The scriptures declare that the self is invulnerable and complete, untouched by harm or lack. All actions, they say, have their root in destiny, and the affairs of this world are governed by the gods. What, then, can people accomplish if they are not truly their own masters? Recognizing that this is at the root of all suffering, why would one seek to destroy it? Thus, O king, it is clear—the body itself is the source of evil, and there can be no doubt about this. Once you have discerned what is destined to unfold, O son, do not bring harm to others. In this spirit, the sages, accompanied by Kṛta, approached Sagara and Nandana. With the guidance of these sages, who were steadfast in their vows, the royal consecration was performed. For the son born of Kāśyapa and Vidarbha, the sages, having come from the forest, spoke with the king and then returned to their hermitage. Aurva, the Bhārgava sage famed for his mastery of mantras, granted a boon for the sake of offspring. He addressed Keśinī and Sumati, filling their hearts with delight, and said, “For the sake of children, O most fortunate ones, choose whatever you desire.” Keśinī chose to have one son, so that the family lineage might continue. This son of Keśinī, O best of sages, was named Samañja. But when Samañja was seen, all the Sagaras became wicked in their ways. Samañja began to contemplate, as prescribed, the rite for sons who are condemned. Just as fire is kindled by smiths through contact with iron, so too did events unfold. Samañja himself was learned in the scriptures, virtuous, righteous, and devoted to the welfare of his ancestors, but obstacles often arise for those who pursue sacred observances. Turning away from the gods, Samañja indulged in worldly pleasures. Even the oceans themselves, compelled by the power of the Kacagraha, became subject to his will. Given to drinking wine, he and his companions adorned themselves and, together with their friends—those exceedingly sinful and powerful ones—they began to uproot the yodruma trees. They deliberated deeply among themselves about how to accomplish their destruction. Disguised in hidden forms, they approached Kapila, the lord of the gods and lords. Bowing down, prostrating themselves like trees, the gods offered their praises: “Salutations to Viṣṇu, hidden in human form, the victorious one! You are the bridge that upholds dharma at the edge of the blazing forest of worldly existence. Save us, who have sought your refuge, from the torment of the oceans. These very beings trouble the worlds; there is no hope for happiness here. Let all the gods in every world know him as one who delights in sinful enjoyments. The divine must quickly destroy him; there should be no further delay.” Having paid their respects, the gods returned to heaven. Then, the supreme sacrifice—the horse-sacrifice—was undertaken. Kapila placed Samañja in the netherworld, where he himself abides. Amazed, the Sagaras searched throughout the worlds, beginning with the earth. Each one separately dug up the surface of the earth, a yojana at a time. Through that great opening, all the sons of Sagara entered into the netherworld. There, intoxicated and bewildered, they searched for the missing horse.