing after a son’s birth is prescribed.

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• The Markandeya Purana Canto XYI. / CANTO X?I. / CANTO xvr. / CANTO XVT,; lines 5267-5433 confidence: high

  Mandavya cursed the husband, saying, "at sunrise thou shalt meet thy doom!"

  The husband is cursed to die at sunrise, dies when the sun rises, and is then restored to life, youth, and health by Anasuya's declaration.

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• The Markandeya Purana CREATION OF THE GODS, MANKIND, ANIMALS, / CANTO CT?. / HYMN TO THE SUN. / CAHTO CIT.; lines 30836-30904 confidence: medium

  "Thou, the Creator, createst this universe ... protectest it ... In thee everything passes to its dissolution at the end."

  The hymn links dissolution or ash-making with the deity's creating the universe again.

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• The Markandeya Purana ILL 0ME5S FEESAOING BEATE. / Canto XLIII. / CANTO XLITI. / ILL OMENS PEESAGINO DEATH.; lines 11421-11476 confidence: medium

  Abnormal sight, warmth in the mouth, and dryness at the navel "prognosticate a new body for men."

  A cluster of physical signs is said to prognosticate a new body for men.

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• The Markandeya Purana M CANTO VIL / CANTO VIT. / CANTO / Canto VIII.; lines 2055-2162 confidence: high

  Synopsis: Visvamitra demands more fees; Haris-c'andra sells wife, son, and self; serves at a burning-ground; sees future transmigrations; his son is bitten by a snake and restored by the gods; Dharma reveals the candala impersonation; Indra calls him to Svarga, and he ascends with queen and people.

  The canto synopsis says the son is bitten by a snake, brought as a corpse to the burning-ground, and restored to life when the gods interpose.

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• The Markandeya Purana PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV. / CANTO NV- / PUNISHMENTS FOB VARIOUS SINS.; lines 4644-4704 confidence: high

  A fragmentary item says that, in connection with flax or other crops, a man void of understanding is born as a large-mouthed rat resembling an ichneumon.

  The passage repeatedly states that specific sins result in later births as animals, birds, insects, worms, or other degraded forms, sometimes after release from hell.

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• The Markandeya Purana PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV. / CANTO NV- / PUNISHMENTS FOB VARIOUS SINS.; lines 4644-4704 confidence: medium

  Violating a friend's, guru's, or king's wife leads, after release from hell, to birth as a cock-cuckoo; the lustful man is born as a hog.

  Several punishments specify that the offender is born in a new form when released or dismissed from hell.

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• The Markandeya Purana PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV. / CANTO NV- / PUNISHMENTS FOB VARIOUS SINS.; lines 4644-4704 confidence: high

  Improperly touching another's wife leads to birth as a horrible wolf; violating a brother's wife leads by degrees to births as dog, jackal, heron, vulture, snake, and bird of prey.

  The passage assigns specific animal and bird births to offenders in sexual offenses, including a graduated sequence for violating a brother's wife that includes a snake.

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• The Markandeya Purana PUNISHMEHTS FOE YABIOUS SIKS, / CANTO XIV. / PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV.; lines 4567-4581 confidence: medium

  “For accepting anything of value from an outcaste, let a dvija be born an ass”

  One punishment includes release from hell followed by becoming a worm, and another assigns rebirth as an ass.

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• The Markandeya Purana PUNISHMENTS FOB VARIOUS SINS. / CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV.; lines 5005-5016 confidence: medium

  The speaker says he and others present were released from torments and then entered other earthly existences according to the results of their own actions.

  The passage states that beings are released from torments and then enter other earthly existences as determined by the results of their actions.

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• The Markandeya Purana Terrible. / COHCEPTIOH AND GESTATION. / Canto XI. / CANTO XI.; lines 3807-3917 confidence: high

  The human being undergoes childhood, boyhood, youth, mature age, death, and birth, and “revolves in this round of mundane existence, like the jar and rope at a well.”

  The human being undergoes life stages, death, birth again, and revolves in mundane existence like a jar and rope at a well.

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• The Markandeya Purana THE BATTLE OF THE MAINA ANT) TEE HEBOH. / CANTO X. / Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63; lines 3414-3466 confidence: high

  “Ten thousand births and more have passed into my memory”; Sumati also says he has repeatedly studied the teaching, other Sastras, and various mechanical arts.

  Sumati claims memory of more than ten thousand births and lists human, social, and animal forms he has experienced.

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• The Markandeya Purana THE BATTLE OF THE MAINA ANT) TEE HEBOH. / CANTO X. / Canto X. / COKTERSATION BETWEEN A FATHER AND SON. 63; lines 3414-3466 confidence: medium

  “Ten thousand births and more have passed into my memory”; Sumati also says he has repeatedly studied the teaching, other Sastras, and various mechanical arts.

  Sumati recalls repeated joys, sorrows, relationships, wombs, illnesses, childhood, youth, old age, and many births, implying experiential knowledge from recurrence.

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• The Markandeya Purana THE CREATION PROM PRAKBITI ANB THE TIKARAS. 231 / CAIJTO XLTIII. / Canto XLVIII. / THE COUESE OF CREATION.; lines 12703-12807 confidence: medium

  Markandeya speaks to a brahman and states that creation is impregnated with good and bad actions from previous existence; beings destroyed in dissolution are not released from action's consequences.

  The passage states that beings destroyed in dissolution are not freed from the consequences of prior actions.

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• The Markandeya Purana THE STOEY OF HIEIS'-C'ANDBA. / CANTO VIII. / CANTO VIIX. / CANTO Till.; lines 2612-2715 confidence: high

  The noble king is weary, separated from kindred, uncouth in form, overpowered by slumber, and falls into a dead sleep on his pallet.

  The king's sleep-vision includes birth as a pukkasa, death-like hell suffering, many lower rebirths, and later birth again in his own race.

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• The Ramayan of Valmiki Book I, Canto XLIV: The Descent Of Gangá confidence: high

  Bhagiratha leads Gangá through the sea and nether caves to the dust of Sagar's sons, pours the funeral libation, and their spirits gain beatitude and rise to heaven.

  Bhagiratha's whole quest culminates when the river reaches his kinsmen's remains and their spirits attain beatitude.

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• The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 confidence: high

  The prostrate giant recognizes Rāma, names the Maithil dame and Lakṣmaṇ, says he was Tumburu, and explains that Kuvera cursed him until Rāma destroys him, after which he will regain his proper shape and heaven.

  Virādha says he was Tumburu, cursed into a hideous shape by Kuvera, and that Rāma’s destruction of him will restore his proper shape and allow heaven again.

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• The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 confidence: high

  “Their bodies laid in earth, they rise / To homes eternal in the skies.”

  Virādha states that giants are laid in earth and then rise to eternal homes in the skies; after his body is put in the earth, his spirit goes to heaven.

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• The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 confidence: medium

  The giant says he was Tumburu, famed among minstrels, cursed by Kuvera into his current hideous shape; Kuvera decreed that when Rāma destroyed him he would regain his proper form and heaven. He says the curse came because he loved Rambhā’s charms too well.

  Virādha says that burial under earth is ordained for giants, that they rise to eternal sky homes, and that Rāma’s destruction will restore his proper shape and heaven; the passage then states his spirit goes to heaven.

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• The Ramayan of Valmiki Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 confidence: high

  Ráma asks Indra to restore the dead Vánars, whose blood was shed for him, recalling them from Yáma’s hall to life and strength.

  Ráma asks Indra to restore the slain Vánars from Yáma’s hall; Indra grants the boon, and the Vánars rise from death with strength and wounds healed.

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• The Ramayan of Valmiki Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 confidence: high

  Ráma asks Indra to restore the dead Vánars, his friends whose blood was shed for him, recalling them from Yáma’s hall to life and strength.

  At Ráma’s request, Indra restores the slain Vánar warriors from Yáma’s domain to life, strength, and healed bodies.

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• The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 confidence: high

  Śarabhanga prepares the fire, makes oil offerings, lays his body in it, is consumed, emerges transformed as a radiant youth, ascends beyond the homes of saints and gods, reaches Brahmá’s sphere, and is welcomed by Brahmá.

  Śarabhanga lays his body in the fire, the body is consumed, and he emerges transformed in youthful radiant form before ascending.

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• The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 confidence: high

  Rama asks for a dwelling; Sarabhanga directs him to Sutikshna's home by going upstream along the Mandakini and says he will cast off his body like a snake's withered skin.

  Sarabhanga casts off his body, enters the fire, the flame consumes the body, and he emerges from the pyre in youthful radiant form.

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• The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 confidence: medium

  Rama asks for a dwelling; Sarabhanga directs him to Sutikshna's home by going upstream along the Mandakini and says he will cast off his body like a snake's withered skin.

  Sarabhanga explicitly compares throwing aside his bodily mould to a snake casting its withered skin before he enters the fire and emerges transformed.

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• The Ramayan of Valmiki Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21135-21308 confidence: medium

  After the tenth day, Bharat orders remaining honors and gives gold, gems, food, white goats, cattle, slaves, cars, and dwellings to Brāhmans for his father's obsequies.

  The passage centers on post-death impurity, gifts for obsequies, the pyre, bones and ashes, and completing prescribed rites for the dead king.

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• The Ramayan of Valmiki Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened.; lines 49985-50125 confidence: low

  Rama shoots the fiery arrow; earth groans from the wound, water rushes through the rent, the well of Vrana becomes famous, local brooks and lakes are dried, and Rama grants a fertility boon to the wilderness.

  After the fiery arrow wounds earth and dries waters, Rama grants the region freedom from disease and abundance of livestock, roots, fruit, oil, milk, honey, and herbs.

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• The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 confidence: medium

  Diti asks Indra that the blighted bud cleft into seven become seven fair spirits, Maruts or gods of storms, assigned to heavenly regions and the lower air.

  A blighted bud cleft by Indra becomes the source from which Diti asks that seven spirits arise as Maruts, gods of storms.

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• The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 confidence: medium

  Diti says the blighted bud was cleft into seven by Indra and asks that seven spirits arise from it as Maruts, gods of storms, assigned to heavenly and aerial regions.

  Diti’s unborn bud, cut into seven by Indra, is petitioned over and then transformed by divine decree into the seven Maruts, heavenly storm gods.

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• The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6574-6650 confidence: medium

  Gautam curses his wife to live unseen in a lonely grove under severe vows until Ráma comes; honoring Ráma as guest will cleanse and restore her.

  Ahalyá is removed from sight, awaits Ráma’s arrival, is freed, made pure, regains proper shape, and is restored to her husband’s side.

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• The Ramayan of Valmiki Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6653-6822 confidence: medium

  Visvamitra tells Janak that the youths are sons of Dasaratha, accompanied him, dwelt in the hermitage, killed demons, saw Ahalya freed, met her husband, and came to learn the famous bow's virtue.

  Shatananda asks whether Rama's presence ended Ahalya's trial, and Visvamitra confirms that she and Gautam were reconciled after her freeing from taint.

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• The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: medium

  Garuḍ touches the brothers' faces with his wing, allays pain, closes wounds, restores their golden skin, memory, mental power, spirit, zeal, and strength, and they stand firm.

  Garuḍ's wing-touch relieves pain, closes wounds, restores brightness, memory, powers of mind, spirit, zeal, and strength to the fallen brothers.

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• The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: medium

  The Vánars flee after seeing Vibhishaṇ and after Angad points to the sons of Raghu on the ground, transfixed with shafts, bloodied, and wound in arrowy toils; Sugríva orders Jámbaván to stop the fleeing hosts.

  The princes are described as fallen, wounded, and bound; Garuḍ’s touch closes their wounds and restores memory, mental powers, zeal, and strength.

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• The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52910-53064 confidence: medium

  Rāvaṇ strikes Hanumān; Hanumān strikes back and makes Rāvaṇ reel, prompting gods and sages to shout. Rāvaṇ later strikes Hanumān down, and his body shows no sign of life.

  Hanumān falls with no sign of life after Rāvaṇ’s blow, but later regains life and strength.

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• The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53344-53513 confidence: medium

  Humans appeal to Indra; Indra strikes Kumbhakarna with his bolt, but Kumbhakarna tears Airavat’s tusk and strikes Indra. Gods and mortals appeal to Brahma, who curses Kumbhakarna to be like the dead, leaving him senseless and unmoving.

  Brahma curses Kumbhakarna to be like the dead; Ravana obtains a mitigation in which he sleeps six months and wakes for one day, and Ravana later awakens him for war.

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• The Ramayan of Valmiki Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54549-54683 confidence: high

  Jambavan tells Hanuman to save the Vánars and Raghu’s sons by flying over the sea to the Himalaya, where a mountain between Kailasa and Rishabh bears four radiant herbs with powers to extract shafts, restore life, heal wounds, and restore color.

  The passage describes herbs that restore breath to the slain and later describes wounded or dead allies living again and rising healed.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: medium

  Sampati says he learned the lady’s fate after being burned by the sun, falling on Vindhya, lying in a seven-night swoon, and seeing the sea, rocks, watercourses, trees, creeper-covered cave, birds, and foaming waters.

  Sampati survives a deathlike swoon and loss of wings, and Nisakar foretells that his wings will sprout again after he helps Rama’s envoys.

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• The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: medium

  Niśakar tells Sampáti his wings, strength, and sight will return; by penance he sees future things: Ráma of Ikshváku’s line will be exiled with Lakshmaṇ, Rávaṇ will steal Ráma’s wife, she will refuse wooing and food, and Indra will minister heavenly food to her.

  Niśakar foretells that Sampáti’s withered wings, power, and sight will return, but only after he declares the lady’s fate to the Vánar envoys.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36168-36290 confidence: high

  “Let Ráma cleave thine arms away / And on the pyre thy body lay,” after which Danu will regain his fair shape.

  Danu's monstrous condition ends only when Rama cuts off his arms and burns his body, after which Danu will regain his fair shape and the skies receive his soul.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36168-36290 confidence: medium

  “Let Ráma cleave thine arms away / And on the pyre thy body lay... / Thine own fair shape once more assume.”

  Danu’s terrifying cursed body is to be released when Rāma cuts off the arms and burns the corpse, after which Danu regains his fair shape and the skies receive his soul.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: high

  Rāma and Lakshmaṇ enter a mountain cave, tend fire, and burn Kabandha’s corpse; Lakshmaṇ brings lighted brands and the flames consume the monstrous trunk.

  Kabandha’s corpse is consumed by flames, after which he rises from the pyre in purified garments and ornaments.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: high

  The fire consumes Kabandha’s corpse and monstrous trunk, compared to butter melting in flame.

  Kabandha’s corpse is burned, and he rises from the pyre purified, adorned, and radiant.

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• The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 confidence: medium

  After showing the grove, Savari asks Rama to let her cast away her mortal shell and dwell with the saints she had served.

  Savari asks to cast away her mortal shell, enters the flame, and appears in heavenly garments before attaining a blessed sphere.

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• The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: medium

  Satyavatī, the narrator’s elder sister, is married to Richīka; faithful after her husband’s death, she follows him, is raised to heaven in human form, and becomes a pure celestial stream.

  Satyavatī follows her dead husband, is raised to heaven in human form, and becomes the celestial river Kauśikī, whose waters purify and gladden the world.

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• The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: medium

  The narrator identifies Gádhi as his father and says his elder sister Satyavatí was wed to Richíka, followed her dead husband, was raised to heaven in human form, and became a celestial stream descending from the Himalaya to purify and gladden the world.

  Satyavatí follows her dead husband, is raised to heaven in human form, and becomes the celestial river Kauśikí whose waters purify and gladden the world.

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• The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: high

  Spirits, sages, and bards condemned to earth press around the tide sanctified by Śiva; by touching the pure wave they are freed from sin and return to the skies.

  Condemned beings touch the sanctified river and return to the skies; Sagar’s sons gain beatitude and heavenly bodies after the waters wet their dust.

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• The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: medium

  Jahnu is engaged in holy offerings when Gangá floods his sacrificial ground; he drinks her stream dry, then releases her waters from his ears after prayer, and she is called Jáhnavi and Jahnu's child.

  Jahnu drinks Gangá dry, later releases her from his ears, and she is thereafter called Jáhnavi and Jahnu's child.

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• The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52120-52240 confidence: medium

  Rama and Lakshman are described as motionless on the bloody plain, drawing no breath and lying as if bereft of life; Indrajit returns to Lanka proud of his deed.

  The brothers appear dead, but Vibhishan explicitly says this is not death, that magic binds them, and that they will awake and revive.

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• The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52120-52240 confidence: medium

  Rāma and Lakṣmaṇa lie still and bloody as if dead; Rāvaṇ’s son goes to Lankā proud of his deed; Sugrīva sees the fallen princes and reacts with tears and anger.

  The brothers appear dead, but Vibhishaṇ says it is not death, that magic binds them, and that the trance-bound pair will revive.

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• The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 confidence: high

  Vedavatī cuts off her hair, says she will enter fire, and declares she will be born again for Rāvaṇa's destruction as a virtuous daughter not produced from a womb.

  Vedavatī declares she will enter fire and be born again, then enters a blazing fire and is later identified as reborn as Sītā.

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• The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 confidence: high

  Rāvaṇa urges Vedavatí to be his bride and touches her hair; she cuts off her hair, says, “I shall be born again for thy destruction,” enters the blazing fire, and celestial flowers fall.

  Vedavatí enters fire after Rāvaṇa’s insult, declares she will be born again for his destruction, and is later identified as Sītā.

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• The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: medium

  Ráma kills Kabandha and burns the body; Kabandha emerges from the flame in a lovely form and gives guidance. Ráma reaches Pampá, gains Hanumán’s friendship, and forms a sacred-flame alliance with Sugríva.

  Kabandha is killed and burned, then emerges from the funeral flame in a lovely form and gives guidance.

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• The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: medium

  Rama kills Kabandha and burns the body; Kabandha emerges in lovely form from the funeral flame and directs Rama toward a holy hermitess, whose counsel leads him to Pampa and Hanuman.

  Kabandha is slain, placed in the flame, emerges in lovely form, and gives Rama advice.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium

  Hiraṇyakaśipu is called an Asur or Daitya son of Kaśyapa and Diti, killed by Vishṇu as Narasiṃha; the note says Hiraṇyakaśipu and Hiraṇyāksha were born again as Rāvaṇ and Kumbhakarṇa.

  Hiraṇyakaśipu and Hiraṇyāksha are described as killed by Vishṇu and later born again as Rāvaṇ and Kumbhakarṇa.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: high

  Hiraṇyakaśipu, an Asur or Daitya son of Kaśyapa and Diti, is killed by Vishṇu as Narasinha; according to the Bhágavata Puráṇa, Hiraṇyakaśipu and Hiraṇyáksha are born again as Rávaṇ and Kumbhakarṇa.

  The note says Hiraṇyakaśipu and Hiraṇyáksha were born again as Rávaṇ and Kumbhakarṇa.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high

  Mandehas attempt to devour the sun; Brahmā cursed them to die daily and revive by night, creating a daily contest with the sun.

  The Mandehas die every day, revive by night, and repeatedly contest the sun.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high

  The Mandehas attempt to devour the sun; Brahmá cursed them to die every day, revive by night, and fight daily with the sun.

  The Mandehas attempt to devour the sun, die every day under Brahmá's curse, revive by night, and fight daily with the sun.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: high

  Vedavati, daughter of King Kusadhwaja, becomes an ascetic; after Ravan insults her, she enters fire and is later born again as Sita to destroy him.

  Vedavati destroys herself by entering fire and is born again as Sita to cause Ravan’s destruction.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: high

  Vedavatí, daughter of King Kuśadhwaja, became an ascetic; after Rávaṇ insulted her, she entered fire and was born again as Sítá to bring about his destruction.

  Vedavatí enters fire after Rávaṇ’s insult and is born again as Sítá, who is linked with his destruction.

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• The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62092-62214 confidence: medium

  Chandra marries Daksha's twenty-seven daughters, favors Rohiṇī, neglects the rest, is cursed by Daksha with childlessness and consumption, and after intercession the curse becomes periodic decay alternating with recovery, explaining the Moon's wane and increase.

  Chandra's curse is altered into periodic decay alternating with recovery, explaining the Moon's wane and increase.

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• The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62092-62214 confidence: medium

  Śiva is described as the third God of the Indian Triad and the God of destruction and reproduction.

  Śiva is described as God of destruction and reproduction.

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• The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

  Kalki, the future white-horse avatar, will appear with a drawn scimitar blazing like a comet, end the present age by destroying the world, and renovate creation with an age of purity.

  Kalki, mounted on a white horse with a comet-like scimitar, will destroy the world at the end of the age and renovate creation.

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• The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

  The Buddha avatar is described as a sage reformer of Brahmin religion and opponent of animal sacrifice; Kalki, mounted on a white horse with a drawn scimitar, will end the Kali age by destroying the world and renovating creation.

  Kalki is prophesied to end the present age by destroying the world and then renovating creation by an age of purity.

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• The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 confidence: high

  Śiva is described as a Hindu god, destroyer of creation, connected with reproduction and regeneration, sometimes confounded with Brahmá, and worshipped by Śaivas.

  Śiva is described as destroyer of creation, while the note explains that annihilation is not conceived without subsequent regeneration and identifies him with creator and regenerator functions.

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• The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 476-658 confidence: low

  Titles include 'The Medicinal Herbs', 'The Night Attack', 'Rávan’s Lament', 'Rávan’s Sally', 'Rávan In The Field', 'Lakshman’s Fall', 'Lakshman Healed', 'Indra’s Car', 'Glory To The Sun', 'The Battle', 'Rávan’s Death', and related laments.

  The contents include 'The Medicinal Herbs', 'Lakshman's Fall', and 'Lakshman Healed'.

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• The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 confidence: high

  The spirits of the good stay in heaven until their accumulated merit is exhausted, then return to earth as falling stars.

  Good spirits dwell in heaven until merit is exhausted and then redescend to earth as falling stars.

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• The Rámáyan of Válmíki, translated into English verse Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle.; lines 55398-55566 confidence: medium

  Ráma's arrows sever Rávaṇ's head, but another head grows in its place; this repeats until a hundred heads fall, while Rávaṇ shows no sign of approaching death and the fight continues day and night.

  Rávaṇ's severed heads are repeatedly replaced by new heads, and this prevents ordinary decapitation from ending the combat.

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• The Rámáyan of Válmíki, translated into English verse Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56232-56391 confidence: high

  Indra offers Ráma a boon; Ráma requests that the dead Vánars who shed blood for him be restored from Yáma’s hall, and asks for fruits of every season and streams of pure water.

  Indra offers a boon; Ráma asks for the dead Vánars to be recalled from Yáma’s hall; Indra grants restoration of life, strength, and healed bodies.

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• The Rámáyan of Válmíki, translated into English verse Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26705-26881 confidence: high

  Śarabhanga prepares the fire, makes oil offerings, lays his body in the flames, emerges as a radiant youth, rises beyond saints and gods, reaches Brahmá’s sphere, and is welcomed by Brahmá.

  Śarabhanga makes offerings, lays his body in fire, the flames consume it, and he emerges in a radiant youthful form before ascending.

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• The Rámáyan of Válmíki, translated into English verse Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26705-26881 confidence: medium

  Ráma asks for a dwelling; Śarabhanga directs him to Sutíkshṇa’s hermitage by going upstream along the Mandákiní and says he will cast off his body like a snake’s withered skin.

  Śarabhanga explicitly compares the abandonment of his body to a snake casting off its withered skin, followed by fiery transformation.

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• The Rámáyan of Válmíki, translated into English verse Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed.; lines 55122-55280 confidence: medium

  Rama gazes at Lakshman, laments him as dead, drops his bow, wishes to die beside him, and recalls Lakshman’s companionship, care, guidance, and comfort.

  Lakshman is mourned as dead, Sushena says he is not dead, and the scent of a sovereign herb restores him to strength so that he rises.

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• The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39589-39755 confidence: medium

  The speaker says Sugríva’s reign after his spirit departs is just, but his own death by Ráma’s treacherous hand is unjust; he says the earthly state is darkly ruled by sovereign Fate and the realm is lost and won.

  The speaker says it is right that Sugríva should reign when his own spirit departs, while still calling the manner of death unjust.

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• The Rámáyan of Válmíki, translated into English verse Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6394-6570 confidence: medium

  Diti addresses Indra after the bud has been cleft into seven and asks that seven spirits arise from it as Maruts, gods of storms, with assigned regions.

  A blighted bud cleft into seven becomes the basis for Diti’s request that seven heavenly Maruts arise; Indra grants their divine forms and privileges.

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• The Rámáyan of Válmíki, translated into English verse Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6651-6820 confidence: medium

  Viśvāmitra tells Janak the youths are sons of Daśaratha, traveled with him, stayed in the hermitage, killed demons, saw Ahalyā freed from taint, met her saintly husband, and came to know the famous bow's virtue.

  Ahalyā is described as freed from taint, as having undergone a trial, and as restored to Gautam after austerities and Rāma's presence.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53342-53511 confidence: medium

  The suppliants ask Brahmā for refuge, fearing the world will be desolate; Brahmā curses Kumbhakarṇa to be like the dead, and he lies senseless under Brahmā’s word.

  Brahmā curses Kumbhakarṇa to be like the dead, and then fixes a cycle of six months sleeping and one day waking.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54547-54681 confidence: high

  Between Kailása and Rishabh stands a mountain with rare radiant herbs; four plants draw out shafts, restore breath to the slain, heal wounds, and restore color.

  The four herbs include one that restores breath to the slain, and their scent later causes Raghu’s sons to live again and dead or dying Vánars to rise healed.

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• The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44195-44373 confidence: medium

  Niśakar answers Sampáti’s lament by foretelling that the royal bird’s withered wings, former power, and strength of sight will return, and says the future is visible through penance.

  Niśakar foretells that Sampáti’s withered wings and sight will return, but only after he performs the saving deed of telling the envoys the lady’s fate.

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• The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36166-36288 confidence: medium

  Danu says release will come when Ráma cleaves away his arms, lays his body on a pyre, and he assumes his own fair shape again; he identifies himself as Danu under Indra’s curse.

  Danu’s cursed body is to be overcome by Ráma’s cutting of his arms and by cremation, after which he will be freed from doom and regain his fair shape or have his soul received by the skies.

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• The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36291-36415 confidence: high

  The princely pair hear Kabandha's request, enter a mountain cave, tend a fire, and Lakshmaṇ lights logs whose flames consume Kabandha's corpse.

  Kabandha's corpse is consumed by fire, after which he rises from the pyre in pure garments and celestial adornment.

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• The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36581-36738 confidence: medium

  Śavarí asks permission to cast off her mortal shell and dwell with the saints; Ráma consents and tells her to go where she wishes.

  Śavarí asks to cast away her mortal shell, gives her body to flame, and appears in heavenly garments and ornaments before attaining a holy sphere.

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• The Rámáyan of Válmíki, translated into English verse Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4397-4522 confidence: medium

  Ráma directs arrows by sound against the unseen stone-raining demon; when Táḍaká rushes forward, he strikes her heart with a crescent-shaped dart and she falls dead, bleeding.

  After Táḍaká’s death, the grove is described as happy and freed from the curse that had lain on it.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5160-5316 confidence: high

  The speaker’s elder sister Satyavatí is married to Richíka; faithful to her dead husband, she follows him, is raised to heaven in human frame, and becomes a pure celestial stream.

  Satyavatí follows her dead husband, is raised to heaven in human frame, becomes a pure celestial stream, and her waters purify the world.

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• The Rámáyan of Válmíki, translated into English verse Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52118-52238 confidence: medium

  Ráma and Lakshmaṇ lie motionless on the bloody plain as if lifeless; Rávaṇ’s son returns proudly to Lanká; Sugríva weeps over the fallen princes.

  The brothers appear dead, but Vibhishaṇ explicitly says this is not death, that magic binds them, and that they will awake and revive.

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• The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57689-57752 confidence: high

  Vedavatī says the insult means she cannot live, will enter fire, will be born again for Rāvaṇa’s destruction, and prays to be born not from a womb as the virtuous daughter of a righteous man.

  Vedavatī enters blazing fire after declaring she will be born again, not from a womb, for Rāvaṇa’s destruction; the passage identifies that rebirth as Sītā.

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• The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 862-989 confidence: medium

  Ráma places the bird on a pile, continues seeking Sítá, slays Kabandha, burns the body, and Kabandha emerges from the funeral flame in lovely form to direct him to a holy hermitess.

  After Ráma slays Kabandha and throws his body into the flame, Kabandha emerges from the funeral flame in lovely form and gives counsel.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64570-64706 confidence: medium

  Hiraṇyakaśipu is an Asur or Daitya killed by Vishnu in the Man-Lion Narasimha incarnation; the note also reports that Hiraṇyakaśipu and Hiraṇyáksha were born again as Rávaṇ and Kumbhakarṇa according to the Bhágavata Puráṇa.

  Vishnu kills Hiraṇyakaśipu in the Man-Lion Narasimha incarnation, and the note reports a tradition in which Hiraṇyakaśipu and Hiraṇyáksha are born again as Rávaṇ and Kumbhakarṇa.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: high

  Mandeha fiends attempt to devour the sun; Brahmá cursed them so that they die every day, revive by night, and engage in a daily fierce contest with the sun.

  The Mandehas try to devour the sun and, under Brahmá's curse, die every day and revive by night.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: low

  De Gubernatis interprets Hanumán as the sun entering into and escaping from a cloud; the note says biblical Jonah typifies the same phenomenon and cites a sunset expression about Jonah in the fish’s mouth.

  De Gubernatis is reported as interpreting Hanumán as the sun entering into and escaping from a cloud.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65547-65701 confidence: high

  Vedavatī, daughter of King Kuśadhwaja, became an ascetic; after being insulted by Rávaṇ, she entered fire and was born again as Sítá to destroy him.

  Vedavatī enters fire after Rávaṇ's insult and is born again as Sítá.

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• The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63299-63463 confidence: low

  Commentators say Ocean grieved his mother in a former creation and consequently suffered the pains of hell.

  Ocean's suffering is explained through an offense committed in a former creation.

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• The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57934-58036 confidence: high

  The future Kalki avatar, mounted on a white horse with drawn scimitar blazing like a comet, will end the current age by destroying the world and renovating creation with purity.

  Kalki on a white horse will destroy the world at the end of the current age and renovate creation with an age of purity.

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• The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58039-58107 confidence: high

  Śiva is described as Destroyer of creation and personifier of reproduction because annihilation is followed by regeneration; he is sometimes confounded with Brahmá, the creator or first person of the Triad.

  Śiva is described as Destroyer of creation while also personifying reproduction because annihilation is not total without subsequent regeneration.

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• The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58447-58530 confidence: medium

  The note contrasts Greek fate as a mysterious inexorable power with Indian fate as consequences of actions in previous births, tied to metempsychosis, punishment, and expiation of ancient faults.

  Indian fate is described as the inevitable consequence of actions in antecedent births and connected with metempsychosis.

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• The Song Celestial; Or, Bhagavad-Gita CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 805-927 confidence: high

  Krishna says those who know the truth of his births and divine work do not return to earthly birth after quitting the flesh but come to him; faithful people purified by the sacred flame of Knowledge mix with his being.

  Krishna says knowing the truth of his births and divine work prevents further earthly birth after the body is left.

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• The Song Celestial; Or, Bhagavad-Gita CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1239-1271 confidence: high

  The one who fails while desiring righteousness comes at death to the Region of the Just, dwells there measureless years, and is born anew into a fair and happy home.

  The aspirant is born anew, regains previous heights of heart, strives again, and is perfected by births following births.

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• The Song Celestial; Or, Bhagavad-Gita CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1398-1510 confidence: high

  Worlds, including Brahma's world, return from death to life; Brahma's day and night are each a thousand Yugas. At dawn the invisible becomes visible; at night living things expire and later rise newborn.

  At Brahma's nightfall living things expire and at dawn rise newborn, while invisible existence becomes visible again.

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• The Song Celestial; Or, Bhagavad-Gita CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1513-1672 confidence: high

  At each Kalpa's close all things return to Krishna's being; at each beginning they issue newborn from him through Energy and Prakriti.

  All things return to Krishna at the close of each Kalpa and issue newborn from him at each beginning.

