As the tale unfolds, the illustrious Brahmin sage, who had taken the form of Dundubha, now abandons that guise and resumes his radiant, true form. Standing before Ruru, whose strength is renowned, the sage speaks words of deep wisdom: “Non-injury is the highest dharma, O best among all living beings.” He continues, instructing Ruru that a Brahmin should never harm any creature, for gentleness is the supreme teaching for one born in this lineage. The sage explains that one who knows the Vedas and their branches becomes a giver of fearlessness to all beings, and that the qualities of a Brahmin are non-injury, truthfulness, and forgiveness. Preserving the Vedas is the highest duty for a Brahmin, but the role of a Kshatriya differs. Bearing the rod of authority, displaying fierceness, and protecting the people—these are the actions of a Kshatriya, and the sage urges Ruru to listen closely. The sage recalls the great snake sacrifice of King Janamejaya, where snakes were destroyed, but frightened serpents found protection through the intervention of a Brahmin. Astika, foremost among the twice-born and accomplished in the Vedas, delivered the serpents at that sacrifice, using his ascetic power, energy, and strength. Curiosity stirs within Ruru, who asks how King Janamejaya came to harm the snakes, and why such destruction occurred. He wishes to know why the wise Astika released the serpents and desires to hear the story in detail. The sage assures Ruru that he will hear the entire great tale of Astika, as told by the Brahmins, but the sage is in haste to depart. Having spoken thus, the illustrious sage vanishes through his yogic power, leaving Ruru seized by amazement and wonder. Ruru, relying on his utmost strength, searches everywhere for the vanished sage, but exhaustion overtakes him and he falls to the ground. In a deep swoon, nearly unconscious, Ruru ponders again and again the truth of the sage’s words. When he regains consciousness, Ruru shares everything with his father, recounting the meaningful words spoken by Dundubha. He questions his father further about Astika’s story, and his father narrates it as recounted by Dundubha. Eager to hear the tale in its truth, Ruru asks again, and his father responds, relating everything. The story shifts as Śaunaka, another sage, asks Sauti to recount why Janamejaya, that tiger among kings, sought the destruction of the snakes through the snake-sacrifice, and why Astika released the serpents. He wishes to know who released the serpents from the blazing sacrifice, whose son was the king who performed it, and whose son was Astika, the foremost among the twice-born. Śaunaka requests the complete and delightful story of Astika, the renowned Brahmin sage of ancient times. Sauti explains that what was spoken by Kṛṣṇadvaipāyana Vyāsa to those dwelling in Naimiṣāraṇya was formerly instructed to his father, Lomaharṣaṇa the Sūta. Sauti, a wise disciple among Brahmins, declares that he will relate the tale accurately, having heard it from his father. He promises to narrate the story of Astika, which destroys all sins. Astika’s father was a lord equal to Prajāpati, a celibate, moderate in diet, always devoted to severe austerity. He was known as Jaratkāru, endowed with great ascetic power, foremost among wandering ascetics, knowledgeable in dharma, and firm in his vows. Once, this illustrious sage, possessing the strength of austerity, wandered over the entire earth, finding shelter wherever evening fell. Jaratkāru performed ablutions at sacred places, roaming everywhere and undertaking discipline with great energy, a task difficult for those lacking self-control. He subsisted on air, without food, drying up and unmoving, his radiance like blazing fire as he wandered here and there. During his wanderings, Jaratkāru once saw his ancestors hanging in a great pit, their feet upward and faces downward. Seeing them, he addressed his ancestors: “Who are you, hanging in this pit with your faces downward?” They were affixed to a stalk of vīraṇa grass, all around devoured by a hidden mouse dwelling in the pit. The ancestors replied, “We are called Yāyāvaras, sages firm in vows. Due to the decline of our lineage, O Brahmin, we descend to earth. Of our lineage, only one remains, known as Jaratkāru; of little fortune among the unfortunate, he alone pursues austerity. He does not wish to produce sons nor to take a wife, being deluded. Because of this, we hang in the pit, due to the extinction of our lineage here. We are helpless because of that protector, as are the wicked; for those whose lineage does not exist in the mortal world, happiness is lost. They do not attain residence in heaven, even if they have performed virtuous deeds. Who are you, like a kinsman to us, who grieves for us, O noble one? We wish to know, O Brahmin, who you are among us, and for what reason you grieve for those worthy of grief.” Thus begins the story, filled with wisdom, wonder, and the search for truth, as told by the sages and passed down through generations.