Afflicted by their past actions, some souls were seen suffering grievously: crippled, blind, deaf, stricken with leprosy, tormented by consumption, and plagued by diseases of the mouth, eyes, and anus. Others, having committed particular sins—such as stealing cows or gold—were reborn as epileptics or as Śūdras, following the observed order of consequences. There were also those who had stolen knowledge, perpetrated grave frauds, taken another man’s wife or given her to another. Such deluded souls, by their actions, became eunuchs, cast out and enduring torments. Even those who performed sacrifices with unkindled fire found themselves similarly afflicted. These unfortunate ones were reborn suffering from indigestion, disease, and various pains, their digestion poor; they were also marked by slander, ingratitude, and the harming of others’ vital points. Harshness, cruelty, adultery, theft, impurity, and reviling the gods were counted among their faults. Those who deceitfully took gold from others, killed men out of miserliness, or repeatedly engaged in forbidden acts were also included. One should recognize these as the marks of those who have been released from hell. Yet, compassion for all beings, truthfulness, and preparation for the next world are the remedies for such suffering. Truthfulness, speaking for the welfare of others, reverence for the Vedas, honoring teachers, gods, sages, and accomplished seers, and keeping the company of the virtuous—these are the ways of the righteous. The wise understand that noble conduct, cultivating friendship, and all truly righteous actions are the very signs of virtue. “O King,” the sage continued, “thus have I briefly described to you the signs of those sinless men who have fallen from heaven. Now, let us move on to those who experience the fruits of their own deeds, whether virtuous or sinful. You have now witnessed all there is here in hell—let us proceed further.” As the king prepared to depart, placing his son before him, a remarkable thing happened: all the tormented souls cried out together, “O King, show us your favor! 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 removes the pain and affliction from our limbs.” Moved by their words, the king turned to Yama’s servant and asked, “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.” Yama’s servant replied, “O King, your body was nourished by food properly offered to ancestors, gods, guests, messengers, and the worthy, and your mind was steadfast in these duties. Therefore, the wind that has touched your body brings delight to these souls; for those who have committed sinful deeds, their torments are eased in your presence. The horse sacrifices and other rituals you performed according to rule, and even your very sight, have lessened their suffering from Yama’s instruments, weapons, fire, and wind. The causes of their great suffering—beating, cutting, burning—have become mild, their force subdued by your radiance.” The king, hearing this, said, “Such happiness as comes from relieving the suffering of afflicted beings is not found even in heaven or in the world of Brahma—this I firmly believe. If, in my presence, these torments do not afflict them, then, O auspicious one, I shall remain here, unmoving as a mountain.” But Yama’s servant urged, “Come, O King, let us go; enjoy the pleasures earned by your own merit. The torments of the sinful are not for you.” Yet the king replied, “I will not go as long as these greatly afflicted dwellers of hell find happiness through my presence. Shame on the life of a man who does not show compassion to the suffering seeker of refuge—even if he be an enemy—when he is in distress. In this world and the next, sacrifices, gifts, and austerities bring no benefit to one whose mind is not inclined to rescue 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. Even if, by being near these people, I must endure suffering like burning fire, harsh odors, or pain from hell—hunger, thirst, or fainting from great pain—still, I consider giving them protection greater than the happiness of heaven. If many afflicted ones may gain happiness while I myself suffer, what more could I desire? Therefore, do not delay—go at once.” Yama’s servant then said, “Here are Dharma and Indra, come to take you away; you must go with us, O King, so depart now.” Dharma himself spoke: “I will lead you to heaven, for you have worshipped me well. Ascend this celestial chariot—do not delay, go forth.” But the king replied, “In hell, O Dharma, thousands of people are tormented; the afflicted cry out, ‘Save us!’—therefore, I will not go.” Indra then said, “By their evil deeds, these people have reached hell; but you, O King, must go to heaven by your virtuous actions.” The king asked, “If you know, O Dharma, or you, O Indra, lord of Shachi, tell me the measure of my merit, whatever it may be.” Dharma answered, “As countless as the drops in the ocean, as the stars in the sky, as the streams of rain, or as the grains of sand on the Ganga—so too, O great king, your merit is beyond counting. By showing this compassion today to those in hell, your merit has increased a hundred thousandfold. Therefore, go, best of kings, to the immortal realm to enjoy its rewards; let these sinners exhaust their own evil deeds in hell.” Thus, through his unwavering compassion and virtue, the king’s merit became boundless, shining as an example for all who would seek the highest good.