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• The Song Celestial; Or, Bhagavad-Gita CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1736-1802 confidence: medium

  "I am the Spirit seated deep in every creature's heart; / From Me they come; by Me they live; at My word they depart!"

  Krishna says creatures come from him, live by him, depart at his word, and that he is both Death and Birth.

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• The Song Celestial; Or, Bhagavad-Gita CHAPTER X / CHAPTER XI / CHAPTER XII / CHAPTER XIII; lines 2302-2448 confidence: high

  Nature and Spirit are beginningless; Nature works the acting frame, Spirit informs it; Spirit linked to matter breeds birth again in good or evil yonis; Spirit in bodily prison is Purusha, one soul with Krishna.

  Spirit linked and married to matter is said to breed birth again in good or evil yonis; knowledge prevents taking on flesh again.

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• The Song Celestial; Or, Bhagavad-Gita CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2451-2566 confidence: high

  Krishna says he will open the 'wisdom of all wisdoms'; saints possessing it pass to perfectness and are not born again or changed at Kalpas and Pralyas.

  Saints are not born again, souls can be born anew in an unlighted womb, and the Soul passing beyond the qualities overcomes Birth and Death.

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• The Song Celestial; Or, Bhagavad-Gita CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 2680-2782 confidence: high

  The proud are described as making offerings with only a show of reverence; Krishna calls the cruel and vile his foemen and says he casts them down again and again into devilish wombs until they find and worship him.

  Krishna says he casts cruel and vile persons down at the end of lives into devilish wombs, where they are respawned birth by birth.

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• The Song Celestial; Or, Bhagavad-Gita EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 334-463 confidence: high

  Krishna says Arjuna grieves where he should not; the wise do not mourn for living or dead; Krishna, Arjuna, and the others have always existed and will continue; life-abodes change as the body passes through stages.

  Krishna describes life-abodes being laid down and raised up, compares the spirit's bodily change to taking new robes, and states that death ends in birth.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1244-1276 confidence: high

  Krishna says the aspirant is not lost and that no heart holding one right desire treads the road of loss.

  The seeker who fails while desiring righteousness goes after death to the Region of the Just, dwells there, and is later born anew in favorable conditions.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1244-1276 confidence: high

  The seeker regains the spiritual heights already achieved and strives anew toward perfectness with better hope.

  The reborn seeker regains previous spiritual heights, strives anew, and is perfected through births following on births until reaching the farther path.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1279-1400 confidence: medium

  Those who seek refuge in Krishna from birth and death know him as Brahma, Adhyatman, Karma, Adhibhuta, Adhidaiva, and Adhiyajna, worship with love and faith, and hold him in the hour of death.

  Those who seek refuge in Krishna from birth and death are said to know him under several titles and to find and hold him in the hour of death.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1403-1515 confidence: high

  Brahma's Day and Night are measured by a thousand Yugas; at Dawn the invisible becomes visible, and at Night living things fade back, expire, and rise again at Dawn.

  Brahma's Day and Night structure recurring manifestation and dissolution, with living things repeatedly produced, expiring, and rising newborn.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1518-1677 confidence: medium

  At each Kalpa's close all things return to Krishna; at each beginning all issue new-born from him. Through Prakriti he sends forth visible realms, while remaining apart, higher, free, and unattached.

  All things return to Krishna at the close of each Kalpa and issue new-born from him at the beginning of each Kalpa.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1741-1807 confidence: medium

  Krishna identifies himself with supreme wisdom, words, eyesight, the letter A, Dwandwa, endless life, boundless love, death, birth, and several virtues.

  Krishna identifies himself with bitter Death that seizes all and sudden Birth that brings beings to light.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER X / CHAPTER XI / CHAPTER XII / CHAPTER XIII; lines 2307-2453 confidence: high

  Spirit linked to matter enters a bond with Nature’s qualities and, “Married to matter, breeds the birth again / In good or evil yonis.”

  Spirit bound to matter breeds birth again in good or evil yonis, while knowledge of Purusha and adherence to teaching allow one not to take flesh again and to overpass Death.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2456-2571 confidence: high

  A soul departing in Soothfastness goes to a perfect and pure place of Truth-knowers; in Impulse it passes to spirits tied to works; in hardened Ignorance it is born anew in an unlighted womb.

  The soul's departure in Soothfastness, Impulse, or Ignorance leads respectively to a pure place, a world of spirits tied to works, or rebirth in an unlighted womb.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 2685-2787 confidence: high

  Their offerings have only a show of reverence; Krishna calls them blasphemers and foemen and says he casts them down repeatedly into devilish wombs, where they are re-spawned birth by birth and tread the Nether Road until they worship him.

  Krishna says he casts cruel, evil blasphemers down again and again at the end of lives into devilish wombs, where they are re-spawned birth by birth.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 339-468 confidence: high

  Krishna compares the spirit's change of flesh to a person laying aside worn-out robes and wearing new ones, passing to a fresh residence.

  Krishna explicitly says the end of birth is death and the end of death is birth, and he describes the spirit taking a fresh residence after putting aside flesh.

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• The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 339-468 confidence: high

  Krishna compares the spirit's change of flesh to a person laying aside worn-out robes and wearing new ones, passing to a fresh residence.

  Krishna's robe simile and 'garb of flesh' image depict bodily death as a change of covering or residence for the spirit.

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• The Upanishads Katha-Upanishad, Part First VII-Part Second IV confidence: medium

  Nachiketas asks what becomes of a man after death.

  The desired knowledge concerns what becomes of a person after death, and Yama praises Nachiketas as one who longs for wisdom.

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• The Upanishads Katha-Upanishad, Part Second XVIII-XXIII; Part Sixth XVIII confidence: high

  The Self is never born and never dies; it is not slain when the body is slain.

  The teaching concerns the Self that is not born, does not die, and is known by the wise.

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• The Upanishads OM! PEACE! PEACE! PEACE! / XVIII / OM! PEACE! PEACE! PEACE! / Part First; lines 674-830 confidence: high

  Nachiketas weighs his worth and says mortals decay like grain and spring up again; the commentary says he persuades his father to send him to Yama.

  Nachiketas' speech compares mortals to grain that decays and springs up again, explicitly glossed as rebirth.

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• The Upanishads Part Second / XVIII / XXIII / Part Third; lines 1323-1454 confidence: high

  The uncontrolled and impure person does not reach the goal and falls again into Samsara; the controlled person reaches the goal and is not born again; with discriminative intellect as driver and controlled mind as reins, one reaches the end of the journey, the highest place of Vishnu.

  The uncontrolled person falls again into Samsara, the realm of birth and death, while the controlled and pure person reaches the goal and is not born again.

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• The Upanishads Part Third / Part Fourth / Part Fifth / Part Sixth; lines 1865-2021 confidence: high

  If a man does not know Him before bodily dissolution, he becomes embodied again; commentary says knowledge of the Supreme liberates.

  The passage says one who knows the Supreme is liberated, while one who fails before bodily dissolution becomes embodied again in created worlds.

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• The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE!; lines 337-471 confidence: medium

  Mantram II instructs a person desiring a hundred-year life to perform Karma or righteous deeds; the commentary contrasts Self-knowledge with right action and says selfish action binds while action surrendered to God purifies and liberates.

  The commentary says selfish action binds a person to the plane of birth and death and that one who mistakes the perishable body for the true Self must experience death many times.

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• The Upanishads XXIII / Part Third / Part Fourth / Part Fifth; lines 1725-1862 confidence: high

  The speaker addresses Gautama/Nachiketas, announces the secret of eternal Brahman and the fate of the Self after death, and says Jivas enter wombs or immovable forms according to deeds and knowledge.

  Individual souls are said to enter wombs or immovable forms after death according to their deeds and knowledge.

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• The Upanishads XXIII / XXVII / XXVIII / Part Second; lines 984-1122 confidence: medium

  Fools in ignorance go in crooked ways, 'like the blind led by the blind'; the deluded person who thinks only this world exists falls under Death's sway again and again.

  Ignorant people are likened to blind people led by blind people, and the deluded person falls under Death's sway again and again.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89; lines 9436-9592 confidence: medium

  Creatures merged in the True in deep sleep or death do not know they are merged; named creatures such as lion, wolf, boar, worm, midge, gnat, and mosquito become again and again.

  Creatures named as lion, wolf, boar, worm, midge, gnat, or mosquito are said to become again and again after discussion of merging in, or return from, the True.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89; lines 9594-9720 confidence: medium

  Commentator: according to the Veda, trees are conscious; their sap runs and dries; the living Self pervades trees and humans, withdraws from injured branches, and leaves the tree when it dies, without itself dying.

  The commentator says the living Self leaves a branch or tree, the tree dies, but the living Self does not die; the note also mentions awakening from death to a new life.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9723-9844 confidence: medium

  Relatives assemble around an ill man and ask whether he knows them; as long as speech has not merged into mind, mind into breath, breath into heat, and heat into the Highest Being, he knows them.

  The ill man’s speech merges into mind, mind into breath, breath into heat, and heat into the Highest Being; a note further contrasts remaining in the Sat with return to new existence.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9846-9987 confidence: medium

  The introductory explanation says the knower of the true Self is not repelled or sent back into new existence after death, while the non-knower returns to another round of births and deaths.

  The introductory explanation links knowledge of the true Self with not returning after death, and Narada states that one who knows the Self overcomes grief.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION / THE UPANISHADS. / INTRODUCTION. / INTRODUCTION. 1; lines 3189-3299 confidence: low

  "Like a tree whose first shoot has been killed by one winter frost, it has broken out again in a number of new and more vigorous shoots"; the common root is identified as Rammohun Roy’s work.

  Rammohun Roy’s work is compared to a tree whose first shoot is killed by frost but which later produces new vigorous shoots.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8437-8619 confidence: medium

  Water in the fifth oblation is called Man; the germ dwells covered in the womb for ten months or another span and is born.

  Water in the fifth oblation is called Man; the germ dwells in the womb and is born, later departs and is carried to the fire from which he came and sprang.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8621-8713 confidence: high

  "Having become mist, he becomes a cloud... he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans"; escape is difficult because those who eat the food and beget offspring make him like them.

  A postmortem being becomes mist, cloud, rain, plant food, and then is linked to human eating and procreation.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8621-8713 confidence: high

  "Those whose conduct has been good" attain good births such as Brahma;za, Kshatriya, or Vaii^ya; "those whose conduct has been evil" attain evil births such as dog, hog, or A'a;^rt'ala.

  The passage directly contrasts good conduct leading to good birth with evil conduct leading to evil birth.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8621-8713 confidence: high

  The note says sacrificers are not literally eaten by the Devas but delight them; their body becomes watery, water rises with smoke after death and burning, carries them to the moon, and they enjoy good works until those fruits are consumed and they return.

  The commentary says lunar enjoyment lasts only until the fruits of good works are consumed, after which return to a new round of existences occurs.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8715-8850 confidence: high

  The passage describes the danger in transmigration when rain fructifies earth or enters rivers, sea, animals, desert, plants, food, seed, and the mother before possible birth as Brahmana, Kshatriya, or Vaijya.

  The passage lays out a route from rain through water, plants, animals, food, seed, and mother before possible new birth, with explicit reference to the round of transmigration.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) SACRED BOOKS OF THE EAST, XXV / SACRED BOOKS OF THE EAST. XXVU / SACRED BOOKS OF THE EAST. XXIX / XXX PREFACE TO THE; lines 846-889 confidence: medium

  "to know the Atman was to be the Atman"; the reward after death was freedom from new births or immortality.

  The passage states that the reward of the highest knowledge after death is freedom from new births or immortality.

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• The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7193-7331 confidence: high

  Hunger, thirst, and abstinence are Diksha; eating, drinking, pleasure, laughter, and delight are mapped to Upasadas and Stuta-sastras; virtues such as penance, liberality, righteousness, kindness, and truthfulness are Dakshinas.

  The passage identifies birth formulas with a new birth and death with the Avabhritha concluding ceremony.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 2 VALLI, II, / I ADHYAYA, 2 VALLI, 25, II / IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3; lines 2699-2761 confidence: high

  The person without understanding, mindfulness, and purity fails to reach the place and enters the round of births; the mindful and pure person reaches a place from which he is not born again.

  The passage contrasts entering the round of births with reaching a place from which one is not born again, and later describes freedom from the jaws of death.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9289-9438 confidence: high

  When the body weakens through old age or illness, the person separates from the members like mango, fig, or pippala fruit from a stalk, and hastens to new life.

  The person hastens to new life, and the Self is compared to a caterpillar approaching another blade after throwing off the body and approaching another body.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9441-9607 confidence: medium

  When all desires in the heart are undone, the mortal becomes immortal and obtains Brahman; the body lies like a dead, cast-away snake slough on an ant-hill, but the disembodied immortal spirit is Brahman and light.

  The body is explicitly compared to the dead, cast-away slough of a snake on an ant-hill, while the disembodied immortal spirit is Brahman and light.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3067-3225 confidence: medium

  When all desires in the heart cease, and when the ties of the heart are severed on earth, the mortal becomes immortal and obtains Brahman.

  The mortal becomes immortal and obtains Brahman when desires cease and ties of the heart are severed.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3067-3225 confidence: high

  After receiving knowledge taught by Death and the rule of Yoga, Naiiketa becomes free from passion and death and obtains Brahman; the same is said for another who knows the Self in this way.

  Naiiketa receives knowledge from Death and the rule of Yoga, becomes free from passion and death, and obtains Brahman.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3227-3374 confidence: high

  The sacrifices are called frail boats; those who praise this lower ceremonial as the highest good are subject again and again to old age and death.

  Those who rely on good works enjoy heaven but return to this world or a lower one and are subject again and again to old age and death.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14157-14307 confidence: medium

  The speaker asks what use pleasures have if their enjoyer returns again, then says, "take me out," and "I am like a frog in a dry well."

  The speaker questions pleasure because its enjoyer returns to this world again and asks the saint to take him out.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14440-14571 confidence: medium

  The Valakhilyas ask Prajapati Kratu about another being also called Self who is overcome by bright and dark fruits of action, enters good or bad birth, and roams on a downward or upward course while overcome by pairs.

  The elemental Self is repeatedly said to enter good or bad birth after being overcome by bright and dark fruits of action, and its course is described as downward or upward.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 15285-15417 confidence: medium

  Food is called the highest form of Self; eating enables perception and vital airs; creatures are born from food, live on food, and return to it.

  Creatures are said to be born from food, live on food, and return to food, and food is described as both eaten and eating creatures.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 5008-5165 confidence: medium

  The deity carries speech, scent-breath, eye, ear, and mind beyond death; they become Agni/fire, Vayu/air, Aditya/sun, the quarters/space, and the moon. The deity carries the knower across death.

  The vital breath carries the faculties across death, and they become fire, air, sun, space, and moon.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5220-5371 confidence: medium

  The Abhyaroha, or ascension, follows the Pavamana verses; as the Prastotr begins the Saman, the sacrificer recites three Yajus-verses asking to be led from unreal to real, darkness to light, and death to immortality.

  The verses ask to be led from unreal to real, darkness to light, and death to immortality, with the commentary explicitly equating darkness and unreality with death and light and reality with immortality.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5519-5661 confidence: medium

  The common food is eaten by all; the two Deva foods are explained as huta in fire and prahuta at sacrifice, or as new-moon and full-moon sacrifices; the animal food is milk, on which newborn humans and animals live, and on which all breathing and nonbreathing things rest.

  Milk is identified as the food for animals and newborns, all things are said to rest on it, and the knower who sacrifices with milk is said to overcome death on that day.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5663-5823 confidence: high

  Prajapati is the year and consists of sixteen digits: fifteen nights and a sixteenth fixed point. He is increased and decreased by nights, enters living beings on new-moon night, is born again in the morning, and therefore no living thing should be killed that night.

  Prajapati as the year is increased and decreased by nights, enters living beings on the new-moon night, and is born again in the morning.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 7105-7277 confidence: medium

  “Fire (agni) is death, and that is the food of water. Death is conquered again.”

  Death is described through fire, water, and the statement that death is conquered again.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ?; lines 8296-8375 confidence: high

  "while the tree, when felled, grows up again more young from the root" and the passage asks from what root a mortal grows after being felled by death.

  The passage repeatedly asks how a mortal may grow again after being felled by death, using the tree's regrowth from root as the analogy.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXI / THE 5VETA5VATARA-UPANISHAD. / INTRODUCTION. XXXIU / INTRODUCTION. XXXV; lines 1343-1454 confidence: medium

  Gough is quoted: the Upanishad teaches “the unity of souls in the one and only Self,” the “unreality of the world,” and a deity projecting the world so migrating souls receive recompense for former works.

  Gough's quoted summary says migrating souls find recompense for works in former lives in the projected world.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXIU / INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA.; lines 2167-2312 confidence: high

  “A mortal ripens like corn, like corn he springs up again.”

  The text explicitly states that a mortal ripens like corn and springs up again like corn.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXIU / INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA.; lines 2314-2392 confidence: medium

  The passage says that performance and knowledge of the Naḳiketa rite or fires overcome birth and death, bring everlasting peace, throw off the chains of death, and lead to rejoicing in heaven beyond grief.

  The passage states that one who performs and understands the Naḳiketa rite overcomes birth and death and throws off the chains of death.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA. / KATHA-UPANISHAD.; lines 2395-2502 confidence: medium

  Death describes fools as 'dwelling in darkness' and 'like blind men led by the blind,' and says the wealth-deluded denier of another world falls again and again under his sway.

  Death says the person deluded by wealth who thinks there is no other world falls again and again under his sway.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV ADHYAYA, 20. 253 / V ADHYAYA, 3. 255 / FIFTH ADHYAYA. / V ADHYAYA, II. 257; lines 12972-13065 confidence: medium

  One endowed with qualities and fruit-bearing works enjoys the reward of deeds, migrates through works, assumes all forms, is led by the three gunas, and follows three paths.

  The passage states that the living or incarnate Self migrates through works, follows three paths, and assumes successive forms and bodies according to deeds and qualities.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 10851-11009 confidence: high

  Having reached the moon, the travelers become food, and the Devas feed on them as sacrificers feed on Soma as it increases and decreases.

  The smoke-path travelers become food at the moon, return by ether, air, rain, earth, and food, are offered in man, and are born in woman before repeating the round.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 11011-11171 confidence: medium

  “If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.”

  Multiple teachers repeat that if the Mantha were poured on a dry stick, branches and leaves would grow.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21; lines 2976-3064 confidence: medium

  If a person cannot understand before the body falls asunder, that person must take body again in the worlds of creation.

  A person unable to understand before the body falls apart has to take body again in the worlds of creation, while knowledge is linked with liberation and immortality.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3494-3662 confidence: high

  The purified person obtains the imagined state and desires; the wise who worship without desiring happiness transcend the seed and are not born again. Desires cause rebirth, while for one conscious of the true Self all desires vanish.

  Desires lead to being born again here and there; desireless wise worshippers transcend the seed and are not born again.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10494-10538 confidence: high

  “Agni, lead us on to wealth (beatitude) by a good path … Keep far from us crooked evil” with citation “Rv. I, 189, i.”

  The invocation asks for a good path, and a note contrasts it with the Southern dark path from which there is a fresh return to life.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13713-13808 confidence: high

  “Light is the Udana ... he whose light has gone out comes to a new birth with his senses absorbed in the mind.”

  When a person’s light has gone out, the passage says he comes to a new birth with senses absorbed in the mind.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 896-1006 confidence: high

  Attachment is desire toward life even in the wise; desire for sensation and psychic life reproduces itself and leads to a circle of death and rebirth instead of liberation.

  The desire of sensation and psychic life is said to reproduce itself, creating a circle of death and rebirth, and the psychical self is said to breed a new psychical self in a new birth.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1962-2074 confidence: high

  When mind-impressions become visible there is understanding of previous births; past experiences form the basis of spiritual development and can be looked down upon from above.

  When mind-impressions become visible, the practitioner gains understanding of previous births within an explicit rebirth framework.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2076-2160 confidence: medium

  Spiritual blindness closes channels through which creative force could build an immortal vesture; spiritual vision, aspiration, sacrifice, new birth from above, and seeking the light are given as the cure and path to mastery.

  The passage says the cure for spiritual blindness is spiritual vision, aspiration, sacrifice, and the new birth from above.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2162-2266 confidence: medium

  When the head power is awakened, it brings vision of the great Companions who have attained and crossed to the further shore of the sea of death and rebirth.

  The great Companions are described as having crossed to the further shore of the sea of death and rebirth, and the passage repeats imagery of an immortal sea and mighty waters.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2368-2472 confidence: medium

  Sutra 39 says mastery of upward-life frees one from water, morass, and thorny places and grants ascension; the commentary notes a surface meaning of levitation-like powers.

  The spiritual man is explicitly said to pass safely over the waters of death and rebirth, while mastery of upward-life frees one from dangers of water and morass.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2791-2899 confidence: high

  Contemplation is free from the seed of future sorrow; bodily and psychic states run in cycles of birth/death and pleasure/pain; pure spiritual consciousness ends the penalty of sorrow and passes from glory to glory.

  The passage speaks of the circle of birth and death, forces reproducing themselves in one personality after another, and a person being born again with consequences from prior action.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3127-3238 confidence: medium

  Regeneration is described as washing away sin through the fiery creative power of the Soul, burning stains from the psychic vesture and purifying it as gold is refined in a furnace.

  Regeneration is described as a painful purification in which the Soul’s fiery power burns away stains, like gold refined in a furnace, producing a transformed person.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3240-3358 confidence: medium

  Longings for immortality, love, power, and companionship are promised divine fulfillment; the passage urges overcoming and dying to self in order to rise again to God.

  The passage calls these fruits the prizes of regeneration and exhorts the addressee to die to self and rise again to God.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3360-3414 confidence: high

  The commentary distinguishes the eternity of immortal life belonging to Spirit from the eternity of change in Nature; in Sansara, what is born dies and what dies is reborn.

  The passage states that in Nature or Sansara, what is born must die and what dies must be reborn.

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• The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 286-403 confidence: high

  Those who have laid aside their bodies enter the paradise between births and resemble objectless meditation, but seeds of desire later arise and they are born again into this world.

  Those who die enter a paradise between births, but seeds of desire arise and they are born again into the world.

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• Thirty Minor Upanishads ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1; lines 2348-2455 confidence: medium

  Isvara enters microcosmic bodies with a particle of Maya, becomes deluded, acquires the state of Jiva, identifies the three bodies with himself, and is deluded like a water-lift or potter's wheel, as if subject to birth and death.

  The Jiva is described as deluded, identifying with three bodies, becoming actor and enjoyer, and being as if subject to birth and death.

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• Thirty Minor Upanishads ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1; lines 2527-2603 confidence: high

  Death produces fear and dissolves the gross body; the Jiva, with avidya, subtle elements, organs, pranas, objects, and karmas, goes to another world and assumes another body, lacking rest like an insect in a whirlpool.

  Death dissolves the gross body; the Jiva carries subtle elements, organs, pranas, and karmas, goes to another world, and assumes another body.

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• Thirty Minor Upanishads BRAHMOPANISHAD 109 / SAMAVEDA / KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119; lines 5472-5563 confidence: high

  The fetus remembers previous births, says it has seen many wombs, tasted many foods, suckled many breasts, been born and cremated in many places, and undergone repeated birth and death in eighty-four lakhs of wombs.

  The fetus remembers previous births and speaks of many wombs, repeated births, repeated deaths, and prior places of birth and cremation.

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• Thirty Minor Upanishads BRAHMOPANISHAD 109 / SAMAVEDA / KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119; lines 5472-5563 confidence: high

  The speaker describes suffering in the womb and in youth, adulthood, and old age; calls birth the seed of sorrow; laments lacking nivrtti, yoga, and jnana; and denounces ajnana, passion, anger, and the fetters of samsara.

  The passage describes samsara as a cycle of rebirths filled with suffering, sorrow, and fetters, and has the Jiva become disgusted with material enjoyments.

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• Thirty Minor Upanishads BRAHMOPANISHAD 109 / SAMAVEDA / KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119; lines 5472-5563 confidence: high

  The speaker says it is burned by prior actions, good and bad, committed for others; formerly committed sins through non-belief; now reaps their fruits; and resolves to become a believer.

  The speaker states that it is suffering due to prior good and bad actions and that it now reaps the fruits of sins committed through non-belief.

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• Thirty Minor Upanishads BRAHMOPANISHAD 109 / SAMAVEDA / KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119; lines 5651-5686 confidence: medium

  If not, the ignorant man becomes subject to rebirths, is exposed like a worm to urine and faeces, suffers hell in the body, and should therefore be averse to worldly objects.

  The ignorant man is said to become subject to the cycle of rebirths when not freed.

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• Thirty Minor Upanishads CHAPTER II / VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III; lines 10032-10113 confidence: high

  The speaker's eternal form is Sat and bliss; as sun rays destroy thick gloom, darkness that causes rebirth is destroyed by Hari, identified as the sun's lustre.

  The passage says Hari destroys the darkness that causes rebirth and that contemplation of Hari's feet destroys deaths and births.

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• Thirty Minor Upanishads FOBEWORD / MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7; lines 924-1003 confidence: medium

  The passage states two kinds of destruction of Chitta, with form and without form, associated with Jivanmukta and Videhamukta; it says Chitta becomes quiescent and that the Jivanmukta's Manas is free from fresh rebirth.

  The Jivanmukta's Manas is said to be free from fresh rebirth, and destruction of Manas is part of the liberating teaching.

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• Thirty Minor Upanishads HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217; lines 9611-9719 confidence: medium

  "That man is never reborn" whose breath goes out of the head after piercing the mandala of the pineal gland.

  The passage states that breath departing through the head after piercing the mandala results in the man never being reborn.

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• Thirty Minor Upanishads KHANDA XV / KHAFDA XVI / TE JOBINDU '-UPANISHAD / TEJOBINDU-UPANISHAD 81; lines 3973-4033 confidence: medium

  One who understands and advances in Brahman-vrtti becomes blessed and worship-worthy; developed practitioners attain Brahman; merely argumentative and world-attached people are reborn; Brahma, Sanaka, S'uka, and others are cited as constant in Brahman-vrtti.

  Right discrimination destroys the effect when the cause ceases, while those attached to the world through ignorance are born again and again.

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• Thirty Minor Upanishads KRSHNA-YAJURVEDA / KAIVALYA-UPANISHAD 33 / AMRTABINDIP-UPANISHAD / KRSHNA-YAJURVEDA; lines 2039-2123 confidence: medium

  Atma is one in waking, dreaming, and dreamless sleep; one beyond these states has no rebirth. The one Bhutatma in all beings appears one and many like the moon reflected in water.

  The passage states that there is no rebirth for one who goes beyond waking, dreaming, and dreamless sleep, and distinguishes the perishing body from Jiva.

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• Thirty Minor Upanishads KRSHNA-YAJURVEDA / OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA; lines 2214-2275 confidence: medium

  "Whoever recites this Atmabodha-Upanishad for a Muhurta (48 minutes) is not born again"

  The passage says that whoever recites the Atmabodha-Upanishad for a muhurta is not born again.

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• Thirty Minor Upanishads KRSHNA-YAJURVEDA / S'UKLA-YAJURVEDA / NIRALAMBA-DPAN1SHAD / NIRALAMBA-UPANISHAD 23; lines 1610-1627 confidence: high

  Whoever studies the Niralamba-Upanishad becomes pure through the Guru’s grace, pure like fire and Vayu, does not return, and is not born again.

  The passage states that the student does not return and is not born again.

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• Thirty Minor Upanishads KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201; lines 8894-8922 confidence: high

  “he who is now son will be again father”; egos wander “in the womb of birth and death like a bucket in the wheel of a well.”

  The passage explicitly describes recurring father-son roles and egos wandering in birth and death.

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• Thirty Minor Upanishads MANDALABBAHMANA-UPANISHAD 253 / BKAHMANA V / NADABINDU '-UPANISHAD / RGVEDA; lines 11239-11264 confidence: medium

  Karma done in former births, called prarabdha, does not affect the tattvajnani because there is no rebirth for him.

  The passage explicitly says karma from former births does not affect the tattvajnani because there is no rebirth for him.

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• Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7618-7689 confidence: medium

  Meditation on union or absorption and sattva-bhava of Paramesvara dispels cosmic illusion; knowing the Lord destroys avidya and frees from birth and death; the enjoyer, enjoyed, and enjoyment are Brahman; meditating on Atma-svarupa removes grief and delusion; Virat is past, present, future, and indestructible.

  Knowing the Lord and removal of pains are said to bring freedom from birth and death.

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• Thirty Minor Upanishads NIRALAMBA-DPAN1SHAD / NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA; lines 1630-1728 confidence: medium

  "I am drowned like a frog in a dry well. Thou art my refuge." The same speech says desire leads one to return again and again to Samsara.

  Brhadratha says one who clings to desire returns again and again to Samsara, while the teaching later describes resting in the bliss of the Self beyond desire and identification.

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• Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1730-1808 confidence: medium

  The learned Sannyasi should abandon his native place like a thief released from prison; ego, wealth, delusion, and desire are cast as son, brother, house or mother, and wife; delusion is dead and wisdom is born.

  The passage says delusion, the mother, is dead, and wisdom, the son, is born, within a discussion of ascetic pollution and observance.

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• Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1810-1878 confidence: medium

  For one longing after salvation, worship of images made of stone, metals, gem, or earth produces rebirth and enjoyment; therefore the ascetic should perform heart-worship alone and relinquish external worship so as not to be born again.

  The passage says material image-worship is productive of rebirth and enjoyment for one longing after salvation, while heart-worship and relinquishing external worship are recommended so the ascetic may not be born again.

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• Thirty Minor Upanishads PAINGALA-UPANISHA D1 / APHYAYA III / PAINGALA-DPAN1SHAJD 5 1 / APHYAYA IV; lines 2696-2767 confidence: medium

  Until prarabdha karma is worn out, the liberated person exists in the body like the cast-off slough of a serpent, roves like a moon with no fixed abode, gives up the body anywhere, attains salvation, and the body is offered to the quarters or buried.

  The liberated ascetic gives up the body anywhere, attains salvation, and is exempt from ordinary pollution and funeral rites.

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• Thirty Minor Upanishads PAINGALA-UPANISHAD 53 / STUKLA-YAJURVEDA / ADHYATMA-UPAN1SHAD 57 / ADHYATIIA-UPANISHAP 59; lines 3000-3082 confidence: high

  The Jivanmukta sees no difference between his own Atma and Brahman or between Brahman and the universe, remains equanimous when revered or reviled, and the true knower of Brahman is not subject to rebirth.

  The passage says the true knower of Brahman is not subject to rebirth and that the cognition “I am Brahman” destroys karmas accumulated over many previous births.

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• Thirty Minor Upanishads RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1 / APHYAYA III; lines 2605-2682 confidence: medium

  After samadhi, modifications pertaining to Atma arise; they annihilate karmas from beginningless rebirths. A current of nectar rains down, samadhi is called dharma-megha, affinities are absorbed, and the practitioner becomes a Jivanmukta.

  The passage refers to myriads of karmas committed in a beginningless cycle of rebirths being annihilated, leading to Jivanmukta status.

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• Thirty Minor Upanishads S'UKL A- Y A JUR VED A / NARAYANA-UPANISHAD / KRSHNA-YAJURVEDA / NARAYANA-UPANISHAD 1 29; lines 5869-5906 confidence: medium

  The Yogin pronounces the name of the one described as complete bliss, Brahma-purusha, and of the nature of Om, and is released from bondage of birth and mundane existence.

  The Yogin who pronounces the sacred name is said to be released from the bondage of birth and mundane existence.

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• Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8135-8230 confidence: medium

  For destruction of chitta there are two ways, yoga and jnana; yoga represses modifications of mind and jnana investigates them; when mind's fluctuations cease, the cycle of births and deaths ends.

  The passage states that when fluctuations of the mind cease, the cycle of births and deaths comes to an end.

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• Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6849-6931 confidence: medium

  Turiyatita and avadhuta attain Kaivalya in Atma through realization of Reality according to the wasp-and-worm analogy; the Vedas command that whatever form is thought of at the last death moment before leaving the body is attained.

