Listen, O noble one, to the tale of the consequences of actions, as revealed in the sacred dialogue. It is said that one who steals liquor is reborn as a partridge, while the soul who steals iron finds birth as a crow. If a person steals bronze, he becomes a green bird; should he steal a silver vessel, he is born as a pigeon; but the theft of a golden vessel brings a fall into the state of worms. Stealing a simple leaf-cup leads to birth as a woodpecker, and a weaver who steals silk cloth must return in that very form. The one who steals fine linen is reborn as a heron; if he steals muslin, he becomes a parrot. Likewise, by stealing goat’s wool or linen, he is born as flax. The stealer of cotton cloth becomes a curlew; one who takes bark cloth becomes a crane; and the theft of colored garments results in birth as a peacock, or even as a vegetable leaf. If a living garment is stolen, the thief becomes a jivajivaka bird; the theft of a red garment brings rebirth as a mongoose; and fragrant clothes, when stolen, bring one back as a hare. The one who steals fruit becomes a eunuch; the theft of wood brings birth as a wood-boring insect; stealing flowers leads to poverty, and taking vehicles results in being born lame. He who steals vegetables becomes a green bird; the theft of water leads to birth as a cātaka bird. But the one who steals land, after enduring terrible hells such as Raurava, is reborn in dreadful forms. Such a soul passes through the forms of grass, bush, creeper, vine, bark, and saline trees; and when his sin is nearly exhausted, he returns as a human being. Yet even then, he must endure further births as a worm, insect, moth, bird, aquatic animal, and beast; then, after being born as a cow, he is reborn as an outcaste, such as a Caṇḍāla or Pukkasa. He suffers as a cripple, blind, deaf, leper, tormented by consumption, and afflicted with diseases of the mouth, eyes, and anus. He becomes epileptic and is born as a Śūdra—this is the observed sequence for those who steal cows or gold. Those who steal knowledge, commit grave fraud, take another’s wife or give her to another, are also subject to such fates. The deluded one who acts thus becomes a eunuch, cast out from the torments; and the man who performs a sacrifice with unkindled fire is similarly afflicted. He is born suffering from indigestion, disease, and other afflictions, with poor digestion. Slander, ingratitude, and harming another’s vital points also follow. Harshness, cruelty, adultery, theft, impurity, and reviling the gods are included among these sins. Deceitfully taking gold from others, killing men out of miserliness, and repeatedly engaging in forbidden acts are further marks of such souls. These are the signs of those released from hell, and their remedies are compassion towards beings, truthfulness, and preparing for the next world. Truthful speech, words for the welfare of others, acceptance of the Vedas, honoring teachers, gods, sages, and accomplished seers, and association with the virtuous—these are declared as the path of virtue. The wise recognize that noble conduct, friendship, and all truly righteous actions are the marks of virtue. “O King,” said the teacher, “thus have I described, in summary, the signs of those sinless men who have fallen from heaven. Now, for those who experience the results of their own deeds—whether virtuous or sinful—let us go elsewhere, for you have now seen everything; you have seen hell, so let us proceed further.” At this, the king’s son spoke: Then, placing his father before him, the king prepared to depart. But at that moment, all those men suffering torments in hell cried out together, “O King, show us your favor! Please remain here for a moment; the wind that touches your body brings joy to our minds. O tiger among men, O lord of the earth, whenever the wind that has touched your body reaches us, it completely removes the pain and affliction from our limbs.” Hearing their words, the king asked Yama’s servant, “How is it that, because of me, they experience relief? What great meritorious act did I perform in the world of mortals that brings such joy and relief here? Please tell me this.” The servant of Yama replied, “Because your body was nourished by food properly offered to ancestors, gods, guests, messengers, and the worthy, and because your mind was set on this, O King, the wind that has touched your body brings delight. For those who have committed sinful deeds, the torments do not afflict them in your presence. The horse sacrifices and other rituals you performed according to rule, and your very sight, O King, have diminished the suffering caused by Yama’s instruments, weapons, fire, and wind. The causes of great suffering—beating, cutting, burning, and the like—have become mild, their force subdued by your radiance.” The king, hearing this, said, “Such happiness as arises from relieving the suffering of afflicted beings is not found even in heaven or the world of Brahma—this is my conviction. If, in my presence, these torments do not afflict them, then, O auspicious one, I shall remain here, unmoving as a mountain.” But the servant of Yama urged him, “Come, O King, let us go; enjoy the pleasures earned by your own merit. Here, the torments of the sinful are not for you.” Yet the king replied, “Therefore, I will not go as long as these greatly afflicted ones, the dwellers of hell, become happy by my presence. Shame on the life of that man who does not show compassion to the suffering seeker of refuge—even if he be an enemy—when he is in distress. Here and hereafter, sacrifices, gifts, and austerities do not bring benefit to one whose mind does not incline to rescuing the afflicted. I do not consider him a man whose heart is hard toward children, the sick, and the elderly; he is indeed a demon. If, from being near these people, one experiences suffering like the burning of fire or harsh odors, or pain arising from hell—or suffering from hunger and thirst, or great pain that brings fainting—still, I consider giving them protection greater than the happiness of heaven.” Thus, the king’s compassion shone forth, his resolve unwavering, as he chose to remain for the sake of those suffering souls, valuing their relief above the joys of heaven itself.