A thoughtful seeker began to reflect deeply upon himself, pondering, “Who am I? What are my actions?” Immersed in this inquiry, he remained tireless, day and night, searching for the truth of his existence. In his earnest quest, he approached the wise knower once more, bowed respectfully, and asked, “Who am I? What are my actions? What is my birth? Please, tell me. How will the mind, driven by the wind of ignorance, ever attain true existence?” He continued, “O wise one, ego and the workings of the mind do not belong to the true self. How can I, who am without caste and other attributes, perform any action? How can I, formless and immeasurable, act at all? For one whose nature is uninterrupted, how is action even spoken of? How are action and birth described for the infinite? Indeed, only complete and supreme bliss exists here—nothing else, O twice-born.” The knower revealed, “When knowledge is unhurt and perfected, everything becomes filled with Brahman.” Upon hearing this, the seeker rejoiced, seeing the self as the imperishable Lord within himself. With firm realization—“I am That”—he attained supreme peace. Having bowed to his teacher, he ever after remained absorbed in meditation. At last, upon reaching the sacred city of Varanasi, he attained supreme liberation. Freed from the bonds of karma, he found happiness and purification. Now, the story turns to Yajñamālī and Sumālī, whose actions are to be described. At that time, the share of wealth meant for the younger brother was divided into two parts. But, O twice-born, through various means and extravagance, he squandered it all. He became infatuated with courtesans and attached himself to other men’s wives. Having stolen another’s wealth, he devoted himself to prostitutes, and soon he became extremely miserable. In his misery, he spoke bitterly to his brother, “You alone, with a wicked mind, have engaged in great sin.” Consumed by anger, he seized a sword, intent on killing his brother. The townspeople, enraged by his actions, bound Sumālī. Yet, out of deluded affection for his brother, he was released from captivity. The wealth was again divided—half for himself, half for his younger brother. Arrogant, he ate with fools, outcastes, and fierce people. Just as the Picumanda tree, though laden with fruit, is enjoyed only by crows, so too did he squander his fortune in base company. Intoxicated with wine, he ate cow flesh and other wretched things. Harassed even by the king, the Brahmin fled to a deserted forest. Yet, tainted by the company of the virtuous, he began to give food generously and without restraint. Always devoted to righteousness, he cared for the virtuous with great effort. For one who is devoted to giving to worthy recipients and who follows the path of righteousness, all the fruits of the wish-fulfilling tree are indeed enjoyed only by the immortals. He was ever engaged in service within the house of Vishnu. In time, both Yajñamālī and Sumālī died at the same moment. Then, Hari—the Lord—sent a celestial chariot, surrounded by divine attendants. They were honored by hosts of gods and praised by great sages as they ascended, their lives transformed by the fruits of their actions.