  The passage states that whatever form one thinks of at the last moment before leaving the body is attained, and no other.

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• Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10331-10372 confidence: high

  Followers of S'uka are described as immediately emancipated after the body wears away, while followers of Vedanta undergo repeated rebirths and attain gradual emancipation through yoga, sankhya, and sattva-associated karmas.

  The Vamadeva path includes rebirth in a great family, yoga through former karmic affinities, practice over many lives, and eventual salvation.

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• Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8816-8891 confidence: medium

  The passage says that a breast suckled in a previous birth may later be pressed in love, that the same genital organ from which one was born may be enjoyed, and that mother and wife may exchange roles across births.

  The passage states that a former mother may become wife and a wife may become mother across births.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 166, 12. 257 / NOTES, I, 166, 12. 259 / NOTES. 1, 166, 12. 263 / NOTES: 1, 166,12. 265; lines 20352-20477 confidence: low

  “Ushas, who wakes every dead (or one who is as if dead).”

  Ushas is translated as waking every dead person, with an alternate gloss of one who is as if dead.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 6, I. 23 / NOTES. I, 6, I. 25 / NOTES. 1, 6, 2. 29 / NOTES. 1, 6, 4. 31; lines 7769-7868 confidence: high

  “O mortal, i.e. O sun (dying daily), thou hast been born with the dawn.”

  The gloss explicitly describes the sun as dying daily and being born with the dawn.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 6, I. 23 / NOTES. I, 6, I. 25 / NOTES. 1, 6, 2. 29 / NOTES. 1, 6, 4. 31; lines 7769-7868 confidence: medium

  “The Maruts are born again ... according to their wont; they are always born as soon as Indra appears.”

  The commentary states that the Maruts are born again, and are always born as soon as Indra appears with the dawn, according to their nature.

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• Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHT7AKA II, ADHYAYA 5, VARGA 24-235. / MANDALA II, HYMN 4. 203 / NOLES / NOLES:; lines 10102-10200 confidence: medium

  The note says the meaning seems to be that Agni protected the fathers, has been born again, and will do the same for the present sacrificer.

  The notes state that Agni protected the fathers, has been born again, and will do the same for the present sacrificer.

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• Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 128. / ASH7AKA II, ADHYAYA 1, VARGA 14-15. / NOTES: / MANDALA I, HYMN I40O. I4I; lines 7024-7119 confidence: high

  Agni is described as twofold-born and moving toward threefold food; what he has eaten grows again after a year; he has mouths or tongues and wipes off trees.

  What Agni has eaten grows again after a year; the plants or virgins associated with him die and stand upright again, and renewed life is procreated.

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• Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA V, HYMN I. 365 / ASH7AKA III, ADHYAYA 8, VARGA 14-15. / MANDALA V, HYMN 2. 367 / NOTES.; lines 17569-17622 confidence: medium

  The hymn is said to be possibly connected with Punaradheya, where an unlucky sacrificial fire is extinguished and, after an interval, a new fire is established.

  The possible Punaradheya connection describes an unlucky sacrificial fire being extinguished and a new fire established after an interval.

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• Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOLES: / MANDALA II, HYMN 3. 3 201 / MANDALA II, HYMN 4. / ASHT7AKA II, ADHYAYA 5, VARGA 24-235.; lines 9820-9888 confidence: medium

  "monstrous might of the eater of the forests... With shining splendour he has shone joyously, he who having grown old has suddenly become young (again)."

  Agni is described as having grown old and suddenly become young again.

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buddhist

• Buddhism in Translations (Harvard Oriental Series, Vol. 3) C. R. L. / HARVARD ORIENTAL SERIES / LIST OF THE HARVARD ORIENTAL SERIES / REVISED TO DECEMBER, 1920; lines 25659-25716 confidence: medium

  "Jataka-Mala. Stories of Buddha's former incarnations, by Arya Cura."

  The passage explicitly identifies Jataka-Mala as stories of Buddha's former incarnations.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 2654-2826 confidence: medium

  He discovers the perfection called alms and all the other perfections that make a Buddha, fulfills them, and reaches the Vessantara existence; the passage refers to the Ten Perfections.

  The passage describes weary rounds of birth and multiple former existences in which the Future Buddha fulfills perfections.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 2828-2984 confidence: high

  The passage lists lives fulfilling abnegation and presents the Lesser Sutasoma example in which a kingdom is rejected; he renounces the kingdom, retires from the world, and fulfills abnegation in the highest degree.

  The passage repeatedly describes former existences in which the Future Buddha acquires specific perfections and culminates in death and rebirth in Tusita heaven.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 2828-2984 confidence: high

  As Vessantara, almsgiving has such power that the earth shakes and quakes seven times; after that existence he dies and is reborn in Tusita heaven.

  The Vessantara episode says alms' power makes the earth quake seven times, and that after the life ends he is reborn in Tusita heaven.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3108-3214 confidence: high

  The Future Buddha enters the Nandana Grove of Tusita, is surrounded by Tusita deities who remind him of his accumulated merit, dies there, and is conceived in Queen Maha-Maya’s womb.

  The Future Buddha dwells among Tusita deities, dies there, and is conceived in Maha-Maya’s womb.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4162-4292 confidence: high

  Kanthaka cannot bear grief at never seeing his master again; when the Future Buddha passes out of sight, his heart bursts, he dies, and he is reborn in the Heaven of the Thirty-three as the god Kanthaka.

  Kanthaka dies from grief at separation from his master and is reborn in the Heaven of the Thirty-three as the god Kanthaka.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4947-5068 confidence: high

  After attaining omniscience, he utters verses never omitted by any Buddhas, describing endless birth and rebirth, discovering the builder, broken rafters, a demolished roof, and the end of desire.

  The solemn utterance speaks of birth and rebirth's endless round, finding the builder, breaking rafters, demolishing the roof, and seeing the last of desire.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER II. / SENTIENT EXISTENCE. / CHAPTER IIL / KARMA AND REBIRTH.; lines 653-700 confidence: high

  “CHAPTER IIL / KARMA AND REBIRTH.”

  The chapter title and several section headings explicitly concern karma, rebirth, the round of existence, death, and last existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1166-1275 confidence: medium

  Gotama became a Buddha by attaining supreme Enlightenment or Wisdom; before this and in prior existences after setting out toward Buddhaship, he was a Bodhisatta, translated Future Buddha and literally associated with Wisdom.

  The passage states that before Enlightenment and through previous existences after setting out toward Buddhaship, Gotama was a Bodhisatta or Future Buddha; it also describes the Jataka Birth-Stories as tales of those anterior existences.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1972-2158 confidence: high

  Existence refrains for a time from the round of death and rebirth, and the speakers urge strenuous effort: do not turn back, go on, advance.

  One listed presage states that existence refrains from its round of death and rebirth for a time.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 2161-2361 confidence: medium

  The fifth perfection is Courage, practiced by former seers; the lion, king of beasts, is described as courageous, watchful, and alert, and the speaker is told to display courageous energy in repeated births.

  Courage is taught through the lion image, and the speaker is told to display courageous energy in each repeated birth.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) HENRY CLARKE WARREN / BY C. R. LANMAN / HENRY CLARKE WARREN / BY C. R. LANMAN; lines 27067-27155 confidence: medium

  Buddhism in Translations is described as presenting Buddhist doctrines, institutions, and the Buddha-legend to Western readers; it appeared in 1896, contained about 140 Pali-scripture passages, and was organized into five chapters including Karma and rebirth and meditation and Nirvana.

  The passage explicitly lists 'Karma and rebirth' as one of the philosophical topic areas in Warren's book.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 14795-14912 confidence: medium

  Nirvana is said to be release from the round of rebirth, not annihilation; the elements of an individual stream of existence cease to originate when dependence is undermined.

  The passage describes Nirvana as getting rid of the round of rebirth while explicitly denying that it is annihilation.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15014-15123 confidence: medium

  The realm of form is sixteenfold, with access through trances to Brahma-associated gods, splendor and lustre gods, Richly Rewarded Gods, Gods without Perception, and five Pure Abodes.

  Trance levels and meritorious exercises are said to cause rebirth in specified form-realm and formless-realm divine grades.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15125-15239 confidence: medium

  A person who in a previous existence retired from the world under a Buddha or as a seer and attained trances by earth-kasina may obtain the mental reflex from unprepared earth such as a plowed field or threshing-floor.

  The passage says someone who cultivated the earth-kasina in a previous existence may obtain the mental reflex from unprepared earth in the present case.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15463-15602 confidence: high

  The Blessed One taught the inhabitants of Campa on the banks of Lake Gaggara, and a frog obtained the mental reflex at the sound of his voice.

  The frog hears the Blessed One, is crushed and dies, then is reborn in the Heaven of the Thirty-three in a golden palace.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15463-15602 confidence: medium

  The reborn frog considered why he had been born in heaven, perceived only his mental reflex at the sound of the Blessed One's voice, and came with his palace to worship at the Blessed One's feet.

  After heavenly rebirth, the frog comes with his palace, worships at the Blessed One's feet, and states that he had formerly been a frog who died while listening to the Law.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15604-15715 confidence: medium

  The Blessed One teaches the Doctrine; eighty-four thousand living beings are converted; the frog who had become a god gains the fruit of conversion and departs smiling.

  The passage describes a frog who had become a god and then becomes established in the fruit of conversion.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15717-15852 confidence: high

  A priest wishes to recall many previous births and many destructions and renovations of a world-cycle, remembering details of each life and the sequence of passing away and rebirth; the condition is perfection in precepts.

  The priest wishes to remember one birth, many births, and sequences of passing from an existence and being reborn in another.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15717-15852 confidence: high

  A priest wishes for divinely clear vision surpassing human vision, to see beings passing from one existence and arising in another, distinguished by status, appearance, state of existence, and results of deeds.

  The divine vision sees beings die and arise in higher or lower states, with wicked beings reaching punishment or hell and righteous beings reaching a heavenly world.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16233-16333 confidence: high

  Calling to mind means remembering by succession of groups or sequence of births and deaths; six classes of persons can call to mind former states of existence.

  The passage centers on the high power of calling to mind former states of existence and ranks practitioners by their capacity to know past births over world-cycles.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16233-16333 confidence: high

  Many cycles have passed; the round of existence has no known starting point, and beings roll from birth to birth, blinded by ignorance and fettered by desire.

  The passage explicitly states that the round of existence has no known starting point and that beings roll from birth to birth, blinded by ignorance and bound by desire.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16335-16428 confidence: high

  If a past event is unclear, the priest re-enters the trance leading to the High Powers and reconsiders it until it is plain as by a lighted lamp; he extends review backward through days, years, conception, and the previous death.

  The passage describes moving back from conception to the previous death, where one name-and-form ceased and another came into being.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16430-16534 confidence: high

  The practitioner can recall many births and say, in summary, that he lived in such a place and condition, passed from that existence, and was reborn elsewhere.

  The recalled sequence repeatedly includes passing from one existence and being reborn in another, and birth is defined from conception to death.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16430-16534 confidence: medium

  A world-cycle on the wane is destruction and on the increase is renovation; the four immensities are destruction, continuance of destruction, renovation, and continuance of renovation.

  The passage defines world-cycle destruction and renovation and includes continuance phases for each.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16536-16639 confidence: medium

  Rain-dependent creatures, flower-and-fruit divinities, fishes, turtles, and hell inhabitants are described as dying and being reborn in the Brahma-world; a variant says hell inhabitants perish with the seventh sun.

  Various beings die and are reborn in the Brahma-world; warned hearers perform merit, are reborn among gods, attain trances, and are reborn in the Brahma-world.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16641-16722 confidence: high

  Beings from the Heaven of the Radiant Gods are reborn on earth, shine by their own light, wander through space, taste savory earth as in the Discourse on Primitive Ages, desire it, eat it, lose their light, and fear darkness.

  Beings leave the Heaven of the Radiant Gods and are reborn on earth after completing their life term or exhausting merit.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16724-16826 confidence: medium

  A fire-destruction world-cycle is divided into four immensities: destruction from the cycle-destroying cloud to the end of conflagration, continuance of destruction until salutary rains, renovation until sun and moon appear, and continuance of renovation until the next destructive cloud.

  Both fire and water accounts organize the world-cycle into destructive and renovating phases, with the water account explicitly describing renewed world-appearance after destruction.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17325-17447 confidence: high

  The narrator attains Nirvana free from birth and corruption; knowledge arises: “My deliverance is unshakable; this is my last existence; no more shall I be born again.”

  The narrator declares unshakable deliverance, last existence, and that he will not be born again.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17694-17793 confidence: medium

  The band of five priests, instructed by the speaker, attain Nirvana free from birth and corruption; knowledge and insight arise that their deliverance is unshakable and no further birth remains.

  The five priests attain Nirvana free from birth and corruption and know that this is their last existence and that they will not be born again.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17927-18062 confidence: medium

  The sermon says the learned and noble disciple conceives aversion toward the sense domains, becomes divested of passion, becomes free, knows freedom, and knows that rebirth is exhausted.

  The sermon says that perceiving the burning condition leads the noble disciple to aversion, freedom from passion, awareness of freedom, and knowledge that rebirth is exhausted.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 18714-18833 confidence: medium

  "Birth is misery; old age is misery; disease is misery; death is misery"; the passage also includes sorrow, lamentation, grief, despair, unattainable desire, and the five attachment-groups as misery.

  The discourse defines birth, including rebirth and descent into the womb, and also defines old age, death, sorrow, and related forms of misery.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 18835-18982 confidence: medium

  "It is desire leading to rebirth, joining itself to pleasure and passion, and finding delight in every existence"; the passage also names desire for sensual pleasure, permanent existence, and transitory existence.

  The passage identifies the origin of misery as desire leading to rebirth and delighting in every existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19327-19461 confidence: high

  A youth displeased with the existence of the groups applies the meditation of the Four Paths; the poison of the Four Paths exhausts rebirth-causing corruptions, making the groups unable to reproduce in the next existence.

  The passage describes rebirth-causing corruptions being exhausted and the series of groups becoming not liable to future rebirth.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19830-19959 confidence: high

  The first path is divided by weak, medium, and keen faculties, with at most seven rebirths, two or three rebirths, or one human birth before ending misery.

  The passage describes graded path attainment through repeated rebirths, one return, or non-return, each oriented toward making an end of misery or Nirvana.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 10338-10451 confidence: medium

  The round of rebirth is said to be without known beginning, making an absolute first corruption impossible to identify; in a particular existence, assertion of an Ego commonly comes first, followed by beliefs in persistence or annihilation and related attachments.

  The passage explicitly describes a beginningless round of rebirth, attachments arising within particular existences, and existence caused by karma.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 10453-10556 confidence: medium

  The section on use explains that karma previously discussed concerns a past existence and present conception, while here present karma conditions future conception; it contrasts 'On ignorance depends karma' with 'On attachment depends existence.'

  The passage states that previous karma conditions conception into the present existence and present karma conditions conception into a future existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 10558-10653 confidence: high

  A person deceived by false doctrine seeks sensual pleasures by wrong karma, does evil with body, voice, and mind, fulfills wickedness, and is reborn in a lower state; the causal karma is karma-existence and the resulting groups are originating-existence.

  The passage repeatedly connects attachment and karma with rebirth in lower states, among gods or men, or in a Brahma-heaven.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 10655-10765 confidence: medium

  The passage states that where there is no birth there is no old age, death, sorrow, and related elements; where there is birth, old age, death, sorrow, and related miseries occur for the afflicted fool.

  The passage states that when there is no birth there is no old age, death, sorrow, and related states, and that when birth occurs these states follow for the afflicted fool.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 10767-10897 confidence: high

  The Blessed One tells Ananda not to say so, states the doctrine is profound, and says mankind is like an entangled warp or ensnarled web and cannot extricate itself from punishment, suffering, perdition, and rebirth when it does not understand the doctrine.

  The passage explicitly links birth with old age and death, states that mankind fails to extricate itself from rebirth, and describes the arising of sorrow, lamentation, misery, grief, and despair.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 11029-11067 confidence: medium

  Name-and-form coupled with consciousness is described as all that is born, grows old, dies, leaves one existence, springs up in another, and is reborn to appear in its present shape.

  The passage describes what is born, grows old, dies, leaves one existence, springs up in another, and is reborn in its present shape.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 6925-7043 confidence: medium

  Vaccha asks where the priest who has attained mental deliverance is reborn; Gotama says that saying he is reborn, not reborn, both, or neither would not fit the case.

  Gotama says that reborn, not reborn, both reborn and not reborn, and neither reborn nor not reborn do not fit the case of the priest who has attained mental deliverance.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 7696-7839 confidence: medium

  The learned and noble disciple becomes averse to the aggregates, loses passion, becomes free, knows that he is free, and knows that rebirth is exhausted and the holy life completed.

  Sariputta describes a sequence in which aversion to the aggregates leads to absence of passion, freedom, and knowledge that rebirth is exhausted.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8080-8221 confidence: medium

  The learned and noble disciple, perceiving this, becomes averse to the aggregates, loses passion, becomes free, knows freedom, and knows rebirth is exhausted and the holy life completed.

  The disciple becomes free through absence of passion and knows that rebirth is exhausted.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8344-8480 confidence: high

  The learned and noble disciple, perceiving this, becomes averse to contact, sensation, perception, predispositions, and consciousness; through dispassion he becomes free and knows rebirth is exhausted.

  The noble disciple perceives the arising and ceasing of contact-related phenomena, becomes divested of passion, becomes free, and knows rebirth is exhausted.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8613-8748 confidence: medium

  The Blessed One says he will teach the burden, its bearer, its taking up, and its laying down; he defines the burden as the five attachment-groups, the bearer as the individual, and taking up the burden as desire leading to rebirth and delighting in existence.

  The Blessed One identifies the burden as the five attachment-groups, the bearer as the individual, and taking up the burden as desire leading to rebirth and delighting in existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8750-8887 confidence: medium

  The Blessed One teaches that cleaving leads one to come to be and not cleaving leads one not to come to be; the priest applies this to form, sensation, perception, predispositions, and consciousness, and The Blessed One confirms the interpretation.

  The teachings connect not-cleaving, not-seeking, abandonment of passion, and realization with the priest's knowledge that rebirth is exhausted.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8889-8996 confidence: high

  Consciousness with no resting-place and no further karmic accumulation becomes free, quiet, blissful, unagitated, attains Nirvana, and knows that rebirth is exhausted.

  The opening formula links non-accumulation of karma, freedom, quiet, bliss, Nirvana, and the knowledge that rebirth is exhausted.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8889-8996 confidence: high

  "Desire ay causeth man to be"; the verse also states that thoughts refuse control, sentient life endures rebirth, and no release from misery is found.

  The verse explicitly says desire causes man to be and that all sentient life endures rebirth.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9245-9339 confidence: high

  The passage asks whether ignorance is "like the natura naturans of the Sankhya philosophers" as "the causeless primary cause of the world" and answers: "It is not causeless."

  The passage repeatedly refers to discourses on the round of rebirth and states that ignorance and desire for existence have definite dependence despite no discernible first beginning.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9245-9339 confidence: medium

  Ignorance is said to cause karma leading to unhappy states; a weary cow drinks harmful hot water, and the unconverted man overcome by ignorance takes life and performs harmful karma.

  Ignorance is linked to karma conducting to unhappy states, while desire for existence is linked to karma conducting to blissful states.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9341-9467 confidence: high

  The Blessed One’s discourses on the round of rebirth may start from ignorance causing karma, desire causing attachment, or from both ignorance and desire conditioning body, name-and-form, contact, and six sense organs.

  The passage repeatedly names the round of rebirth and the Wheel of Existence, describing a continuous twelve-membered causal sequence beginning in exposition with ignorance and karma.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9469-9580 confidence: high

  The passage says factors of being such as karma exist through their own causes such as ignorance; therefore the Wheel of Existence lacks another cause for rebirth such as Brahma and lacks a passive Ego that receives happiness and misery.

  The passage repeatedly describes a Wheel of Existence, a round of rebirth, future birth with old age and death, causal connections, spokes, and ongoing revolution.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9469-9580 confidence: high

  Past, present, and future are named as the Wheel’s three times; ignorance and karma belong to the past, consciousness through existence to the present, and birth plus old-age-and-death to the future.

  The Wheel’s members are distributed across past, present, and future; former-karma-existence in a previous birth is described as conditioning conception into this existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9582-9712 confidence: high

  Lists five present fruitions—rebirth-consciousness, descent of name and form, sense organs, contact, and sensation—as dependent on previous karma, and explains each, including the descent of name and form into the womb.

  The passage links previous karma, present fruitions, present causes, future rebirth, birth, old age, and death within the revolving Wheel of Existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9714-9826 confidence: medium

  The karma-triplet is said to depend on ignorance; the explanation given is that the karmas exist when ignorance exists.

  The passage states that karma exists when ignorance exists and describes the ignorant person as seizing on the misery of the round of rebirth as happiness, with birth, old age, disease, and death named as calamities of karmic fruition.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11070-11166 confidence: high

  The passage says Buddhists resolve the human being into transitory dhammas, deny an individual Ego or self among them, and asks how karma can be reborn if nothing transmigrates.

  The passage explicitly denies a permanent self or soul as the entity that transmigrates, while saying character or karma is what is reborn or continues after death.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11070-11166 confidence: high

  Karma is said to cover the deed itself and the deed's effects in modifying later character and fortunes; Buddhists say the subjective effect continues after death into the next life.

  Karma is described as deed and effect, modifying later character and fortunes, and as something inherited from oneself in a previous state of existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11168-11277 confidence: high

  Karma is compared to heredity and to an egg's informing principle requiring yolk, albumen, and material constituents; karma embeds itself in objects of desire to form the entity called man.

  The passage explicitly discusses karma as perpetuating existence and introduces Birth-Stories about anterior births or existences of The Buddha.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11279-11409 confidence: high

  At death and the quitting of the human state, good deeds and wickedness are what a mortal can call his own, take with him, and have follow like a shadow; noble deeds are a treasure for future well-being, and merit in this life blesses the next.

  The opening verse states that at death and departure from the human state, one's good and bad deeds are what one takes and what follow like a shadow; merit gained in this life blesses the next.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11279-11409 confidence: high

  The discourse says deeds are produced under covetousness, hatred, and infatuation; wherever a man's personality may be, those deeds ripen and he experiences their fruition in the present life or a subsequent one.

  Deeds rooted in covetousness, hatred, and infatuation are said to ripen wherever personality occurs and to bear fruition in the present or a subsequent life, like seed growing in fertile soil with rain.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11411-11534 confidence: medium

  Deeds performed without hatred or infatuation are described as abandoned, uprooted like a palmyra-tree, non-existent, and not liable to spring up again.

  The passage uses seed imagery to explain deeds that, when no longer rooted in covetousness, hatred, or infatuation, are abandoned and not liable to arise again in the future.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11411-11534 confidence: high

  A verse says the wise priest knows he must reap the fruits of former-birth deeds; deeds done through covetousness, hate, or infatuation bear consequence, so the wise priest seeks knowledge and avoids the way to punishment.

  The verse explicitly says the wise priest knows he must reap the fruits of deeds of former births, and that deeds done in covetousness, hate, or infatuation bear consequence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11536-11663 confidence: high

  The speaker says a slight deed of wickedness may bring one individual to hell, while another who does the same deed expiates it in the present life.

  The discourse says a slight wicked deed may bring a person to hell, and the Dhammapada verses say that after the body dissolves in death, the fool is reborn in hell.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11665-11807 confidence: medium

  Near the latter part of the month, Moggallana is held back by previous karma and cannot flee. The highwaymen capture him, break his bones into bits like rice-grains, throw him into a thicket, and depart.

  Although Moggallana repeatedly escapes by miraculous means, he later cannot flee because he is held back by previous karma; the Teacher then explains his death through karma from a previous existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11809-11925 confidence: high

  The Teacher says Moggallana’s one deed bore fruit as long hell torment and death by pounding in a hundred existences, and that the highwaymen and heretics met suitable deaths for harming his innocent son.

  The Teacher explicitly connects a past murder of parents to hell torment for many hundreds of thousands of years and death by pounding in a hundred existences.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11927-12033 confidence: high

  The almsgiving to Tagarasikkhi is said to result in seven higher, heavenly births and seven holdings of the treasurership in Savatthi.

  The treasurer's almsgiving, regret, and murder are each explicitly linked to later births, worldly conditions, hell-suffering, and present rebirth; Mallika's discourse also links conduct in one existence to conditions in another.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11927-12033 confidence: high

  The treasurer murdered his brother's only son for the sake of inheritance.

  The murder of the brother's only son for inheritance is said to lead to long hell-suffering and repeated death without a son, with property forfeited to the royal treasury.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11927-12033 confidence: high

  A verse says possessions, family, servants, and dependents cannot follow one who leaves life; deeds of body, voice, or mind follow like a shadow, and noble deeds become a treasure-store for future welfare.

  The verse contrasts possessions and kin left behind with deeds of body, voice, and mind that follow after death like a shadow.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11927-12033 confidence: medium

  Mallika asks what causes a woman to be ugly or beautiful, poor or rich, and low or high in the social scale.

  Mallika asks about causes of different combinations of beauty, poverty, wealth, and social rank; the answer begins by tying anger, lack of almsgiving, and envy to ugly, poor, low-status rebirth.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12035-12132 confidence: high

  A woman who was irascible and violent, gave alms to monks and Brahmans, and was not envious is said to be reborn ugly but rich and high in social scale.

  The passage repeatedly links a woman's conduct in a former existence with her later birth, appearance, wealth, and social status after leaving one existence and coming to another.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12134-12293 confidence: high

  Nagasena defines the round as "to be born here and die here, to die here and be born elsewhere" and to repeat this elsewhere.

  Nagasena defines the round as recurring birth and death here and elsewhere, and illustrates an unending sequence through mango seeds and fruiting trees.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12134-12293 confidence: high

  Nagasena says, "he that still has the corruptions is born into another existence; he that no longer has the corruptions is not born into another existence."

  Nagasena states that one with corruptions or attachment is born into another existence, while one without them is not.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12134-12293 confidence: high

  Nagasena says one knows from "the cessation of all cause or reason for being born into another existence."

  Nagasena says knowledge of no future birth comes from the cessation of causes for rebirth, and compares this to a farmer no longer sowing grain for the granary.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12134-12293 confidence: high

  Nagasena says, "Rebirth takes place without anything transmigrating," and asks whether one light passes over when a man lights a light from another light; the king answers no.

  Nagasena says rebirth takes place without anything transmigrating, using analogies of light kindled from light and a verse learned from a teacher.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12295-12428 confidence: high

  The king asks if the same name and form is born in the next existence; the elder says another name and form is born by reason of deeds, so evil deeds are not escaped.

  The elder states that the same name and form is not born into the next existence, but another name and form is born by reason of deeds; later he says the next name and form is different yet sprung from the one ending at death.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12430-12550 confidence: high

  "although the name and form ... is different ... nevertheless, it is sprung from it"

  The passage repeatedly distinguishes the later birth from the earlier death while saying the later arises from causes in the former and denying a transmigrating entity.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12430-12550 confidence: medium

  A man buys a pot of milk from a cowherd, leaves it, returns after it has become sour cream, and disputes the cowherd's response.

  Milk becoming sour cream is used to explain how something later can be different from yet causally sprung from an earlier condition.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12430-12550 confidence: medium

  At the gate of death, body and senses fail; feeling, thinking, and vitality remain in the heart, and consciousness continues there by virtue of karma or predispositions.

  The passage describes arrival at the gate of death, consciousness leaving a former resting-place, and rebirth arising through karma and other causes.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12552-12666 confidence: high

  The passage states that unclear understanding of death and rebirth leads to views of a living entity transmigrating or obtaining a new body; it defines death as dissolution of the Groups and rebirth as their appearance.

  Death is defined as the dissolution of the Groups, while rebirth is defined as the appearance of the Groups, explicitly rejecting a transmigrating living entity.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12668-12803 confidence: high

  Ignorance, desire, attachment, and karma are causes of the body; food supports it. Ignorance and related factors are compared to a mother, karma to a father, and food to a nurse.

  The passage links body, name and form, past and future existence, birth, old age, death, karma, and ignorance within a dependent framework.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12668-12803 confidence: high

  In reverse order, old age and death depend on birth, birth on existence, and so on back through consciousness and karma to ignorance.

  The passage states reverse and forward sequences of Dependent Origination involving ignorance, karma, name and form, birth, old age, and death.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12805-12940 confidence: high

  Former karma-existence factors support conception into this existence; present originating factors depend on previous karma; present karma-existence factors condition future rebirth.

  The passage repeatedly states that karma conditions conception, present existence, future rebirth, and the continuing round of karma and fruit.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12942-13076 confidence: high

  Having grasped the dependence of name and form by considering karma and fruit, the practitioner abandons questioning in the three divisions of time and understands elements of being at death and conception.

  The passage repeatedly describes death, conception, and new existence as causally dependent on prior karma while denying that any element passes from one existence to another.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 12942-13076 confidence: medium

  Verses state that there is no doer or feeler of fruit, constituent parts alone roll on, and deed and fruit roll on from causes like the round of tree and seed whose beginning cannot be told.

  The verses compare the causal round to tree and seed whose beginning cannot be told and describe an endless round of birth caused by constituent parts and conditions rather than by a god.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13078-13204 confidence: high

  Understanding elements at death and conception and grasping the dependence of name and form abandons sixteen doubts, eight doubts, and sixty-two heresies.

  The passage links death and conception with the dependence of name and form, karma causing conception, and the misery of rebirth.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13078-13204 confidence: medium

  The passage excludes the saint's death, incessant death, and popular sayings such as "The tree is dead, the iron is dead"; the intended meaning is natural or untimely death.

  The death of the saint is described as consisting in the annihilation of the misery of rebirth.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13206-13358 confidence: medium

  The king attributes the embryo's survival to the superior potency of former deeds; Nagasena says hell inhabitants are likewise not consumed because of former deeds.

  Nagasena attributes the non-consumption of hell beings to former deeds, and the cited saying states that one does not die while wickedness remains unexhausted.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13206-13358 confidence: medium

  One who does evil with body, voice, and mind arrives after death at a place of punishment, suffering, perdition, and hell.

  The discourse says one who does evil with body, voice, and mind arrives after death at a place of punishment, suffering, perdition, and hell.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13486-13705 confidence: high

  Verses say thoughtless people who do not heed death's messengers suffer long pains in a base body, while good and holy people heed death's messengers and the Noble Doctrine, see attachment as the source of birth and death, free themselves from attachment, and overcome misery.

  The holy are said to see attachment as the source of birth and death, free themselves from attachment, extinguish birth and death, and overcome misery.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13707-13879 confidence: high

  The Teacher identifies the characters: 'At that time the ass was Kokalika, but the wise farmer was I myself.'

  The Teacher identifies the ass as Kokalika in a previous birth and the wise farmer as himself.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13707-13879 confidence: high

  One goddess, while on a tree bough, falls from that existence and her body vanishes like a lamp flame.

  A goddess falls from celestial existence, is conceived in Savatthi, and is born remembering previous existences.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 13881-14035 confidence: high

  She bears four sons, gives alms and offerings, listens to the Doctrine, keeps the precepts, dies suddenly toward nightfall, and is reborn in her husband's presence.

  Husband-honorer dies from sudden disease and is described as reborn in the presence of her husband; The Teacher later identifies that husband as Garland-wearer in the heaven of the Thirty-three.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 14037-14176 confidence: high

  The priests discuss why the Brahman and his wife call the Tathagata their son and why the Teacher consents, although the Brahman knows his father as Suddhodana and mother as Maha-Maya.

  The Brahman couple's present recognition of the Teacher as son is explained through repeated former existences as his parents and other close kin.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 14037-14176 confidence: high

  A stanza says that one may safely dwell in friendship with one on whom the heart instinctively rests, even if never seen before; the gloss explains this as confidence due to previous friendship, meaning not seen before in the present existence.

