In that extraordinary realm, there appeared men of remarkable splendor, adorned with every kind of ornament and garland. Some had their feet bound, yet their bodies shone with all manner of decorative jewels. Among them, certain figures stood holding spears and javelins, while others were armed with formidable bows, making them difficult to approach. There were those who stood ready, curds cupped in their hands, and many carried fragrant substances, filling the air with their scent. Some held various kinds of incense, and all wore garments of auspicious and striking appearance. The variety among them was astonishing. Some rode in vehicles drawn by horses and elephants, while others moved in chariots pulled by graceful swans. There were even those whose steeds took the form of peacocks, cranes, and chakravaka birds. The assembly was a tapestry of contrasts: some figures shone with brightness, others appeared dirty; some were clad in worn-out clothes, while others wore fresh, new silks. Their complexions ranged from cat-like and glassy to black, and among them was even the fierce figure of Kali. These beings were the forerunners of the great-souled Death, the attendants who move ahead of Yama himself. It is said that anyone afflicted in this world should always salute and honor them, for such is their place in the cosmic order. Thus ends the chapter describing the attendants of Death in the Wheel of Samsara, as recounted in the glorious Varaha Purana. Then, the narrative turned to the true nature of the torments within the cycle of worldly existence. There, Yama, the lord of death, granted me a vision of a single, majestic bull. Yama himself performed my worship with perfect adherence to ritual, as prescribed by tradition. Pleased, he spoke to me with delight: “Be seated on the seat of honor.” Yet, his appearance was exceedingly fierce, his face truly terrifying to behold. His eyes glowed blood-red, and he spoke repeatedly with great intensity. Because of his formidable presence, I was overcome with emotion again and again. In that moment, I recited a hymn pleasing to him, a sacred chant that destroys all faults. It was a hymn renowned for bestowing long life and swiftly removing the effects of time, and I uttered it there with devotion. I praised him, saying: “Homage to you, O supreme god of the ancestors, who stands firmly on four legs. Knower of time, knower of deeds, speaker of truth, unwavering in your vows. You cause beings to act, O lord of all who exist in past, present, and future. O wielder of the staff, with deformed eyes, holding the noose—homage to you. Of dark complexion, difficult to approach, and taking the form of oil—homage to you. You receive the oblations offered to gods and ancestors, O powerful one—homage to you. Sometimes one-eyed, sometimes many-eyed, O Time, O Death—homage to you. Sometimes appearing as a child, sometimes as an old man, sometimes as a fierce being—homage to you. O god, you are seen directly; without you, nothing in this world is accomplished. Among all recitations, yours is the highest; none is seen apart from you. Even women who are steadfast in devotion to their husbands, though afflicted by suffering, remain firm in austerity because of you. Therefore, among all the gods, you alone are the foremost upholder of righteousness.” Hearing these words, Dharma—Yama himself—was pleased with me, the son of Uddālaka. Yama then spoke: “Tell me truthfully, what shall I do for you? Choose a boon, O fortunate one, whatever blessing you desire, O twice-born sage.” I replied, “If you are indeed the granter of boons, O king, devoted to the welfare of all beings, then I wish to see, O god, your realm as it truly is. Show me everything, O king, if you are indeed the giver of boons to me. Reveal it, O illustrious one, who cares for all the worlds.” Thus addressed, the mighty Yama instructed his doorkeeper to fulfill my request, opening the way for a vision of his mysterious domain.