Sāvitrī, filled with curiosity and devotion, asked a profound question: “Who among living beings goes to which hell, and for how long do they remain there? Whatever I have asked, please explain this to me in detail.” Hearing her earnest inquiry, the great Lord Nārāyaṇa narrated: When Sāvitrī’s words reached Yama, the Lord of Dharma, he was astonished by her wisdom and determination. Smiling gently, Yama prepared to reveal the consequences of actions for all living beings. Yama addressed her with reverence: “This is the subtle knowledge cherished by the wise of old, by yogis, and by those truly learned. By a boon, O Sāvitrī, you are indeed an aspect of Sāvitrī herself. Just as Śrī ever dwells on the lap of Śrīpati, and Bhavānī rests upon the breast of Bhava; as Dharma is held to his heart, and Śatarūpā is ever with Manu; as Aditi is with Kaśyapa, and Ahalyā with Gautama; as Rati is with Kāma, and Svāhā with the Fire-god; as Varuṇānī is with Varuṇa, and Dakṣiṇā with the sacrifice—so too, O most blessed Satyavatī, you are beloved and supremely fortunate. Therefore, O goddess, choose any boon you desire—I shall grant it without fail.” Sāvitrī replied with folded hands, “O greatly fortunate one, let this boon be fulfilled as I desire: May my father be blessed with a hundred sons, may my father-in-law’s sight be restored, and in the end, may I, together with Satyavat, go to the abode of Hari. Yet above all, I am eager to hear about the results of actions for living beings.” Yama responded, “Listen, and I will tell you about the results of actions for all beings. In the land of Bhārata, birth arises as a result of both auspicious and inauspicious deeds. The gods, demons, Dānavas, Gandharvas, Rākṣasas, and all other beings—all experience the consequences of their actions in the many forms of birth. According to the good or bad deeds performed in previous lives, they enjoy or suffer the highest fruits. Through evil actions alone do they wander in the realms of hell. But know this: Service to Kṛṣṇa, the Supreme Self, is itself liberation. One’s lifespan—long or short, one’s happiness or suffering—all are shaped by one’s actions. By the most excellent deeds, success and all other achievements are attained. That which is supremely rare and most delightful is described in the Purāṇas and the Vedas. Among all births in Bhārata, a human birth is the most difficult to obtain. Therefore, in Bhārata, the twice-born devotee of Viṣṇu is the most exalted. Whether one is full of desires, prominent, or free from desire, only the devotee—upon leaving the body—attains Viṣṇu’s flawless abode. Those who serve Kṛṣṇa, the two-armed Lord, the Supreme Self, and those who serve Nārāyaṇa, the four-armed One, are truly blessed. The Vaiṣṇavas who still harbor desires go to Vaikuṇṭha, and, in time, they too become free from desire, gradually. Except for the brāhmaṇa Vaiṣṇavas, all others remain with desires through many births. Those twice-born who dwell at sacred fords and are devoted to austerities; the Brāhmaṇas in Bhārata who faithfully perform their duties and worship the Sun; those Brāhmaṇas who are followers of Śiva, Śakti, or Gaṇeśa, yet remain devoted to their own duties; those who worship other deities but do not neglect their dharma; and those desireless twice-born who worship Hari but neglect their own duties—these, along with Brāhmaṇas who neglect their duties and instead serve other gods, each receive the fruits of their actions accordingly.” Thus, Yama explained to Sāvitrī the subtle law of karma, the significance of devotion, and the special merit of birth and duty in Bhārata, revealing the path of action, devotion, and ultimate liberation.