  The stanza and gloss explicitly state that confidence and delight toward one never seen in the present existence arise from previous friendship.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 14037-14176 confidence: high

  After giving doctrinal instruction and applying the moral, the Teacher identifies the Birth-Story characters: the Brahman and his wife were the Brahman and Brahman woman of those existences, and the son was the Teacher himself; the episode is titled the Saketa Birth-Story.

  The Teacher applies the moral and identifies present characters with figures from former existences, naming himself as the former son.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 14335-14464 confidence: medium

  The Teacher identifies the elephant as Nanda, the king as Ananda, and the elephant-trainer as himself; the episode is titled the Birth-Story of the Strider over Battle-fields.

  The Teacher identifies figures in the past episode as Nanda, Ananda, and himself in a prior existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 14604-14642 confidence: high

  The four wise creatures live happily and harmoniously, keep precepts, observe fast-days, and pass away according to their deeds.

  The four creatures pass away according to their deeds, and the Teacher identifies the animal characters with named figures and himself in another existence.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) TABLE OF THE EI( / MERITORIOUS CONSCIOUSNESSES. / TY-NINE CONSCIOUSNESSES. / INDETERMINATE CONSCIOUSNESSES.; lines 25300-25391 confidence: medium

  Through meritorious consciousnesses of the sensual realm, living beings are born in the world of gods and men; at conception, fruition-consciousnesses arise with karma, karma-reflex, or destiny-reflex from the time of death as object.

  The passage connects death-time karmic objects and meritorious or demeritorious consciousnesses with conception or birth in gods’ and humans’ worlds, form and formless realms, or hell.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) TABLE OF THE EI( / MERITORIOUS CONSCIOUSNESSES. / TY-NINE CONSCIOUSNESSES. / INDETERMINATE CONSCIOUSNESSES.; lines 25393-25497 confidence: high

  "The passing away in the last existence of existence-substratum-thought is called passing away [death]."

  The passage says that after passing-away comes conception, after conception comes existence-substratum again, and beings' thought series in rounds of rebirth is without interruption.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE.; lines 6347-6444 confidence: medium

  “The Buddha's system was a religious one, his philosophy an applied philosophy”; the passage says his teachings contain little metaphysics without practical bearing and focus on beings capable of suffering and rebirth.

  The passage frames sentient beings as capable of suffering and rebirth and states that disintegration of self will cause dissolution within the salvation scheme.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 21497-21623 confidence: medium

  The passage says Sakka is not released from birth, old age, death, sorrow, lamentation, misery, grief, and despair, while the saintly priest is released from misery.

  The passage contrasts Sakka, who is not released from birth, old age, death, and misery, with the saintly priest, who is released from misery.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 22151-22250 confidence: high

  The speaker addresses “your majesty” and lists birth, aging, illness, death, grief, separation, family deaths, losses, and dangers from rulers, enemies, famine, fire, water, waves, whirlpools, crocodiles, and sea-monsters as misery.

  The passage explicitly says that many kinds of suffering are encountered in the course of rebirth and includes birth, old age, disease, death, danger, and torture in the list.

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• Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 24176-24314 confidence: medium

  Visakha walks with her children and grandchildren around the completed monastery and recites five stanzas saying gifts of monastery, furnishings, food, robes, and medicines are now fulfilled.

  The present utterance is explained as the realization of prayers made in prior existences, with rebirths in gods' and humans' worlds connecting the ancient aspirant to present Visakha.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9506-9618 confidence: medium

  The Buddha says he was formerly also a source of salvation and refuge to these two, and he reveals what had been hidden by change of birth.

  The Buddha says he was not only now but also formerly a source of salvation and refuge to the same two, and the story is described as hidden by change of birth.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9620-9746 confidence: medium

  The Master states that he was protector in a former birth as now, expounds the Four Truths, and identifies the Monkey Deer as Devadatta, the roe as the nun, her son as Kassapa the Prince, the king as Ānanda, and the royal Banyan Deer as himself.

  The Master sums up the Jātaka by identifying the past-birth animals and king with present-story figures and himself.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9620-9746 confidence: medium

  The Bodisat continues instructing the deer through life and passes away with his herd according to his deeds; the king also follows the exhortations and later passes away according to his deeds.

  The frame connects story figures with later persons and says the royal Banyan Deer was the Buddha himself in a former birth.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.; lines 10046-10202 confidence: medium

  The Teacher states that the young stag was Rāhula, the mother was Uppala-vaṇṇā, and the uncle was himself.

  The Teacher identifies present figures with former-birth figures in both the Cunning Deer and Wind tales.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.; lines 10204-10299 confidence: high

  After being questioned in the teacher's presence, the goat remembers former births and says it had formerly been a Brahman who killed a goat for a Feast of the Dead.

  The goat explains that killing one goat in a former life caused repeated head-cuttings over many births and warns that the Brahman would incur the same result.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.; lines 10204-10299 confidence: high

  The Brahman says he will not kill the goat and will protect it, while the goat says it cannot escape death and that its former evil is great and powerful.

  The goat says it cannot escape death despite the Brahman's promised protection, and it dies after release when a thunderbolt splits a rock.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.; lines 10204-10299 confidence: high

  The goat, remembering former births, says he had once been a Brāhman who killed a goat for the Feast of the Dead; because of this he has had his head cut off in five hundred births, less one, and this is the last.

  The goat remembers killing a goat in a former birth and says this caused repeated beheadings across nearly five hundred births.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.; lines 10204-10299 confidence: high

  The Brāhman says he will not kill the goat and will protect it, while the goat replies that he cannot escape death that day and that his past evil is powerful.

  Even after the Brāhman releases and protects the goat, the goat says death cannot be escaped and is killed by an unexpected rock fragment.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 confidence: medium

  “Sakka as Bodisat”; “places the Buddha’s hair in a dāgaba in heaven”; “serves the Buddha”; “legend of his throne feeling hot”; “tempts a mortal”; “his presents.”

  The index identifies Sakka as Bodisat and Sumedha as the Bodisat in the time of Dīpaŋkara, and also mentions former birth in Sakka’s entry.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 15042-15226 confidence: medium

  “Transmigration of souls, lxxv”

  The index explicitly lists transmigration of souls.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 15042-15226 confidence: low

  “Transmigration of souls, lxxv” and “Truth-act, curious belief of, 235”

  The passage includes an index topic for transmigration of souls.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 12809-12956 confidence: medium

  The Teacher’s verse praises those who reverence the old; he identifies the former elephant as Moggallāna, the monkey as Sāriputta, and the partridge as himself.

  The Teacher says the present robe-maker’s deception and being outwitted also occurred in a former birth; the prior story also ends by identifying animal figures with present Buddhist figures.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13100-13229 confidence: medium

  Sāriputta reports a mendicant who is submissive in one place and proud or angry in another; the Teacher says the monk behaved similarly in a former birth and begins the story.

  The Teacher states that the monk behaved the same way in a former birth and later identifies Nanda with the monk under Sāriputta and the wise squire with himself.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13100-13229 confidence: medium

  The Teacher says the monk behaved the same way in a former birth and tells the story at the Elder's request.

  The Teacher frames the monk's present behavior as a repetition of behavior in a former birth and identifies Nanda with the monk.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13596-13607 confidence: medium

  "There the then Pacceka Buddha died, and on his death no new being was formed to inherit his Karma"

  The passage states that when the Pacceka Buddha died, no new being was formed to inherit his Karma.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED.; lines 11060-11105 confidence: medium

  The king asks whether the horse drank and bathed, hears the explanation, honors the Bodisat, and praises him for understanding an animal’s motives; both later pass away according to their deeds.

  The closing Jātaka frame identifies the former horse, king, and wise minister with present figures and says both the king and Bodisat passed away according to their deeds.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE. / END OF THE STORY OF THE BANYAN DEER.; lines 9749-9823 confidence: medium

  The Master teaches the Four Truths; the love-sick monk is converted. The Master identifies the mountain-deer as the love-sick brother, the roe as his former wife, and the tree fairy who preached on passion as himself.

  The Master identifies the mountain-deer as the love-sick brother, the roe as the former wife, and the tree fairy as himself.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: medium

  Makhā Deva lays down sovereignty that day, becomes a hermit, lives in the Mango-grove, and spends eighty-four thousand years practicing goodwill toward all beings and meditation.

  After renouncing kingship, Makhā Deva practices goodwill and meditation; after death he is born in the Brahma heaven.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: medium

  After death he is born in the Brahma heaven; after that allotted time, he becomes King Nimi in Mithilā, reunites his scattered family, again becomes a hermit in the same Mango-grove, and again returns to Brahma heaven.

  After his time in Brahma heaven, Makhā Deva becomes King Nimi in Mithilā, reunites his family, again becomes a hermit, and again returns to Brahma heaven.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: high

  At Jetavana, monks discuss the Teacher’s Renunciation; the Teacher says the Successor of the Prophets renounced the world formerly as well as now and begins revealing a former-birth occurrence.

  The Teacher frames Makhā Deva’s story as a former instance of the same renunciation associated with the present Teacher and identifies Makhā Deva as himself.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: medium

  Makhā Deva gives up sovereignty, becomes a hermit in the Mango-grove, practices goodwill and meditation for eighty-four thousand years, is born in Brahma heaven, later becomes King Nimi in Mithilā, reunites his family, becomes a hermit again, and returns to Brahma heaven.

  After hermit life and death, Makhā Deva is born in Brahma heaven, later becomes King Nimi in Mithilā, and then returns to Brahma heaven after renewed ascetic practice.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9191-9259 confidence: medium

  The king is satisfied and returns to the palace; the disciple returns to the Himālaya region; the Bodisat continues in meditation until death and is reborn in Brahma heaven.

  The Bodisat continues in meditation until death and is then reborn in Brahma heaven.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN. / END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE.; lines 10577-10728 confidence: medium

  The Teacher closes the preceding story by saying the former hunter was Devadatta and the Kurunga Antelope was himself.

  The Teacher maps figures from the completed Jātaka onto Devadatta and himself.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN. / END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE.; lines 10730-10748 confidence: high

  "he remained firm in the teaching of the Bodisat, and did works of charity and other good deeds his life long, and after death was reborn in the world of the gods."

  The king performs charity and good deeds throughout life and after death is reborn in the world of the gods.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN. / END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE.; lines 10730-10748 confidence: medium

  The king remains firm in the Bodisat’s teaching, does charity and good deeds for life, and after death is reborn in the world of the gods.

  The king performs charity and other good deeds throughout life and after death is reborn in the world of the gods.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11495-11629 confidence: medium

  Long ago in Benares, the Bodisat is born as a bull; as a young calf he is given to an old woman, who raises him like a son and feeds him on gruel and rice.

  The story begins with the Bodisat returned to life as a bull and ends with the Buddha identifying the black bull as himself and the old woman as Uppala-vaṇṇā.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11632-11771 confidence: medium

  At Jetavana the Master asks whether a monk is love-sick; the monk says he is attracted by a fat girl. The Master says she will bring evil and that in a former birth the monk lost his life on the day of her marriage and became food for the multitude.

  The Master says the monk previously died through the same woman and then identifies Sausages, the fat girl, Little-red, and Big-red with present persons.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11632-11771 confidence: medium

  The Teacher asks a monk if he is love-sick over a fat girl, says she will bring evil on him, and states that in a former birth he lost his life on the day of her marriage and became food for the multitude.

  The Teacher links the monk’s present attraction to a former birth in which the same being was killed and eaten in connection with the girl’s marriage, and then identifies the former figures.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 confidence: high

  Thoughtful makes a pleasure ground, Pleasing makes a lily-covered pond, Well-born does nothing, and the Bodisat fulfills seven religious duties.

  The Bodisat fulfills named duties, is praised as righteous, and is reborn as Sakka in the heaven of the Great Thirty Three.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 confidence: medium

  Thoughtful makes a pleasure ground, Pleasing makes a lily-covered pond, Well-born does nothing, and the Bodisat fulfills seven religious duties.

  Well-born does no act of virtue, is reborn as a female crane in a forest pool, and is later found and brought to heaven by Sakka for exhortation.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 confidence: high

  Thoughtful makes a pleasure ground, Pleasing makes a pond, Well-born does nothing, and the Bodisat fulfills seven religious duties.

  The Bodisat's religious duties are followed by rebirth as Sakka in heaven, and the women who made gifts are reborn as attendants with corresponding heavenly places.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 confidence: high

  Thoughtful makes a pleasure ground, Pleasing makes a pond, Well-born does nothing, and the Bodisat fulfills seven religious duties.

  Well-born is said to have done no act of virtue and is reborn as a female crane in a forest pool.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 12038-12183 confidence: high

  Sakka contrasts charitable rebirth with animal rebirth, tells the female figure to live righteously, confirms her in the Five Commandments, and dismisses her.

  The passage links rebirth as attendants, animal, human, and Titan’s daughter with prior works, righteousness, virtue, and deeds.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 12038-12183 confidence: high

  Sakka says charitable beings became his attendants, tells the female being she has been reborn as an animal because she did no such works, exhorts her to righteousness, and confirms her in the Five Commandments.

  The passage repeatedly describes Well-born changing existence, her beauty resulting from virtue, and Sakka passing away according to his deeds.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8787-8924 confidence: medium

  The Teacher tells the monk that formerly he had a sense of shame and lived conscientiously for twelve years as a water-sprite.

  The Teacher says the monk formerly lived as a water-sprite and then makes manifest a matter hidden by change of birth.

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• Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8926-9051 confidence: medium

  The Teacher teaches the Four Truths; a monk enters the First Stage of the Path; the Buddha identifies the water-sprite as the luxurious monk, Sun Prince as Ānanda, Moon Prince as Sāriputta, and Prince Mahiŋsāsa as himself.

  The conclusion identifies the past water-sprite, princes, and Bodisat with a monk, Ānanda, Sāriputta, and the Buddha.

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• Buddhist birth stories; or, Jataka tales, Volume 1 GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8039-8169 confidence: medium

  At Sāvatthi, the Blessed One speaks about a monk discouraged in seeking enlightenment and says he will sorrow like the Seriva trader who lost a golden vessel worth a hundred thousand; the monks ask for an explanation.

  The Teacher reveals what had been hidden by change of birth, and the narrator identifies the hawker's hatred as the first hatred of Devadatta against the Bodisat.

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• Buddhist birth stories; or, Jataka tales, Volume 1 GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8039-8169 confidence: medium

  The Blessed One, staying at Sāvatthi, speaks about a discouraged monk and says one who gives up will sorrow like the Seriva trader who lost a golden vessel worth a hundred thousand; the monks ask for an explanation.

  The Buddha reveals a past-birth episode and states that this was the first time Devadatta harboured hatred against the Bodisat.

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• Buddhist birth stories; or, Jataka tales, Volume 1 GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8418-8527 confidence: high

  The Buddha asks what the monks were discussing; they say they were praising him. He says Little Roadling has now become great in religion through him and formerly became great in riches through him, then reveals what had been hidden by change of birth.

  After saying Little Roadling had become great through him both now and formerly, the Blessed One makes manifest what had been hidden by change of birth.

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• Buddhist birth stories; or, Jataka tales, Volume 1 GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8418-8527 confidence: medium

  The monks say they were praising the Buddha; the Buddha says Little Roadling has now become great in religion through him and formerly became great in riches through him, and begins to reveal what was hidden by change of birth.

  The Buddha says Little Roadling is great in religion now through him and formerly became great in riches through him, then reveals what had been hidden by change of birth.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 confidence: high

  Sakka is contrasted with Jupiter, described as harmless and gentle, not immortal, subject to death and possible happy rebirth, able to remember former births, a practical-joking tempter, and a beneficent fairy-like figure.

  Sakka is said to die from time to time and, if he has behaved well, to be reborn under happy conditions.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 confidence: medium

  “I am supreme in the world; this is my last birth; henceforth there will be no rebirth for me.”

  The quoted expansion declares the birth to be the last and says there will be no rebirth henceforth.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 confidence: medium

  Verses describe many births, seeking the architect of the desire-like house, addressing the house-builder, breaking rafters and central support, and arriving at Nirvāna and the extinction of evil desire.

  The verses speak of many births as painful and then describe arrival at Nirvāna and the extinction of evil desire.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 confidence: medium

  The passage explains that pain depends on consciousness and individuality; craving causes consciousness; Nirvāna is the absence of craving; the house of individuality is supported by beams of sin and a ridge-pole of care; the Bodisat is now Buddha and has found the jewel of salvation.

  The speaker runs through many births seeking the architect of the house-like desire, and the main explanation describes a long struggle ending when the jewel of salvation is found.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 confidence: medium

  The passage explains that pain depends on consciousness and individuality; craving causes consciousness; Nirvāna is the absence of craving; the house of individuality is supported by beams of sin and a ridge-pole of care; the Bodisat is now Buddha and has found the jewel of salvation.

  The passage explains Nirvāna through the collapse or destruction of house supports, with rafters broken, central support destroyed, and renewed consciousness ended.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16813-16936 confidence: medium

  Successful Kammaṭṭhāna leads to realization, brotherhood, humility, holy calm, Nirvāna, and escape from transmigration.

  The notes refer to escape from transmigration and warn that neglecting salvation in human birth may lead to many ages in other births.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16813-16936 confidence: medium

  Successful Kammaṭṭhāna leads to brotherhood, humility, holy calm, Nirvāna, and escape from transmigration.

  Successful meditation is said to lead to Nirvāna and escape from transmigration.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17081-17197 confidence: high

  “Death to oneself, and spiritual rebirth, is the only true salvation”; the parable plays on “Mutti,” meaning salvation and deliverance from a vow.

  The note explicitly describes death to oneself and spiritual rebirth as the only true salvation.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17081-17197 confidence: medium

  “By the production at their death of angels as the result of their Karma.”

  The note says angels are produced at death as the result of Karma.

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• Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17081-17197 confidence: high

  Fools seek salvation as safety from divine wrath through rites and delusions that become spiritual bonds; death to oneself and spiritual rebirth is identified as true salvation.

  The note explicitly states that death to oneself and spiritual rebirth is the only true salvation.

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• Buddhist birth stories; or, Jataka tales, Volume 1 SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 363-474 confidence: medium

  The Jātaka Book is introduced as preserving old stories in commentary; orthodox belief says the Buddha told comparable events from his previous births and used many-life experience to point a moral.

  The Buddha is said to recount similar events from his previous births, using the experience of many lives to point a moral or adorn a tale.

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• Buddhist birth stories; or, Jataka tales, Volume 1 SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 363-474 confidence: medium

  The orthodox Buddhist account says the Buddha told stories of his own previous births to explain events; disciples learned and repeated them; 550 were collected, transmitted in Pāli, carried to Ceylon by Mahinda, translated into Siŋhalese, and later re-translated into Pāli.

  The orthodox account says the Buddha remembers many previous births and uses that experience to explain events, point morals, and tell tales.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 confidence: high

  Sumedha retires to the upper apartment, sits cross-legged, reflects that rebirth and bodily dissolution are grievous, and seeks deathless Nirvāna as a road releasing man from existence.

  The passage emphasizes rebirth, bodily dissolution, birth, decay, disease, death, and the search for Nirvāna as Birthless cessation that ends rebirth.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 confidence: medium

  “I am subject to birth, to decay, to disease, to death” and “There is, there must be a road ... that I may obtain release from existence.”

  Sumedha reflects on rebirth and bodily dissolution and seeks the cessation of birth in Nirvāṇa.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4293-4363 confidence: high

  Koṇḍañña predicts that the Bodhisatta will become a Buddha, preaches the Law, and the Bodhisatta gives up his kingdom, becomes a monk, masters the three Treasuries, gains six supernatural Faculties, practices ecstatic meditation, and is reborn in the Brahma heavens.

  After becoming a monk, the Bodhisatta masters the three Treasuries, obtains supernatural Faculties, practices ecstatic meditation, and is reborn in the Brahma heavens.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 confidence: high

  Opening segment: an unidentified figure receives ordination, enters ascetic life, attains supernatural Faculties and Attainments, and is reborn in the Brahma heavens; Mangala Buddha’s city, family, disciples, Bodhi-tree, height, age, and death with world-darkening are listed.

  The opening segment describes ordination, ascetic life, learning Buddha’s word, supernatural attainments, and rebirth in the Brahma heavens.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 confidence: medium

  Opening segment: an unidentified figure receives ordination, enters ascetic life, attains supernatural Faculties and Attainments, and is reborn in the Brahma heavens; Mangala Buddha’s city, family, disciples, Bodhi-tree, height, age, and death with world-darkening are listed.

  Mangala Buddha’s death darkens ten thousand worlds and is accompanied by lamentation across all worlds; the next Teacher, Sumana, appears afterward.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 confidence: high

  Sumana Buddha has three assemblies; the Bodhisatta is Nāga king Atula, leaves the Nāga world with kinsmen, offers celestial music and gifts, takes the Three Refuges, and receives the prediction, “One day he will be a Buddha.”

  The passage repeatedly identifies the Bodhisatta in earlier births or forms: Nāga king Atula, brahmin Atideva, brahman Ajita, and a yakkha chief.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 confidence: medium

  An unnamed figure is ordained, embraces ascetic life, learns the word of Buddha, attains supernatural faculties and attainments, and is reborn in the Brahma heavens. Mangala Buddha’s details are listed, including a Nāga Bodhi-tree, an eighty-eight-cubit body, a ninety-thousand-year life, and death accompanied by darkness in ten thousand worlds and lamentation.

  Mangala Buddha’s death is marked by darkness across ten thousand worlds and lamentation in all worlds.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4692-4781 confidence: medium

  Sujāta appears with three assemblies; the Bodisat as universal monarch hears the Law, gives the kingdom of four continents with seven treasures to the Order, takes vows, and receives a prophecy; Sujāta’s city, relations, disciples, Bo-tree, body height, and age are listed.

  The passage places the Bodisat as a universal monarch, Kassapa, Susima, Sakka, and Mangala in different ages and kalpas before later Buddhahood is prophesied.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4783-4873 confidence: medium

  Tissa is named as a Buddha with three assemblies; the Bodisat is born as Sujāta, takes vows, gains rishi powers, offers heavenly flowers and a sky flower-awning, and receives a prophecy that he will become a Buddha ninety-two kalpas later. The entry names Tissa's city, family, disciples, Asana Bo-tree, body height, and lifespan.

  The same Bodisat is presented in successive former births as Sujāta, Vijitavī, Atula, Arindama, and Sudassana across different world-cycles before future Buddhahood.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 confidence: high

  Men destined to Buddhahood traverse a long road through ages and are not born in hell, between worlds, as hungry ghosts, or as small animals; when born among men they are not born blind, deaf, or dumb.

  Destined Bodisats traverse ages and are said not to be born in hell, between worlds, as hungry ghosts, or as small animals.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 confidence: high

  The Bodisat is said to have come down through four asaŋkheyyas plus one hundred thousand kalpas, making resolve in the presence of twenty-four Buddhas beginning with Dīpaŋkara; after Kassapa there is no other Buddha besides the present supreme Buddha, and the Bodisat received prophecy from each of the twenty-four Buddhas.

  The Bodisat comes through vast kalpas and many births, searches for Buddha-making conditions, fulfills Perfections, and proceeds up to Vessantara.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 confidence: medium

  Verses praise rewards of Bodisats destined for Buddhahood: they traverse a long road through vast ages and are not born in hell, between worlds, as hungry ghosts, as small animals, or with certain impairments when born among humans.

  The verses state that destined Bodisats are not born in hell, between worlds, as hungry ghosts, as small animals, or with certain impairments when human.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 confidence: high

  The passage lists almsgiving births and says that in the Wise Hare birth the Bodisat saw one coming for food and offered his own self, acquiring the Supreme Perfection of Almsgiving.

  The passage repeatedly states that there is no limit to the Bodisat’s existences in which he fulfills distinct Perfections, culminating in rebirth in Tusita heaven.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 confidence: high

  In the Vessantara birth, the Bodisat’s free-giving shakes the earth seven times; after passing away, he reassumes existence in Tusita heaven.

  After the Vessantara birth, the Bodisat passes away and reassumes existence in Tusita heaven, also called the City of Delight.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 confidence: high

  After the Vessantara birth, the Bodisat passes away and reassumes existence in Tusita heaven; the Dūrenidāna period extends from the Resolution at Dīpaŋkara’s feet to the City of Delight.

  After passing away from the Vessantara birth, the Bodisat reassumes existence in the Tusita heaven.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 confidence: medium

  From incarnation, four sword-bearing angels guard the future Buddha and his mother; the mother sees the child clearly, and seven days after his birth she dies and is reborn in the City of Delight.

  The mother dies seven days after the Bodisat’s birth and is reborn in the City of Delight.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 confidence: high

  Kondanya raises one finger and says the Bodisat will not remain in household life but will become a Buddha; he is described as having made a resolve under former Buddhas, reaching his last birth, and surpassing the other seven in wisdom.

  The older Brāhmans die and are reborn according to their deeds, while Kondanya is described as having reached his last birth.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5958-6057 confidence: high

  Kanthaka hears the Bodisat’s words, thinks he will never see his master again, dies of grief out of sight, is reborn in Tāvatiŋsa heaven as an angel named Kanthaka, and Channa returns weeping to the city.

  Kanthaka dies of grief after separation from his master and is reborn in Tāvatiŋsa heaven as an angel with the same name.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5958-6057 confidence: high

  Kanthaka realizes he will not see the Bodisat again, dies of grief out of sight, is reborn in Tāvatiŋsa heaven as an angel named Kanthaka, and Channa returns weeping.

  Kanthaka dies of grief after separation from the Bodisat and is reborn in Tāvatiŋsa heaven as an angel.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6059-6161 confidence: low

  Angels dispute whether Gotama is dead, some report his death to Suddhodana, Suddhodana refuses to believe his son could die before Wisdom, and the Bodisat regains consciousness and stands.

  Angels report that the mendicant Gotama is dead, Suddhodana refuses to believe he can die before Wisdom, and the Bodisat recovers consciousness and stands.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6059-6161 confidence: medium

  The Bodisat performs uttermost penance with one seed, one grain, or complete fasting; angels infuse sap of life; he becomes skeletal and dark, loses the Thirty-two signs, suffers pain, faints, and falls.

  The Bodisat is reported dead after fainting in extreme penance, Suddhodana refuses the report, and the Bodisat recovers consciousness and stands up.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6477-6591 confidence: high

  He attains Omniscience and sings the Hymn of Triumph, said to be sung by all Buddhas; the hymn recounts many births, the Chain of Life, discovery of the cause, broken beams and ridge-pole, Nirvāna, and the end of craving.

  The hymn describes wandering through many births, the Chain of Life, repeated birth, the mind passing into Nirvāna, and the end of cravings.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6477-6591 confidence: medium

  After attaining Omniscience, he sings the Hymn of Triumph, described as sung by all Buddhas, about many births, the cause of individuality, broken house-beams, Nirvāna, and the end of craving.

  The hymn describes wandering through many births and pain leading to birth again, then declares Nirvāna and the end of craving.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7117-7218 confidence: medium

  The Teacher says that such a rain had also formerly fallen on him in an assembly of his relatives and pronounces the Birth story as Wessantara.

  The Teacher says that the rain in the assembly of his relatives happened formerly and introduces the Birth as Wessantara.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7332-7443 confidence: medium

  The king recalls an angel saying during the austerities that his son was dead and says he did not believe it; the Buddha says that formerly the king also did not believe when bones were shown, tells the Birth as the Great Keeper of Righteousness, and the king attains the Fruit of the Third Path.

  The Buddha links the king's present disbelief with a former event in which bones were shown and then tells the story of his Birth as the Great Keeper of Righteousness.

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• Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VIII. / THE DISTANT EPOCH. / GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I.; lines 7831-7873 confidence: medium

  The Teacher teaches that life according to Truth brings happy states, Brahmaloka joys, and Arahatship, while life according to the Untrue leads to rebirth in hells and low human grades; he proclaims the Four Truths, and five hundred disciples attain the Fruit of Conversion.

  The Teacher says life according to Truth leads to happy conditions, Brahmaloka joys, and Arahatship, while life according to the Untrue leads to rebirth in hells and low human grades.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1561-1655 confidence: medium

  The Cariyā-Piṭaka is said to show when and in what births Gotama acquired the Ten Great Perfections; those perfections are listed, and Buddhahood is said to require many deeds through a long series of consecutive lives.

  The passage says Gotama acquired the Ten Great Perfections in specific births and that the qualifications for becoming a Buddha result from deeds through a long series of consecutive lives.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1561-1655 confidence: high

  Older Buddhist Scriptures are expected to contain tales also in the Jātaka Book in identical or similar forms; studied Piṭaka fragments already include several Birth Stories, though isolated passages generally had not yet become Jātakas except the story of King Mahā Sudassana; a Jātaka identifies a character with the Buddha in a previous birth.

  The passage defines a Jātaka as a story in which a character is identified with the Buddha in one of his supposed previous births.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1561-1655 confidence: high

  The passage says the qualifications necessary for making a Buddha are not acquired in one life only, but result from many deeds performed through a long series of consecutive lives.

  The passage explicitly states that the qualifications necessary for making a Buddha are the result of many deeds performed through a long series of consecutive lives.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1561-1655 confidence: high

  The Cariyā-Piṭaka is described as showing when and in what births Gotama acquired the Ten Great Perfections required for becoming a Buddha.

  The passage describes Birth Stories in which the Bodisat or future Buddha practices Perfections across former lives.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1657-1752 confidence: medium

  Buddhist bas-relief carvings on railings around dome-shaped relic shrines at Sānchi, Amaravatī, and Bharhut are described as illustrations of Jātaka Birth Stories, including scenes from Gotama’s last or previous births; some Bharhut carvings have Jātaka titles inscribed over them.

  The bas-reliefs are said to show scenes from the life of Gotama in his last or previous births, and these stories are called Jātakas or Birth Stories.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2024-2110 confidence: medium

  “After the two stories have been told, there comes a Conclusion, in which the Buddha identifies the personages in the Birth Story with those in the Introductory Story.”

  The conclusion identifies personages from the Birth Story with those in the Introductory Story, and the passage discusses rebirth and continuity after death.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2024-2110 confidence: high

  “Buddhism does not teach the Transmigration of Souls. Its doctrine ... would be better summarized as the Transmigration of Character.”

  The passage states that Buddhism teaches continuity through character and karma rather than a transferred soul, and describes the Bodisat as inheriting character acquired by previous Bodisats.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2024-2110 confidence: high

  After the two stories, a Conclusion identifies personages in the Birth Story with those in the Introductory Story; in some cases characters in the past story are not supposed to be reborn on earth in the present story.

  The conclusion identifies figures across past and present stories, while the passage explains this through character and karma rather than a soul passing from body to body.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2112-2201 confidence: medium

  The number 550 is said not to exactly represent distinct births of the Bodisat; Kulāvaka has two consecutive births of the future Buddha, while six mentioned Jātakas do not represent distinct births at all.

  The passage discusses distinct births of the Bodisat and states that the Kulāvaka Jātaka includes two consecutive births of the future Buddha.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2203-2284 confidence: high

  Indian Buddhists of the third or fourth century B.C. are said to have repeated stories ascribed to the Buddha and made them sacred by identifying the best character in each with the Buddha in a previous birth; the word “Jātaka” is tied to this sanctified class of story and is first known from Bhārhut inscriptions.

  The passage says that a story becomes a Jātaka when the best character is identified with the Buddha himself in a previous birth, and also refers to tales of previous birth as teaching devices.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2203-2284 confidence: medium

  The passage says Jātaka teaching shares some points with European moralists and satirists but has two distinctive lessons: inherited character and the essential likeness between humans and animals; it links these to Karma, the theory of the Buddhas, and sympathy, kindness, and courtesy toward animals.

  The passage says the Jātakas inculcate the powerful influence of inherited character and connects this with the central Buddhist doctrine of Karma and the theory of the Buddhas.

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• Buddhist birth stories; or, Jataka tales, Volume 1 THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2203-2284 confidence: medium

  Indian Buddhists repeated stories ascribed to the Buddha and gave them sacredness by ‘identifying the best character in each with the Buddha himself in some previous birth’; such stories became ‘Jātakas.’

