Beyond the well-known realm lies the continent of Plaksha, established outside the previous domain and measuring twice its size. Further still, the continent of Shalmali stretches out, twice as vast as the great ocean surrounding Plaksha. Then comes the ocean of clarified butter, itself double the expanse of Kushadvipa. Beyond that, the ocean called ‘curds’ is declared, again twice as large as what came before. Thus, these continents and oceans are arranged in succession, each one double the size of its predecessor, forming a grand and orderly progression. From the beginning of Jambudvipa, all the way to the Milk Ocean at the very end, O Rakshasa, there are counted four crore and fifty-five lakhs in number. All around, these realms are filled to their brim with a measure known as 'laksha-manda-kataha.' We shall journey there for your sake; listen carefully, O night-wanderer. At the farthest reaches of these branches, the passage of ages does not bring any change; there, time stands still. Yet, at the end of a kalpa, dissolution is declared, O mighty-armed one. Those who follow demonic conduct perish when their actions reach their conclusion. Their fate is difficult to witness: devoid of purity, terrible, and destructive at the end of their deeds. Then, after these realms, come the hells, beginning with Raurava, fierce and dreadful to behold, and Pushkara, equally fearsome. What are their extents along the path, and what is their nature among them? The total number of all the hells, starting with Raurava, is twenty-one. The first hell is called Raurava. The second, twice as great, is named Maharaurava. The fourth is Andhatāmisra, a terrible hell with double gates. The seventh is Apratiṣṭha, also known as Ghaṭīyantra. The eighth, Narakottama, is measured in yojanas. Karapatra is another, as is Śvānabhojana. The eighteenth is the dreadful river Vaitaraṇī. There is also Saṃśoṣaṇa and Ananta; these, O Sukeśin, are your hells. O best of Brāhmaṇas, tell me more, for my curiosity is great. Hear now about those hells where souls experience the fruits of their own actions. Those sinners who do not honor the meanings of Purāṇas and Itihāsas, and those lowly ones who sow division between the sacrificer and the teacher, are split in two by the servants of Yama with a saw called Karapatra. Those who steal a child’s fan or take food mixed with sand are cut in two by birds with sharp beaks. Above them, these birds stand, striking with their beaks. Crows with beaks and claws like thunderbolts tear at their tongues. Such souls sink, facing downward, into filth, pus, and urine. Those who eat before feeding children, fathers, fire, or mothers are born as Sūcīmukhas, tormented by hunger, with bodies like mountains. O king of the Rākṣasas, those who eat excrement are consigned to hell. Those who eat without sharing are made to consume food made of phlegm. Their hands are cast into terribly heated iron cauldrons, and fire is blown into their eyes by the servants of Yama. Thus, the order of the worlds and the punishments for sinful deeds are revealed, each consequence following the actions performed, as decreed in the sacred tradition.