With deep reverence, the tale unfolds. Approaching the mighty Fever, a formidable manifestation of suffering, the Lord of Dharma himself came near, offering repeated words of appeasement and respect, seeking to soothe that fierce being. In the midst of this confusion, the Lord of Dharma entered his own house, his mind unsettled by the gravity of the events. After resting, the Lord of Dharma, Yama—sovereign of justice—once again approached Kāla, the great Fever, who stood as a force honored by all the worlds, yet was the very cause of anger and exhaustion among beings. In that gathering, voices arose, proclaiming their power: “We shall rule as we wish, as we have seen, and as we have heard.” One among them, fierce and unyielding, declared, “I destroy all the worlds; I am the slayer of all—there is no doubt.” Amidst this tumult, a terrible battle raged, and there on the battlefield, sixty million Rākṣasas were slain. At last, the battle ceased, and Dharmarāja Yama himself stood amidst the aftermath. Messengers approached Citragupta, the meticulous scribe of deeds, to confer with him. There, the record of every soul’s actions—both wholesome and unwholesome, shaped by the qualities of their deeds—was brought forth and presented to Kāla-cintaka, the one who contemplates time and fate. They addressed him earnestly, “Now arise! Stand! Forgive, forgive, O Lord!” Thus concludes the two hundred and first chapter of the Śrī Varāha Purāṇa, known as ‘The Battle of Rākṣasas and Servants,’ a sacred account within the endless cycle of transmigration. Now, the scripture turns to the description of the results of the punishments of hell. The narrator beholds a wonder there—a most marvelous and astonishing sight. Those who had been cast into hell before now receive the fruits of their actions. Many souls are tormented there, each suffering the consequences of their dreadful deeds. Those of evil conduct, devoted to sin, merciless, and wicked-minded—slayers of father, mother, or cow, and those burdened with every fault—are cast into blazing fire, their bodies cooked in oil, or again in ghee and honey, as punishment for their heinous acts. The one who steals beds or seats, or who misuses fire, is deemed exceedingly sinful, a destroyer of all sacred places. For the false witness, instruction is given harshly in both ears, and the brahmin who conducts village sacrifices but is unreliable, hypocritical, and deceitful, faces swift judgment: his corrupt tongue is cut out, for greed and desire have led him astray. Having committed such wickedness, this evil-minded sinner faces further punishment—his limbs are broken everywhere, for his fraud cannot be tolerated. The one who steals gold, or the ungrateful man, suffers the breaking of his bones, after which alkali and fire are applied to intensify his torment. For the slanderer, five terrible and fierce tigers are set upon him, while he who neglected fire, failing to honor it when received, is given over to a dreadful, ever-wrathful crab. Those who always withhold water from animals, brahmins who neither give nor honor the Veda but instead sell it, and those who steal water vessels or do not prevent food from being taken, all face punishment with bamboo rods, whips, and iron rods. Such souls are denied food and drink, for their actions have made them unworthy. Whoever has stolen land given to a brahmin is swiftly punished; once their ordeal is complete, they are cast into the womb of an animal, condemned to wander through thousands of births in lesser forms. Only after enduring such suffering do they again attain human birth. Thus, the sacred scripture vividly reveals the consequences of actions, showing the just order maintained by the Lord of Dharma, and the inexorable fruits borne by each deed in the endless cycle of birth and death.