  The passage states that stories became Jātakas when the best character in each was identified with the Buddha in a previous birth.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I. / BOOK I, 5-15. 3 / BOOK I, 29-40. 7 / BOOK I, 4-5 - 9; lines 684-778 confidence: medium

  Asita learns by signs and penance of “this birth of him who was to destroy all birth” and comes to the Sakya king’s palace in thirst for the excellent Law.

  The passage describes the birth as that of one who was to destroy all birth.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII. / BOOK VII, I-13. 71 / ROOK VII, 14-27. 73 / BOOK VII, 28-42. 75; lines 3509-3654 confidence: medium

  The old man says the hermitage is full when the prince is present and empty when he leaves; he names Himavat, holy pilgrimage spots that become ladders to heaven, and the northern quarter for merit; he says the hermits desire the prince as companion in penance.

  The hermit describes pilgrimage places as ladders to heaven and a northern route of merit, while the prince and Brahman distinguish heaven-seeking practices from the pursuit of liberation and no fresh birth.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XI, 19-30. 115 / BOOK XI, 59-70. 121 / BOOK XII. / I24 THE BUDDHA-KARITA OF ASVAGHOSHA.; lines 5567-5695 confidence: high

  Arada begins a concise doctrine of mortal existence, distinguishing evolvent and evolute and explaining kshetragna as knower of the body-field and as the soul.

  The passage discusses birth, old age, death, mundane existence, and being borne downward into new births.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XI, 59-70. 121 / BOOK XII. / I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127; lines 5698-5785 confidence: medium

  Desire is called the “great delusion”; anger “darkness”; despondency “blind darkness”; a child entangled in fivefold ignorance undergoes different births, wanders embodied existence, and the “stream of torpor” arises through causes.

  The passage links fivefold ignorance with different births and wandering in embodied existence.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII, 34-48. 143 / BOOK XIII, 49-62. 145 / BOOK XIII, 63-73. 147 / BOOK XIV.; lines 6623-6655 confidence: high

  In the first watch, after attaining highest mastery in meditation, he remembers the continuous series of his former births, including places, names, transitions, and thousands of births experienced again.

  The passage explicitly describes remembering former births, deaths, and many transmigrations.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII, 49-62. 145 / BOOK XIII, 63-73. 147 / BOOK XIV. / BOOK XIV, I-18. 149; lines 6658-6745 confidence: high

  By divine, perfectly pure sight he beholds the whole world as in a spotless mirror.

  The seer uses divine pure sight to see beings' transmigrations and rebirths, with states connected to actions.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII, 49-62. 145 / BOOK XIII, 63-73. 147 / BOOK XIV. / BOOK XIV, I-18. 149; lines 6658-6745 confidence: high

  Through various actions arising from violent states of mind, some beings are born miserably in the wombs of various beasts.

  Some beings are born as beasts and experience slaughter, forced labor, hooks, kicks, subjection to masters, and hostility among creatures.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII, 63-73. 147 / BOOK XIV. / BOOK XIV, I-18. 149 / BOOK XIV, 19-36. I5I; lines 6748-6835 confidence: high

  Envious beings are reborn in a lightless world of the Pitrs; with needle-eye mouths and mountain-sized bellies they suffer hunger and thirst.

  The passage lists multiple destinations or conditions of rebirth tied to fruits of deeds: a lightless Pitr world, a hell-like womb and human suffering, heaven, earthly empire, and subterranean Naga existence.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII, 63-73. 147 / BOOK XIV. / BOOK XIV, I-18. 149 / BOOK XIV, 19-36. I5I; lines 6748-6835 confidence: high

  In the last watch he reflects that all living beings are doomed to misery, wander astray, lack real refuge, and are born and decay through existence, the site of skandhas and pain; what dies passes into a new state and is born anew.

  The passage states that existence dies, passes into a new state, and is born anew, and then asks about the condition for old age, death, and birth.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, 73-88. 157 / BOOKS. / BOOK XV, 9-24. 161 / BOOK XV, 43-60. 165; lines 7357-7448 confidence: medium

  The fig-tree deity says he planted the fig-tree in a former human birth, fostered it like the Bodhi tree for deliverance, was born in heaven by that merit, and asks the Buddha to stay seven days; the Buddha agrees and meditates beneath it.

  The fig-tree deity says merit led to heavenly birth; the merchants are freed from a sin involving preta birth; Bhadrika is described as formerly a cow and now a daughter of the gods.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XV, 61-77. 167 / BOOK XVI. / BOOK XVI, I-16. 175 / BOOK XVI, 17-33. 177; lines 7892-7984 confidence: high

  Those devoted to existence are tormented by its evils, consumed by old age, disease, and death, and each dies and is born again.

  The passage describes beings as dying and being born again, identifies the chain of causation as the cause of existence, and teaches that abolishing the chain’s steps brings cessation and Nirvana.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVI. / BOOK XVI, I-16. 175 / BOOK XVI, 17-33. 177 / BOOK XVI, 34-46. 179; lines 7987-8080 confidence: high

  Attachment produces continued existence; existence gives rise to birth through returning to various wombs; birth is followed by old age, death, sorrow, and related conditions; stopping ignorance and its consequences brings the series to cessation.

  The passage describes return to various wombs, birth, old age, death, and sorrow, and says that stopping ignorance causes the sequence to cease.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18361-18493 confidence: high

  Buddha addresses Ananda and Vaideht and explains that beings in the highest form of the highest grade wish to be born in the country and possess the threefold thought: True Thought, Deep Believing Thought, and desire for Pure Land birth through matured merit.

  The passage states that beings with specified thoughts, virtues, scriptural practices, remembrance, and doctrinal understanding are destined to be born in the Pure Land or Country of Highest Happiness.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18361-18493 confidence: high

  For the highest-form practitioner, Amitayus appears with Bodhisattvas, created Buddhas, Bhikshus, Sravakas, gods, retinue, and jewel palaces; a diamond seat is offered, rays shine on the dying body, hands welcome him, and he is born instantly in the Pure Land, where he sees perfected forms, rays, jewel-forests, hears the Law, serves Buddhas in the ten quarters, receives prophecies, and obtains Dharani formulas.

  The practitioner is seated on a diamond or purple-gold seat; the latter is likened to a jewel-flower that opens after a night, with a lotus-flower under the feet after rebirth.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18495-18633 confidence: high

  At the devotee’s death, Amitayus with Aval., Mahas., and dependents offers a golden lotus and creates five hundred Buddhas who meet and praise him.

  Multiple classes of beings are met at death by Amitayus, attendants, created Buddhas, a heavenly voice, or a learned teacher and are then born in the Country or World of Highest Happiness.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18495-18633 confidence: high

  The devotee sees himself seated on the golden lotus; the flower closes, he follows the World-Honoured One, is born in the lake of seven jewels, and the lotus unfolds after one day and one night.

  Believers sit on lotus-flowers that close or fold around them, carry or accompany their birth in a jewel-lake, and later unfold before further perception and attainment.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18635-18742 confidence: high

  A person who commits many evil deeds but does not speak evil of the Mahavaipulya Sutras may meet a learned teacher at death; the teacher recites and praises titles of the twelve divisions of Mahayana scriptures, and hearing them frees the person from sins involving births and deaths during a thousand kalpas.

  Dying sinful persons hear scripture or teachings, invoke or hear about Amitayus, are freed from long karmic consequences, depart life, and are born in a lotus or jewel-lake setting.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18635-18742 confidence: medium

  The devotee sees rays of the created Buddha flooding his chamber, rejoices, departs this life, sits on a lotus-flower, follows the created Buddha, and is born in the jewel-lake.

  Persons are born in lotus-flowers, the flowers unfold only after a set period, and Bodhisattvas then preach and guide the reborn person toward Bodhi or a Bodhisattva stage.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18635-18742 confidence: high

  The passage describes a sinner who transgresses precepts, steals community or individual Bhikshu property, is unashamed, and glorifies himself with wicked deeds; he deserves hell, and at death the fires of hell approach from all sides.

  Hell fires approach a sinner at death, but after hearing preaching they transform into cool wind and heavenly flowers carrying created Buddhas or Bodhisattvas who receive him.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18745-18789 confidence: high

  The merit of uttering Buddha's name expiates sins through eighty million kalpas with each repetition; while dying he sees a golden lotus-flower like the disk of the sun.

  The dying man sees a golden lotus, is born in the World of Highest Happiness, and the lotus unfolds after a long interval before further teaching occurs.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BY THE REV. BUNYIU NANJIO, M.A., / THE LAND OF BLISS. 75 / INDEX OF WORDS. / I, 20.; lines 13213-13300 confidence: low

  Entries include “bound to one birth only,” “the path of one vehicle,” and “aupapaduka, born miraculously.”

  The passage links karman with the result/outcome of works, kusalamula with stock of merit, and another term with being bound to one birth only.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INDEX OF / SUBJECTS. / SUKHAVATI-VYUHA. / ADORATION TO THE OMNISCIENT !; lines 14736-14848 confidence: high

  At death Amitayus “will stand before them,” they “depart this life with tranquil minds,” and after death “will be born in the world Sukhavati.”

  The passage says the practitioner departs this life tranquilly and after death is born in Sukhavati, the Buddha country of Amitayus.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INDEX OF / SUBJECTS. / SUKHAVATI-VYUHA. / ADORATION TO THE OMNISCIENT !; lines 14851-14980 confidence: medium

  Those who make mental prayer for the Buddha country of blessed Amitayus are said to have been, be, or will be born there and not to return; faithful sons and daughters are instructed to make such prayer.

  Mental prayer for Amitayus's Buddha country is linked with being born there and not returning again.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10459-10612 confidence: medium

  Dharmakara vows that if his Buddha country contains hell, brute-creation, departed spirits, or Asuras, he may not obtain highest perfect knowledge.

  The Buddha country is vowed to exclude hell, brute-creation, departed spirits, and Asuras, and beings born there are vowed not to fall into those states.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10614-10756 confidence: medium

  The vow states that beings in other worlds who direct thought to highest perfect knowledge, hear the speaker's name, and meditate on him with serene thoughts should see him at death standing before them, surrounded by Bhikshus, so that their thoughts are not troubled.

  The passage links the moment of death, the speaker's arrival with Bhikshus before devotees, untroubled thought, and birth in the speaker's Buddha country for beings who hear the name and direct thought there.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10759-10891 confidence: medium

  Beings born in the speaker's Buddha country after his Bodhi are to be bound to one birth before highest perfect knowledge, except noble-minded Bodhisattvas devoted to the welfare and Nirvana of beings and to serving Buddhas.

  The passage states that beings born in the Buddha country are bound to one birth only before highest knowledge, and later states that Bodhisattvas who hear the name are delivered from birth.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11689-11818 confidence: medium

  All beings born, being born, and to be born in Sukhavati are constant in absolute truth until Nirvana; no place or mention exists for contrary divisions, and Sukhavati's causes of happiness are said to be impossible to exhaust in praise even over a kalpa.

  The passage refers to beings who have been born, are being born, and will be born in Sukhavati, and says they remain in absolute truth until Nirvana.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11821-11962 confidence: high

  Beings who repeatedly think reverently of Amitabha, grow good works, turn thought toward Bodhi, and pray for birth in that world see Amitabha at death surrounded by Bhikshus; after dying they are born in Sukhavati. The passage instructs those wishing to see Amitabha visibly to direct thought, desire, and good works toward that Buddha country.

  Amitabha appears when death approaches, the devotee sees him, dies, and is born in Sukhavati; a similar sequence is given for those seeing a thought-created likeness.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11821-11962 confidence: medium

  Those who meditate on Amitabha with ten thoughts, or even one thought, direct desire toward the Buddha country, see Amitabha in a dream, are born in Sukhavati, and never turn away from highest perfect knowledge.

  Beings who meditate with ten thoughts or even one thought see Amitabha in a dream, are born in Sukhavati, and never turn away from highest perfect knowledge.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11964-12108 confidence: medium

  Bodhisattvas born, being born, or to be born in Sukhavati are bound to one birth only and will obtain highest perfect knowledge, excepting the power of prayers of Bodhisattvas devoted to helping all people attain Parinirvana.

  Bodhisattvas born in Sukhavati are said to be bound to one birth only and then to obtain highest perfect knowledge.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12110-12218 confidence: medium

  Ananda asks the names of the two noble-minded Bodhisattvas; the Bhagavat names Avalokitesvara and Mahdsthamaprapta and says they were born there after leaving this Buddha country.

  The named Bodhisattvas are said to have been born in that Buddha country after leaving this Buddha country; the note reports translations specifying miraculous birth there after death or after life was exhausted in the Saha world.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12718-12859 confidence: high

  A teacher desiring to conduct innumerable beings quickly to non-return from highest perfect knowledge, to see Amitabha's Buddha country, and to acquire its qualities is to be called Master.

  The passage directs merit toward birth in Sukhavati to see Amitabha and says those born there will later be born in other worlds as Tathagatas called Manjusvara.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12862-12894 confidence: medium

  The notes state that the tenth verse is unintelligible but may concern hearers of the best Laws, remembrance of Sugata, past friendship, wishing for enlightenment, and one not born again except in the Brahnta world who may obtain Nirvana.

  The passage mentions non-returning birth, possible attainment of Nirvana, birth in Sukhavati, and the stage of never returning.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION. 1X / THE SMALLER SUKHAVATI-VYUOHA. / INTRODUCTION. XV / INTRODUCTION. XVI; lines 9536-9653 confidence: high

  Good and bad actions cause and maintain wanderings through the six ways or states of life.

  The passage explicitly links actions to wanderings through six states of life and later says men wander between birth and death.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17649-17781 confidence: high

  Buddha tells Ananda to remember and repeat the teaching for future people seeking deliverance; meditation on the land expiates sins from births and deaths during eighty million kalpas and leads after abandoning the body to birth in the pure land; this is called right meditation.

  Buddha states that meditation on the land expiates sins and that, after abandoning the present body, the practitioner will be born in the pure land.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17784-17910 confidence: high

  The passage states that one who has experienced this perception has expiated grave sinful deeds and after death will assuredly be born in that land.

  The text states that one who accomplishes the perception expiates grave sins and will after death be born in Sukhavati.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17912-18048 confidence: medium

  Buddha tells Ananda that the excellent flowers were created by Dharmakara’s prayer; the meditator must perceive each detail clearly, like a face in a mirror, and success expiates sins for fifty thousand kalpas and assures birth in the World of Highest Happiness.

  Correct perception is said to expiate sins connected with births and deaths and to assure birth in the World of Highest Happiness; the passage also describes features of that realm.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 18051-18194 confidence: high

  The meditation leads to seeing all Buddhas of the ten quarters, called the Samadhi of remembrance of the Buddhas; Buddha's mind is identified as great compassion, and practitioners are said to be born after death in the presence of the Buddhas.

  Those who practise the meditation are said to be born, when they die, in the presence of the Buddhas in another life.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 18196-18329 confidence: medium

  The practitioner should imagine being born in the western World of Highest Happiness, seated cross-legged on a lotus-flower that closes around them and then unfolds.

  The practitioner imagines being seated on a lotus-flower that shuts them in and then unfolds, followed by rays, opened eyes, and vision of Buddhas and Bodhisattvas.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) OR DIAMOND-CUTTER. 123 / XIII. / OR DIAMOND-CUTTER. 125 / OR DIAMOND-CUTTER. 127; lines 16079-16154 confidence: medium

  Bhagavat says he remembers the past 500 births when he was the rishi Kshantivadin, the preacher of endurance, and that then also he had no idea of self, being, living being, or person.

  Bhagavat says he remembers the past 500 births when he was the rishi Kshantivadin.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE LAND OF BLISS. 73 / BY THE REV. BUNYIU NANJIO, M.A., / THE LAND OF BLISS. 75 / INDEX OF WORDS.; lines 13020-13211 confidence: medium

  Entries include Akanishtha, Akanishtha-bhavana as the abode of the Akanishthas, akusala as sin, terms for untimely birth and not born, and Agita as a Bodhisattva.

  The index clusters terms about untimely birth, not being born, former births, reward of not being born again on earth, and never returning for a new birth.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE SOTRA OF THE MEDITATION ON AMITAYUS. / MEDITATION / BUDDHA AMITAYUS. / Part I.; lines 17451-17584 confidence: high

  Vaidehi asks to be taught about places without sorrow where she may be born anew, rejects the impure world, confesses sins, and asks how to meditate on a pure world.

  Vaidehi asks about places without sorrow where she should be born anew, chooses Sukhavati, and receives instruction on actions for birth there.

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• Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) TRANSLATED BY J. TAKAKUSU / CONTENTS: TO PART. II. / INTRODUCTION. / THE LARGER SUKHAVATI-VYUHA.; lines 9150-9187 confidence: high

  The Smaller Sukhavati-vyuha lays stress on people being saved or born in the Land of Bliss if they remember and repeat the name of Buddha Amitabha for a number of nights before death.

  The passage describes people being saved or born in the Land of Bliss and refers to the Paradise of Amitabha in relation to death.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) AK AN K H EY YA-S UTTA. / TO THE / IF HE SHOULD DESIRE . / AKANKHEYYA-SUTTA.; lines 10764-10915 confidence: high

  If a Bhikkhu desires, by complete destruction of the three Bonds, to become converted, no longer liable to rebirth in a state of suffering, and assured of final salvation, the same practice formula follows.

  The passage links destruction of the three Bonds with no longer being liable to rebirth in a state of suffering and describes a Sakadāgāmin who on first return to this world makes an end of sorrow.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V. / MAHA-PARINIBBANA-SUTTA.; lines 6073-6166 confidence: medium

  A king of kings is worthy of a dagaba because thinking of the righteous king's dagaba calms and gladdens many hearts; after death such persons may be reborn in the happy realms of heaven. The passage also states that four persons are worthy of a dagaba.

  The passage connects the righteous king's dagaba with calming the hearts of many and their rebirth after death in happy heavenly realms.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) DHAMMA-2TAKKA-PPAVATTANA-SUTTA. / DH AMMA-1TAKK A-PP AVATTANA-SUTTA. 1 49 / I 50 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. / D H AMM A-JSTAKK A-PP AV ATTAN A-SU TT A. I 5 I; lines 8479-8607 confidence: medium

  “Immovable is the emancipation of my heart. This is my last existence. There will now be no rebirth for me!”

  The Blessed One declares immovable emancipation, last existence, and that there will be no rebirth for him.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) GREAT DECEASE. / Chapter I. / THE BOOK OF THE GREAT DECEASE. C / MAHA-PARINIBBANA-SUTTA.; lines 2177-2327 confidence: medium

  The same set says the brethren should not fall under craving that gives rise to renewed existence, should delight in solitude, and should train their minds so good and holy men will come and dwell at ease.

  The passage states that craving springing up within the brethren would give rise to renewed existence and should not influence them.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) I 54 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. / DHAMMA-KAKKA-PPAVATTANA-SUTTA. / TEVIGGA-SUTTANTA. / THE TEVIGGA SUTTA.; lines 8842-8957 confidence: high

  The spirits are said to remain in roughly their prior order, generally as beneficent but ignorant beings, not worshipped, not eternal, liable to dissolution, and capable of rebirth under happy conditions, possibly as humans able to attain Nirvana in Arahatship.

  The passage says even the highest gods are not eternal, are liable to dissolution, and can be reborn under conditions related to conduct; Brahma is explicitly included among evanescent beings bound by existence.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) I06 THE BOOK OF THE GREAT DECEASE. CH. / MAHA-PARINIBBANA-SUTTA. / I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH.; lines 6745-6789 confidence: medium

  "birth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished"; after the present life there would be "no beyond."

  Subhadda becomes conscious that birth is at an end and that after the present life there will be no beyond.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH. / MAHA-FARINIBBANA-SUTTA. / Chapter VI.; lines 7265-7407 confidence: medium

  After hearing Ananda, the Mallas of Kusiniri and their households grieve with weeping, disheveling hair, prostration, and lament that the Blessed One has died too soon.

  The community reacts to the Blessed One's death with repeated physical gestures of grief and verbal lament.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MA HA-PARIN IBBAN A-SUTTA. / Chapter II. / II. MAHA-PARINIBBANA-SUTTA. 2 5 / MAHA-PARINIBBANA-SUTTA.; lines 3079-3164 confidence: high

  “This, Ananda, is the way, the mirror of truth” by which an elect disciple may say that hell, animal rebirth, ghost rebirth, and woe are destroyed and that final salvation is assured.

  The passage names hell, animal rebirth, ghost rebirth, and places of woe as destroyed for the elect disciple, who is no longer liable to be reborn in suffering and is assured final salvation.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBAN A-SUTTA . / MAHA-PARINIBBANA-SUTTA. / MA HA-PARIN IBBAN A-SUTTA. / Chapter II.; lines 2912-3000 confidence: high

  "It is through not understanding and grasping four Noble Truths, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I"

  The passage describes long wandering through transmigration and many births, and states that grasping the four Noble Truths destroys renewed existence and leads to no more birth.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V.; lines 5779-5923 confidence: high

  Those who die while journeying on such pilgrimage with believing heart will be reborn after death, when the body dissolves, in happy heavenly realms.

  The passage states that those who die with believing heart while journeying on pilgrimage will be reborn after death in happy heavenly realms.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / Chapter IV. / MAHA-PARINIBBANA-SUTTA. / Chapter V.; lines 5926-6070 confidence: medium

  A dagaba is erected at the four crossroads for the king of kings, and likewise should be erected for the Tathagata; offerings, salutation, or calm-hearted presence there are said to bring profit and joy.

  Those who calm and satisfy their hearts at the dagaba are said to be reborn after death in the happy realms of heaven; offerings and salutation are also linked with profit and joy.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MA H A-P ARINTBB AN A-SUTTA . / MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBAN A-SUTTA .; lines 2547-2693 confidence: high

  The Blessed One teaches the fivefold loss of the wrong-doer: poverty, evil repute, shy and confused entry into assemblies, anxiety at death, and rebirth after death into an unhappy state of suffering or woe.

  The discourse contrasts wrong-doing and well-doing through consequences at death and after death: rebirth into unhappy states versus a happy heavenly state.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MA HA-PARIN IBBAN A-SUTTA. / Chapter II. / II. MAHA-PARINIBBANA-SUTTA. 2 5; lines 3002-3076 confidence: high

  Ananda pays reverence to the Blessed One, sits beside him, and asks where named people who died at N&dika have been reborn and what their destiny is.

  The passage is organized around a question about where the dead have been reborn and gives a list of destinies, including highest heavens, return to this world, freedom from suffering rebirth, and final salvation.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MA HA-PARIN IBBAN A-SUTTA. / Chapter II. / II. MAHA-PARINIBBANA-SUTTA. 2 5; lines 3002-3076 confidence: high

  The Blessed One states that S&Z&a/S£L/>£a attained Arahatship and emancipation; Nandd/Nandi inherited the highest heavens and will not return; Sudatta became a Sakadagamin; Su^ita/Su^&ti became converted and assured of final salvation.

  Some deceased devotees are said never to return from the highest heavens, while Sakadagamins are said to return once to this world and then end sorrow.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / MAHA-PARINIBBANA-SUTTA. / Chapter IV.; lines 4712-4856 confidence: high

  The Blessed One says that not understanding and grasping four truths has led to long wandering in transmigration; he names the four as noble conduct, meditation or earnestness, wisdom, and freedom, and says their realization roots out craving, destroys renewed existence, and brings no more birth.

  The passage states that not grasping four truths causes long wandering in transmigration, while realizing noble conduct, meditation, wisdom, and freedom destroys renewed existence and results in no more birth.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-SUDASSANA SUTTA. / Chapter II. / MAHA-SUDASSANA SUTTA. / II. MAHA-SUDASSANA SUTTA. 283; lines 13869-14026 confidence: high

  Immediately after the exhortation, the Great King of Glory dies; his feelings at death are compared to a yeoman becoming drowsy after a hearty meal.

  The king dies and is then said to come to life again in the happy world of Brahma, later described as entering the noble world of Brahma after dissolution of the body.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-SUDASSANA SUTTA. / Chapter II. / MAHA-SUDASSANA SUTTA. / II. MAHA-SUDASSANA SUTTA. 283; lines 14028-14170 confidence: medium

  “In this spot my body had been six times buried”; the speaker adds that dwelling there as the righteous king was the seventh time.

  The speaker recalls his body being buried six times at the spot, identifies the royal lifetime as the seventh, and says the Tathagata will not lay aside his body there for an eighth time.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) THE FOUNDATION / OF THE / KINGDOM OF RIGHTEOUSNESS - / DHAMMA-2TAKKA-PPAVATTANA-SUTTA.; lines 8294-8388 confidence: medium

  The noble truth concerning suffering lists painful birth, decay, disease, death, union with the unpleasant, separation from the pleasant, unsatisfied craving, and the five aggregates from attachment.

  Suffering includes birth and death, and its origin is described as craving that causes the renewal of existence and includes craving for future life.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) TO THE / IF HE SHOULD DESIRE . / AKANKHEYYA-SUTTA. / AKANKHEYYA SUTTA.; lines 10976-11119 confidence: high

  The Bhikkhu may desire to recall former states through many births, from one birth to a hundred thousand births, with details of name, family, caste, subsistence, experience, life limit, passing away, and taking form elsewhere.

  The passage describes recalling many former births, passing away from one condition, and taking form again elsewhere.

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• Buddhist Suttas (Sacred Books of the East, Vol. 11) TO THE / MAHA-SUDASSANA SUTTA. / MAHA-SUDASSANA GATAKA. / MAHA-SUDASSANA SUTTA.; lines 11888-12009 confidence: medium

  “Give gifts! Observe the precepts! Keep the sacred days!”; Mahā Sudassana “became an inheritor of the world of the gods.”

  Mahā Sudassana gives moral instructions to the multitude and then becomes an inheritor of the world of the gods.

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• Dhammapada, a Collection of Verses Chapter IV. Flowers / Chapter V. The Fool / Chapter VIII. The Thousands / Chapter IX. Evil; lines 552-603 confidence: medium

  Some people are born again; evil-doers go to hell, righteous people go to heaven, and those free from worldly desires attain Nirvana.

  The passage states that some are born again, evil-doers go to hell, righteous people go to heaven, and those free from worldly desires attain Nirvana.

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• Dhammapada, a Collection of Verses Chapter VIII. The Thousands / Chapter IX. Evil / Chapter X. Punishment / Chapter XI. Old Age; lines 666-703 confidence: high

  The speaker says he ran through many births while seeking the tabernacle-maker; after seeing the maker, the tabernacle will not be made again, its rafters and ridge-pole are broken, and the mind approaches nirvana and extinguishes desires.

  The speaker describes many painful births, seeing the maker of the tabernacle, the tabernacle not being made again, and the mind attaining extinction of desires.

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• Dhammapada, a Collection of Verses Chapter XV. Happiness / Chapter XVI. Pleasure / Chapter XVII. Anger / Chapter XVIII. Impurity; lines 983-1061 confidence: medium

  The addressed person is near death, at the door of departure, without provisions; he is told to make himself an island, work hard, be wise, and become free from impurities and guilt, leading to heavenly entry or non-return to birth and decay.

  The promised result of becoming free from impurity and guilt includes not entering again into birth and decay.

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• Dhammapada, a Collection of Verses Chapter XX. The Way / Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant; lines 1300-1353 confidence: medium

  A fat, sleepy, great-eating fool is compared to a hog fed on wash and is said to be born again and again.

  The gluttonous, sleepy fool is said to be born again and again.

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• Dhammapada, a Collection of Verses Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1356-1486 confidence: high

  Thirst grows like a creeper; the thoughtless man runs from life to life like a monkey; sufferings increase under fierce thirst and fall away when thirst is overcome.

  The passage states that thirst leads one from life to life, that men undergo birth and decay again and again, and that a free mind will not again enter birth and decay.

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• Dhammapada, a Collection of Verses Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1630-1697 confidence: high

  The true Brahmana leaves desires and longings, travels without a home, extinguishes concupiscence and covetousness, leaves bondage to men and gods, is free from every bondage, leaves pleasure and pain, and conquers all worlds.

  The Brahmana knows the destruction and return of beings, knows former abodes, is free from germs of renewed life, and has reached the end of births.

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• Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter IV. Flowers / Chapter V. The Fool / Chapter VIII. The Thousands / Chapter IX. Evil; lines 558-609 confidence: medium

  Some people are born again; evil-doers go to hell, righteous people to heaven, and those free from worldly desires attain Nirvana.

  The passage lists rebirth and destinies for evil-doers, righteous people, and those free from worldly desires: hell, heaven, and Nirvana.

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• Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter VIII. The Thousands / Chapter IX. Evil / Chapter X. Punishment / Chapter XI. Old Age; lines 672-709 confidence: high

  The speaker sought the maker of the tabernacle through many births; repeated birth is painful; the maker has been seen, the tabernacle will not be made again, its rafters and ridge-pole are broken, and the mind approaches nirvana and extinction of desires.

  The speaker describes a course of many births, repeated painful birth, and then a condition in which the tabernacle will not be made again and desires are extinguished.

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• Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XV. Happiness / Chapter XVI. Pleasure / Chapter XVII. Anger / Chapter XVIII. Impurity; lines 989-1067 confidence: medium

  Life has come to an end; death/Yama is near; there is no resting-place on the road and no provision for the journey; purification means not entering again into birth and decay.

  After impurities are blown away and guilt is absent, the addressee is told he will not enter again into birth and decay.

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• Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XX. The Way / Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant; lines 1306-1359 confidence: medium

  Verse 325 says a fat, great-eating, sleepy fool is like a hog fed on wash and is born again and again.

  The passage says the gluttonous, sleepy fool, compared to a hog, is born again and again.

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• Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1362-1492 confidence: high

  Thirst of a thoughtless man grows like a creeper; he runs from life to life like a monkey seeking fruit in the forest.

  Thirst makes the thoughtless man run from life to life, men undergo birth and decay again and again, and the thirstless sage receives the last body.

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• Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1636-1703 confidence: medium

  The Brahmana leaves bondage to men, rises above bondage to the gods, is free from every bondage, free from germs of renewed life, and is the hero who has conquered all worlds.

  The Brahmana knows the destruction and return of beings, is free from germs of renewed life, and has reached the end of births.

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• Jataka tales XVI GRANNIE'S BLACKIE 77 / XVII THE CRAB AND THE CRANE 84 / XVIII WHY THE OWL IS NOT KING OF THE BIRDS 90 / PUBLISHER'S NOTE; lines 145-201 confidence: medium

  The Jatakas are described as sacred Buddhist Birth-stories relating the Buddha's former existences, with the best character identified with the Master.

  The Jatakas are described as Birth-stories relating the Buddha's adventures in former existences, with the best character identified with the Master.

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• Jataka tales XVI GRANNIE'S BLACKIE 77 / XVII THE CRAB AND THE CRANE 84 / XVIII WHY THE OWL IS NOT KING OF THE BIRDS 90 / PUBLISHER'S NOTE; lines 145-201 confidence: medium

  The Jatakas or Birth-stories are described as sacred Buddhist books about the Buddha's former existences, with the best character identified with the Master.

  The Jatakas are described as Birth-stories about the Buddha's former existences and as teaching religious doctrine.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1613-1706 confidence: medium

  The Buddha asks about Sakridagami and its fruits; Subhuti says the title denotes only one more reincarnation, while denying that such a condition exists in reality.

  Sakridagami is associated with one more reincarnation or birth, and Anagami with immunity from reincarnation or not returning to the world of desire.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1708-1822 confidence: medium

  Arhat is explained as destroyer of the enemy, not to be reborn, and deserving worship; the Arhat is a perfected Arya who mastered four truths, entered the path to Nirvana, attained saintship, and possesses supernatural powers.

  The passage describes Arhat as not to be reborn, distinguishes once-returners and non-returners, and says Arhatship is reached through degrees of saintship.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2173-2275 confidence: medium

  The Buddha says endurance is merely termed a Paramita and recalls the Prince of Kalinga severing his flesh; because self-related ideas were absent, anger and resentment did not arise.

  The Buddha refers to a previous life and recollects being a recluse five hundred incarnations ago practicing Kshanti-Paramita.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2277-2384 confidence: medium

  Citations and notes describe the end of birth and death, Nirvana as calm or peace attained through virtue, the six Paramita, and Prajna-Paramita preached by innumerable Blessed Buddhas.

