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== परिचयः || Introduction ==

== परिचयः || Introduction ==

[[Sanatana Dharma (सनातनधर्मः)|सनातनधर्मः ॥ Sanatana Dharma]] through various texts and treatises expounded the existence of जीवात्मन् ||  [[Atman (आत्मन्)|Jivatma]] (soul) and पुनर्जन्म || [[Punarjanma]] (rebirth or reincarnation) of the atma going through cycles of birth and death according to the person's Karma. When the Jivatma of an individual leaves the body or [[Upadhi (उपाधिः)|उपाधिः || Upadhi]] (carnal attibutes) it is called Death. Cycles of birth and death are based on the पुण्यकर्म ॥ Punya karma and पापकर्म ॥ Papa karma of the individual, and it goes on until the atma attains moksha or mukti.<ref name=":1">Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Page 613 and 614)</ref>

[[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] (सनातनधर्मः) through various texts and treatises expounded the existence of [[Atman (आत्मन्)|Jivatma]] (जीवात्मन् | Individual Self) and Punarjanma (पुनर्जन्म | rebirth or reincarnation) of the atma going through cycles of birth and death according to the person's Karma. When the Jivatma of an individual leaves the body or [[Upadhi (उपाधिः)|Upadhi]] (उपाधिः | carnal attibutes) it is called Death. Cycles of birth and death are based on the Punya karma (पुण्यकर्म) and Papa karma (पापकर्म) of the individual, and it goes on until the atma attains moksha or mukti.<ref name=":1">Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Page 613 and 614)</ref>

This can be explained with reference to the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|छान्दोग्य-उपनिषद् ॥ Chandogya Upanishad]] of the [[Samaveda (सामवेदः)|सामवेद: ॥ Sama Veda]] (5-3), where [[Shvetaketu (श्वेतकेतुः)|श्वेतकेतुः ॥ Shvetaketu]] once came to the assembly of पाञ्चाल-s || Panchalas, whose reigning monarch was Pravahana Jaivali.   

This can be explained with reference to the [[Chandogya Upanishad (छान्दोग्योपनिषतद्)|Chandogya Upanishad]] (छान्दोग्य-उपनिषद्) of the [[Samaveda (सामवेदः)|Samaveda]] (सामवेद: 5-3), where [[Shvetaketu (श्वेतकेतुः)|Shvetaketu]] (श्वेतकेतुः) once came to the assembly of Panchalas (पाञ्चाल-s), whose reigning monarch was Pravahana Jaivali.   

The path that the different atmas take to complete their journey in the higher realms is described by various texts mainly in the Upanishads and Brahmasutras. It shows the importance of वैराग्यम् || vairagya (renunciation) and the path to moksha or ब्रह्मलोकः ॥ Brahmaloka which is the ultimate realization of the atma, a point of no return when the soul leaves the cycle of births and deaths.<ref name=":4">Chandogya Upanishad By Swami Krishnananda ([https://www.swami-krishnananda.org/chhand/ch_1c.html Chapter 1])</ref>

The path that the different atmas take to complete their journey in the higher realms is described by various texts mainly in the Upanishads and Brahmasutras. It shows the importance of vairagya (वैराग्यम् | renunciation) and the path to moksha or Brahmaloka (ब्रह्मलोकः) which is the ultimate realization of the atma, a point of no return when the atman leaves the cycle of births and deaths.<ref name=":4">Chandogya Upanishad By Swami Krishnananda ([https://www.swami-krishnananda.org/chhand/ch_1c.html Chapter 1])</ref>

The King Pravahana Jaivali asks Shvetaketu five questions to gauge his understanding before imparting Brahmavidya. These famous five questions are as below :  

The Raja Pravahana Jaivali asks Shvetaketu five questions to gauge his understanding before imparting Brahmavidya. These famous five questions are as below :  

# From here (this लोकः || loka) where do the people go (after death)?

# From here (this loka | लोकः) where do the people go (after death)?

# How do the dead come back?

# How do the dead come back?

# At what point do the paths of the देवयानम् || Devayana (journey to the देवलोकः ॥ deva loka post death) and पित्रयानम् (journey to पितृलोकः ॥ Pitru loka post death) get separated?

# At what point do the paths of the Devayana (देवयानम् | journey to the देवलोकः | deva loka post death) and Pitryana  (पितृयानम् | journey to पितृलोकः | Pitru loka post death) get separated?

