The sage Saubhari reflected deeply upon his life and the path he had chosen. Once, his suffering had begun with the burden of a single body, but now, through the birth of a hundred sons, his pain had multiplied. His heart had become entangled with the daughters of kings and the many children that followed, and this web of attachment only grew. He saw how, through sons and grandsons and their descendants, his possessiveness would expand ever further. Each new tie, each new affection, only served to deepen his sorrow. The austerities he had once practiced, standing in the waters, remained incomplete—his attachments had become a great obstacle to his ascetic discipline. From his association with the fish, a desire for sons and family had arisen, and by yielding to it, he felt he had been robbed of his true purpose. Saubhari recognized that for those who seek renunciation, freedom from attachment is the path to liberation. It is from attachment that all faults arise. Even one established in yoga may fall due to attachment—how much more so, he thought, for one whose understanding is still limited? Resolving to act for the sake of the Self, Saubhari determined to free his understanding from all clinging to possessions and acquisition. He knew that when a person is no longer afflicted by faults, sorrow cannot touch him. With this resolve, Saubhari turned his mind to Viṣṇu, the creator of all, whose form is inconceivable and subtler than the subtlest, immeasurable, both white and black, the Lord of lords. Through austerity alone, he vowed to worship Him. He prayed that his mind, purified of all faults, might always remain steadfast in Viṣṇu—the all-radiant One, of every form, whose unmanifest and manifest body is infinite—so that he might attain liberation once again. Saubhari sought refuge in Viṣṇu, the supreme teacher of teachers, from whom nothing else exists apart, the pure, infinite, beginningless, and endless Lord of all. Having thus spoken to himself, Saubhari, as related by the sage Parāśara, renounced everything: his sons, his home, his seat, all his possessions, and even his wives. He entered the forest, leaving behind all worldly ties. There, he performed daily all the duties prescribed for a hermit. As his mind matured and his sins were destroyed, he established the sacred fires within himself, becoming a true mendicant. Renouncing all actions and their branches, Saubhari fixed his mind upon the Blessed One—pure, unborn, without beginning or end, unchanging, and beyond death. In this way, he attained the supreme, endless, immutable state of Acyuta. Thus concludes the account concerning Māndhātṛ's daughter. It is said that whoever remembers, recites, teaches, listens to, causes to be heard, holds in mind, understands, writes, causes to be written, studies, teaches, or instructs this story of Saubhari will, for six births, be free from bad offspring, false dharma, and attachment to unworthy causes, and neither their speech nor their mind will stray from the right path. Now, the lineage of Māndhātu's sons is described. Yuvanāśva was the son of Ambarīṣa, who was himself Māndhātu’s son. From Yuvanāśva came Hārīta, and from Hārīta descended the Hāritas of the Aṅgiras lineage. Meanwhile, in the netherworld, there were Gandharvas known as the Mauneyas, numbering sixty crores. They seized the sovereignty and chief jewels of all the Nāga clans. Beset by these powerful Gandharvas, the serpent kings, filled with fear, approached the Lord of all gods—Viṣṇu, who reclined upon the waters, His lotus eyes half-open in the state between sleep and awakening. With reverence, the serpent kings pleaded, “Lord, we are afflicted by fear of these Gandharvas—how will it be pacified?” The Blessed One, the supreme and eternal Person, replied, “I will enter Purukutsa, son of Yuvanāśva, Māndhātu's descendant, and through him I will bring about the destruction of all those wicked Gandharvas.” Hearing this, the serpent kings paid homage to the Lord and returned to the realm of the Nāgas. They then urged the river Narmadā to bring Purukutsa to them. Narmadā led Purukutsa to the netherworld, and there, empowered by the Lord’s energy, he destroyed all the Gandharvas. After completing this task, Purukutsa returned to his own city. In gratitude, all the lords of serpents granted a boon to Narmadā: whoever, united in remembrance, utters her name shall have no fear of snake venom. A verse was composed in her honor: “Salutations to Narmadā in the morning, salutations to Narmadā at night; salutations to you, Narmadā—protect me from venomous serpents.” It is said that by reciting this day and night, or when entering darkness, one will not be bitten by serpents, nor will poison harm those who perform such remembrance. The serpent lords also granted a boon that Purukutsa’s lineage would never be broken. Purukutsa begot Trasaddasyu on Narmadā. From Trasaddasyu was born Anaraṇya, who was slain by Rāvaṇa during his conquest of the directions. Anaraṇya’s son was Pṛṣadaśva, whose son was Haryaśva. Haryaśva's son was Hasta, followed by Sumanā, then Tridhanvā, and then Trayyāruṇi. Trayyāruṇi’s son was Satyavrata, known as Triśaṃku. Triśaṃku, at one time, attained the state of a caṇḍāla. During a twelve-year drought, in order to provide for the wife and children of Viśvāmitra, and to avoid accepting gifts from caṇḍālas, he hunted deer daily at the banyan tree on the bank of the Jahnavi. Greatly pleased, Viśvāmitra later took Triśaṃku bodily to heaven. From Triśaṃku came Hariścandra; from him, Rohitāśva; then Harita; from Harita, Caṃcu; from Caṃcu, Vijayavasudeva; from Vijayavasudeva, Ruruka; and from Ruruka, Vṛka. Vṛka’s son was Bāhu. Bāhu, however, was defeated by the Haihayas, Tāla-jaṃghas, and others, and so he entered the forest with his wife. In the midst of these trials, poison was given to his co-wife to prevent her from conceiving. Thus, the lineage and the stories of those born of Māndhātu are told, full of devotion, valor, and the ever-present guidance of the Divine.