In the wondrous realms beneath the earth, the netherworlds are filled with delights enjoyed by the fortunate among the Dānavas. There, the air is alive with the sweet calls of male cuckoos and other birds, and everywhere are the most charming ornaments and garments. Exquisite fragrances and ointments fill the senses, and the constant sounds of the vīṇā, flute, and mṛdaṅga, along with many other pleasing things, bring joy to those who dwell there. These pleasures are not only for the Dānavas but also for the Daityas and serpents who inhabit the various regions of the netherworlds. Yet, below even these realms abides the dark form of Viṣṇu. Among the beings of these worlds, none can adequately describe the qualities of the mighty Śeṣa, known as Ananta, who is worshipped by Siddhas, gods, and divine sages. Ananta appears with a thousand heads, each adorned with auspicious symbols like the svastika and lotus. Thousands of jewels shine upon his hoods, illuminating all directions. For the welfare of the world, he renders the Asuras powerless; his eyes roll from intoxication, and he always wears a single earring. Crowned and garlanded, he shines like a radiant white mountain blazing with fire. Clad in blue, swollen with pride, and adorned with a splendid white hood, he resembles the supreme Kailāsa mountain, with waterfalls and clouds swirling about him. In his hand, he holds a plough and bears the excellent mace. He is worshipped by his own radiance, as well as by the form of Varuṇī. At the end of the age, from his mouths, blazing flames of poison emerge. Then Rudra, in the form of Saṃkarṣaṇa, arises and devours the three worlds, while Śeṣa bears the entire earth, raised up like a mountain peak. Śeṣa dwells at the root of the netherworld, worshipped by all the gods. His power, might, true nature, and very form cannot be described or known even by the gods themselves. The whole earth, reddened by the crest-jewels on his hoods, is but a part of him. He rests as if garlanded with flowers—who can speak of his might? When Ananta stretches out, his intoxicated eyes rolling, the earth with its mountains, waters, and forests trembles. Gandharvas, Apsarases, Siddhas, Kinnaras, serpents, and elephants cannot reach the end of his qualities. Thus he is called Ananta, the imperishable. The sandal paste applied by the hands of serpent maidens is repeatedly dried by the wind of his breath, spreading in all directions. By worshipping him, the ancient sage Garga truly understood the stars and knew all the results described by omens. It is by this best of serpents that the earth is upheld upon his head, supporting all the worlds with gods, asuras, and humans. Yet, beneath these realms, O Brāhmaṇas, lie the hells, beginning with Raurava, into which the sinful are cast. Listen attentively to these, O best of twice-born. Raurava, Shukara, Rodha, Tana, Vishasana, Mahajvala, Taptakudya, Mahalobha, and Vimohana; Rudhira-andha, Vasataptah, Krimisha, Krimibhojana, Asipattravana, Krishna, Lalabhaksha, and Daruna; likewise, Puyavaha, Papa, Vahnijvala, Adhahshira, Sadamsha, Krishnasutra, Tamas, and Avichi; Shvabhojana, Apratishtha, Avichi, and others as well—these and more are the exceedingly terrible hells. In the realm of Yama, dreadful and filled with weapons, fire, and venom, those who delight in evil deeds fall. He who gives false testimony, speaks with partiality, or utters any kind of falsehood goes to Raurava. Those who kill a fetus, destroy a city, kill a cow, or obstruct another’s breath also go to the terrible Raurava. A drinker of liquor, a Brahmin-killer, a thief, one who steals gold, or associates with such, all go to the hell named Shukara. He who kills a Kshatriya or Vaishya, violates his teacher’s bed, has intercourse with his sister, or kills a royal servant falls into the heated cauldron. One who sells honey, guards the condemned, sells lion’s hair, or abandons food falls into molten metal. He who approaches his daughter or daughter-in-law is cast into Mahajvala; one who insults teachers or abuses others meets the same fate. He who corrupts the Veda, sells the Veda, or goes to forbidden women goes to Shabala. A thief falls into Vimoha; one who violates boundaries, hates gods, Brahmins, or ancestors, or corrupts gems goes to Krimibhaksha. But one who commits grave sins, or eats before offering to ancestors, gods, or guests, goes to Lalabhaksha. One who wounds with arrows, pierces, mutilates ears, or wields a sword goes to Vishasana, the exceedingly dreadful hell. One who accepts improper gifts goes to the hell with his head downward. He who performs sacrifices for the unworthy, predicts omens from stars, or always eats fine food goes alone to the hell of worms and pus. A Brahmin who sells lac, meat, juices, sesame, or salt goes to that very hell. He who maintains cats, cocks, goats, horses, boars, or birds also goes to hell. A gambler, a fisherman, one who eats from a pit, a poisoner, a needle-maker, a buffalo-keeper, and a twice-born who travels on festival days; an arsonist, a friend-slayer, a bird-catcher, a village priest, those blinded by blood, and those who sell Soma—all these fall. A honey-thief, a village-destroyer, one who drinks semen, and those who break boundaries go to the Vaitarani river. Thus, in the vast tapestry of the worlds beneath, pleasures and terrors alike are woven, governed by the mighty Ananta and the inexorable justice of Yama, each soul reaping what it has sown.