At the end of his life, the king attained liberation—a state so rare that even accomplished yogis struggle to reach it. Yet, by the command of Yama, the lord of death, the king and his queen were led by Yama’s messengers into a dreadful forest filled with sword-leaves. The agony there was immense, for the leaves of those trees were as sharp as blades. Because of this, the wise call it the “forest of sword-leaves.” There, the king and his wife remained for countless ages, enduring suffering beyond measure. After these countless ages, the king and his queen entered another hell, known as “food for tigers.” This hell was filled with all manner of torments, and there they became the food of tigers, known by that very name. For thousands of millions of ages, they remained in that state. When the end of their evil karma finally arrived, the king and his wife were born on earth once more, this time in the wombs of frogs. Remembering their past lives, the two frogs were overcome with misery and sorrow. They always stayed together on a certain riverbank, living on insects. One day, some virtuous humans happened to pass by that path and came to the bank of the Ganges. The two frogs saw them, and one spoke: “Because of delusion during the rainy season, I committed many sinful acts. Even now, because of that karma, we do not escape suffering. It is said that even sinners can be freed if they give up their bodies in the Ganges.” The frog continued, “Still, how is it that, after so much suffering, we remain trapped? I wish now to give up this body in the Ganges. Tell me, dear, what means there are, for I wish to cross this ocean of suffering.” Hearing these words, the frog’s wife, full of humility, replied, “This suffering cannot be endured, my lord. Do this quickly.” Then, the couple remembered the auspicious Ganges. Suddenly, they set out joyfully on their journey, but after traveling for a long time, hunger overtook them. Before them appeared a terrifying, hissing serpent—the serpent of Time itself. The serpent spoke, “You two sinful frogs have come at your destined hour. Now, surely, you must be eaten by me, for I am hungry.” Greatly terrified and afflicted by suffering, the husband and wife spoke with devotion to the serpent of Time: “O serpent, there is not the slightest fear of death in our hearts. I was once a king on earth, Satyadharma, and this is my queen, Vijaya, who stood by my side. Through delusion, I acted with evil intent and sought refuge here; by those deeds, I endured long suffering in Yama’s realm. To exhaust the remainder of my karma, I was born as a frog, together with my wife. Thus have I come here, for one cannot escape the karma one has done.” He continued, “Truly, we wish to reach the supreme abode, O serpent. Let us go to the bank of the Ganges to abandon our bodies. Abandon ignorance, O serpent, which brings the torment of hell. If you devour us, what little happiness will come to you? Vishnu dwells in our hearts, and Hari is in yours as well. Therefore, what enmity can there be between you and us, O serpent?” “The wise should never commit violence against living beings; even if such violence occurs, it is fate itself that brings about that act. Lifespan, children, wives, wealth, and fame—fate itself takes these away from those who commit violence. What use are recitations, austerities, gifts, or sacrifices to one whose heart always holds the two syllables: ‘harm’? That mortal who harms living beings is indeed one who harms Hari, for the Lord, consort of Lakshmi, abides in the bodies of all beings. The Lord, creator of beings, having manifested himself in many forms, plays in the theater of the world like a child, by his own will. The body of the embodied is truly the dwelling of the Supreme Self; the Supreme Self is Vishnu himself, therefore one should avoid violence.” “By the destruction of another’s life, one’s own satisfaction is obtained. For a moment, there may be satisfaction for oneself through the loss of another’s life; such conduct among people on earth is indeed astonishing. They seek their own satisfaction by killing others with great effort; the wise never attain true knowledge of self or others. One should contemplate in the mind, ‘I am Vishnu, that one is Vishnu’; he who is distressed by another’s suffering and happy at another’s prosperity—in this world, he should be recognized as Hari himself, manifest. But shame upon the happiness of those whose minds are deluded by ignorance.” “The happiness gained through harming others, O serpent, or the pleasures and pains given to living beings—men attain these on earth very quickly; therefore, abandoning violence, O serpent, become happy. When you are pleased, we shall cross the vast ocean of suffering.” The serpent replied, “If violence against others is not a great sin for me, then how, indeed, did the Creator make the eater and the eaten? Violence against others should not be done; this is truly as you have said. But among all things to be eaten, violence is not always found; Narayana is of universal form, this is true, there is no doubt. He himself created the eater and the eaten together; he creates himself and protects himself. He himself consumes himself; such is the creation of Hari. I am able—what can I do to slay you? Fate itself is the form of time.” Thus, the story unfolds: the king and his queen, having endured suffering for countless ages and many forms, finally meet the serpent of Time. Through their words and wisdom, they reflect upon the deeper truths of karma, fate, nonviolence, and the universal presence of Hari in all beings.