Those who seek success in their endeavors should offer the madhuparka, that sacred mixture of honey and other auspicious ingredients. Whoever gives madhuparka with devotion attains the highest state. It is especially fitting to present this offering to one who has been initiated, or to a beloved disciple dear to the teacher. Even simply hearing the account of madhuparka has the power to destroy sin. O auspicious one, I have thus explained to you the significance and procedure of the madhuparka. Whether one stands at the royal gate, faces the fires of the cremation ground, is beset by fear, or endures adversity, the merit of this rite brings blessings. A man without a son may, by this act, be granted a son; one who is without a wife may gain a beloved partner. O Earth, this great rite brings peace and happiness, and its procedure has now been described to you. Whoever performs this supreme peace-bringing rite according to the prescribed method attains its full benefit. Thus concludes the ninety-second chapter, called “The Means of All-Peace,” in the sacred Varaha Purana. Now, let me recount the journey of Nachiketas, the wise disciple of Vyasa, who was accomplished in the Vedas and their branches. After performing the great horse sacrifice, King Janamejaya, seeking to atone for his actions, arrived at Gajasāhvaya. There, he approached the supremely accomplished sage Vaiśampāyana. Janamejaya, the last of the Kuru kings, was afflicted by remorse and asked the sage, “In what place do humans experience the fruits of their actions? I wish to know—what is the abode of Yama like? How, O Brahmin, may I avoid going to the dwelling of the lord of the dead?” The sage Vaiśampāyana replied with gentle words, “O King, listen to this ancient and supremely beautiful tale, which increases righteousness, fame, and glory. Its telling purifies all sins and brings auspiciousness. Once, there was a sage of supreme righteousness. His son, endowed with great brilliance, wise, and established in yoga, was cursed in a moment of anger by his own father, though both were supremely righteous. The son, accepting his father’s words, agreed to the curse. In an instant, he disappeared, yet spoke to his father, ‘Let your words never be false, for righteousness must be upheld. I will certainly return—there is no doubt. Father, you may rescue one who falsely invokes, as you wish. But I, having spoken falsely, am unfit to act or even be addressed. You, my father, are not a speaker of untruth, nor do you tolerate the violation of dharma. You know righteousness, are renowned, ever patient, and have mastered your senses. I beseech you, do not send me there.’ But the father, troubled, replied, ‘If King Vaivasvata—Yama himself—should arrive there by chance, I will perish. See how the bridge of our family would be destroyed! The place called “pudita” is known as hell, a realm of suffering. For one who has no son, all merit becomes futile. Whether a Shudra who serves, a Vaishya who farms, one who performs great austerity, or one who gives unsurpassed charity—birth is attained through a son, and the grandfather through a grandson.’ Thus was the tale told, linking the merit of offerings, the blessings of progeny, and the path of righteousness, as King Janamejaya listened with devotion and humility.