As the fierce battle raged, calamity swept across the world. Some perished beneath mountains that tumbled from their heights, others were lost to the swelling waters of the ocean, and still more succumbed to the trembling earth itself. Everywhere, terror reigned—life seemed to fade, confusion prevailed, and the very sphere of the earth was overturned. Amidst the chaos, cries echoed: “Alas, child! Alas, beloved! O infant, flee, for I am about to perish! Alas, dear one! Beloved! This mountain is falling—run swiftly!” The world was thrown into turmoil and terror. Surrounded by all the gods, the Grandfather, Brahmā, arrived. He, the Lord of all worlds, addressed the two combatants—Vasiṣṭha and Kauśika—who were consumed by rage. “Cease this battle,” Brahmā urged, “and let the worlds return to their peace.” But though they heard the words of Brahmā, born from the Unmanifest, both were overcome by anger and wrath; they would not desist, but continued their fight. Seeing the destruction of the worlds and wishing for their welfare, Brahmā dispelled the hostility between them. Then Prajāpati, perceiving them in their true forms, spoke: “O Vasiṣṭha and Kauśika, you have been freed from the state of darkness. Desist, dear Vasiṣṭha, and you too, noble Kauśika; under the influence of darkness you both sought such a battle. This conflict is the result of the rājasūya sacrifice of King Hariścandra; your quarrel is causing the destruction of the earth. Nor, O best of Kauśikas, has that king committed any offense; he stands as one who brings about attainment of heaven, not in wrongdoing, O Brāhmaṇa. You both, under the sway of desire and anger, have become obstacles to asceticism; abandon this, may good befall you, for Brahman is indeed of great power.” Thus addressed, both Vasiṣṭha and Kauśika became ashamed. With affection, they forgave each other and embraced. Honored by the gods, Brahmā returned to his own world; Vasiṣṭha went to his own place, and Kauśika to his own refuge. It is said that whoever among mortals recites or properly listens to this battle of the Āḍibakas and the tale of Hariścandra, will have their sins removed. Obstacles to their undertakings will never arise. In another teaching, Yamakiṅkara spoke of the consequences for mortals after death. If a twice-born accepts anything from one fallen, he is born as a donkey; but if released from hell, the fallen sacrificer is born as a worm. If a twice-born commits an offense against his teacher, he becomes a dog; if he desires the teacher’s wife or property in his mind, there is no doubt of this fate. One who insults his parents is born as a donkey; if he abuses his mother and father, he is born as a myna bird. He who insults his brother’s wife becomes a pigeon; if he harms her, he becomes a tortoise. A woman who eats the funeral offering of her husband but neglects the prescribed rite, being deluded, is born as a monkey after death. He who steals a deposit, when released from hell, is born as a worm; and one who is envious, when freed from hell, becomes a demon. A man who betrays trust is born in the womb of a fish. One who steals grain, barley, sesame, black gram, horse gram, mustard, or chickpeas—or who steals peas, rice, green gram, wheat, or lentils, or any other crops out of delusion—is born as an insentient creature, specifically a large-mouthed mouse, tawny in appearance. One who covets another’s wife is born as a fierce wolf. A wicked man who violates his brother’s wife is born, in order, as a dog, jackal, crane, vulture, snake, or heron. If he violates the wife of a friend, a teacher, or a king, he attains the state of a male cuckoo after falling from hell. After violating them out of lust, a man is born as a boar; one who disrupts sacrifices, gifts, or marriages becomes a worm. One who gives away a girl and then takes her back is also born as a worm. Whoever eats food without offering it to gods, ancestors, or Brahmins—even after being released from hell—is born as a crow. One who disrespects his eldest brother or a brother equal to his father—even after falling from hell—is born in the womb of a curlew. A Shudra who harms a Brahmin is born in the womb of worms; after producing offspring with her, he becomes a worm inside wood, or is born as a boar, a worm, a waterfowl, or a Chandala. A man who is ungrateful and ignorant, after being released from hell, is born as a worm, insect, moth, or scorpion. One who kills a fish, crow, or tortoise is born as an outcaste; a man who kills another without weapons is born as a donkey. A killer of women or children is born as a worm; a man who steals food is born as a fly. There is also a distinction regarding food: one who steals cooked rice is born as a cat after falling from hell. One who steals food mixed with sesame cake is born as a mouse; one who steals ghee becomes a mongoose; a crow is born from stealing waterfowl meat. A crow who steals fish or meat, an osprey who steals meat from the road, and a sandpiper who steals salt or curd, are born as worms. One who steals milk is born as a crane; one who steals oil is born as an oil-drinker. A man who steals honey is born as a biting insect; one who steals cakes becomes an ant; one who steals split pulses is born as a house lizard. Thus, the scriptures teach that every action bears its consequence, and those who listen to these tales with reverence will find their sins removed and obstacles lifted from their path.