Hear now the tale, as revealed in the sacred Varaha Purana, of the realm where the consequences of sin are meted out, and the city of Dharma-raja is described. It is said that those who commit grievous sins—such as slaying a Brahmin or betraying a sacred trust—are counted among the most fallen. Those who defile maidens, or whose hearts are devoted to wickedness, likewise fall into this category. Even those who act as priests for Shudras, or the twice-born who disgrace their lineage, are not spared. The drinker of liquor, the killer of a Brahmin, or a twice-born who slays a hero—all are condemned by their actions. There are those who abandon their own mother or father, or who forsake a virtuous wife; such acts are deeply sinful. Likewise, those who steal houses or fields, or who destroy bridges, bring about their own downfall. The impure, the merciless, the sinful, the violent, and those who break their vows—none escape the law of karma. One who lies about land, or a twice-born who lives off the Veda without practicing its teachings, is also counted among sinners. Those who consort with all manner of wrongdoers, or who harbor intense enmity, are drawn into the same fate. A thief of another’s wealth, or one who kills a king, is not spared. Those who abandon their duties, or who, though marked as holy, engage in evil deeds, are tainted. So too are those who sell temples, sacrificial grounds, or holy places, and those who falsely display marks of renunciation, such as nails or hair. One who, out of ignorance, neglects his vows, or who is expelled from his order, is counted among the lowest of men—quarrelsome, argumentative, and harsh. Both women and men who act thus are drawn to a particular place after death. “Listen, O pure ones,” the sage declares, “for I shall describe those places.” All the ascetics, having heard these words, approached the wise Naciketa, 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, and who is master in the world of Brahma?” Naciketa answered, “In that place, O ascetics, there is no destruction of the body. Again and again, one must go to his side. Those who do not go there are those who practice charity and the Vedas.” The sages pressed further: “O Brahmin, what is Raurava like? What is the form of Kūṭaśālmalī? What do people do and experience there?” He replied, “Those who are tainted with these faults never find stability. Though the truth should be known, they do not comprehend the highest virtue. Unaware of the supreme, they delight in illusion. Tell us, dear one, since you have seen it directly.” Thus concludes the chapter describing the sins in the realm of Yama, within the endless cycle of samsara. Now begins the account of the city of Dharma-raja, the king of righteousness. Having heard the questions of those sages, their minds purified by wisdom, Naciketa spoke: “The city of Dharma-raja is vast—its breadth is a thousand yojanas, and its length is twice that. Around it lies a boundary twice as great. The city is crowded with mansions and palatial buildings, adorned with grand towers. Its residences shine like the peaks of Kailāsa itself. Lovely reservoirs, lotus ponds, and lakes grace its expanse. Men and women fill the city, which is bustling with elephants and horses. All living beings are gathered there, thronging the excellent city of the king. In some places, people sing and laugh; in others, they are afflicted with sorrow. Some are dancing, some are standing, and some are confined in bondage.” Such is the vivid vision of the city of Dharma-raja, as revealed by the wise Naciketa to the gathered ascetics.