  The passage quotes the ending of birth and death and describes Nirvana as eternal calm or peace attained through virtue.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2277-2384 confidence: high

  A note records 500 or 550 Buddha pre-existences through stages of transmigration, asceticism, unselfishness, and charity, and quotes the Bhagavad-Gita on the speaker and Arjuna passing through many transmigrations and the speaker being produced in every age.

  The notes record 500 or 550 prior forms of Buddha's pre-existence and quote remembrance of five hundred births as Rishi-Kshantivadin.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 483-587 confidence: medium

  The passage says Sakyamuni incidentally refers to Karma and Reincarnation, and compares this with Galatians' statement that whatever a person sows, that person shall reap.

  The passage explicitly mentions Reincarnation and describes Karma as binding beings to the rhythmic cycle of evolving life.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 589-698 confidence: high

  The doctrine of reincarnation is described as conspicuous and attractive in Buddhist philosophy, offering an explanation of the interminable evolution of life.

  The passage discusses reincarnation as a Buddhist doctrine and gives examples of Sakyamuni's remembered incarnations, Krishna's manifold births, and the soul coming from afar.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 589-698 confidence: high

  The passage states that in The Diamond Sutra, Sakyamuni Buddha discoursing to Subhuti refers to personal reminiscences from five hundred incarnations.

  Sakyamuni is said to recall personal reminiscences from five hundred incarnations and, in The Light of Asia, a remote former time in Himala's woods.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 700-809 confidence: medium

  According to the Diamond Sutra text, Sakyamuni Buddha's intellect entered the past so profoundly that he could speak confidently of experiences in previous incarnations.

  The note says Buddha could speak confidently about experiences in previous incarnations.

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• The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 811-950 confidence: medium

  Rhys Davids' exposition of Karma is summarized: whatever a person reaps must have been sown by that person; sorrow, pain, and disappointment may have been sown in a former birth; after death, action, speech, thought, and good or evil Karma do not die.

  The passage explains Karma through sowing and reaping, former birth, death, dissolution of the sentient being, and the non-dying result of action, speech, and thought.

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• The Giant Crab, and Other Tales from Old India THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE; lines 1202-1311 confidence: high

  A snake and a rat, both described as former men reborn near buried wealth, are caught by the flood and climb onto the tree; a young parrot beaten down by the heavy rain also lands on it.

  The snake and rat are each said to have been men who buried wealth, loved or kept it instead of doing good, died, and were born again as animals near the buried money.

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• The Giant Crab, and Other Tales from Old India THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE; lines 1202-1311 confidence: high

  The prince floats on an uprooted tree; a snake and rat, both former men reborn near buried wealth, climb onto it, and a rain-beaten parrot drops onto it too.

  The snake and rat are each described as former men reborn as animals near buried wealth because of attachment to riches.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I AKATANNU-JATAKA. / LITTA-JATAKA. / VLSSASABHOJANA-JATAKA. / LOMAHAMSA-JATAKA.; lines 13840-13926 confidence: high

  After a life of rigorous asceticism, the Bodhisatta sees a vision of hell while dying, realizes the worthlessness of his austerities, abandons delusion, grasps real truth, and is reborn in the Heaven of Devas.

  As the Bodhisatta lies dying, a vision of hell arises; he abandons delusion, grasps truth, and is reborn in the Heaven of Devas.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I ANABHIRATI-.TATAKA. / MUDULAKKHANA-JATAKA. / C.J. 11 / UCCHANGA-JATAKA.; lines 10287-10377 confidence: medium

  The Master tells the Brotherhood that the woman had saved the same three from peril before; after the lesson he identifies the woman and three men as the same persons of the past, and himself as the king.

  The Master says the same woman saved the same three men in a previous life and identifies the birth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I ANDABHUTA-JATAKA. / TAKKA-JATAKA. / DURAJANA-JATAKA. / ANABHIRATI-.TATAKA.; lines 10059-10111 confidence: medium

  The Master tells the lay-brother that wise people had long ago taught him not to be angered by such conduct, but that rebirth had hidden this from him, and he begins a story of the past.

  The Master says rebirth has hidden a previous lesson and later identifies the present husband, wife, and himself with figures in the former-birth story.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I ANUSASIKA-JATAKA. / DUBIJACA-JATAKA. / TITTIRA-JATAKA. / VATTAKA-JATAKA.; lines 15896-15998 confidence: medium

  The Tree-sprite praises the Kusa-sprite as saviour of her home and teaches the devas that great, small, and equal friends should all help in danger; wise friends should be made regardless of station.

  The Master identifies present figures with former-birth figures, and the Tree-sprite and Kusa-sprite are said to pass away according to their deserts.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I APANNAKA-JATAKA. / L -. C J. 1 / VANNUPATHA-JATAKA. / S ERIVANIJA- JATAK A.; lines 2027-2068 confidence: medium

  "In those days Devadatta was the foolish hawker; and I myself was the wise and good hawker."

  The Master identifies Devadatta as the foolish hawker and himself as the wise and good hawker in the Birth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I ASAMPADANA-JATAKA. / PANCAGARU-JATAKA. / GHATASANA-JATAKA. / SUVANNAHAMSA-JATAKA.; lines 17176-17261 confidence: high

  The Bodhisatta is born as a brahmin, marries, has three daughters, dies, and is reborn as a golden mallard endowed with consciousness of former existences.

  The Bodhisatta dies as a human father, is reborn as a golden mallard remembering his former existence, and returns to aid his former wife and daughters.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I AYACITABHATTA-JATAKA. / NALAPANA-JATAKA. / KURUNGA-JATAKA. / KUKKURA-JATAKA.; lines 4679-4774 confidence: medium

  After the Bodhisatta's words, the king orders safety for all creatures, feeds all dogs with royal food, lives in charity and good deeds, is reborn in Deva Heaven, and the Dog's Teaching endures for ten thousand years.

  The king abides by the Bodhisatta's teaching, spends his life in charity and good deeds, and is reborn in Deva Heaven after death.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I AYACITABHATTA-JATAKA. / NALAPANA-JATAKA. / KURUNGA-JATAKA. / KUKKURA-JATAKA.; lines 4679-4774 confidence: medium

  The Master says the Buddha benefits his kindred now and did so formerly, then identifies Ananda as the king, the Buddha's followers as the others, and himself as the dog.

  The Master says the Buddha benefits his kindred now and did likewise in a former time, then identifies himself as the dog.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I BAKA-JATAKA. / C. J. / NANDA-JATAKA. / LOSAKA-JATAKA.; lines 7154-7237 confidence: high

  Losaka's father is a fisherman in Kosala; after a previous existence he is conceived by a fisherman's wife in a village of a thousand fishing families, and on that day all fail to catch fish in river or pool.

  The passage refers to a previous existence, a last existence that cannot be killed, a destiny to become an Arahat, and the later attainment of Discernment and Arahatship.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I BAKA-JATAKA. / C. J. / NANDA-JATAKA. / LOSAKA-JATAKA.; lines 7320-7407 confidence: high

  The Brother does not find the Elder at home, concludes the Arahat understood his jealousy, and laments that greed has made him sin.

  After the Brother's greed and destruction of alms, the narrative describes affliction, death, hell torment, and repeated ogre, dog, and impoverished human births characterized by hunger.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I CULA-JANAKA-JATAKA. / PUNNAPATI- JATAKA. / THALA-JATAKA. / PANCAVUDHA-JATAKA.; lines 8941-9038 confidence: medium

  The Bodhisatta says the ogre's past sins caused rebirth as a ravening, murderous, flesh-eating ogre, and warns that destroying life brings rebirth in hell, as a brute, ghost, fallen spirit, or a shortened human life.

  The Bodhisatta states that killing leads to rebirth in hell, as an animal, ghost, fallen spirit, or to shortened human life.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I DEVADHAMMA-JATAKA. / KATTHAHARI-JATAKA. / GAMANI-JATAKA. / MAKHADEVA-JATAKA.; lines 3004-3103 confidence: high

  In the Mango-grove, Makhadeva fosters the Four Perfect States for eighty-four thousand years, dies with full and unbroken insight, and is reborn in the Realm of Brahma.

  Makhadeva cultivates the Four Perfect States, dies with insight unbroken, and is reborn in the Realm of Brahma; the pattern repeats after he becomes Nimi.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I DEVADHAMMA-JATAKA. / KATTHAHARI-JATAKA. / GAMANI-JATAKA. / MAKHADEVA-JATAKA.; lines 3004-3103 confidence: high

  At Jetavana, the Brethren praise the Buddha's Renunciation; the Master replies that the Tathagata also renounced the world in bygone days.

  The Master states that the Tathagata renounced in bygone days, identifies himself as Makhadeva, and the story also recounts a later rebirth as Nimi who again becomes a hermit.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I DUBBALAKATTHA-JATAKA. / UDANCANI-JATAKA. / SALITTAKA-JATAKA. / BAHIYA-JATAKA.; lines 15014-15078 confidence: medium

  The Brethren wonder that the Licchavi prince is so fond of his fat, badly dressed wife; the Master says that in former times he was likewise fond of a fat woman and begins a past story.

  The Master says that, as now, the man was formerly fond of a fat woman, and the ending identifies the present husband and wife with the husband and wife of the former time.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I DURAJANA-JATAKA. / ANABHIRATI-.TATAKA. / MUDULAKKHANA-JATAKA. / C.J. 11; lines 10226-10285 confidence: medium

  The ascetic regains Insight, rises and sits in the air, preaches to the king, travels through the air to the Himalayas, and later attains birth in Brahma's realm.

  The passage states that the ascetic grew in love and charity and passed to a new birth in the Realm of Brahma with Insight unbroken.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I ERRATA. / APANNAKA-JATAKA. / L -. C J. 1 / VANNUPATHA-JATAKA.; lines 1851-1938 confidence: medium

  At the destination the traders barter their goods for increased value, return home, live out their lives, and pass away according to their deserts; the Bodhisatta also passes away after charity and good works.

  The story ends with beings passing according to their deserts, and the Master identifies present figures with figures from the former birth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I GAMANI-JATAKA. / MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA.; lines 3221-3318 confidence: medium

  The brethren praise Sariputta’s return with five hundred brethren and contrast it with Devadatta’s loss; the Master says the same occurred in bygone days.

  The Master says that Sariputta’s return with followers and Devadatta’s loss occurred before, then makes clear what was concealed by rebirth and begins the Bodhisatta’s stag birth story.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I INDEX OF PROPER NAMES 323 / ERRATA. / APANNAKA-JATAKA. / L -. C J. 1; lines 1724-1777 confidence: medium

  The Blessed One teaches that walking by truth leads to happy endowments, heavens, Brahma realm, and Arahatship, while walking by untruth entails rebirth in punishment states or low castes; the Master expounds the Four Truths, and five hundred disciples reach the Fruit of the First Path.

  Walking by truth or untruth is said to lead to distinct rebirth outcomes, and the Jataka frame identifies present figures with figures from a former birth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I KATTHAHARI-JATAKA. / GAMANI-JATAKA. / MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA.; lines 3119-3218 confidence: medium

  The Brethren report Bhaddiya’s bliss; the Blessed One says this is not the first time his life has been happy and reveals what had been concealed by rebirth.

  The Blessed One frames Bhaddiya’s present happiness as not occurring for the first time and reveals a former-birth story concealed by rebirth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I KATTHAHARI-JATAKA. / GAMANI-JATAKA. / MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA.; lines 3119-3218 confidence: medium

  The king is appeased and returns to his palace; the disciple returns to the Himalayas; the Bodhisatta continues there, dies with Insight full and unbroken, and is reborn in the Realm of Brahma.

  The Bodhisatta dies with Insight full and unbroken and is reborn in the Realm of Brahma.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I KHARADIYA-JATAKA. / TIPALLATTHA-MIGA-JATAKA. / C. J. 4 / MALUTA-JATAKA.; lines 4163-4220 confidence: medium

  Unable to solve the question, the Elders ask the Master; he says he answered the same question for them in bygone days, but their previous existences have become confused in their minds.

  The Master says he answered the same question in bygone days, and the closing identifies the present Elders and the Master with past-life figures.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I KHARASSAUA-JATAKA. / BHIMASENA-JATAKA. / SURAPANA-JATAKA. / MITTAVINDA-JATAKA.; lines 12869-12929 confidence: high

  The Master says the same question was asked by the same child in former times; the child once knew the answer but forgot because of change of birth.

  The Master says the same child asked the question in former times and forgot because of change of birth, then identifies the present child and himself with past-life figures.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I KULAVAKA- JATAKA. / NACCA-JATAKA. / SAMMODAMANA-JATAKA. / MACCHA-JATAKA.; lines 6082-6148 confidence: medium

  The priest comes to the riverside to bathe, understands all animal languages, hears the fish's lament, thinks he risks rebirth in hell if he dies in that passionate state, and asks the fishermen for him.

  The Master identifies the former wife as the female fish, the passion-tossed Brother as the male fish, and himself as the family-priest; the priest also refers to possible rebirth in hell if the fish dies in a passionate state.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I KURUNGA-JATAKA. / KUKKURA-JATAKA. / AJANNA-JATAKA. / TITTHA-JATAKA.; lines 4961-5029 confidence: medium

  The Buddha says it is no marvel that he now knows the brother's disposition, since he knew it equally well in bygone days, and he begins a story of the past.

  The frame states that the Buddha knew the brother's disposition in the past as well as the present, and the closing identifies the brother as the former state-charger.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I LITTA-JATAKA. / VLSSASABHOJANA-JATAKA. / LOMAHAMSA-JATAKA. / MAHASUDASSANA-JATAKA.; lines 13929-14024 confidence: high

  Sudassana tells the queen not to speak as she has, but to urge him to keep his heart on this town and not yearn after the others, explaining that he will die that day.

  Sudassana declares that he will die that day and the passage later states that his destiny was rebirth in the Realm of Devas.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I LITTA-JATAKA. / VLSSASABHOJANA-JATAKA. / LOMAHAMSA-JATAKA. / MAHASUDASSANA-JATAKA.; lines 13929-14024 confidence: medium

  The Master identifies the mother of Rahula as Queen Subhadda, Rahula as the king's eldest son, the Buddha's disciples as the courtiers, and himself as the great Sudassana.

  The closing birth-identification maps the Buddha and related figures to their former-birth counterparts in the Sudassana story.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I LOMAHAMSA-JATAKA. / MAHASUDASSANA-JATAKA. / TELAPATTA-JATAKA. / NAMASIDDHI-JATAKA,; lines 14286-14377 confidence: medium

  The Master says this is not the first time the Brother believed luck went by names and introduces a story of the past.

  The Master says the Brother had the same belief in a former age and identifies the present Brother with the past young brahmin.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAHASUDASSANA-JATAKA. / TELAPATTA-JATAKA. / NAMASIDDHI-JATAKA, / KUTAVANIJA-JATAKA.; lines 14380-14455 confidence: medium

  The Master says this is not the first time the man has been a cheating merchant and that he tried to defraud the wise and good in past days.

  The Master explicitly says the present cheating partner was also a cheat in former times and identifies the present cheating merchant with the past cheating merchant.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAHASUPINA-JATAKA. / KHARASSAUA-JATAKA. / BHIMASENA-JATAKA. / SURAPANA-JATAKA.; lines 12700-12757 confidence: medium

  The Bodhisatta says such things happen to those not living under a master's care, rebukes the ascetics, exhorts them never to do it again, and later becomes destined for rebirth in the Brahma Realm.

  The passage closes by identifying the Master's disciples with the former band of hermits and the Master with their former teacher; it also states the Bodhisatta's later rebirth destiny in the Brahma Realm.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAKASA-JATAKA. / ARAMADUSAKA-JATAKA. / VARUNI-JATAKA. / VEDABBHA-JATAKA.; lines 8101-8185 confidence: medium

  The Master tells the Brother he was self-willed in the past as well as the present, and identifies the self-willed Brother as the Vedabbha-brahmin and himself as the pupil.

  The Master says the Brother was self-willed in bygone times and identifies him as the Vedabbha-brahmin while identifying himself as the former pupil.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA. / NIGRODHAMIGA-JATAKA.; lines 3625-3691 confidence: high

  At the close, the Master preaches the Four Truths, links the stories, and identifies Devadatta as Branch Deer, Devadatta's followers as that herd, Prince Kassapa as the offspring, Ananda as the king, and himself as King Banyan Deer.

  The Master connects the two stories and identifies Devadatta, his followers, Prince Kassapa, Ananda, and himself with figures in the past-life deer story.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I MUDULAKKHANA-JATAKA. / C.J. 11 / UCCHANGA-JATAKA. / SAKETA-JATAKA.; lines 10379-10436 confidence: high

  The Brethren discuss why the brahmin and wife claimed the Buddha as their son despite knowing Suddhodana and Mahamaya as his father and mother; the Master says the aged pair were right in the claim.

  The old couple's present claim that the Buddha is their son is explained by many former births in which they were his parents or close kin and raised him.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANDA-JATAKA. / LOSAKA-JATAKA. / KAPOTA-JATAKA. / VELUKA-JATAKA.; lines 7649-7728 confidence: medium

  The Master asks whether a Brother is headstrong; the Brother admits it, and the Master says the same headstrong refusal to heed wise counsel formerly ended in death by a snake's bite.

  The Master says the Brother had the same fault in former days and explicitly identifies him with Bamboo's Father from the past story.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANDIVISALA-JATAKA. / KAXHA-JATAKA. / MU.NIKA-JATAKA. / KULAVAKA- JATAKA.; lines 5712-5806 confidence: high

  The stanza praises support of parents, honoring age, gentle and truthful speech, absence of slander, generosity, and mastery over wrath.

  The passage links praised virtues with rebirth in the Realm of the Thirty-three as Sakka, king of Devas.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANDIVISALA-JATAKA. / KAXHA-JATAKA. / MU.NIKA-JATAKA. / KULAVAKA- JATAKA.; lines 5712-5806 confidence: high

  Goodness dies and is reborn as a handmaiden of Sakka; because of her gift of the pinnacle, a jeweled mansion named Goodness arises.

  Goodness, Thoughtful, and Joy receive handmaiden rebirths and heavenly places linked to prior acts, while Highborn, lacking merit, is reborn as a crane.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANDIVISALA-JATAKA. / KAXHA-JATAKA. / MU.NIKA-JATAKA. / KULAVAKA- JATAKA.; lines 5808-5886 confidence: high

  Sakka finds Highborn's rebirth, brings her to heaven, shows her deva places, explains rebirths by good works or lack of them, exhorts her to keep the Five Commandments, and releases her.

  Highborn's state changes across multiple deaths and rebirths, and the passage links rebirth conditions to good works and keeping the Commandments.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANGUTTHA-JATAKA. / RADHA-JATAKA. / PUPPHARATTA-JATAKA. / EKAPANNA-JATAKA.; lines 18364-18446 confidence: medium

  The Buddha tells the prince not to be passionate, cruel, or ferocious; he warns that fierce and harmful people inspire terror, may destroy themselves, and face hell, punishment, and later disease, while kindness removes fear of such punishment.

  The Buddha says fierce and harmful people are reborn in hell or punishment and, when born again as humans, suffer disease from birth onward.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I OF OKIEL COLLEGE, OXFORD. / CAMBRIDGE : / AT THE UNIVERSITY PRESS, / PREFACE.; lines 101-234 confidence: high

  Pythagoras is described as claiming memory of previous lives; Heracleides Ponticus says he was once born as Aethalides, son of Hermes, and obtained from his father a boon of memory while living and dead; subsequent remembered births include Hermotimus and Pyrrhus.

  The passage repeatedly describes figures or traditions in which previous lives or births are remembered, including Pythagoras and Indian sacred tradition.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I OF OKIEL COLLEGE, OXFORD. / CAMBRIDGE : / AT THE UNIVERSITY PRESS, / PREFACE.; lines 101-234 confidence: high

  Fah-hian, visiting Ceylon around 400 A.D., is said to have seen at Abhayagiri representations of the 500 bodily forms assumed by the Bodhisatta during successive births, including births as a bright flash of light, an elephant king, and an antelope.

  The Bodhisatta is described as assuming 500 bodily forms during successive births, with examples including light, an elephant king, and an antelope.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I OF OKIEL COLLEGE, OXFORD. / CAMBRIDGE : / AT THE UNIVERSITY PRESS, / PREFACE.; lines 101-234 confidence: medium

  Pythagoras is described as claiming memory of previous lives; Heracleides Ponticus says he was once born as Aethalides, son of Hermes, and obtained from his father a boon of memory while living and dead; subsequent remembered births include Hermotimus and Pyrrhus.

  Aethalides, as son of Hermes, is described as receiving from his father a boon of memory while living and dead, connected to Pythagoras's remembered lives.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I OF OKIEL COLLEGE, OXFORD. / CAMBRIDGE : / AT THE UNIVERSITY PRESS, / PREFACE.; lines 101-234 confidence: medium

  The doctrine of metempsychosis is said to be important since the later Vedic period, and Buddhist literature is said to include ages of the past as authentic background to Gautama's historical life.

  Buddhist literature is described as including ages of the past as authentic background to Gautama's historical life.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I OF OKIEL COLLEGE, OXFORD. / CAMBRIDGE : / AT THE UNIVERSITY PRESS, / PREFACE.; lines 236-322 confidence: medium

  The Jataka is described as 550 Birth-stories in 22 books, arranged partly by number of gathas; each opens with a present story, reveals a past existence of the Buddha as Bodhisatta, ends by identifying actors in present births, and includes gathas.

  The Jataka frame involves the Buddha recalling previous existences, revealing an event from a former birth, and identifying past-story actors with present births.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I OF OKIEL COLLEGE, OXFORD. / CAMBRIDGE : / AT THE UNIVERSITY PRESS, / PREFACE.; lines 324-406 confidence: medium

  The Jatakas are preceded by the Nidana-katha, giving the Buddha's previous history before his last birth and during his last existence until he attained Buddhahood; the translators omitted it and began with the first Birth-story.

  The passage describes previous history before the Buddha's last birth, his last existence, and traditions in which he recalls scenes from long-past existences.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I PANCAGARU-JATAKA. / GHATASANA-JATAKA. / SUVANNAHAMSA-JATAKA. / BABBU-JATAKA.; lines 17275-17365 confidence: high

  In the past under Brahmadatta in Benares, the Bodhisatta is a stone-cutter; a rich merchant's wife dies and, from love of money, is reborn as a mouse dwelling over treasure in a deserted village.

  The rich merchant's wife dies and, because of her strong love of money, is reborn as a mouse dwelling over the treasure.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I PANNIKA-JATAKA. / VERI-JATAKA. / MITTAVINDA-JATAKA. / DUBBALAKATTHA-JATAKA.; lines 14791-14851 confidence: medium

  At Jetavana, a Brother is said to fear death day and night; wind, a fan, or animal cries terrify him. The Master says his fear was equally strong in bygone times.

  The Master explains the Brother's present fear by narrating a past life and then identifies the Brother as the former elephant and himself as the former Tree-Sprite.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I PUNNAPATI- JATAKA. / THALA-JATAKA. / PANCAVUDHA-JATAKA. / VANARINDA-JATAKA.; lines 9122-9216 confidence: medium

  At the Bamboo-grove, the Master is told of Devadatta's murderous intent and says Devadatta had tried the same in bygone days before telling the past story.

  The Master says Devadatta sought to kill him before, and the ending identifies Devadatta as the crocodile and the Master as the Monkey-King.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I RUKKHADHAMMA-JATAKA. / MACCHA-JATAKA. / ASAMKIYA-JATAKA. / MAHASUPINA-JATAKA.; lines 12361-12403 confidence: medium

  The Master tells the brethren that Moggallana had converted the miserly Treasurer before, and identifies the Treasurer as IllTsa, Moggallana as Sakka, Ananda as the king, and himself as the barber.

  The Master says Moggallana has converted the same miserly Treasurer before and identifies former-birth figures with present figures.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA. / TANDULANALI-JATAKA. / DEVADHAMMA-JATAKA.; lines 2803-2854 confidence: medium

  The Bodhisatta tells the water-sprite that past evil deeds led to his demon birth, that present evil conduct leads to hell and evil states, and that he should renounce evil and live virtuously.

  The Bodhisatta says the water-sprite's past evil deeds caused birth as a demon and warns that present evil conduct bars escape from hell and other evil states.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA. / TANDULANALI-JATAKA. / DEVADHAMMA-JATAKA.; lines 2803-2854 confidence: medium

  The Master preaches the Truths, the Brother wins the Fruit of the First Path, and the Buddha identifies the well-to-do Brother with the water-demon, Ananda with Prince Sun, Sariputta with Prince Moon, and himself with Prince Mahimsasa.

  The Buddha identifies the water-demon, Prince Sun, Prince Moon, and Prince Mahimsasa with present figures in the frame narrative.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I SILAVIMAMSANA-JATAKA. / MAMGALA-JATAKA. / SARAMBHA-JATAKA. / KUHAKA-JATAKA.; lines 13256-13340 confidence: medium

  The Master concludes that the Brother was knavish in the past as now, identifying the knavish Brother with the ascetic and himself with the wise and good man.

  The Master identifies the present knavish Brother as the same figure who was knavish in the past, and identifies himself with the wise and good man.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA. / NIGRODHAMIGA-JATAKA. / KAXDINA-JATAKA.; lines 3694-3781 confidence: medium

  At Jetavana, the Master says the Brother formerly died and was roasted over embers because of the same woman, and he reveals what rebirth had concealed.

  The opening says the past was concealed by rebirth, and the conclusion identifies the Brother, his mundane wife, and the Master with the stag, doe, and fairy.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I TELAPATTA-JATAKA. / NAMASIDDHI-JATAKA, / KUTAVANIJA-JATAKA. / PAROSAHASSA-JATAKA.; lines 14457-14535 confidence: medium

  When asked what excellence he has won, the Bodhisatta says he has won Nothing, dies, and is reborn in the Brahma Realm of Radiant Devas.

  After dying and being reborn in the Brahma Realm, the Bodhisatta comes back, appears in mid-air, rebukes the hermits, and then returns to the Brahma Realm.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I TELAPATTA-JATAKA. / NAMASIDDHI-JATAKA, / KUTAVANIJA-JATAKA. / PAROSAHASSA-JATAKA.; lines 14457-14535 confidence: medium

  Under Brahmadatta in Benares, the Bodhisatta is born a northern brahmin, studies at Takkasila, renounces the world, gains the Five Knowledges and Eight Attainments, and lives in the Himalayas with five hundred hermits.

  The Bodhisatta renounces worldly life, gains high attainments, dies, and is reborn in the Brahma Realm; later the hermits also qualify for rebirth there.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I THE JATAKA / STORIES OF THE BUDDHA'S FOEMER BIRTHS / CAMBBIDGE UNIVERSITY PRESS WAREHOUSE, / AVE MARIA LANE.; lines 66-98 confidence: low

  "THE JATAKA OR STORIES OF THE BUDDHA'S FOEMER BIRTHS"

  The title identifies the work as stories of the Buddha's former births.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I TIPALLATTHA-MIGA-JATAKA. / C. J. 4 / MALUTA-JATAKA. / MATAKABHATTA-JATAKA.; lines 4223-4324 confidence: high

  The goat says it was formerly a brahmin who killed a goat for a Feast for the Dead and consequently had its head cut off five hundred times all but one; it says the current death will complete the sequence and that the brahmin would suffer the same doom if he killed it.

  The goat says that killing a single goat in a former birth led to repeated head-loss across births, and warns the brahmin that killing it would bring the same result.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I TIPALLATTHA-MIGA-JATAKA. / C. J. 4 / MALUTA-JATAKA. / MATAKABHATTA-JATAKA.; lines 4223-4324 confidence: medium

  The brahmin promises not to kill the goat and to guard it; the goat replies that it cannot escape death that day and that the force of its evil-doing is strong. The brahmin sets it free and follows it with the pupils.

  The brahmin releases and guards the goat, but the goat says death that day is unavoidable, and it dies through the thunderbolt-struck rock.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I VANNUPATHA-JATAKA. / S ERIVANIJA- JATAK A. / CULLAKA-SETTHI-JATAKA. / TANDULANALI-JATAKA.; lines 2497-2579 confidence: medium

  The Master asks Ananda about the uproar; Ananda explains. The Buddha says Udayi has robbed others of profit by stupidity in bygone times too and reveals what had been concealed by rebirth.

  The Buddha says Udayi's present stupidity has a past counterpart and makes clear what had been concealed by rebirth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I VARANA-JATAKA. / SACCAMKIRA-JATAKA. / RUKKHADHAMMA-JATAKA. / MACCHA-JATAKA.; lines 11328-11374 confidence: medium

  The Master says this was not the first time the Blessed One caused rain, and identifies the Buddha's disciples as the fishes, Ananda as Pajjunna, and himself as the King of the Fish.

  The closing frame identifies the former fishes, Pajjunna, and King of the Fish with the Buddha's disciples, Ananda, and the Master respectively.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I VARUNI-JATAKA. / VEDABBHA-JATAKA. / N AKKHATTA - J AT AK A. / DUMMEDHA-JATAKA.; lines 8488-8570 confidence: medium

  The king of Kosala enters with his army, finds the palace open, and orders King Goodness and his ministers seized, bound, taken to the cemetery, and buried alive up to the neck for jackals to consume at night.

  The king and ministers are buried alive up to the neck in cemetery pits; King Goodness later emerges from the loosened earth and frees the others.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I VIROCANA-JATAKA. / NANGUTTHA-JATAKA. / RADHA-JATAKA. / PUPPHARATTA-JATAKA.; lines 18161-18262 confidence: high

  At Jetavana the Master questions a passion-tossed Brother who longs for his former wife; the Master says she was harmful, formerly caused his impalement, and that bewailing her at death led to rebirth in hell.

  The Master says the Brother was reborn in hell for bewailing the woman at death, and the past story states that the impaled man died while speaking of his wife and was reborn in hell.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA. / SACCAMKIRA-JATAKA.; lines 10976-11061 confidence: high

  A rich merchant's craving for forty crores buried in the river-bank leads to rebirth as a snake there; another man's craving for thirty crores leads to rebirth as a rat there. Water enters their dwelling-place, and both climb onto the prince's tree-trunk.

  The passage states that a rich merchant craving his buried riches is reborn as a snake at the treasure site, and another man with hidden treasure is reborn as a rat there.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA. / SACCAMKIRA-JATAKA.; lines 10976-11061 confidence: medium

  At the Bamboo-grove, the Brotherhood discusses Devadatta's attempt to kill the Master; the Master says this also happened in bygone days and introduces a past story.

  The frame states that Devadatta's present attempt to kill the Master is not the first time and that the same occurred in bygone days.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. I VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA. / SACCAMKIRA-JATAKA.; lines 11140-11175 confidence: high

  The Master says Devadatta had tried to kill him before and identifies Devadatta as King Wicked, Sariputta as the snake, Moggallana as the rat, Ananda as the parrot, and himself as the righteous king.

  The Master identifies Devadatta, Sariputta, Moggallana, Ananda, and himself with figures in the narrated birth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III ATTHANA-JATAKA. / BOOK IX. NAVANIPATA. / GIJJHA-JATAKAV / CULLASUKA-JATAKA.; lines 17162-17222 confidence: medium

  The tree is described as having neither leaves nor fruit and as dead; the fellow birds have fled, and the parrot says their love and gratitude are gone now that the tree has no fruit.

  The tree is called dead and fruitless, the parrot asks for fresh leaves and fruit, and Sakka's ambrosia makes it fruitful again.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III AVAIUYA-JATAKA. / SETA KETU- J AT A K A. / NERU-JATAKA. / ASANKA-JATAKA.; lines 9937-10019 confidence: medium

  Asanka receives her father's leave, goes with the king to Benares, lives with him with sons and daughters, while the Bodhisatta continues meditation and is born in the Brahma world.

  The Bodhisatta continues in unbroken meditation and is born in the Brahma world.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III AVAIUYA-JATAKA. / SETA KETU- J AT A K A. / NERU-JATAKA. / ASANKA-JATAKA.; lines 9937-10019 confidence: medium

  After the lesson, the Master declares the Truths, the Brother is established in the Fruition of the First Path, and the former-birth identities are given: Asanka as the former wife, the king as the discontented Brother, and the ascetic as the speaker.

