In a divine assembly, O Brahman, surrounded by the illustrious hosts of Brahmarshis, each sage experienced the results of their own actions—those deeds that had arisen and been performed by themselves. The consciousness, shaped by the wind, is firmly established in worldly existence, binding each being to the cycle of birth and death. Even when afflicted by sorrow or adversity, one is urged to uplift oneself by one's own self, for relatives and sources of affliction among them are shaped by past actions. The world is set into motion by words and deeds, sometimes falsely, causing all beings to wander in many ways. Just as, little by little, the inauspicious aspects of a person come to an end, so too does the embodied being, born into this world and having acquired faults, eventually attain an intellect inclined toward both good and evil, shaped by previous bodies. When suffering is exhausted, such a person performs virtuous deeds that remove sin. A man, having obtained both good and evil, continues to perform actions and inactions accordingly. Heaven is attained as the result of good deeds, while hell arises from sin. At this point, Nārada asked, “In this world, can there be a decrease of merit or perhaps a destruction of demerit? Is it possible through mind, action, austerity, or conduct?” Yama replied, “I shall properly declare to you the destruction of sin and fault, always. First, bowing my head to Him who is the cause of both sin and merit—by whom all this, the three worlds with the moving and unmoving, was created—who is equal toward all beings, self-controlled, and possesses a peaceful mind; who truly knows the reality of the principle, the person, and also nature; who knows both the qualities and the absence of qualities, of the imperishable and the perishable; who recognizes, in his own body and in another's, pleasure and pain alike; who is non-violent toward all beings, free from desire and anger; who restrains the life-forces through breath-control and the lower restraints; who remains free from desire everywhere, not greedy for the objects he wishes for; who is faithful, has conquered anger, and avoids the wealth of others; who is devoted to serving his teacher and constantly engaged in non-violence; who performs what is praised and avoids what is not praised; who approaches sacred places with a purified inner self; who, rising up, goes to a Brahmin filled with devotion—such a person is freed from sin.” Nārada then said, “What you have declared is appropriate and fitting. With various reasons and methods, you have rightly shown the meaning of truth. But, O knower of yoga, is there an even easier method than this? For the means of yoga-dharma previously spoken is indeed difficult. Is there a method that is easy to perform and pleasant in every way, one that always depends on oneself and is not excessively elaborate? And what of the various unwholesome actions that arise in many ways?” Yama replied, “Therefore, I shall contemplate this, having bowed to the Self-born, for the welfare of the worlds and the destruction of the wicked. When liberation is attained, a man should be faithful. Freed from sins, he attains his desired wishes and enjoys as he pleases. But he who causes the image of Śiśumāra, the lord of creatures, to be made—” Thus, the conversation continued, revealing the ways by which merit and demerit may be addressed, and pointing toward both the arduous and the accessible paths to liberation and fulfillment.