By his own merits, the soul is sent forth to the divine abode, graced with every enjoyment. Yama, the lord of justice, having been worshipped, grants this blessed state to the worthy. Yet, the passage is not without awe and dread. A tremendous roar, reminiscent of the tumultuous waters at the dissolution of the worlds, resounds. It shines like the mighty Anjana mountain—vast, three yojanas wide, with glaring red eyes and a long nose. Even Chitragupta, afflicted by the fever of death and its companions, appears terrifying in that moment. Chitragupta then addresses the trembling sinners, his voice echoing: “O sinners, evil-doers, corrupted by arrogance! Your minds blinded by desire, anger, and pride, you once committed sins with great delight. For the sake of servants, friends, wives, or wealth, you acted wrongly as you pleased. Those sons and others whom you once nourished have now gone elsewhere. Just as you committed many sins, now reflect on what you have done in the past. Whether poor, foolish, learned, or wealthy, all must heed these words.” Upon hearing Chitragupta’s admonition, the sinners are confronted by Yama’s messengers—cruel, fierce, and terrifying beings who obey his command. Having suffered the consequences of their own evil deeds, with the residue of sin still clinging to them, a doubt arises in the mind of the supplicant, who turns to the Lord, the ocean of compassion, seeking clarity. Various forms of righteousness and many kinds of sin have been described, but at the end of Brahmā’s day, the destruction of the three worlds is declared. Only you, O delight of the wise, have explained the merits of giving villages and other virtuous acts. The dissolution of all worlds occurs at the time of the cosmic dissolution. This doubt persists; you alone are worthy to dispel it. The Lord responds, praised as excellent and greatly wise, holding the most secret of all secrets. Nārāyaṇa is imperishable, infinite, the supreme and eternal light. Though without qualities, he appears as if endowed with them, being supreme bliss. In the distinctions arising from the adjuncts of qualities, he creates in the form of Brahmā, protects in the form of Viṣṇu, and at the end of dissolution, Janārdana arises again as Brahmā. Wherever beings, even the immovables, are situated, both sinful and virtuous deeds remain. No action, whether enjoyed or not, is destroyed even in hundreds of millions of aeons. The eternal one experiences the fruit of all actions in full. He creates, protects, and consumes all, being both the enjoyer and the cause of dissolution. Those known as 'immovables' are enveloped in great delusion. In their earthly state, seeds are produced. With the sprinkling of water and proper conditions, the sun’s heat ripens them, causing swelling and the emergence of roots. From the root, a sprout appears, then leaves, stalks, and stems, and on the stalks, further growth leads to flowers. Some flowers bear fruit, others do not; some are the cause of fruit. When these flowers mature, husks arise from their roots. By the combination of the enjoyers’ actions and the sun’s rays, the essence enters the husk, attains the state of milk, and in due time becomes rice. According to the actions of the enjoyers, in a year, they bear fruit. Then, becoming worms, they are afflicted with much suffering, living for only half a moment and dying in half a moment, unable to ward off severe torment from other beings, overwhelmed by cold, wind, hunger, thirst, and wandering in filth and urine, experiencing pain. From there, they enter the womb of the lotus-born, greatly agitated by strong pain, filled with useless anxiety, always hungry and thirsty, wandering in forests, even among their mothers, driven by sense-objects, afflicted by wind and other torments. In some births, they eat grass; in others, flesh and impure things; in others, roots, tubers, and fruits. Always engaged in harming weaker beings, they experience suffering. Even among those born from eggs, some eat wind, flesh, and impure things, devoted to harming others, always afflicted with much suffering. Even when born as domestic animals, they experience all kinds of suffering—separation from their own kind, bearing heavy loads, being bound, beaten, yoked to ploughs, and so on. Thus, the cycle of actions and their fruits unfolds, under the watchful gaze of the eternal one, until liberation or further rebirth is attained.