Hear now the unfolding of these verses as a single, reverent tale. One who seeks what is best should never place trust in the apparent goodness of serpents, for their nature is swiftly revealed whenever their own power is overturned. The weak, in such times, utter words full of excessive pity. Likewise, it is unwise to trust the virtue or impartiality of the wicked, for their nature is ever unreliable. Indeed, one who trusts an evil wife is as good as dead—there can be no doubt about this. With these truths in mind, a resolve was made: “Having slain all these wicked ones, by your grace I shall enjoy the earth.” Then, touching Sagara’s body with both hands, these words were spoken: “Even so, by hearing my words, you will attain supreme peace. Tell me, what fame is gained by killing those who are already defeated? Why do you slay them again, though they have already been destroyed by their own sins?” He continued, teaching wisdom: “The self is invulnerable because it is complete—this is the conclusion of the scriptures. All actions have their root in destiny; this world is under the control of the gods. Tell me, then, what can men accomplish who are not their own masters? Knowing this to be the root of evil, how could one set out to destroy it? Therefore, O king, this body is indeed the root of evil—there is no doubt. Having determined what is to come, do not harm these, O son, thereafter.” After these words, the sages, together with Kṛta, touched Sagara and Nandana. The royal consecration was performed, accompanied by sages of excellent vows. O best of sages, for the son of Kāśyapa and Vidarbha, coming from the forest, he spoke with the king and then returned to his hermitage. Aurva, the Bhārgava knower of mantras, granted a boon for the sake of offspring. He spoke to delight Keśinī and Sumati: “For the sake of offspring, O highly fortunate ones, choose whatever you desire.” Keśinī chose one son, for the continuation of the lineage. Her son, O best of sages, was named Samañja. Upon seeing Samañja, all the Sagaras became of wicked disposition. Samañja began to ponder, as prescribed, the condemned rite for sons. Just as fire is struck by smiths merely by contact with iron, so too was his nature revealed. He was learned in scripture, virtuous, righteous, and devoted to the welfare of his ancestors. Yet, obstacles always arise for those engaged in observances. He cast aside the gods and enjoyed all those things. The very oceans, compelled by the power of the Kacagraha, served him. Devoted to drinking wine, they adorned their own bodies. Together with their friends, those exceedingly sinful and powerful ones began to uproot the yodruma trees. They deliberated deeply about the means for their destruction. Disguised in hidden forms, they went to Kapila, lord of the gods and lords. Having bowed down, prostrating themselves like trees, the gods then praised him: “Salutations to Viṣṇu, concealed in human form, the victorious one, who is the bridge for protecting dharma at the edge of the blazing forest of worldly existence. Save us, who have taken refuge, from the oceans that torment us.” Thus, the story flows from caution and wisdom, through the unfolding of destinies and boons, to the plea for deliverance and refuge at the feet of the divine.