# Why do fewer जीवात्मन्-s || jivatmas attain Pitru loka (loka of ancestors)?

# Why do fewer jivatmas (जीवात्मन्-s) attain Pitruloka (loka of ancestors)?

# In पञ्चाग्निः || Panchagni, the fifth आहुतिः || ahuti (oblation), how does अप्-तत्त्वम् || Ap Tattva get the name of पुरुषः || Purusha ?   

# In Panchagni (पञ्चाग्निः), the fifth ahuti (आहुतिः | oblation), how does Ap Tattva (अप्-तत्त्वम्) get the name of Purusha (पुरुषः) ?   

In Chandogya Upanishad, in answer to these questions, the explanation about the Devayana and Pitruyana is given.  

In Chandogya Upanishad, in answer to these questions, the explanation about the Devayana and Pitruyana is given.  

== देवयानम् || Devayana (Path to the Realm of Brahma) ==

== देवयानम् || Devayana (Path to the Realm of Brahma) ==

[[File:Devayanam-page-001.jpg|thumb|687x687px|'''देवयानमार्गः ।''']]

[[File:Devayanam-page-001.jpg|thumb|687x687px|'''देवयानमार्गः ।''']]

The Devayana path also called as Northern path or the path of light is the path by which the student or साधकः ॥ sadhaka of Brahmavidya goes to ब्रह्मन् ॥ Brahman. This path leads to mukti and takes the devotee to ब्रह्मलोकः ॥ Brahmaloka. These sadhakas consider the worship of Brahman above the religious rites and are called अपरविद्या-उपासकाः ॥ Aparavidya upasakas<ref name=":1" />. The student who receives ब्रह्मविद्या || Brahmavidya with श्रद्धा || shraddha (devotion) while doing तपस् || tapa in the forest follows the path as described in Chandogya Upanishad (Adhyaya 5).<ref name=":2">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Adhyaya 5])</ref><blockquote>तद्य इत्थं विदुः । ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाँस्तान् ॥ १ ॥ (Chan. Upan. 5.10.1)</blockquote><blockquote>tadya itthaṃ viduḥ । ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisambhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsām̐stān ॥ 1 ॥ (Chan. Upan. 5.10.1)</blockquote><blockquote>मासेभ्यः संवत्सरँ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति ॥ २ ॥ (Chan. Upan. 5.10.2)</blockquote><blockquote>māsebhyaḥ saṃvatsaram̐ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti ॥ 2 ॥ (Chan. Upan. 5.10.2)</blockquote>It can be summarized as follows<ref name=":6">Jha, Ganganatha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume.'' Madras:The India Printing Works.</ref><ref name=":7">Jha, Ganganatha. (1942) ''The Chandogyopanishad (A treatise on Vedanta Philosophy translated into English with The Commentary of Sankara)'' Poona : Oriental Book Agency</ref>   

The Devayana path also called as Northern path or the path of light is the path by which the student or sadhaka (साधकः) of Brahmavidya goes to Brahman (ब्रह्मन्). This path leads to mukti and takes the devotee to Brahmaloka (ब्रह्मलोकः). These sadhakas consider the worship of Brahman above the religious rites and are called Aparavidya upasakas (अपरविद्या-उपासकाः)<ref name=":1" />. The student who receives Brahmavidya (ब्रह्मविद्या) with shraddha (श्रद्धा | devotion) while doing tapa (तपस्) in the forest follows the path as described in Chandogya Upanishad (Adhyaya 5).<ref name=":2">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Adhyaya 5])</ref><blockquote>तद्य इत्थं विदुः । ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाँस्तान् ॥ १ ॥ (Chan. Upan. 5.10.1)</blockquote><blockquote>tadya itthaṃ viduḥ । ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisambhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsām̐stān ॥ 1 ॥ (Chan. Upan. 5.10.1)</blockquote><blockquote>मासेभ्यः संवत्सरँ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति ॥ २ ॥ (Chan. Upan. 5.10.2)</blockquote><blockquote>māsebhyaḥ saṃvatsaram̐ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti ॥ 2 ॥ (Chan. Upan. 5.10.2)</blockquote>It can be summarized as follows<ref name=":6">Jha, Ganganatha. (1923). ''The Chandogya Upanishad and Sri Sankara's Commentary, Fourth Volume.'' Madras:The India Printing Works.</ref><ref name=":7">Jha, Ganganatha. (1942) ''The Chandogyopanishad (A treatise on Vedanta Philosophy translated into English with The Commentary of Sankara)'' Poona : Oriental Book Agency</ref>   

Those who know this (the philosophy of [[Panchagnividya (पञ्चाग्निविद्या)|पञ्चाग्निविद्या ॥ Panchagnividya]]), and those who meditate upon faith and penance, follow this path   

Those who know this (the philosophy of [[Panchagnividya (पञ्चाग्निविद्या)|पञ्चाग्निविद्या ॥ Panchagnividya]]), and those who meditate upon faith and penance, follow this path   

* Reaches the अर्चिर्देवाः || archirdeva (the Adityas) or light during उत्क्रमणम् || Utkramana time or during departing time.   

