Action, Yama explained, is like a seed—whatever is sown inevitably yields its own fruit. Each action becomes the cause for the next, and thus, through the endless chain of deed and result, existence itself arises. The embodied soul, he said, is the very reflection of the self, the living being who journeys through the world. This soul moves amidst the five great elements—earth, air, space, water, and fire—taking form and experiencing life. Always, the embodied self is the doer, the enjoyer, the very cause of enjoyment, and the one who experiences the results. Knowledge, which appears in many forms, is the seed that allows one to discern the real from the unreal. Among the senses, their collective is considered the foremost, the lords of perception. The mind, subtle and indefinable, is known as the diversity of knowledge; it governs the senses and cannot be seen, yet it orchestrates all experience. Among the limbs, there is one principal, the instigator of all actions. The sun, the wind, the earth, speech, and others—these are known as deities who preside over the senses and faculties. Yet above all stands the supreme self, the highest Brahman, who is without qualities and beyond all nature. Thus, Yama concluded, he had explained everything according to the ancient tradition. Savitri, full of devotion, responded: “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, or devotion to Hari? By what actions does one become long-lived or short-lived? By what actions does one become without limbs, or blind, or deaf? By what does one become mad, excessively greedy, or a killer of men? By what is one born a brāhmaṇa, or an ascetic? What is Goloka, the highest and free from all affliction? Who goes to which hell, and how long do they remain there? Whatever I have asked, please explain all this to me.” Hearing Savitri’s words, Nārāyaṇa said, Yama was amazed. Smiling, he began to speak about the results of actions for living beings. Yama said: “This is the knowledge of the wise of old, of yogis, and of those truly knowledgeable. By the boon granted to you, O Savitri, you are a form of the goddess Savitri herself. Just as Śrī is ever on the lap of Śrīpati, Bhavānī rests on the breast of Bhava, Dharma is on his chest, and Śatarūpā is with Manu; just as Aditi is with Kaśyapa, Ahalyā with Gautama, Rati with Kāma, Svāhā with the Fire-god, Varuṇānī with Varuṇa, and Dakṣiṇā with the sacrifice—so too, O most fortunate and beloved Satyavatī, you are supremely blessed. Choose, O goddess of great fortune, whatever you desire—I will surely grant it.” Savitri replied, “O greatly fortunate one, let this boon I desire be fulfilled: let my father have a hundred sons, let my father-in-law’s sight be restored, and in the end, may I go together with Satyavat to the abode of Hari. Above all, I am eager to hear about the results of actions for living beings.” Yama said, “I will tell you about the results of actions—listen carefully. In Bhārata, birth arises from both auspicious and inauspicious actions. The gods, demons, Dānavas, Gandharvas, Rākṣasas, and others—all beings, according to their special merits, experience the results of their actions in all forms of birth. They enjoy or suffer the highest fruits of good and bad deeds performed in the past.” Thus, Yama began to reveal the profound law of karma, by which every living being reaps the results of their own actions, journeying through the cycles of birth, pleasure, and suffering.