Do not be anxious here, for those who seek the highest good are ever intent on what is truly beneficial. In this spirit of inquiry, a group of earnest seekers approached the wise sage with questions born of sincere affection, friendship, and love. They asked, “O revered one, what is the form of Dharmaraja, the Lord of Justice? What is Time like? By what means may one be liberated, and what actions should be performed for freedom? How can one overcome the suffering that arises from the bonds of anger, from torment, and from the pain of being cut off? What is the path of those who have mastered themselves, and how do those who commit evil deeds depart this world?” Moved by their devotion and eagerness for truth, the great sage Vaiśampāyana spoke to King Janamejaya, recounting the ancient dialogue of Yadu. He said, “Listen, O king, to the words of wisdom that were spoken in ages past.” Thus concludes the chapter known as “The Coming of Naciketas in the Cycle of Samsara.” Now begins the description of the sinners who dwell in the realm of Yama, the Lord of Death. Vaiśampāyana addressed the sages, who were steadfast in their austerities: “Listen, O ascetics, as I recount, to the best of my ability, the workings of the cycle of existence. Among those bound by sin are those who slay a Brahmin or betray a trust; those who defile maidens or devote themselves to wickedness. There are those who act as priests for Shudras, twice-born ones who have fallen from their dignity, drinkers of intoxicants, Brahmin-killers, or twice-born who slay heroes. He who abandons his mother, father, or his virtuous wife; those who steal houses or fields, or destroy bridges; those who are impure, merciless, sinful, violent, or breakers of vows—all these are counted among the sinners. A liar regarding land, a twice-born who lives off the Veda, those who associate with all kinds of sinners, and those who harbor deep enmity; one who steals another’s wealth or kills a king; those who have abandoned their duties, or who wear sacred marks but act wickedly; those who sell temples, sacrificial grounds, or holy places; those who falsely wear the marks of ascetics; one who, through ignorance, neglects his vows, or who is cast out from his order; those who are quarrelsome, argumentative, harsh, and the lowest among men—all these, both women and men, journey to that place of Yama. Hear now, O pure ones, as I describe those realms. All the ascetics, having heard these words, turned to the sage Naciketa, their hearts filled with wonder. They implored him, ‘Tell us everything as you have seen it, O best among the wise. What is the true nature of that Time by which all things are set in motion? Who restrains it? In the world of Brahma, who is the master? Is there destruction of the body in that place?’ Naciketa replied, ‘There is no destruction of the body there, O ascetics. One must indeed go to his side again and again, unless one practices charity and the recitation of the Vedas. Those who do not go there are those who are steadfast in these virtues.’ Curious, the sages pressed further, ‘O Brahmin, what is Raurava like? What is the form of Kūṭaśālmalī? What do those who dwell there do, and what do they practice?’ Naciketa explained, ‘Those tainted by such faults do not attain firmness. Though the truth should be understood, they fail to comprehend the highest virtues. Not knowing the Supreme, they remain ensnared in illusion and take delight in it.’ Thus, at the conclusion of his account, the sage fulfilled the seekers’ longing for knowledge, sharing what he had directly perceived. In this way ends the chapter named “Description of the Sins in the Realm of Yama in the Cycle of Samsara” in the glorious Varaha Purana.