In the waters of a wondrous river, enchanting women, adorned with beautiful girdles and possessing the power to assume any form at will, delight in playful joy. Together with their beloveds, they stir the river, their laughter mingling with the melodious sounds of water instruments and the jingling music of their ornaments. This river, auspicious and foremost among all, is known as Vaivasvatī—a place of supreme delight. Vaivasvatī’s charm matches the beauty of its waters, which are always brimming with divine, captivating liquid. The river is adorned with splendid lotuses called Rathāṅga, whose golden centers shine like molten gold. Its waters are pure, fragrant, sweet, and clear, truly resembling nectar itself. Here, beautiful women, intoxicated with delight, play in ever-changing, alluring forms. The river is so sacred that even gods, ascetics rich in penance, and wise sages come to worship it. Many men have offered water in Vaivasvatī, and the river’s true form is established as its very essence. The women sing together, their voices accompanied by the rhythm of instruments and melodious songs, creating joy for the gods in heaven with their delightful forms and harmonious sounds. In the palace groves, these women indulge in pleasure without ever growing weary. At times, a sweet fragrance spreads throughout the palace corridors and flourishing pathways, enhancing the atmosphere. Elsewhere, others play with their beloveds, shining brightly on golden platforms specially made for their enjoyment. The extent of this delight is so vast that it cannot be described, not even in many days. Thus concludes the chapter called “Description of the City of Dharmarāja in the Cycle of Existence” in the glorious Varāha Purāṇa. The story continues as the son of the sage describes a magnificent city. Surrounded by a strong wall and adorned with hundreds of palaces, it appears as if the very sky has been opened, blazing with radiant light. The city is filled with the sounds of various instruments and encircled by garlands of flames. There, an entrance is established for those who observe righteousness, and a special entryway is made for human beings who have performed good deeds. Yet, there also stands a southern iron gateway, terrifying to behold, through which the son of the Sun has arranged an entrance for sinners and those who have committed acts of killing. On the western side, another gateway awaits, difficult to look upon from all directions, established by Yama himself for the entry of evildoers. Within this city, Vaivasvata has appointed a divine assembly hall, made entirely of precious gems. This hall is reserved for those who have conquered anger, are free from greed, detached, and devoted to austerity. It serves all beings—both virtuous and wicked. As is the deed, so is the result, each according to the action prescribed by scripture. The assembly considers all matters for the welfare of every being, and all are governed well as they deliberate upon everything. Present in this assembly are revered sages: Atri, Raudrālaki, the mighty Āpastamba, Śaṅkha, Likhita, Aṅgirā, and Bhṛgu. Together with Yama, they consider the appropriate measures for all. Yama himself, endowed with great austerity and adorned with earrings and armlets, shines with such brilliance and power of speech that he is difficult to behold. At his side stand exalted, divine sages—speakers of Brahman, knowers of the meaning of the Vedas, established firmly in truth and righteousness. Thus unfolds the sacred vision of the city and its divine assembly, where justice and righteousness prevail.