The frog, weighed down by suffering, turned to his beloved wife and asked, “Tell me, dear, what means exist to cross this ocean of suffering?” Hearing his plea, his wife, humble and gentle, replied, “This suffering cannot be endured, my lord; act swiftly.” With these words, the couple remembered the auspicious Ganges, hoping its sanctity might bring relief. Filled with hope, the two frogs joyfully set out on their journey. But after traveling for a long time, hunger overcame them. At that moment, a terrifying serpent appeared before them, hissing—a wicked manifestation of Time itself. The serpent declared, “You sinful frogs have come at your destined hour. Now, surely, you both must be eaten by me, for I am hungry.” Stricken with fear and suffering, the husband and wife spoke to the serpent with devotion: “O serpent, there is not the slightest fear of death in our hearts. I was once a king on earth, known as Satyadharma, and this is my queen, Vijaya, who stood steadfastly by my side. Through delusion and a misguided mind, I sought refuge here; for that deed, I endured long suffering in the abode of Yama. To exhaust the remainder of my karma, I was born as a frog, together with my wife. Thus, we have come here, for none can escape the consequences of their actions.” They continued, “Truly, we wish to reach the supreme abode, O serpent; let us go to the banks 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? The wise should never commit violence against living beings; even if such violence occurs, it is fate itself that brings about the 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.” They reflected, “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. Now Hari himself has sent me for this task; the god who created you both also always protects you. That same one, now in the form of time, kills, appointing me as the cause.” Vyasa then narrates: By the serpent, those two spouses were eaten. Crying “Ganga! Ganga!” they wandered, afflicted by great hunger on the path. In their pilgrimage to the banks of Jahnavi, these two souls attained the great fruit of the sacrifice called Ashvamedha. Therefore, these two great souls performed many Ashvamedha sacrifices. None are equal to these two, for I am Indra. Indra himself, by his own authority, relied on another. With hands offering arghya, walking on foot, surrounded by the gods, he arrived. Then Rambha, Urvashi, and other beautiful, joyful women began to speak among themselves, proud of their youth: “This one is the best among the virtuous, a connoisseur of pleasure, exceedingly handsome. He has come; I will make him mine with my own arts and attendants.” One says to another, “I know every skill completely. Therefore, I shall become the beloved of this king; let him say, ‘This one or that one,’ even Indra is under my control. What is remarkable in this, that the king will become subject to my will?” Thus, the journey of the frog couple, once king and queen, unfolds—revealing the profound truths of karma, fate, and the unity of all beings in Hari.