Listen with reverence to the wisdom revealed in these sacred verses. It is by one’s own actions that all attainments and even immortality are reached; there is no doubt in this truth. Through action, a person becomes a Brahmin, and by action alone, one may attain liberation itself. It is by action that one becomes a great sage or an ascetic, and likewise, by action, one may be born as a Shudra or even of the lowest birth. By the force of one’s actions, one may become a foreigner; this too is certain. Actions shape all forms—by one’s own deeds, one may be born as a mountain or as a tree. Through actions, one may become a small creature, or even a worm. By actions, one may become a rakshasa or a kinnara; by actions, a ghost or a vampire. By one’s own actions, one may be born as a daitya, a danava, or even an asura. By action, one may be blessed with beauty and health; by action, one may be afflicted with grievous disease. It is through action that beings journey to hell, or by their own actions, ascend to heaven. According to their deeds, people reach the world of the moon, the world of fire, and in the same way, the world of Kubera. By their own actions, they attain the world of the stars, the world of truth, and through their own deeds, they reach Pātāla or the world of Brahmā. By their actions, they may attain Vaikuṇṭha and the flawless Goloka. Actions determine whether one’s lifespan stretches across many millions of aeons or is diminished. Thus, O beautiful one, all has been explained—this is the truth of existence. At this, the wise and devoted lady, filled with supreme devotion, praised him and spoke: “O Lord, by what means do the virtuous truly uproot karma? What is the seed-form of actions, and who bestows their fruits? Who experiences the fruits of actions, and who remains untouched? What is knowledge, mind, and intellect, and who are the life-forces in embodied beings? Who is the enjoyer, who causes enjoyment, what is enjoyment, and what is expiation?” Yama replied: “That action which is not in accordance with the Vedas is indeed unwholesome. Selfless service to Viṣṇu, performed by the virtuous without desire or motive, is the highest path. One who is devoted to Hari is liberated; this is declared in the scriptures. O virtuous one, liberation is of two kinds, as stated in the scriptures and accepted by all. The Vaiṣṇavas seek liberation that is devotion to Hari himself. Action is of the nature of a seed, and it continually bears its corresponding fruit. This too becomes the cause, and thus, through action, existence comes to be. The embodied soul is the very reflection of the self, and is itself the living being. Earth, air, space, water, and fire—all these are the elements of embodied existence. The embodied self is always the doer, the enjoyer, the self, and the one who causes enjoyment. Knowledge, which is of many kinds, becomes the seed of the distinction between what is real and unreal. Among the senses, the aggregate is considered the foremost of the lords. That which cannot be defined or seen—the diversity of knowledge—is known as the mind. The form of the limb among limbs, the instigator of all actions, is the intellect. The sun, the wind, the earth, speech, and others—these are known as the deities.” Thus, through these words, the profound nature of action, its fruits, and the path to liberation were revealed.