* Reaches the archirdeva (अर्चिर्देवाः | the Adityas) or light during Utkramana time (उत्क्रमणम्) or during departing time.   

* The ब्रह्मज्ञानी || Brahmajnani continues on his journey through the daytime through the शुक्लपक्षः || shukla paksha (bright half of the lunar month).   

* The Brahmajnani (ब्रह्मज्ञानी) continues on his journey through the daytime through the shukla paksha (शुक्लपक्षः | bright half of the lunar month).   

* From there they go higher into the realm when Surya is in the उत्तरायणम् ॥ Uttarayana or Northern hemisphere. From here, they go to the realm of the संवत्सर-देवताः || samvatsara devata. This realm is the point of separation of the Devayana and Pitruyana paths.   

* From there they go higher into the realm when Surya is in the Uttarayana (उत्तरायणम्) or Northern hemisphere. From here, they go to the realm of the samvatsara devata (संवत्सर-देवताः). This realm is the point of separation of the Devayana and Pitruyana paths.   

* Then, through the samvatsara devtas, he reaches आदित्याः || aditya (loka) which is the passage for the atma to liberation and from there to the subtle realm of चन्द्रः || chandra (the Moon).  

* Then, through the samvatsara devtas, he reaches aditya (loka) which is the passage for the atma to liberation and from there to the subtle realm of chandra (चन्द्रः | the Moon).  

* From the moon moving further and higher to the उर्जा || urja (energy, lightning), the atma is received by the देवदूताः || devdutas ( persons who are not human) who carry it to परमब्रह्म || parabrahma (the Absolute or सत्यलोकः ॥ Satyaloka).   

* From the moon moving further and higher to the urja (उर्जा | energy, lightning), the atma is received by the devdutas (देवदूताः | persons who are not human) who carry it to parabrahma (परमब्रह्म | the Absolute or सत्यलोकः | Satyaloka).   

This is देवयानमार्गः (the divine Way), the final destination in the भूलोकः || Bhuloka dimension, is the path of freedom; the path of liberation or Moksha.  

This is Devamarga (देवयानमार्गः | the divine Way), the final destination in the Bhuloka (भूलोकः) dimension, is the path of freedom; the path of liberation or Moksha.  

 

The human body is likened to the Cosmos. The ब्रह्मज्ञानी || Brahmajnani (the wise one) goes to the higher realm through heart veins which are beyond hundred, unlike the ordinary person who transits through the veins lesser in number.<ref name=":3" />

K. S. Narayanacharya mentions that the human body is likened to the Cosmos. The Brahmajnani (ब्रह्मज्ञानी | the wise one) goes to the higher realm through heart veins which are beyond hundred, unlike the ordinary person who transits through the veins lesser in number.<ref name=":3" />

A critical question that arises is, how does he perceive through which veins he is passing through? Such discussion is unwarranted as one who has worshiped the परमपुरुषः ॥ Parama Purusha, is absorbed in the ultimate goal; the wise seeker who through his own education and by divine grace being illuminated, is able to recognize the veins that help him depart to a higher realm. Such an advanced atma can transit through the path of light and even if such a person dies at night or in दक्षिणायनम् || Dakshinayana, the ज्ञानी ॥ jnani will attain brahmaloka (Moksha).<ref name=":3">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>

A critical question that arises is, how does he perceive through which veins he is passing through? Such discussion is unwarranted as one who has worshiped the Parama Purusha (परमपुरुषः), is absorbed in the ultimate goal; the wise seeker who through his own education and by divine grace being illuminated, is able to recognize the veins that help him depart to a higher realm. Such an advanced atma can transit through the path of light and even if such a person dies at night or in Dakshinayana (दक्षिणायनम्), the jnani (ज्ञानी) will attain brahmaloka (Moksha).<ref name=":3">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>

