O Brahmin, I have now described to you the supreme vow, the highest among all vows. Of all the vows that exist, none surpasses the vow of Nārāyaṇa. Indeed, O Sūta, as you have declared, this vow is renowned for its power to destroy the threefold miseries that afflict living beings. Now, among all forms of celibacy, is there anything greater than celibacy itself? Even one who knows the essence of the Vedas and their branches may still be troubled by fear of Yama’s realm, the world of death. In this terrifying Kali age, born of unrighteousness, how can one attain the highest good? By which āśrama or caste may a person achieve true welfare in these times? For, in the Kali age, the stage of vānaprastha (forest-dwelling) has vanished, and true celibacy is rare, found only here and there. Recognizing this, I resolve: it is fitting to accept a wife in this fearful age of Kali. In so doing, my birth will become fruitful, and I shall attain the highest good. Having made this decision, I turned my heart in worship to the auspicious and all-blessing Universal Goddess, the very embodiment of existence, consciousness, and bliss. With reverence, Pitṛśarma offered repeated salutations to Her, who unites the three guṇas and yet is the transcendent fourth beyond them. Again and again, he bowed to the Mother of the great principle, the creator of duality; to Her of distinct qualities, to the pure and flawless Mother. He saluted the Mother of knowledge, the very personification of purity, and to the womanly form, the pure embodiment of rajas, who abides in all three worlds. Hearing this heartfelt hymn, the Goddess was pleased and bestowed her favor. Thus, the Brahmin married that Goddess, who was known by the name Brahmacāriṇī. At the proper time, when his beloved wife was in her menstrual period, he gave her the customary gift, as is the tradition. The four Vedas—Ṛg, Yajus, Sāma, and the fourth, Atharvaṇa—were present on this auspicious occasion. From Yajus was born a son, Mīmāṃsa, who became renowned throughout the world. Atharvaṇa’s excellent son was Vararuci, beloved of kings; together, they journeyed to the court of Candragupta, the king of Magadha, where the king received them with great honor. In that assembly, Vyāḍi addressed the king: “O great king, the man who is devoted to praise—” And Mīmāṃsa added, “O king, the man who is foremost in sacrifice—” They spoke of those who perform oblations and offerings to Brahmā and the other gods. Then, Śrutveda and Pāṇini also spoke, saying, “O Candragupta, listen—” Their words were accompanied by recitations of sūtras, filled with lists of roots and stems, displaying their vast learning. Hearing these, Vararuci addressed the king: “Listen, O king of Magadha—one who bears the staff, keeps hair and nails uncut, who begs for alms, and is devoted to the Veda—” Upon hearing all these statements, Pitṛśarman spoke: “A man who takes a woman by the hand at the proper time, with senses controlled—” And he added, “O master, what you have said is true, O illustrious knower of dharma.” Having spoken thus, Pitṛśarman became a devoted disciple, faithfully following the words of his teacher. He continued to meditate deeply on Dāmodara Hari within his mind. By such devotion and conduct, even in the dreadful age of Kali, one may attain supreme bliss. Yet, in the assembly, Pāṇini was defeated by the disciples of Kaṇabhujvara, who were learned in the scriptures. Ashamed, Pāṇini left that place and journeyed to another sacred site. There, after drinking the holy water at Kedāra, he became absorbed in meditation on Lord Śiva. For ten days, he sustained himself only on air, practicing intense austerity. Then, hearing words as sweet as nectar, he praised the Lord, his voice choked with emotion and devotion.