Witnessing his son-in-law submerged and lost, the father-in-law was overcome with grief and fell unconscious, his heart heavy with sorrow. Kalavati, seeing this tragic scene, was unable to bear the pain and also collapsed to the ground in a swoon. In her anguish, she cried out, “Alas, O master, beloved, knower of dharma, skillful in compassion! Why has half of my husband vanished? How can half a body continue to live?” Tears welled in her lotus-like eyes and fell, mingling with her ornaments—pearls and floral buds—adorning her as she wept. Overwhelmed by separation, she lamented, “O Satyanarayana, ocean of truth, lift me up! I am drowning in sorrow.” In her grief, she prayed, “O virtuous one, let Kalavati soon receive my grace.” At that moment, a voice from the sky was heard, and Kalavati, astonished by this divine message, did as she was instructed. The holy man, restored by the power of devotion and the vow, was filled with immense joy and supreme devotion. By the merit of that vow, he was blessed with sons and grandsons, surrounded by a flourishing family. It is said that whoever listens to this sacred history with devotion will likewise be blessed. Thus, O Brahmin, I have recounted for you the supreme vow among all vows. Among all vows, the vow of Narayana is the highest, O Suta. From your words, it is clear that this vow destroys all threefold miseries. Of all forms of celibacy, what indeed is higher than celibacy itself? Even one who knows the essence of the Vedas and their branches may still be afflicted by fear of Yama’s realm, the world of death. In this most terrible age, the Kali Yuga—born of unrighteousness—how, by which ashrama or caste, can one attain the highest good? In Kali Yuga, the stage of vanaprastha is rare, and celibacy is found only here and there. Therefore, it is better to accept a wife in this dreadful age; thus, my birth will be fruitful, and I will attain the highest good. Having resolved thus, I worship the auspicious, all-blessing Universal Goddess, the embodiment of existence, consciousness, and bliss. Pitṛśarma offered repeated salutations to Her, the unity of the three gunas and the transcendent fourth; salutations to the Mother of the Great Principle, the creator of duality; salutations to Her of distinct qualities, to the pure One, to the Mother of knowledge, to purity itself, to the woman who is the pure embodiment of Rajas and dwells in the three worlds. Pleased by his hymn, the Goddess bestowed her favor. The Brahmin married this Goddess, who was known as Brahmacarini. To his beloved, who was in her menstrual period, he gave the customary gift as tradition prescribes. The Ṛg, Yajus, Sāma, and Atharvaṇa Vedas were present at this sacred union. From Yajus was born a son, Mīmāṃsa, renowned throughout the world. Atharvaṇa’s excellent son was Vararuci, beloved of kings. These two went to the court of Candragupta, king of Magadha, where the king received them with great honor and respect. In that assembly, Vyāḍi spoke, “O great king, the man who is devoted to praise—” and Mīmāṃsa added, “O king, the man who is foremost in sacrifice—” describing those who perform oblations and offerings to Brahmā and the other gods. Śrutveda and Pāṇini also addressed Candragupta, saying, “Listen, O king—” and recited the sūtras, filled with lists of roots and stems. Hearing all this, Vararuci said, “Listen, O king of Magadha—one who bears staff, hair, and nails, who begs for alms, and is devoted to the Veda—” And as their words filled the royal hall, Pitṛśarman, wise and learned, spoke forth in response.