There are those in this world, afflicted by suffering, who seek refuge in intense austerity. With firm resolve, they set aside all attachments—whether dear or not—and dedicate themselves to their chosen path. O dear one, it is well-known in this world that the tradition holds virtue as always supreme. Yet, questions arise: Whose actions are these? Who is truly the doer, or who sets things in motion? What hidden hatred, if any, impels the mind to act in such ways? If this is so, then I am inquiring into a secret—one so profound that even the gods struggle to comprehend it. Thus, when Narada asked these searching questions, the great and wise Yama, lord of righteousness, responded. “By your words, O sinless one, I shall speak; listen carefully. In truth, no one in this world is seen as the sole doer or instigator of actions. Whose name is truly praised, and by whom is the world truly governed? Here, in this divine assembly, surrounded by the hosts of Brahmarshis, each being experiences the fruits of their own actions—actions that have arisen and been performed by themselves. The consciousness, shaped by the winds of existence, is firmly rooted in worldly life. Even when beset by suffering, one must strive to uplift oneself by one’s own effort. A relative, or even one who brings pain to relatives, comes into being through past actions. The very words and deeds that set the world in motion often do so under false assumptions, causing souls to wander in countless ways. Gradually, the inauspicious within a person is worn away. For the embodied soul, born into the world and burdened with faults, the intellect becomes inclined toward both good and evil, shaped by previous lives. When suffering is finally exhausted, the person begins to perform virtuous deeds that remove sin. A man, having encountered both good and evil, acts accordingly—sometimes choosing action, sometimes refraining. Heaven is the reward of good deeds; hell is the result of sin. Then Narada asked, “In this world, can merit decrease, or can demerit be destroyed? By what means—mind, action, austerity, or conduct—can this be achieved?” Yama replied, “I will properly declare to you the way sin and fault are always destroyed. First, let us bow our heads to Him who is the cause of both sin and merit, by whom the three worlds—all that moves and does not move—were created. He is equal toward all beings, self-controlled, and possesses a peaceful mind. He truly knows the reality of the principle, the person, and nature itself. He understands both the qualities and the absence of qualities, of the imperishable and the perishable, experiencing them both in his own body and in others’, through pleasure and pain alike. Such a one is non-violent toward all beings, free from desire and anger. He restrains his life-forces through breath-control and other disciplines. He remains unattached everywhere, not greedy for the objects of his desires. He is faithful, has conquered anger, and avoids coveting the wealth of others. He is devoted to serving his teacher and is constantly engaged in non-violence. He performs what is praised and avoids what is not. With a purified heart, he approaches sacred places. Rising up, he goes to a Brahmin with devotion. Narada then said, “What you have declared is proper and fitting. Through many reasons and methods, you have rightly revealed the meaning of the truth.