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The four snakes have varying forms and varying behavioral characteristics. These four snakes went to their respective parts of the criminal's body upon reaching him. One snake coiled around his neck and hovered above his head. The second lay across his belly and rested its head above his navel. The third coiled around his left arm close to his left ear. The fourth coiled around his right arm and rested close to his right ear. All four of these snakes hovered their hoods high at their respective places, hissing loudly with a ss... ss... sound.

Individuals who develop the faculties (indriya dhamma) attain the supreme realization of Nibbana by obtaining the path and fruit and eradicating all inflows (asava). The manner in which the noble disciple who has heard the teachings must prepare for it and develop their virtuous qualities has been detailed in previous chapters. To attain the Sotapanna state, the noble disciple who cultivates the spiritual faculties is categorized into two (02) types based on the predominant faculty at the time of reaching the Sotapanna path. Namely:

When one improperly attends to things that should not be attended to, unarisen sensual inflows (kamasava), existence inflows (bhavasava), view inflows (ditthasava), and ignorance inflows (avijasava) arise, and already arisen inflows increase. The primary cause that compels unarisen inflows to arise and arisen inflows to multiply in this manner is ayoniso manasikara (improper attention). A detailed explanation regarding these inflow-dhammas was provided earlier in the chapter titled "The Three Bonds"; here, our focus is specifically directed toward the nature of attention that drives the removal of defilements.

"Indra" is a word that conveys meanings such as king, leader, or chief. The word "Indriya" is also used in that very sense. Because they are fundamental and primary dhammas for eradicating defilements, they bear the name Indriya Dhammas. To cultivate the qualities required for Nibbana, the aforementioned Panna Indriya dhamma must be practiced. As one progresses in practicing these dhammas, one becomes capable of comprehending the paths. Cultivating an Indriya dhamma means transforming it into a Bala dhamma (Power). That is, every single Indriya dhamma evolves into a power dhamma on the path leading to Nibbana.

Developing the association with noble people, listening to the True Dhamma, wise attention (yonisomanasikaraya), and dhammanudhamma patipada leads a person entering the Sotapatti path to perfect unshakable faith (avesappasada) in the Triple Gem and noble virtue (ariya kanta sila).

Mahanama, how can a lay follower who has for a long time taken refuge in the Buddha, Dhamma, and Sangha go to a woeful state? Sarakani was also a lay devotee. How could he go to a woeful state?" "Even these visible, great sal trees, if they could understand what is well-spoken and ill-spoken, wouldn't these very sal trees fall into the woeful state—let alone a Stream-Enterer who is established in the certainty of future Arahantship?"

Immediately upon the conclusion of the discourse on the Dhammacakkappavattana Sutta, the Venerable Kondanna attained the fruit of Stream-Entry (Sotapatti). Attaining Sotapatti is the first step in obtaining noble discipleship within this dispensation, and joining the stream leading to Nibbana. It is the foundational step taken to escape suffering. Having listened to the Dhammacakkappavattana Sutta, the Venerable Kondanna rejoiced and attained noble discipleship.