Sāvitrī, filled with earnest curiosity and devotion, approached Yama with a series of profound questions. She asked, “By what means do the virtuous truly uproot karma? What is the very seed of actions, and who bestows the fruits that arise from them? Who is it that experiences these fruits, and who remains untouched by them? What truly are knowledge, mind, and intellect, and who are the life-forces that dwell within embodied beings? Who is the enjoyer, who causes enjoyment, what is enjoyment itself, and what is expiation?” Yama listened to her inquiries and began to answer. “O noble one,” he said, “that action which is not in accordance with the Vedas is indeed unwholesome. But selfless service to Viṣṇu, performed by the virtuous without desire or motive, is the path to liberation. A person devoted to Hari is freed from bondage; this is declared in the scriptures. Liberation, as revealed by the sacred texts and accepted by all, is of two kinds. The Vaiṣṇavas seek liberation in the form of devotion to Hari. “Know that action is like a seed, always yielding its corresponding fruit, and it becomes the cause of further existence. Thus, through action, the cycle of being continues. The embodied soul is the reflection of the self, the living being who acts and experiences. Earth, air, space, water, and fire—all these elements are part of the embodied self, who is always the doer, the enjoyer, the self, and the cause of enjoyment. “Knowledge, which takes many forms, is the seed that allows one to distinguish between what is real and what is unreal. Among the senses, the aggregate of their lords is considered the foremost. The mind is known as that which cannot be defined or seen, the seat of diverse knowledge. The intellect is the form among forms, the instigator of all actions. The sun, the wind, the earth, speech, and others are known as deities presiding over various faculties. Yet above all is the supreme self, the highest Brahman, without qualities and beyond nature. “Thus, I have explained everything you asked, following the tradition.” Sāvitrī, satisfied yet eager for deeper understanding, continued, “Whatever question I ask you, O Yama, you are surely worthy to answer. Tell me, to which womb does the soul go, by what action or cause? By what actions does one attain liberation, or devotion to Hari? What deeds bring long life, and which result in a short life? By what actions does one become without limbs, or blind, or deaf? What causes madness, excessive greed, or the act of killing? By what is one born a brāhmaṇa, or becomes an ascetic? What makes Goloka the highest and free from all affliction? Who goes to which hell, and how long do they remain there? Please explain all that I have asked.” At this, Nārāyaṇa says, Yama was amazed by Sāvitrī’s insight and her unyielding pursuit of truth. Smiling, he prepared to speak about the results of actions for living beings. He said, “The knowledge I share is that of the wise, of ancient yogis, and of those truly knowledgeable. By a boon granted to Sāvitrī, you are indeed an aspect of her. Just as Śrī rests on the lap of Śrīpati, and Bhavānī on the breast of Bhava; just as Dharma is on his chest, and Śatarūpā is with Manu; just as Aditi is with Kaśyapa, and Ahalyā with Gautama; just as Rati is with Kāma, and Svāhā with the Fire-god; just as Varuṇānī is with Varuṇa, and Dakṣiṇā with the sacrifice—so are you, O wise one, united with the highest truth through your questions and devotion.” With these words, Yama prepared to reveal the mysteries of karma, destiny, and liberation, honoring Sāvitrī’s unwavering quest for knowledge.