== पितृयानम् || Pitruyana (Path to the Realm of Pitrus) ==

== पितृयानम् || Pitruyana (Path to the Realm of Pitrus) ==

[[File:Pitruyanam upwards-page-001.jpg|thumb|538x538px|'''पितृयानमार्गः ।''']]

[[File:Pitruyanam upwards-page-001.jpg|thumb|538x538px|'''पितृयानमार्गः ।''']]

* Determined by one’s karma (कर्म), they are reborn embodied through  medicinal herbs / varieties of roots (औषधाः), vrksha (वृक्षः | tree) form, anna (अन्नम् | rice, barley, wheat, sesame) which when consumed by man forms the Purusha beeja (पुरुषबीजः | Semen) and then through Stree garbha (स्त्रीगर्भः | Womb of a woman) takes rebirth on the earth.

* Determined by one’s karma (कर्म), they are reborn embodied through  medicinal herbs / varieties of roots (औषधाः), vrksha (वृक्षः | tree) form, anna (अन्नम् | rice, barley, wheat, sesame) which when consumed by man forms the Purusha beeja (पुरुषबीजः | Semen) and then through Stree garbha (स्त्रीगर्भः | Womb of a woman) takes rebirth on the earth.

This same path is also enumerated in verses 50 and 51 of the Bhagavata Purana (Skandha 7, Adhyaya 15). It says,<blockquote>द्रव्यसूक्ष्मविपाकश्च धूमो रात्रिरपक्षयः | अयनं दक्षिणं सोमो दर्श ओषधिवीरुधः ||५०||</blockquote><blockquote>अन्नं रेत इति क्ष्मेश पितृयानं पुनर्भवः | एकैकश्येनानुपूर्वं भूत्वा भूत्वेह जायते ||५१||<ref>Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB Adhyaya 15].</ref></blockquote><blockquote>''dravyasūkṣmavipākaśca dhūmō rātrirapakṣayaḥ | ayanaṁ dakṣiṇaṁ sōmō darśa ōṣadhivīrudhaḥ ||50||''</blockquote><blockquote>''annaṁ rēta iti kṣmēśa pitr̥yānaṁ punarbhavaḥ | ēkaikaśyēnānupūrvaṁ bhūtvā bhūtvēha jāyatē ||51||''</blockquote>Meaning: The gradual ascension of the departed atman is marked by the subtle modifications of materials of his astral body (linga sharira) which is supposed to be escorted by the deities presiding over the smoke, the night, the dark half of the month, the dakshinayana (representing the Sun's apparent movement to the South of the equator), the orb of the Moon. After enjoying the fruit of his action, the path of descent of that jiva is through the New Moon day, annual plants and creepers, food grains and the semen. This is the path of Pitrs which leads to birth again. Having gone through these stages one by one, a jiva is born again in this world.<ref>Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n115/mode/2up 985-996].</ref>

This same path is also enumerated in verses 50 and 51 of the Bhagavata Purana (Skandha 7, Adhyaya 15). It says,<blockquote>द्रव्यसूक्ष्मविपाकश्च धूमो रात्रिरपक्षयः | अयनं दक्षिणं सोमो दर्श ओषधिवीरुधः ||५०||</blockquote><blockquote>अन्नं रेत इति क्ष्मेश पितृयानं पुनर्भवः | एकैकश्येनानुपूर्वं भूत्वा भूत्वेह जायते ||५१||<ref name=":8">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB Adhyaya 15].</ref></blockquote><blockquote>''dravyasūkṣmavipākaśca dhūmō rātrirapakṣayaḥ | ayanaṁ dakṣiṇaṁ sōmō darśa ōṣadhivīrudhaḥ ||50||''</blockquote><blockquote>''annaṁ rēta iti kṣmēśa pitr̥yānaṁ punarbhavaḥ | ēkaikaśyēnānupūrvaṁ bhūtvā bhūtvēha jāyatē ||51||''</blockquote>Meaning: The gradual ascension of the departed atman is marked by the subtle modifications of materials of his astral body (linga sharira) which is supposed to be escorted by the deities presiding over the smoke, the night, the dark half of the month, the dakshinayana (representing the Sun's apparent movement to the South of the equator), the orb of the Moon. After enjoying the fruit of his action, the path of descent of that jiva is through the New Moon day, annual plants and creepers, food grains and the semen. This is the path of Pitrs which leads to birth again. Having gone through these stages one by one, a jiva is born again in this world.<ref name=":9">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n115/mode/2up 985-996].</ref>

The Chandogya Upanishad further explains,<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, atmas 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.  

The Chandogya Upanishad further explains,<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, atmas 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.