Through the power of unwavering devotion, he once again attained union with Shiva. By this great merit, the two Vidyadhara lords were freed from the bonds of Durvasa’s curse, finding liberation at last. For truly, there is no righteousness greater than that which comes from Maheshvara, nor is there any god superior to Maheshvara. There is no supreme Shaiva leader found in Vishnu, nor can anyone seek protection from the peerless powers of Shiva. Among all ornaments, none surpass the sacred rudraksha beads, and among all scriptures, none are greater than the Shiva Agama. In this world, there is no happiness greater than true detachment, and no state higher than liberation itself. The abodes of these blessed ones are spread throughout the mountains, and verily, this is the Lord of the Mountain himself—Shiva. With a heart full of joy, the son of Mrikandu spoke to the delighted son of Shilada, eager to share wisdom. He inquired, “What actions lead people to well-being, and how do the various hells come to be known as the results of their deeds?” It is easy to find people dominated by the qualities of passion (rajas) and darkness (tamas). But a person of sattvic nature—pure and virtuous—through good conduct, attains the highest good. Yet, throughout the world, many kinds of hells have been established, each a consequence of specific misdeeds. One who kills a Brahmin, upon death, is reborn as a Chandala, an outcaste. A twice-born who drinks liquor becomes known as a perpetrator of sinful acts. Whatever a person steals will be absent for him in his next birth. One who approaches his teacher’s wife becomes impotent, and he who violates another’s wife is cast into the hell called Kālasūtra. A slanderer finds himself in the dreadful Avīci hell, while one who reviles dharma is sent to a place of terrible suffering. The great sinner who speaks falsehood is consigned to the terrifying hell of concealment at the time of dissolution. O twice-born, those who delight in betraying others and eating flesh are sent to the unstable hell called Vajra. Even the killer of a horse must dwell breathless, and the killer of a cow is condemned to a cruel hell. A thief of divine property burns in a blazing hell, while one who steals the wealth of others faces an even more dreadful fate. In these hells, the sinful are bound with nooses, beaten with rods, and pierced with stakes. Fierce creatures—serpents, tigers, and others—bite them relentlessly. They are thrown into deep pits and beaten with whips. The messengers of Yama, the lord of death, force the sinful to carry unbearable burdens. A thief of gold, one with deformed nails, impure skin, or one who violates his teacher’s wife—these too face harsh consequences. False witnesses, those with eye diseases, weak digestion, or who eat before their elders—all suffer in various ways. A man who delights in another’s wife may become lame, deaf, or a slanderer in his next birth. One who neglects a guest becomes a thorn in the cheek, and a servant who oversteps boundaries is reborn as a donkey, stealing from the banks of ponds. An enemy of Vishnu is reborn as a lizard, while one hostile to Shiva becomes a mouse. To counter such suffering, the faithful should perform sacred rites in the Aruṇa region. Having heard of the many kinds of suffering that await evildoers in hell, one should rely on faith to destroy all sins. For example, a slayer of a Brahmin who comes to the Śoṇa mountain should immerse himself at the holy Khaḍga Tīrtha. After fasting, worshipping, and purifying himself, he should honor the Supreme Lord with special worship and attentive devotion. Even one who has drunk liquor, if he resides in the Aruṇa region for one year, should bathe the deity with milk, reciting the sacred Śatarudrīya hymn. In this way, the path to redemption and liberation is revealed through faith, devotion, and right action.