Aruni said:  “I also do not know this.  Only after having learnt the proper portion of the Veda in Kitra’s own dwelling, shall we obtain what others give us, i.e., knowledge.  Come, we will both go.”

Having said this he took fuel in his hand, like a pupil, and approached Kitra Gangyayani, saying:  “May I come near to you?” He replied:  “You are worthy of Brahman, O Gautama, because you were not led away by pride.  Come hither, I shall make you know clearly.”

And Kitra said:  “All who depart from this world go to the moon.  In the former, the bright half, the moon delights in their spirits; in the other, the dark half, the moon sends them on to be born again.  Verily, the moon is the door of the Svarga, i.e., the heavenly world.  Now, if a man objects to the moon and is not satisfied with life there, the moon sets him free.  But if a man does not object, then the moon sends him down as rain upon this earth.  And according to his deeds and according to his knowledge he is born again here as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent, or as a tiger, or as a man, or as something else in different places.  When he has thus returned to the earth, someone, a sage, asks:  ‘Who art thou?’ And he should answer:  ’From the wise moon, who orders the seasons, when it is born consisting of fifteen parts, from the moon who is the home of our ancestors, the seed was brought.  This seed, even me, they, the gods, mentioned in the Pankagnividya, gathered up in an active man, and through an active man they brought me to a mother.  Then I, growing up to be born, a being living by months, whether twelve or thirteen, was together with my father, who also lived by years of twelve or thirteen months, that I might either know the true Brahman or not know it.  Therefore, O ye seasons, grant that I may attain immortality, i.e., knowledge of Brahman.  By this my true saying, by this my toil, beginning with the dwelling in the moon and ending with my birth on earth, I am like a season, and the child of the seasons.’  ‘Who art thou?’ the sage asks again.  ‘I am thou,’ he replies.  Then he sets him free to proceed onward.

“He, at the time of death, having reached the path of the gods, comes to the world of Agni, or fire, to the world of Vayu, or air, to the world of Varuna, to the world of Indra, to the world of Pragapati, to the world of Brahman.  In that world there is the lake Ara, the moments called Yeshtiha, the river Vigara, i.e., age-less, the tree Ilya, the city Salagya, the palace Aparagita, i.e., unconquerable, the door-keepers Indra and Pragapati, the hall of Brahman, called Vibhu (built by vibhu, egoism), the throne Vikakshana, i.e., perception, the couch Amitaugas or endless splendor, and the beloved Manasi, i.e., mind, and her image Kakshushi, the eye, who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambas, or sacred scriptures, and Ambayavis, or understanding, and the rivers Ambayas leading to the knowledge of Brahman.  To this world he who knows the Paryanka-vidya approaches.  Brahman says to him:  ’Run towards him, servants, with such worship as is due to myself.  He has reached the river Vigara, the age-less, he will never age.’