Through the workings of action, a person’s life takes many forms. It is by action that one becomes handsome and healthy, and by action too that one is afflicted with grave diseases. The deeds of living beings carry them to hell, or, by their own actions, lift them to the realms of heaven. According to the nature of his own deeds, a person attains the world of the moon or the world of fire. In the same way, by his actions, he may reach the world of Kubera, or attain the worlds of the stars and of truth. His own actions may lead him down to Pātāla, or raise him up to the world of Brahmā. By his actions, he may reach Vaikuṇṭha and the flawless Goloka. Through his deeds, he may gain a lifespan stretching across countless millions of aeons, or see his life diminished. Thus, all these truths about the results of action were explained. After hearing this, with deep devotion and reverence, the wise Sāvitrī praised and addressed the divine presence before her. She asked, “By what means do the virtuous truly uproot karma? What is the seed-form of actions, and who indeed bestows the fruit of actions? Who experiences the results of actions, and who remains untouched by them? What is knowledge, what is mind and intellect, and who are the life-forces within embodied beings? Who is the enjoyer, who causes enjoyment, what is enjoyment itself, and what is expiation?” In response, Yama spoke: “That action which is not in accordance with the Vedas is 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, as declared in the scriptures. Liberation, O virtuous one, is of two kinds, as accepted by all and taught in the sacred texts. The Vaiṣṇavas desire liberation in the form of devotion to Hari. Action is of the nature of a seed; it continually bears fruit in accordance with its nature, and thus becomes the cause of further existence. The embodied soul is the very reflection of the self, and is itself the living being. Earth, air, space, water, and fire—these elements are the constituents of the embodied being, who is always the doer, the enjoyer, the self, and the one who causes enjoyment. Knowledge, which is manifold, becomes the seed of distinction between what is real and what is unreal. Among the senses, the foremost is regarded as the aggregate 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 principle behind all activity. The sun, the wind, the earth, speech, and others are all known as deities. The supreme self, the highest Brahman, is without qualities and beyond nature. Thus, everything you have asked has been explained according to tradition.” Sāvitrī, satisfied yet eager to know more, continued, “Whatever I ask, you are worthy to answer, O Yama. To which womb does the soul go, by what action, or by what cause? By what action does one attain liberation, and by what does one gain devotion to Hari? By what action does one become long-lived, and by what does one’s life become short? By what action does one become without limbs, or blind, or deaf? By what action does one become mad, excessively greedy, or a killer of men? By what is one born a brāhmaṇa, and by what is one an ascetic? And O Brāhmaṇa, by what is Goloka known as the highest and free from all affliction?” Thus, the dialogue continued, each question seeking the roots of destiny, each answer illuminating the profound laws by which actions shape the fate of every being.