  The closing frame identifies Asanka, the king, and the ascetic with figures in the frame narrative.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III BAVERU-JATAKA. / KANDARI-JATAKA. / KUNTANI-JATAKA. / AMBACORA-JATAKA.; lines 6097-6213 confidence: medium

  “Not now only, Brethren, but formerly also this old man, when he kept watch over mangoes, made certain daughters of a rich merchant take an oath.”

  The Master explicitly says the old man formerly acted the same way and then identifies the past false ascetic, the daughters, and Sakka with present or teaching-frame figures.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III BHISAPUPPHA-JATAKA. / VATTAKA-JATAKA. / BOOK VII. SATTANIPATA. / MANOJA-.IATAKA.; lines 11954-12054 confidence: medium

  After the lesson, the Master declares the Truths, the bad-company brother attains the fruition of the First Path, and the former-birth figures are identified: Giriya as Devadatta, Manoja as the brother, the sister as Uppalavanna, the wife as Khema, the mother as Rahula's mother, and the father as the Master.

  The closing identifies Giriya, Manoja, the lion family, and the Bodhisatta lion with named Buddhist figures or the present brother.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III BOOK IV. CATUKKANIPATA. / MAHAASSAROHA-JATAKA. / EKARAJA-JATAKA. / DADD AR A- J ATAKA.; lines 1784-1899 confidence: medium

  At Jetavana, the Master hears of a passionate Brother, questions him, and says that in former days the same person was choleric and caused Naga princes to live three years on a filthy dunghill.

  The Master says the choleric Brother was also choleric of old and identifies him with Culladaddara in the former-birth story.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III DALHADHAMMA-JATAKA. / SOMADATTA-JATAK.A. / KOTISIMBALI-JATAKA '. / JAGARA-JATAKA.; lines 14563-14637 confidence: high

  The queen says she was once a handmaid's slave at Ambattha's royal court, devoted to virtue, and that she put an alms of rice into a begging Brother's bowl; the passage adds that she spoke with accurate remembrance of past births.

  The queen describes a former birth and its resulting fruit, the passage states that she remembered past births, and the Master identifies the former-birth figures with present identities.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III DEVATAPANHA-JATAKA. / BOOK V. PANCANIPATA / SL'JATA-JATAKA. / DHONASAKHA-JATAKA.; lines 6952-7056 confidence: high

  The king remembers Queen Ubbari, dies while speaking, is born again in hell, and neither the ambitious priest nor the king's power can save him; the army flees.

  The king dies and is born again in hell after recognizing the consequences of his acts.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA.; lines 17398-17445 confidence: medium

  Brahmadatta's queen-consort, questioned after sinning, swears she will become a horse-faced female Yakkha if guilty; after death she becomes one.

  The queen's conditional oath names a horse-faced female Yakkha form, and after death she becomes that being.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III GODHA-JATAKA / KAKKARU-JATAKA. / KAKATI-JATAKA.' / ANANUSOCIYA-JATAKA.; lines 4566-4646 confidence: medium

  A holy man passing from the Brahma world is born again as the girl Sammillabhasini in the Kasi kingdom, in a wealthy brahmin household; at sixteen she is described as beautiful, gracious, and perfectly pure.

  The passage says a holy man passing from the Brahma world was born again as the girl Sammillabhasini.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III GODHA-JATAKA / KAKKARU-JATAKA. / KAKATI-JATAKA.' / ANANUSOCIYA-JATAKA.; lines 4648-4719 confidence: medium

  The Bodhisatta carries her to the city gate, lays her on a bench in a hall, goes for alms, and she dies; people see her beauty and gather weeping and lamenting.

  The passage narrates the female ascetic’s death, speaks of one who has gone to another world, and says the Bodhisatta is destined for birth in the Brahma-world after meditative attainment.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA. / J. III. 20 / LOMASAKASSAPA-JATAKA.; lines 18035-18174 confidence: high

  The crow rejects the goose's beauty and flies away; the Master reveals the Truths, the greedy Brother attains fruition of the Second Path, and the births are identified: crow as greedy Brother, she-goose as Rahula's mother, he-goose as the Master.

  The closing frame identifies the crow as the greedy Brother, the she-goose as Rahula's mother, and the he-goose as the Master.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III INDRIYA-JATAKA. / ATTHANA-JATAKA. / BOOK IX. NAVANIPATA. / GIJJHA-JATAKAV; lines 17061-17159 confidence: high

  Sakka grants the boon, gives up his present form, manifests supernatural power with Suja, dashes Ganges water against the fig-tree stump, and the tree rises rich in branch and stem with honey-sweet fruit, like Jewel-Mount.

  Sakka dashes Ganges water on the dead fig-tree stump, after which it rises with branches, stem, and honey-sweet fruit.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III JAMBUKA-JATAKA. / BKAHACHATTA-JATAKA. / THUSA-JATAKA. / J. III. 6; lines 5624-5697 confidence: medium

  The Master says that kings of old suspected where suspicion was justified and identifies the birth: “the far-famed teacher at Takkasila was I myself.”

  The Master identifies the far-famed teacher at Takkasila as himself in that birth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III KACCANI-JATAKA'. / ATTHASADDA-JATAKA. / J. III. 17 / SULASA-JATAKA.; lines 15271-15355 confidence: medium

  After the servant reports that she nearly died for the ornament, the matter reaches the Tathagata; the Master says she had wits before also and had killed that man once before.

  The Master states that the servant had been similarly witty before and had killed the same man once before, introducing the tale of old.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III KACCANI-JATAKA'. / ATTHASADDA-JATAKA. / J. III. 17 / SULASA-JATAKA.; lines 15357-15447 confidence: medium

  After the lesson, the Master identifies the Birth: the two then were the same two now, and the deity was himself.

  The Master identifies the Birth by linking figures in the past episode with figures in the present and saying that the deity was himself.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III KACCANI-JATAKA'. / ATTHASADDA-JATAKA. / J. III. 17 / SULASA-JATAKA.; lines 15622-15686 confidence: high

  A man asks whether the fast can still be kept; the merchant says only half the duty is possible. The man undertakes it, meditates on precepts, suffers severe pain from not eating, and refuses to break the fast even at the cost of life.

  The passage states that the dying Bodhisatta is conceived again in the chief queen's womb because of keeping half the fast-day and is born as Prince Udaya, later king.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III KUNTANI-JATAKA. / AMBACORA-JATAKA. / GAJAKUMBHA-JATAKA. / KESAVA-JATAKA.; lines 6376-6436 confidence: medium

  Narada reports Kesava's words to the king; the Master ends the lesson and identifies the Birth: the king was Ananda, Narada was Sariputta, Kesava was Bakabrahma, and Kappa was the Master himself.

  The Master identifies the Birth by mapping the king, Narada, Kesava, and Kappa to Ananda, Sariputta, Bakabrahma, and himself.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III LOHAKUMBHI- JATAK A '. / MAMSA-JATAKA'. / SASA- J ATARAX / MATARODANA-JATAKA.; lines 3260-3337 confidence: medium

  When Brahmadatta reigns in Benares, the Bodhisatta is reborn in a rich merchant family; after his parents die, his brother manages the family estate and later dies of a fatal disease.

  The past-life story says the Bodhisatta was reborn in a merchant family, and the Master later identifies the wise man of that Birth as himself.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III MAHAASSAROHA-JATAKA. / EKARAJA-JATAKA. / DADD AR A- J ATAKA. / SUJATA-JATAKA.; lines 2079-2157 confidence: medium

  The Master identifies Ananda as the brahmin and himself as the tree-sprite.

  The Master identifies Ananda as the brahmin of the past and himself as the tree-sprite in the past-life story.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III PADAKUSALAMANAVA-JATAKA. / J. III. 20 / LOMASAKASSAPA-JATAKA. / SAML'GC.V-JATAKA.; lines 18765-18774 confidence: medium

  The Master identifies the Birth: the ascetic as Devadatta, the lizard as Kisagotami, the tiger as Moggallana, the lion as Sariputta, the world-renowned teacher as Kassapa, and the learned partridge as himself.

  The Master identifies characters of the past story with named figures and identifies the learned partridge as himself.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III PALASA-JATAKA. / KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A.; lines 9667-9778 confidence: high

  Darlmukha warns that one who rejects the compassionate counsel of a friend finds no end of long rebirths within the womb, reaches a place of punishment, and remains imprisoned by flesh and desire.

  Darlmukha warns that rejecting counsel leads to long rebirths in the womb and describes the pains and impurities of birth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III SASA- J ATARAX / MATARODANA-JATAKA. / KANAVERA-JATAKA. / TITTIRA-JATAKA.; lines 3510-3604 confidence: medium

  The Master, living near Kosambi, hears the Brethren praising Rahula as fond of instruction, scrupulous, and patient of rebuke, and says Rahula formerly had these virtues.

  The frame says Rahula possessed the virtues formerly, and the conclusion identifies Rahula as the partridge and the Master as the ascetic.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III SAYHA-JATAKA, / PUCIMANDA-JATAKA. / KASSAPAMANDIYA-JATAKA. / LOHAKUMBHI- JATAK A '.; lines 2799-2883 confidence: medium

  The story frame says the king of Kosala heard four night cries, one syllable from each of four Hell inhabitants; these beings had been adulterous princes of Savatthi, died, were reborn in Four Iron Cauldrons, suffered for sixty thousand years, and cried out while longing to escape.

  The four former princes die after wrongdoing, come to life again in Four Iron Cauldrons, and suffer prolonged torture in Hell.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III SAYHA-JATAKA, / PUCIMANDA-JATAKA. / KASSAPAMANDIYA-JATAKA. / LOHAKUMBHI- JATAK A '.; lines 2885-2966 confidence: high

  The Bodhisatta says the beings were formerly men guilty of misconduct with guarded wives near Benares and were reborn in Four Iron Cauldrons.

  The four men are said to have committed misconduct in a former existence and to have been reborn in Four Iron Cauldrons, with later speech anticipating possible human birth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III SAYHA-JATAKA, / PUCIMANDA-JATAKA. / KASSAPAMANDIYA-JATAKA. / LOHAKUMBHI- JATAK A '.; lines 2968-2985 confidence: medium

  The Bodhisatta stays a few days, returns to the same place without a break in his ecstasy, and is born in the world of Brahma.

  The Bodhisatta returns without a break in ecstasy and is born in the world of Brahma.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 12550-12601 confidence: medium

  The Master declares the Truths and identifies former-birth figures: the queen, king, Ayura, Pukkusa, and wise Senaka are identified with present persons, with Senaka identified as the Master himself.

  The opening says the Master identified the Birth, equating past figures with present persons and himself.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 12883-12977 confidence: medium

  After the lesson, the Master declares the Truths, many are established in the First Path, and the Birth is identified: the king was Ananda and Atthisena was the Buddha himself.

  The closing frame identifies the king as Ananda and Atthisena as the Buddha in a former birth.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 12980-13077 confidence: medium

  The Baka-Brahma-Jataka begins at Jetavana; the Master tells of Baka Brahma, in whom a false doctrine arises that present existence is perpetual, permanent, eternal, and unchanging, with no release apart from it.

  Baka Brahma's false doctrine arises after prior meditative attainment and successive births in Brahma heavens are forgotten.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III THE JATAKA / STOKIES OF THE BUDDHA'S FOKMEK BIRTHS / CAMBEIDGE UNIVERSITY PEESS WAEEHOUSE, / AVE MAEIA LANE.; lines 364-399 confidence: medium

  "THE JATAKA / OR / STOKIES OF THE BUDDHA'S FOKMEK BIRTHS"

  The title/subtitle and source metadata identify the work as stories of the Buddha's former births.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III THE EDITIO PRINGEPS OF THE PALI JATAKA / THIS THIRD VOLUME IS GRATEFULLY DEDICATED / BY THE TRANSLATORS. / CONTENTS.; lines 963-1186 confidence: high

  The contents summarize former-birth merits leading to royal rank, understanding jackal speech and avenging a murder, family reconciliation, harmless explanation of eight frightening sounds, a wife killing a would-be murderer, delayed judgment until anger passes, a servant reborn as king and a barber becoming a paccekabuddha, and a lying king sinking to Hell.

  A king and queen declare former-birth merits leading to royal rank, and a willing servant is reborn as a king.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. III TUNDILA-JATAKA. / SUVANNAKAKKATA-JATAKA. / MAVHAKA-JATAKA. / DIIAJAVIJIKTHA-JATAKA.; lines 11511-11540 confidence: medium

  After the lesson, the Master declares the Truths and identifies the Birth: the paccekabuddha reached Nirvana, the king was Ananda, and Sakka was himself.

  The Master identifies the Birth by equating the past king with Ananda and Sakka with himself, while noting the paccekabuddha's Nirvana.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2915-3014 confidence: medium

  The poison interrupts Sama's speech; his breath ceases, his mouth and eyes close, his hands and feet stiffen, his body is bloody, and the king laments loudly.

  Sama lies unconscious as if dead from poison, and the goddess says a solemn asseveration will overpower the poison and restore his life.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9755-9805 confidence: medium

  The Master says the Buddha formerly also had complete wisdom and skill in means, then identifies figures from the birth story, including the wise Vidhura as 'myself.'

  The closing frame identifies past figures with present figures, including the wise Vidhura as the Buddha's own former self.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 12 / J. VI. 13 / J. VI. 10 / J. VI. 16; lines 14597-14611 confidence: medium

  “This is the identification of the Birth:”

  The passage explicitly introduces an “identification of the Birth” and then lists a series of named correspondences.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 12 / J. VI. 13 / J. VI. 10 / J. VI. 16; lines 14597-14611 confidence: medium

  The passage identifies UppalavannI with Bheri; Suddhodana with the wise man's father; Mahamaya with his mother; the beautiful Bimba with Amara; Auanda with the parrot; Sariputta with Ciilani; and Mahosadha with the lord of the world.

  The identification list includes correspondences involving a parrot and a maynah bird.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14671-14764 confidence: high

  In the ninety-first age, Vipassi dwells in Khema deer-park. King Bandhuma receives a golden wreath and sandal wood and gives them to his two daughters, who choose to offer them to the Master rather than use them.

  The daughters offer sandal wood and a golden necklet to Vipassi, make prayers, have those prayers granted, and later experience rebirth outcomes connected to the offerings.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14671-14764 confidence: high

  The elder daughter offers powdered sandal wood and prays to be mother of a Buddha; the younger offers a golden necklet and prays it never part from her body until sainthood; the Master grants their prayers.

  The elder princess prays to become mother of a Buddha and later becomes Queen Maya, mother of the Buddha.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14671-14764 confidence: high

  The elder daughter offers powdered sandal wood and prays to be mother of a Buddha; the younger offers a golden necklet and prays it never part from her body until sainthood; the Master grants their prayers.

  The younger princess prays that the necklet never part from her body until sainthood, and later is born with a necklet-like semblance on her neck and shoulders.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14671-14764 confidence: high

  After death both princesses come into the world of gods; the elder passes between gods and humans and eventually becomes Queen Maya, mother of the Buddha.

  Multiple figures pass between the worlds of gods and men across ages, including the elder princess and Phusati/Sudhamma.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14671-14764 confidence: high

  When the five customary signs appear, Sakka escorts Phusati to Nandana grove and says he grants her ten boons to choose from.

  Sakka explains to Phusati that her merit is used up and that death and departure are at hand, despite her not having sinned.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 17657-17772 confidence: medium

  Vessantara thinks Maddi is dead, finds her heart still warm, brings water, lays her head in his lap, sprinkles and chafes her, and she regains consciousness.

  Maddi is described as faint as dead; Vessantara uses water and physical care, after which she comes back to consciousness.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3366-3459 confidence: high

  Makhadeva orders his barber to report grey hairs; when the barber finds them, they are plucked out and placed on the king's hand, and the king sees death as if clinging to his forehead.

  Grey or white hair is explicitly treated as a sign of death and a reminder that the time to renounce the world is near; Makhadeva leaves the city and later reaches Brahma's heaven.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3366-3459 confidence: medium

  Makhadeva, from Brahma's heaven, looks down on his family, resolves to round it off, comes down to be conceived in the king's consort, and the prince is named Nemi-Kumara after soothsayers read his marks.

  Makhadeva, already in Brahma's heaven, decides to round off his family, comes from there, and is conceived in the king's consort; the soothsayers confirm the prince's destined role.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6222-6334 confidence: medium

  Arittha and Subhaga enter Bhuridatta's dwelling to comfort their mother, saying all living beings pass from birth to birth and change rules all things; she replies that if she does not see Bhuridatta she will end her life that night.

  Arittha and Subhaga tell their mother that all living beings pass from birth to birth and that change rules all things.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7316-7400 confidence: medium

  The narrator calls Kassapa an advocate of annihilation. Alata approves his words and recalls being Pingala, a cow-killing huntsman who slew many animals but was later reborn in a prosperous general's family and did not go to hell.

  Alata reports sin followed by prosperous rebirth, while Bijaka reports virtue followed by miserable rebirth, and both examples are used in discussion of moral causation.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7402-7488 confidence: medium

  King Angati replies that Ruja has wasted wealth, that fasting and abstinence bring no merit, and that there is no other world.

  Angati says fasting has no merit and there is no other world; Ruja responds with teaching about former sins, former righteous deeds, transmigration, and future hell.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7490-7555 confidence: high

  The princess is said to have discoursed on righteousness and then declares that she remembers seven past births and seven future ones; she recounts a former birth as a smith's son in Rajagaha with an evil companion and wrongdoing involving other men's wives, with those actions stored like fire covered with ashes.

  Former evil deeds are said to remain stored like fire under ashes and later come round like poison, while good fasting remains stored like treasure in water.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7490-7555 confidence: high

  The princess is said to have discoursed on righteousness and then declares that she remembers seven past births and seven future ones; she recounts a former birth as a smith's son in Rajagaha with an evil companion and wrongdoing involving other men's wives, with those actions stored like fire covered with ashes.

  The princess explicitly says she remembers seven experienced births and expects seven future ones after her present life.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7490-7555 confidence: high

  The speaker recounts a birth in a prosperous merchant family in Kosambi, following a wise learned friend, fasting on fourteenth and fifteenth nights, and storing that good action like treasure in water; former evil then comes round like poison and leads toward Roruva hell.

  The speaker connects earlier sexual misconduct with long suffering in Roruva hell and subsequent births as a castrated goat and mutilated monkey.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7557-7603 confidence: high

  Ruja says she was born as a castrated ox among the Dasannas, drew a carriage, and calls it the fatal consequence of going after other men's wives.

  The passage narrates successive births and explicitly states that actions follow beings through countless births, bringing good or evil.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA. / J. VI. 4; lines 3276-3363 confidence: medium

  “An hour ago I saw thee dead,—who now stand here alive and well!”

  The king says he saw Sama dead and now alive, while Sama explains the condition as a swoon rather than actual death.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 1277-1363 confidence: medium

  Three kingdoms are abandoned; elephants and horses roam wild, chariots decay, money is scattered as sand, residents attain eight Ecstatic Meditations and Brahma-world destiny, and animals are reborn in the six heavens.

  Residents attain eight Ecstatic Meditations and become destined for Brahma's world; animals calmed by sages are reborn in the six heavens of the gods.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 350-428 confidence: high

  The Bodhisatta had reigned twenty years in Benares, been reborn in Ussada hell and suffered there for eighty thousand years, then been born in the world of the thirty-three gods, and was desirous of going to the world of higher gods.

  The Bodhisatta has passed through earlier births and realms, is asked to be born among humans to exercise the perfections and benefit humankind, and consents.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 430-475 confidence: high

  The child is placed on a sumptuous bed beneath a white umbrella, sees royal pomp, and recollects former births from the world of gods, hell, and kingship in the same city.

  Temiya remembers a sequence involving the world of the gods, hell, former kingship, and current birth, and fears future hell if he becomes king again.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 883-1027 confidence: high

  He says he remembers an old birth as a king, followed by hell; twenty years of royal luxury are contrasted with eighty thousand years in hell as atonement.

  The prince remembers a previous life as a king, the hell-punishment that followed, and draws a moral lesson against anger and vengeance.

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• The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 883-1027 confidence: medium

  He says he remembers an old birth as a king, followed by hell; twenty years of royal luxury are contrasted with eighty thousand years in hell as atonement.

  The prince says he lived twenty years in royal luxury and then endured eighty thousand years in hell to atone for that guilt.

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• The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 5942-6089 confidence: medium

  The king and thera Moggaliputta had been seen by holy ones; at the Second Council theras look into the future, see the downfall of the faith in that king’s time, and find Brahma Tissa in Brahma heaven.

  Brahma Tissa, dwelling in Brahma heaven and near the end of that life, agrees to be reborn among humans in Moggali’s house to stop the downfall of the religion.

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• The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER VIII / THE CONSECRATING OF PANDUVASUDEVA / CHAPTER IX / THE CONSECRATING OF ABHAYA; lines 7434-7563 confidence: high

  Near Citta’s delivery, the princes kill the herdsman Citta and the slave Kalavela, attendants on Gamani, because they refuse to make a promise; they are reborn as yakkhas and guard the child in the womb.

  The herdsman Citta and the slave Kalavela are killed and then reborn as yakkhas who guard the child in the womb.

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• The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11534-11660 confidence: high

  The thera, gifted with six supernormal powers, foresees that the queen will have children and tells her to seek the sick samanera.

  The sick samanera near death is persuaded to desire rebirth in the king's family, dies, and is immediately reborn in the queen's womb.

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• The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIX / THE BEGINNING OF THE GREAT THUPA / CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER; lines 13976-14103 confidence: high

  Two women who had laboured for hire are reborn in the heaven of the thirty-three gods, recognize the reward of their deeds, bring fragrant flowers, and do homage to the cetiya.

  The two women are explicitly said to have laboured for hire, died or passed from this world, and been reborn in the heaven of the thirty-three gods because of their deeds.

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• The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXI / THE ENSHRINING OF THE RELICS / CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN; lines 15201-15319 confidence: high

  The thera says Tusita-city is the fairest celestial world and that the compassionate Bodhisatta Metteyya dwells there awaiting Buddhahood.

  The king dies, is seen reborn in celestial form in a Tusita car, and enters Tusita-heaven after homage.

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• The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN / CHAPTER XXXIII / THE TEN KINGS; lines 15322-15461 confidence: medium

  Salirajakumara, gifted and devoted to works of merit, loved the candala woman Asokamaladevi, described as exceptionally beautiful and his consort in a former birth; because of her, he cared nothing for kingly rule.

  Asokamaladevi is identified as Salirajakumara's former-birth consort, and his love for her leads him to care nothing for kingly rule.

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• The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN / CHAPTER XXXIII / THE TEN KINGS; lines 15322-15461 confidence: high

  Saddhatissa completed features of the Great Thupa, rebuilt the Lohapasada after it caught fire from a lamp, and founded several viharas.

  Saddhatissa performs many works of merit, including religious constructions and offerings, and is then reborn among the Tusita gods after death.

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• The Mahavamsa, or The Great Chronicle of Ceylon I I I / IV. 1 2 14 13 / APPENDIX C / APPENDIX D; lines 18468-18608 confidence: medium

  Arahant is defined as one who has reached the ideal; the asavas are ended, rebirth no longer applies, and the person lives in Nibbana, final liberation.

  The arahant is described as no longer subject to rebirth and living in Nibbana, final liberation.

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• The Mahavamsa, or The Great Chronicle of Ceylon THE VICTORY OF DUTTHAGAMANI / CHAPTER XXVI / CHAPTER XXVII / THE CONSECRATING OF THE LOHAPASADA; lines 13102-13241 confidence: high

  In Kassapa's time, Asoka the brahman sets out eight ticket-meals and instructs his serving-woman Birani to give them continually; she gives faithfully her whole life and then leaves this world.

  Birani faithfully gives meals throughout life, leaves this world, and is reborn as a lovely maiden in a gleaming floating palace served by nymphs.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK II. / Chapter 1. / Book II. Chapter 2. / VI, 45.; lines 6184-6354 confidence: high

  Milinda asks what is reborn; Nagasena replies that name-and-form is reborn, but not the same name-and-form.

  The dialogue states that one name-and-form ends and another is reborn, with deeds conditioning the later rebirth and retaining karmic consequence.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK II. / Chapter 1. / Book II. Chapter 2. / VI, 45.; lines 6356-6520 confidence: high

  Nagasena explains that one name-and-form ends in death and another is reborn as the result of the first. He compares this to milk bought from a herdsman that becomes curds; the king says the herdsman would win the dispute because the curds derive from the milk.

  Nagasena states that one name-and-form ends in death and another is reborn as the result of the first, and links continued time with beings who will be reborn.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK II. / Chapter 1. / Book II. Chapter 2. / VI, 45.; lines 6356-6520 confidence: high

  The king asks whether Nagasena will be reborn. Nagasena says that if he dies with craving in his heart he will be reborn, and if not, not. He illustrates with a man rewarded by a king with an office who wrongly claims the king gave him nothing.

  Nagasena says he will be reborn if he dies with craving in his heart, but not if he dies without it.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book II. Chapter 3. / Book II. Chapter 3. / BOOK III. / Book III. Chapter 5.; lines 7858-8083 confidence: high

  Nagasena affirms 'rebirth without transmigration' and illustrates it with lighting one lamp from another and with a verse learned from a teacher that does not transmigrate from the teacher.

  Nagasena explicitly says rebirth can occur without transmigration, denies a soul in the highest sense, and denies a being passing from one body to another.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book II. Chapter 3. / Book II. Chapter 3. / BOOK III. / Book III. Chapter 5.; lines 8085-8141 confidence: medium

  A statement says that one who is about to be reborn knows that he will be born.

  The opening statement says that one about to be reborn knows that he will be born.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book II. Chapter 3. / BOOK III. / Book III. Chapter 5. / Book III. Chapter 6.; lines 8350-8466 confidence: high

  Nagasena defines transmigration as a being born here, dying here, springing up elsewhere, dying there, and springing up elsewhere again; he illustrates it with a mango seed that produces a tree and fruit, leading to endless mango-tree succession.

  Transmigration is defined as repeated birth, death, and springing up elsewhere.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK III. / Book III. Chapter 5. / Book III. Chapter 6. / Book III. Chapter 7.; lines 8469-8655 confidence: medium

  The king reports and doubts claims that thoughts of the Buddha at death after an evil life lead to rebirth among gods, and that one case of destruction of life may lead to rebirth in purgatory.

  The king reports teachings about rebirth among gods after thoughts of the Buddha at death and rebirth in purgatory after destruction of life; Nagasena answers with an analogy for good deeds.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book III. Chapter 5. / Book III. Chapter 6. / Book III. Chapter 7. / BOOK IV.; lines 10282-10437 confidence: medium

  The king denies that the Blessed One did wrong by turning Devadatta from much sorrow to less sorrow and is told to accept this as the reason for admitting Devadatta to the Order.

  Devadatta's suffering is said to be reduced by the Blessed One's action; at death he takes refuge, then undergoes purgatory before future release and Pacceka-Buddhahood.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book III. Chapter 6. / Book III. Chapter 7. / BOOK IV. / Book IV. Chapter 2.; lines 11854-12001 confidence: medium

  The king cites the sayings that all tremble at punishment and fear death and that the Arahat has passed beyond all fear, then asks about Arahats and beings in purgatory who are burnt, boiled, scorched, and tormented.

  The Arahat is described as beyond fear, with rebirth and future existence cut off and the causes of fear removed.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14620-14738 confidence: high

  The good man is compared to medicine, water, jewel treasure, boat, caravan owner, rain cloud, teacher, and guide; he conveys people across four flooded streams and beyond the sandy desert of rebirths.

  The good man is compared to a caravan owner who brings people beyond the sandy desert of rebirths.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14620-14738 confidence: high

  Birth, old age, disease, death, sorrow, lamentation, pain, grief, despair, unpleasant association, pleasant separation, relatives' deaths, family ruin, disease, loss of wealth, decline in goodness, and loss of insight are called painful.

  The passage lists birth, old age, disease, death, grief, separation, loss, fear, and punishment as painful.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14741-14853 confidence: high

  A being caught in births and rebirths is said to endure many pains, just as water from the Himalaya flows along the Ganges through rocks, turbulence, and obstructing tree debris.

  The passage says that beings caught in the whirlpool or succession of births and rebirths endure manifold pains and that the succession is full of pain.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14741-14853 confidence: high

  The succession of rebirths is called full of pain; its ending is joy; the Blessed One is said to urge realization of the final end of rebirth to get beyond birth, old age, disease, and death.

  The Blessed One is said to urge realization of the final end of the succession of rebirths as a way to get beyond birth, old age, disease, and death.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14741-14853 confidence: high

  The eleven advantages include peaceful sleep and waking, no sinful dreams, being dear to men and nonhuman beings, divine watching, immunity to fire, poison, and sword, tranquillity, calm countenance, undismayed death, and Brahma-world rebirth if Arahatship is not attained.

  If the loving-disposition practitioner does not attain Arahatship, the passage says he is assured of rebirth in the Brahma world.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14981-15120 confidence: high

  The king says Devadatta is described as wicked and the Bodisat as pure, yet through successive existences Devadatta was sometimes equal or superior to the Bodisat in reputation and number of adherents.

  The king describes Devadatta and the Bodisat appearing through successive existences, where the wicked figure is sometimes higher in birth, rank, or species-status than the pure Bodisat.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 15122-15263 confidence: high

  Devadatta is a man and wanderer in the woods; the Bodisat is a partridge who knew Vedic hymns; the bird is killed by a woodman, and Devadatta is declared superior by birth.

  The passage repeatedly describes Devadatta and the Bodisat as taking different forms in former births, including humans, animals, spirits, sailors, and caravan leaders.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 15265-15413 confidence: high

  Nagasena confirms the king's examples but says good and evil do not have the same result. He says Devadatta's hostility bore fruit through births, while Devadatta's protection of the poor, public works, and gifts yielded prosperity.

  Nagasena explains that good and evil do not have the same result: Devadatta's hostility bears fruit across births, his generosity yields prosperity, and Devadatta and the Bodisat experience different afterlife and present-life outcomes.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 15265-15413 confidence: high

  Prior-birth examples pair Devadatta's forms as Sakha, Khandahala, Brahmadatta, and Maha Patapa with the Bodisat's forms as Nigrodha, Canda, Maha Paduma, and Dhamma-pala; two examples include a father-king harming his son.

  Devadatta and the Bodisat are repeatedly paired in prior births, and Devadatta's hostility toward the Bodisat is said to mature and bear fruit in each successive birth.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 15265-15413 confidence: high

  Nagasena says Devadatta and the Bodisat met frequently through immeasurable time; Sariputta also held many kinship or friendship roles with the Bodisat; all beings in transmigration are compared to water whirled along in a stream meeting mixed substances.

  All beings are described as carried down the stream of transmigration, meeting pleasant and disagreeable companions as water in a stream meets pure and impure substances.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Chapter 1. / Book II. Chapter 2. / VI, 45. / Book II. Chapter 3.; lines 6523-6699 confidence: medium

  The king asks the root of past, present, and future time; Nagasena answers 'Ignorance' and gives a chain from ignorance through birth, old age, death, grief, lamentation, sorrow, pain, and despair, concluding that the ultimate point in the past is not apparent.

  The causal chain includes birth, old age, and death, and the circular sense sequence includes renewed production; the discussion also rejects total destruction after arising and passing away.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Chapter 1. / Book II. Chapter 2. / VI, 45. / Book II. Chapter 3.; lines 7057-7234 confidence: medium

  A person who has done good deeds is reborn after the body's dissolution into happy conditions of bliss in heaven and enjoys pleasures of sense there, reflecting that prior good deeds caused these sensations.

  One illustration describes a person who, after doing good deeds, is reborn after the body's dissolution into happy heavenly conditions and enjoys sense pleasures there.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Chapter 1. / Book II. Chapter 2. / VI, 45. / Book II. Chapter 3.; lines 7236-7343 confidence: high

  A man prepares poison, drinks it, gives it to others, and all suffer; likewise an individual who intentionally devises evil is reborn after death in an unhappy state of woe in purgatory, as are those who follow his advice.

