One sees emerging in the Upaniṣads a theory of death and birth that is strikingly different than the Vedic sacrificial fear of "re-death" (punarmṛtyu). The Upaniṣads contain the earliest records of what has been called saṃsāra, or the endless cycle of birth and death, as well as mokṣa, or the path that leads away from saṃsāra. The story of Jabālā is instructive on this point (Chāndogya Upaniṣad 3:4:1–4). Jabālā is ashamed that his native learning, gleaned at his father's knee, is not sufficient in the court to which he travels. He must learn an entirely new set of metaphors, in which each aspect of life (man, woman, semen, food) is said to be identical with the sacrificial fire. While such matters are not unusual for many sections of the Upaniṣads, the subsequent section is startlingly new. Those whose conduct is good but who choose to offer sacrifices in the village will go on the path of the moon and be reborn accordingly. Those who choose the path of the forest and the knowledge of brahman will go on the path of the sun and leave this life altogether. And those whose conduct is reprehensible will be reborn into a lesser, probably repugnant womb. In other accounts the two paths are described as the path of the gods (devayāna) and the path of the father (pitṛyāna).