Changes

* Determined by one’s कर्म || karma, the soul is reborn embodied through  औषधाः || medicinal herbs / varieties of roots, वृक्षः || vrksha (tree) form, अन्नम् || anna (rice, barley, wheat, sesame) which when consumed by man forms the पुरुषबीजः || Purusha beeja (Semen) and then through स्त्रीगर्भः || Stree garbha (Womb of a woman) takes rebirth on the earth.[[File:Pritruyana-page-001.jpg|alt=|left|thumb|841x841px|'''''The Jivatma (soul) coming back from the moon evolves from a plant to man in the above order.''''']]

* Determined by one’s कर्म || karma, the soul is reborn embodied through  औषधाः || medicinal herbs / varieties of roots, वृक्षः || vrksha (tree) form, अन्नम् || anna (rice, barley, wheat, sesame) which when consumed by man forms the पुरुषबीजः || Purusha beeja (Semen) and then through स्त्रीगर्भः || Stree garbha (Womb of a woman) takes rebirth on the earth.[[File:Pritruyana-page-001.jpg|alt=|left|thumb|841x841px|'''''The Jivatma (soul) coming back from the moon evolves from a plant to man in the above order.''''']]

  <blockquote>तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरन् श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ॥७॥ (Chan. Upan. 5.10.7)</blockquote>By the power of धर्म || dharma, कर्म || karma (दैव || daiva) and good conduct, through these grains, souls accept the wombs according to a definite principle and may be born either as a ब्राह्मण || brahmana, क्षत्रिय || kshatriya or वैश्य || vaisya. Such pious people are called as रमनिया चरना || ramaniya charana.  

  <blockquote>तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरन् श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ॥७॥ (Chan. Upan. 5.10.7)</blockquote><blockquote>tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṃ yonimāpadyeranbrāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ vātha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṃ yonimāpadyeran śvayoniṃ vā sūkarayoniṃ vā caṇḍālayoniṃ vā ॥7॥ (Chan. Upan. 5.10.7)</blockquote>Meaning : By the power of धर्मः || dharma, कर्म || karma (दैवम् || daiva) and good conduct, through these grains, souls accept the wombs according to a definite principle and may be born either as a ब्राह्मणः || brahmana, क्षत्रियः || kshatriya or वैश्यः || vaishya. Such pious people are called as रमणीयचरणाः || ramaniya charana.  

If however their accumulated sin during the human birth is high, then they could become  dog, pig or a चान्डाल || chandala (outcaste). Thus those souls who are attached to worldly pleasures but do not do things prohibited by Vedas attain Pitruloka.  After enjoying all the accrued punya there, they return back to earth through the Pitruyana marg.  <blockquote>अथैतयोः पथोर्न कतरेण च न तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयँस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः ॥ ८ ॥ (Chan. Upan. 5.10.8)</blockquote>The jivatma of one who does not follow the injunctions of sastras are involved in "paapopasana" leading a wayward life,they do not attain the higher realms and do not traverse either of these paths, the देवयान and पितृयान. Such souls are reborn time and again in the lower species of life owing to their great sins attaining a place called Triteeya. Therefore पितृलोक || pitri loka is not filled all the time.   

If however their accumulated sin during the human birth is high, then they could become  dog, pig or a चाण्डालः || chandala (outcaste). Thus, those souls who are attached to worldly pleasures but do not do things prohibited by Vedas attain Pitruloka.  After enjoying all the accrued punya there, they return back to earth through the Pitruyana marg.  <blockquote>अथैतयोः पथोर्न कतरेण च न तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयँस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः ॥ ८ ॥ (Chan. Upan. 5.10.8)</blockquote><blockquote>athaitayoḥ pathorna katareṇa ca na tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasvetyetattṛtīyam̐sthānaṃ tenāsau loko na sampūryate tasmājjugupseta tadeṣa ślokaḥ ॥ 8 ॥ (Chan. Upan. 5.10.8)</blockquote>The jivatma of one who does not follow the injunctions of shastras are involved in पापोपासना ॥ papopasana. Leading a wayward life, they do not attain the higher realms and do not traverse either of these paths, the देवयानम् and पितृयानम्. Such souls are reborn time and again in the lower species of life owing to their great sins attaining a place called Trteeya. Therefore Pitru loka is not filled all the time.   

== ब्रह्मसूत्राणि ॥ Brahmasutras ==

== ब्रह्मसूत्राणि ॥ Brahmasutras ==

Brahmasutras extensively and intricately describe the path of the Soul after Jeevan mukti and Videha mukti.  <blockquote>तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् || (Bram. Sutr. 3.1.1)<ref name=":5">[https://sanskritdocuments.org/doc_z_misc_major_works/brahma_suutra.html Brahmasutras] By Maharshi Vedavyasa</ref></blockquote><blockquote>Tadantarapratipattau raṁhati sampariṣvaktaḥ praśnanirūpaṇābhyām || (Bram. Sutr. 3.1.1)</blockquote>Meaning : When the transmigration of the soul takes place, the living being enters into the new body along with the subtle elements- मनस || manasa (mind), बुद्धि || buddhi (intellect) and अहङ्कार || ahankara (ego). This is corroborated in the Upanishads.<ref>Brahmasutras By Swami Sivananda ([https://www.swami-krishnananda.org/bs_3/bs_3-1-01.html 3.1.1])</ref>

Brahmasutras extensively and intricately describe the path of the Soul after Jeevan mukti and Videha mukti.  <blockquote>तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् || (Bram. Sutr. 3.1.1)<ref name=":5">[https://sanskritdocuments.org/doc_z_misc_major_works/brahma_suutra.html Brahmasutras] By Maharshi Vedavyasa</ref></blockquote><blockquote>Tadantarapratipattau raṁhati sampariṣvaktaḥ praśnanirūpaṇābhyām || (Bram. Sutr. 3.1.1)</blockquote>Meaning : When the transmigration of the soul takes place, the living being enters into the new body along with the subtle elements- मनस || manasa (mind), बुद्धि || buddhi (intellect) and अहङ्कार || ahankara (ego). This is corroborated in the Upanishads.<ref>Brahmasutras By Swami Sivananda ([https://www.swami-krishnananda.org/bs_3/bs_3-1-01.html 3.1.1])</ref>