  The passage states that intentionally evil deeds lead to rebirth in an unhappy state after death, while intentionally good deeds lead to rebirth in a happy heavenly state.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD. / BOOK II. / Chapter 1.; lines 5164-5360 confidence: high

  The king asks whether anyone after death is not reindividualised. Nagasena says some are and some are not: sinful beings are reindividualised and sinless ones are not. He says he will be reindividualised if he dies with craving for existence.

  Nagasena states that sinful beings are reindividualised after death while sinless ones are not, and links his own possible reindividualisation to craving for existence.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) I, 19. MAHASENA THE GOD. / BOOK II. / Chapter 1. / Book II. Chapter 2.; lines 5758-5943 confidence: medium

  The king asks whether one who is born remains the same or becomes another; Nagasena replies, 'Neither the same nor another.'

  The passage explicitly frames rebirth and personal continuity as neither the same nor another, illustrated by life stages, a changing lamp flame, and milk becoming later products.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) I, 19. MAHASENA THE GOD. / BOOK II. / Chapter 1. / Book II. Chapter 2.; lines 5758-5943 confidence: high

  The king asks whether a man who will not be reborn is aware of it; Nagasena answers yes, by the cessation of all proximate and remote causes of rebirth.

  The man who will not be reborn knows it by cessation of proximate and remote causes of rebirth, illustrated by a granary no longer being filled when ploughing and sowing stop.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / THE QUESTIONS / KING MILINDA. / BOOK I.; lines 3243-3430 confidence: medium

  Pubba-yoga is explained as past Karma. Long ago, during Kassapa Buddha’s promulgation of the faith, a community near the Ganges contained many members of the Order who rose early, swept the courtyard, gathered rubbish, and meditated on the Buddha’s virtues.

  Pubba-yoga is defined as past Karma, and the novice’s aspiration explicitly refers to merit affecting each successive condition in which he may be born until Nirvana.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / THE QUESTIONS / KING MILINDA. / BOOK I.; lines 3432-3552 confidence: medium

  The two wander from existence to existence among gods and men; the Buddha foretells, as in other named cases, that five hundred years after his passing they will reappear and explain the subtle Law and Doctrine by questions and metaphors.

  The pair are said to wander from existence to existence among gods and men for the interval between one Buddha and the next.

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• The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) THE QUESTIONS / KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q; lines 3712-3734 confidence: medium

  Sakka says that the same King Milinda left a former condition to be born as a man.

  Sakka says Milinda was born as a man and proposes that Mahasena be reborn into the world of men; the Order makes that request.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Book IV. Chapter 7. / Book IV. Chapter 8. / BOOK V. / THE PROBLEM OF INFERENCE.; lines 10263-10412 confidence: medium

  Pure, stainless Bhikkhus skilled in knowledge of the fall and rise of beings, explained in the note as death in one state and rebirth in another, are perfected in the Divine Eye and called divers of light.

  The divers of light are described as having knowledge of the fall and rise of beings; the passage note explains this as death in one state and rebirth in another.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK V. / THE PROBLEM OF INFERENCE. / BOOK VI. / THE DHUTANGAS.; lines 11071-11195 confidence: medium

  Lay people living at home and enjoying sense pleasures realize Peace, the Supreme Good, Nirvana because in former births they trained in the thirteen vows and purified their conduct.

  The passage says lay realization in the present is possible because training and purification were accomplished in former births, and it also mentions rebirth in bliss as dependent on meritorious actions.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 12348-12493 confidence: medium

  The female panther conceives only once and does not resort again and again to the male.

  The Bhikshu is instructed to contemplate conception, birth, death, transmigration, and rebirths in evil states and to resolve never to enter future life.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 13733-13875 confidence: medium

  Space inspires terror; the Bhikshu should train his mind to fear rebirths in any kind of existence and seek no happiness in them.

  The Bhikshu is instructed to train his mind to fear rebirths in any kind of existence and to seek no happiness in them.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 6829-6979 confidence: high

  Nagasena states that Karma for both virtue and vice appears in future births, while vice is exposed in the present through decrees punishing killing, stealing, adultery, lying, dacoity, highway robbery, cheating, and swindling.

  Nagasena says the Karma of virtue and vice will be made evident in future births, and later classifies departed beings by rebirth state.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 7429-7556 confidence: medium

  Nagasena says some die through evil deeds from a former birth; one who starved others to death undergoes long hunger torment and later dies of hunger at the appointed time.

  The passage speaks of evil deeds in a former birth, many hundreds of thousands of years, and wandering from existence to existence before a later death.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 7559-7692 confidence: medium

  Examples state that after long suffering, persons associated with killing by burning, drowning, or sword die by corresponding means at the appointed time; the sword example mentions repeated births as an animal.

  The passage refers to long periods of suffering and, in the sword example, repeated births as an animal before later death by the sword.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 806-984 confidence: medium

  Nagasena says the dwelling-place instruction concerns two benefits: the gift of a Wihara is praised by all Buddhas and leads donors beyond rebirth, old age, and death; a common Wihara also gives the Order a known meeting place and makes visits easier.

  The gift of a dwelling-place is praised by all Buddhas, and donors are said to be delivered from rebirth, old age, and death.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) / INTRODUCTION.; lines 188-228 confidence: medium

  The book is said to start with an elaborate introduction that tells how Nagasena and Milinda met in a previous birth, gives their present-life histories, and recounts how they met.

  The passage says the introduction first recounts how Nagasena and Milinda met in a previous birth before narrating their present-life histories and meeting.

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• The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) VII, 6, 12 / VII, 7, I / ADDITIONS AND CORRECTIONS. / PART I.; lines 16105-16190 confidence: medium

  A translation note distinguishes beings who died and were reborn elsewhere from those who died and were not reborn elsewhere, and identifies the three cases as Puthujjana, the Arahat when dead, and the Arahat alive; it cites several related texts.

  The note explicitly discusses beings who have died and been reborn elsewhere, beings who have died and not been reborn elsewhere, and three associated doctrinal cases.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) A PARABLE. / A PARABLE. / I, 164, 2. / ITI. A PARABLE. 87; lines 5283-5384 confidence: high

  The speaker asks Sariputra to hear the dire results for those who scorn his skilfulness, the Buddha-rules, the vehicle, such a Sutra, or who wrong monks.

  The passage describes a sequence in which scorners disappear from human life, dwell in Avici hell for a kalpa, fall through repeated births, and then descend into animal conditions.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) A PARABLE. / A PARABLE. / I, 164, 2. / ITI. A PARABLE. 87; lines 5283-5384 confidence: medium

  After leaving hell, the scorners descend to brute condition, become like dogs and jackals and sport for others, and are described as blackish, spotted, sore-covered, itchy, hairless, and feeble.

  Those with aversion to supreme enlightenment are said to become brutes, specifically dogs and jackals, and to bear marked diseased bodies.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) A PARABLE. / I, 164, 2. / ITI. A PARABLE. 87 / A PARABLE.; lines 5387-5554 confidence: high

  Those who scorn the Buddha-rule are despised among animals, beaten or pelted, hungry and thirsty, and become camels, asses, or ugly jackals.

  The passage repeatedly says those who scorn the Sutra become various animals, later assume suffering human forms, and dwell in hell or misfortune over immense spans of time.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER XXII. / ANCIENT DEVOTION1 OF BHAISHAGYARAGA. / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 377 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 379; lines 16586-16657 confidence: medium

  The body blazes for twelve thousand years, the fire is extinguished, and Sarvasattvapriyadarsana disappears and reappears by apparitional birth in king Vimaladatta's house under the same Tathagata's spiritual reign, sitting cross-legged.

  After the body blazes and the fire is extinguished, the Bodhisattva disappears and reappears by apparitional birth in a royal house.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. / I. INTRODUCTORY. / I. INTRODUCTORY. / I. INTRODUCTORY.; lines 1980-2058 confidence: medium

  From Avici to the extreme limit of existence, beings in the six states of existence, including those leaving one state to be born in another, and their various actions and positions become visible.

  The vision includes beings in six states of existence, including those leaving one state to be born in another.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. 1 1 / I. INTRODUCTORY. 13 / I. INTRODUCTORY. 1 5 / I. INTRODUCTORY. 1 7; lines 2310-2388 confidence: medium

  To disciples he preached the law containing the four Noble Truths and starting from the chain of causes and effects, overcoming birth, decrepitude, sickness, death, sorrow, and grief, and leading to Nirvana.

  The disciples' teaching is said to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, and despondency, leading to Nirvana.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. 2 1 / I. INTRODUCTORY. 23 / INTRODUCTORY. 25 / I. INTRODUCTORY. 2 J; lines 2711-2795 confidence: medium

  Many sons of Buddha are struck with grief when they hear the highest of men announce that his Nirvana is near.

  The passage links the Buddha's approaching Nirvana and complete extinction with the prophecy that another figure will attain enlightenment and become a Buddha afterward.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XIX / INTRODUCTION. XXI / INTRODUCTION. XX111 / INTRODUCTION. XXV; lines 808-898 confidence: medium

  Śakya is said to have lived infinite aeons and to live forever. He is called Father of the world, Self-born One, Chief and Saviour of creatures; he makes a semblance of Nirvāṇa for erring beings, appears repeatedly in the living world, and has his real abode on the summit of Gṛdhrakūṭa.

  The passage says common people think the Buddha enters Nirvāṇa, but in reality he only makes a show or semblance of Nirvāṇa and is not subject to complete Nirvāṇa.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) V. ON PLANTS. 127 / V. ON PLANTS. 129 / V. ON PLANTS. / V. ON PLANTS. 133; lines 7001-7084 confidence: medium

  The speaker explains to Ka^yapa that 'blind-born' designates creatures in the whirl of the world with six states, who do not know the true law and heap up dark evil passions.

  Creatures are described as staying in the whirl of the world, revolving in the mundane circle, and failing to find a means of escape from rotation.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VI. ANNOUNCEMENT OF FUTURE DESTINY. 143 / VI. ANNOUNCEMENT OF FUTURE DESTINY. 145 / VI. ANNOUNCEMENT OF FUTURE DESTINY. 147 / VI. ANNOUNCEMENT OF FUTURE DESTINY. 149; lines 7665-7747 confidence: medium

  A predicted figure builds Stupas and worships them with flowers and perfumes; in his last bodily existence he becomes a Jina in a pure field, gains full knowledge, and preaches to a thousand kotis of living beings.

  The passage says the figures will reach Buddhahood in a last bodily existence and the stanzas describe leaving human existence before seeing Jinas and following the path.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 1 73 / ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. 177 / VII. ANCIENT DEVOTION. 179; lines 8899-8975 confidence: medium

  Sakyamuni says he stays under different names in other worlds; beings are born there seeking Tathagata knowledge and hear that the complete Nirvana of the Tathagatas is one, with no second Nirvana.

  Future disciples are said to be born again in other worlds, seek the knowledge of the Tathagatas, and hear the teaching of one Nirvana.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XV. DURATION OF LIFE OF THE TATHAGATA. 299 / XV. DURATION OF LIFE OF THE TATHAGATA. 3OI / XV. DURATION OF LIFE OF THE TATHAGATA. 303 / XV. DURATION OF LIFE OF THE TATHAGATA. 305; lines 13811-13881 confidence: medium

  The physician says he is old and near death, leaves the prepared remedy for them, goes to another country, and lets the sick sons know he has departed life.

  The physician lets his sons know he has died, the sons are transformed by grief, and the physician later shows himself again after their cure.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 351 / XVTTT. ADVANTAGES OF A RELIGIOUS PREACHER. 353 / CHAPTER XIX. / SADAPARIBH(JTA.; lines 15838-15949 confidence: medium

  After honoring many Buddhas, Sadaparibhuta's former root of goodness develops fully and he gains supreme enlightenment; the Lord states that he himself was Sadaparibhuta and that keeping, reading, and preaching the Dharmaparyaya led to quick enlightenment.

  The Lord tells Mahasthamaprapta that the Bodhisattva Sadaparibhuta in the former time was himself.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 379 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 381 / XXTT. ANCIENT DEVOTION OF BHAISHAGYARAGA. 383 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 385; lines 16800-16866 confidence: low

  The footnote glosses body-sacrifice and mentions a Phoenix that repeatedly dies in flames every thousand years and arises anew or is reborn from ashes.

  The footnote compares body-sacrifice terminology with a Phoenix that repeatedly dies in flames and arises or is reborn from ashes.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 385 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387 / C C 2 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 389; lines 16935-17000 confidence: high

  "this existence will be her last existence as a woman"

  A female who hears and penetrates the chapter is said to disappear from earth and be reborn in Sukhavati where Amitayus dwells.

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• The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXL SPELLS. 373 / CHAPTER XXII. / ANCIENT DEVOTION1 OF BHAISHAGYARAGA. / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 377; lines 16517-16583 confidence: low

  Sarvasattvapriyadarsana rises from meditation and reflects that the display of magical power will not honor the Tathagata as much as sacrificing his own body.

  A translator's note in the passage states that the story of Sarvasattvapriyadarsana is recognizable as a Buddhist version of the myth of the Phoenix, while the narrative itself presents bodily sacrifice preparation.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) AMAGANDHASUTTA. 39 / HIRISUTTA. 4I / MAHAMANGALASUTTA. 43 / DHAMMAKARIYASUTTA. 45; lines 9691-9867 confidence: high

  Yakkha Stiloma asks Bhagavat what origin passion, hatred, disgust, delight, horror, and doubts have.

  The dialogue identifies the origins of passions, doubts, and sin, then states that those who know the source drive it away and cross a difficult stream with the aim of not being born again.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) AMAGANDHASUTTA. 39 / HIRISUTTA. 4I / MAHAMANGALASUTTA. 43 / DHAMMAKARIYASUTTA. 45; lines 9691-9867 confidence: high

  A quarrelsome foolish Bhikkhu does not understand the Dhamma taught by Buddha; sin is called the way to hell, and after death such a Bhikkhu goes from womb to womb, darkness to darkness, and pain.

  The passage says sin is the way leading to hell and describes the sinful Bhikkhu after death as going from womb to womb, darkness to darkness, and pain.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) CHAPTER XX. / THE WAY. / MISCELLANEOUS. 71 / THE ELEPHANT. 79; lines 5830-5875 confidence: high

  Verse 325 describes a fat, great-eating, sleepy, rolling fool, compares him to a grain-fed hog, and says he is born again and again.

  Verse 325 says the foolish, indulgent man is born again and again.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 129 / DVAYATANUPASSANASUTTA. 131 / DVAYATANUPASSANASUTTA. 133 / DVAYATANUPASSANASUTTA. 135; lines 13481-13554 confidence: high

  A man accompanied by tanha transmigrates for a long time and does not overcome samsara; the Bhikkhu is told to see craving’s origin of pain as misery, be free from tanha, not seize, be thoughtful, and wander.

  The passage states that the craving-bound person transmigrates, that one born is to die, and that the wise do not go to rebirth after destruction of the upadanas.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 131 / DVAYATANUPASSANASUTTA. 133 / DVAYATANUPASSANASUTTA. 135 / DVAYATANUPASSANASUTTA. 137; lines 13557-13634 confidence: medium

  The Bhikkhu who sees pain from arambhas as misery, abandons all arambhas, is liberated in non-exertion, has cut off craving for existence, and has a calm mind is said to have crossed birth and transmigration and to have no rebirth.

  The passage describes the Bhikkhu who abandons arambhas as having crossed birth and transmigration and as having no rebirth.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 133 / DVAYATANUPASSANASUTTA. 135 / DVAYATANUPASSANASUTTA. 137 / DVAYATANUPASSANASUTTA. 139; lines 13637-13717 confidence: high

  Beings possessed of form and beings dwelling in the formless world, if they do not know cessation, have to go to rebirth.

  The passage contrasts beings who go to rebirth through not knowing cessation with beings liberated in cessation who leave death behind.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) EVIL. AG / PUNISHMENT. 7 / PUNISHMENT. 39 / OLD AGE. 4; lines 4233-4325 confidence: medium

  “Looking for the maker of this tabernacle, I have run through a course of many births”

  The first-person speaker reports many births while seeking the maker of a tabernacle, and the editorial note associates the verses with Buddhahood.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) EXPLANATION OF WORDS / INTRODUCTION / INTRODUCTION. XU / INTRODUCTION. XV; lines 7594-7690 confidence: high

  Sin is identified as desire, especially desire for existence and name and form; desire whirls a person in existence; birth entails death; existence is called the stream of death and realm of Mara; the ignorant go continually to samsara with birth and death.

  The passage says desire whirls beings in existence, birth entails death, and the ignorant continually go to samsara with birth and death.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) FLOWERS. 17 / FLOWERS. 19 / CHAPTER V. / THE FOOL.; lines 3336-3404 confidence: medium

  Night is long to the awake, a mile to the tired, and life to fools who do not know the true law. The note glosses life as samsara, the revolution of birth and death, ending through knowledge of Buddha's doctrine and entry into Nirvana.

  The note explains life as samsara, the repeated revolution of birth and death, from which knowledge of the true doctrine enables freedom into Nirvana.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) HEMAVATASUTTA. 27 / ALAVAKASUTTA. 29 / ALAVAKASUTTA. 31 / MUNISUTTA. 33; lines 9369-9434 confidence: medium

  Those who understand the noble truths taught by the profoundly wise will not have to take an eighth birth; the excellent jewel is in the Assembly.

  The passage states that those who understand the noble truths will not take an eighth birth and describes the wise as disgusted with future existence, having destroyed seeds of existence, and going out like a lamp.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) HHEMAKAMANAVAPUKKHA, IQ! / KAPPAMANAVAPUKKHA. 193 / UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197; lines 16114-16189 confidence: medium

  "How is any one to look upon the world that the king of death may not see him?"

  Mogharagan asks how to avoid the king of death's sight; the reply says to view the world as void, destroy self-view, and overcome death.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) HHEMAKAMANAVAPUKKHA, IQ! / KAPPAMANAVAPUKKHA. 193 / UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197; lines 16114-16189 confidence: high

  Pingiya says he is old, feeble, colourless, with unclear eyes and poor hearing, and asks for the Dhamma so he may leave birth and decay in this world.

  Pingiya asks to leave birth and decay, and Bhagavat instructs him to leave the body and desire behind so that he may never come to exist again.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) INTRODUCTION. XXXII / XXXIV DHAMMAPADA. / DATE OF THE BUDDHIST CANON. / XXXVI DHAMMAPADA.; lines 1218-1294 confidence: medium

  "Gataka, former births (550 tales)"

  The passage identifies the Gataka as a collection concerning former births and gives its size as 550 tales.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) IV. AJ7HAKAVAGGA. / DUTTHATTHAKASUTTA. 145 / SUDDHATTHAKASUTTA. 147 / PARAMATTHAKASUTTA. 149; lines 14051-14135 confidence: medium

  One without desire for reiterated existence here or in another world has no mental resting-place among doctrines; the Brahmana adopts no view, is not dependent on virtue and works, has gone to the other shore, and does not return.

  The text mentions desire for reiterated existence here or in another world, the Brahmana who goes to the other shore and does not return, and the unattached Bhikkhu who does not show himself again in existence.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KALAHAVIVADASUTTA. 159 / KOLAVIYOHASUTTA. 161 / KOLAVIYOHASUTTA. 163 / MAHAVIYOHASUTTA. 165; lines 14741-14826 confidence: medium

  "For him who wishes ... desires"; one for whom there is "no death and no rebirth" is asked how he could tremble or desire.

  The passage asks how one for whom there is no death and no rebirth could tremble or desire anything.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) MAGHASUTTA. 79 / MAGHASUTTA. 83 / SABHIYASUTTA. 85 / SABHIYASUTTA. 87; lines 11454-11621 confidence: medium

  Bhagavat defines Bhikkhu, compassionate, subdued, and Buddha through a self-made path, perfect happiness, conquered doubt, non-harming, crossing the stream of existence, trained senses, insight into samsara, purity, and destruction of birth.

  The answers repeatedly describe destroyed rebirth, destruction of birth, crossing samsara, and conquest of birth and death.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) MAGHASUTTA. 83 / SABHIYASUTTA. 85 / SABHIYASUTTA. 87 / SABHIYASUTTA. 9!; lines 11623-11711 confidence: medium

  Bhagavat says an Ariya has cut off passions and desires, is wise, does not again enter the womb, drives away the threefold sign and mud of lust, and does not again enter time.

  Bhagavat says the Ariya has cut off passions and desires and does not again enter the womb or time.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) MISCELLANEOUS. 71 / THE ELEPHANT. 79 / SO DHAMMAPADA. CHAP. XXIII. / THIRST. 81; lines 5901-5991 confidence: high

  Thirst grows like a creeper in a thoughtless man; he runs from life to life like a monkey seeking fruit in the forest.

  The passage says the thoughtless man runs from life to life and that beings given to pleasure undergo birth and decay again and again.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) NALAKASUTTA. 123 / NALAKASUTTA. 125 / NALAKASUTTA. 127 / DVAYATANUPASSANASUTTA. 129; lines 13239-13319 confidence: medium

  Those who do not understand pain, its origin, its stopping, and the path to cessation lack emancipation and continue to undergo birth and decay.

  The passage contrasts those who lack understanding and continue undergoing birth and decay with those who understand and do not undergo birth and decay.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) NALAKASUTTA. 125 / NALAKASUTTA. 127 / DVAYATANUPASSANASUTTA. 129 / DVAYATANUPASSANASUTTA. 131; lines 13322-13399 confidence: medium

  Those who repeatedly go to samsara with birth and death and to existence in various ways are identified with the state of avigga; beings who resort to knowledge do not go to rebirth.

  The passage describes beings going again and again to samsara with birth and death, and contrasts this with knowledgeable or wise beings who do not go to rebirth.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) NAVASUTTA. 51 / KIMSILASUTTA. 53 / VANGISASUTTA. 55 / VANGISASUTTA. 57; lines 10207-10296 confidence: medium

  “as one in the hot season pained by the heat (longs for) water, so I long for thy words; send a shower of learning”

  The teacher is said to have left birth and death behind, and Kappa is said to have crossed birth and death after cutting off craving.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PABBAGGASUTTA. 67 / PADHANASUTTA. 69 / SUNDARIKABHARADVAGASUTTA. 73 / SUNDARIKABHARADVAGASUTTA. 75; lines 10958-11042 confidence: medium

  “He who... knows the end of birth and death... calm like a deep water, Tathagata deserves the oblation.”

  The Tathagata is said to know the end of birth and death, to have crossed the stream of existence, to wear the last body, and to be liberated in every respect.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PARABHAVASUTTA. 19 / VASALASUTTA. 2I / VASALASUTTA. 23 / HEMAVATASUTTA. 25; lines 8826-8913 confidence: medium

  While standing, walking, sitting, or lying, the awake practitioner should devote himself to this mind; the virtuous person endowed with perfect vision who has subdued greed for sensual pleasures will never again go to a mother's womb.

  The passage states that the virtuous person endowed with perfect vision, after subduing greed for sensual pleasures, will never again go to a mother's womb.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PUNISHMENT. 7 / PUNISHMENT. 39 / OLD AGE. 4 / OLD AGE. 43; lines 4328-4368 confidence: medium

  “not finding him; and painful is birth again and again.”

  The verse and note describe repeated painful birth or transmigration, the finding or seeing of the maker, and the explanation that the maker is the cause of new births.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SABHIYASUTTA. 85 / SABHIYASUTTA. 87 / SABHIYASUTTA. 9! / SABHIYASUTTA. 93; lines 11714-11787 confidence: medium

  Sabhiya receives the robe and orders from Bhagavat, receives upasampada, lives solitarily and strenuously, realizes the highest perfection of religious life, perceives that birth is destroyed and what was to be done has been done, and becomes one of the saints.

  After ordination and practice, Sabhiya perceives that birth has been destroyed and that nothing else remains to be done for this existence.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SECOND EDITION, REVISED / CONTENTS. / CONTENTS. / EXPLANATION OF WORDS; lines 7268-7406 confidence: medium

  Pabbagga is leaving the world, embracing ascetic life, and taking the robe; Pabbagita is an ascetic having taken the robe; Paribbaga is a wandering mendicant; Savaka is follower or disciple; Sakyamuni is a Buddha name; Samsara is revolution or transmigration.

  Samsara is glossed as revolution or transmigration.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SUNDARIKABHARADVAGASUTTA. 73 / SUNDARIKABHARADVAGASUTTA. 75 / SUNDARIKABHARADVAGASUTTA. 77 / MAGHASUTTA. 79; lines 11138-11294 confidence: medium

  Sundarikabharadvaga takes refuge in Gotama, the Dhamma, and the Assembly of Bhikkhus; receives pabbagga and upasampada from Bhagavat; practices in solitude; realizes the goal; and becomes an arahat.

  Bharadvaga perceives that birth has been destroyed, and Bhagavat describes worthy recipients as having no transmigration after leaving here and as having left birth and death altogether.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SUNDARIKABHARADVAGASUTTA. 75 / SUNDARIKABHARADVAGASUTTA. 77 / MAGHASUTTA. 79 / MAGHASUTTA. 83; lines 11296-11386 confidence: medium

  Oblations should be bestowed on persons described as self-lighted, possessionless, liberated, knowing this is the last birth with no rebirth, or accomplished in meditation and enlightenment.

  One class of worthy recipients is described as understanding that this is the last birth and there is no rebirth.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BHIKSHU. 89 / Q2 DHAMMAPADA. CHAP. XXVI. / THE BRAHMANA. 93 / THE BRAHMANA. 95; lines 6504-6588 confidence: medium

  "left what gives pleasure and what gives pain" and "free from all germs (of renewed life)"

  The passage speaks of freedom from germs of renewed life and reaching the end of births.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE ELEPHANT. 79 / SO DHAMMAPADA. CHAP. XXIII. / THIRST. 81 / THIRST. 83; lines 5994-6082 confidence: medium

  The addressee is told to give up what is before, behind, and between while going to the other shore of existence; with a wholly free mind, the addressee will not again enter birth and decay.

  The passage instructs the addressee to go to the other shore of existence and says that a wholly free mind will not again enter birth and decay.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE ELEPHANT. 79 / SO DHAMMAPADA. CHAP. XXIII. / THIRST. 81 / THIRST. 83; lines 5994-6082 confidence: medium

  The consummated person without thirst and sin has broken the thorns of life and will have a last body; one without thirst and affection who understands words and letters is called the great sage and great man.

  The consummated, thirstless person is said to have broken the thorns of life and to have received a last body.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE VENERABLE. 29 / THE THOUSANDS. 31 / THE THOUSANDS. 33 / EVIL. AG; lines 3981-4068 confidence: high

  Some people are born again; evil-doers go to hell; righteous people go to heaven; those free from worldly desires attain NirvAza.

  The passage explicitly lists rebirth, hell for evil-doers, heaven for righteous people, and NirvAza for those free from worldly desires.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE WISE MAN. 23 / THE WISE MAN. 25 / P. 75. / THE VENERABLE. 27; lines 3657-3739 confidence: high

  The dutiful person is tolerant like the earth or a threshold, like a lake without mud, and has no new births in store.

  The passage says no new births are in store and that freedom is obtained by true knowledge.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TISSAMETTEYYAMANAVAPUKKHA, 183 / METTAGUMANAVAPUKKBA. 185 / DHOTAKAMANAVAPUKKHA. 187 / UPASIVAMANAVAPUKEHA. 189; lines 15772-15860 confidence: medium

  Nanda says Samanas and Brahmanas claim purity from views, tradition, virtue, works, and other ways; Bhagavat says they did not cross over birth and old age in the way they lived.

  Nanda asks whether practitioners who claim purity through views, tradition, virtue, and works have crossed over birth and old age; Bhagavat answers that they have not.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) V. FAUSBOLL. / COPENHAGEN. / DHANIYASUTTA. 3 / DHANIYASUTTA. 5; lines 7952-8035 confidence: high

  “Having, like a bull, rent the bonds... I shall not again enter into a womb.”

  The passage states that bonds have been rent, the speaker will not enter a womb again, and Dhaniya and his wife hope through holy life to conquer birth and death and end pain.

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• The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VASALASUTTA. 2I / VASALASUTTA. 23 / HEMAVATASUTTA. 25 / HEMAVATASUTTA. 27; lines 8916-8998 confidence: medium

  Hemavata asks whether he is endowed with knowledge, pure in conduct, freed from passions, and without new birth; Satagira replies that he is endowed with knowledge, pure in conduct, all passions destroyed, and has no new birth.

  Satagira states that Gotama's passions have been destroyed and that there is no new birth for him.

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• Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 4536-4605 confidence: uncertain

  The passage asks whether ignorance from a sentient being's preceding existence causes sankharas and Consciousness to connect existences and bring about a new birth.

  The passage raises the possibility that ignorance from a preceding existence causes sankharas and Consciousness to connect existences and bring about a new birth.

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• Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 5313-5466 confidence: medium

  “This is my last birth; hence I shall not be born again!”

  The Blessed One states that this is his last birth and that he will not be born again.

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• Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I / MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18.; lines 6856-7021 confidence: medium

  The teaching says the disciple becomes weary of sensory phenomena, loses passion, becomes free, knows freedom, and realizes rebirth is exhausted; the thousand bhikkhus are released from attachment and the Asavas.

  The teaching says the freed disciple realizes that rebirth is exhausted and that there is no further return to this world.

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• Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) MAHAVAGGA. V, 13, 8. / V, 13, 10. RULES FOR FOOT-CLOTIIING, SEATS, ETC. '37 / SIXTH KHANDHAKA. / QO MAHAVAGGA. VI, 25, 2.; lines 4481-4630 confidence: high

  Failure to understand and grasp the four Noble Truths is said to have caused long wandering in the weary path of transmigration for the speaker and the Bhikkhus.

  The passage directly links not understanding the Four Noble Truths with long wandering through many births and links grasping them with the end of craving, renewed existence, and birth.

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• Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) MAHAVAGGA. V, 13, 8. / V, 13, 10. RULES FOR FOOT-CLOTIIING, SEATS, ETC. '37 / SIXTH KHANDHAKA. / QO MAHAVAGGA. VI, 25, 2.; lines 4768-4905 confidence: medium

  The Blessed One explains apagabbha as freedom from returning into a mother's womb and from rebirth into new existences, with rebirth rooted out like a palm tree.

  The Blessed One describes freedom from returning to a mother's womb and from being reborn into new existences, with rebirth rooted out like a palm tree that cannot grow again.

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• Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) C C 2 / XII, I, 2. / XII, I, 3. / STULLAVAGGA.; lines 18162-18252 confidence: medium

  Verse: people blinded by ignorance drink strong drink, indulge in sensual acts, take silver and gold, and live by low arts; the Buddha calls such actions stains.

  The verse links ignorance, lack of wisdom, craving, and stained actions with enlarging the realm of death and gaining dread rebirth.

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• Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) ON DWELLINGS AND EURKITURE. / VI, 5, 2 . / VI, 6, 2 . / VI, 6 , 3 .; lines 9158-9249 confidence: medium

  The partridge keeps the monkey and elephant in obedience to the Five Precepts and observes them too; the three dwell together reverently and are reborn in a happy heavenly state after death.

  The animals observe the Five Precepts, dwell together reverently, and after death are reborn in a happy state in heaven.

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• Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) V, 20, 7- OX THE DAILY LIFE OF THE BHIKKHUS. 12 C / Y, 20, 7. / Y, 21, 2. / KULLAVAGGA.; lines 6318-6336 confidence: low

  "This Bhikkhu, O Bhikkhus, has but lately fallen / from the condition of being an ox."

  The passage links a bhikkhu's present status with having lately fallen from the condition of being an ox, immediately before a rule about ruminating and cud-chewing.

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• Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VII, I, 2. / VII, 1 , 3 . / JPULLAVAGGA. / VII, I, 6.; lines 11116-11130 confidence: medium

  A Koliyan named Kakudha, formerly a Bhikkhu attendant on Moggallana, had just died.

  The passage states that Kakudha died and then appeared again in a spiritual body.

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