Burdened by sorrow, feeling dejected and unclean, Ṛtadhvaja lamented that he would become a laughingstock before his enemies, a target for their scorn. Yet, he resolved within himself: “I must destroy my enemies and serve the king, my father. His very life depends on me—how then could I abandon my duty?” Reflecting further, Ṛtadhvaja considered that in this situation, the proper course was to renounce the share belonging to the woman. This, he reasoned, was not for her benefit, slender as she was, but necessary in every way. He felt compelled to perform this act of compassion—not for reward or harm—for she had given up her life for his sake, and this small gesture was owed to her. Having spoken thus, the sons made up their minds. Ṛtadhvaja performed the water-offering in honor of the departed, and completed the subsequent rites. Then, he spoke with resolve: “If Madālasā, that slender-limbed woman, is not my wife, then in this life I shall have no other companion. Except for her, the fawn-eyed daughter of the Gandharva, I will not enjoy the company of any other woman—this is the truth I declare. Leaving aside that wife with the gait of an elephant, who walks in righteousness, I will not accept any other—this is the truth I declare.” The sons replied, “Father, having renounced all pleasures with women, he lives, playing with his peers of equal virtue, without her. This is his highest duty, father! Who is able to accomplish such a thing? It is extremely difficult to attain, even for the gods, let alone for others.” Jaḍa spoke: Hearing these words from the two sons, their father reflected deeply. After considering, he spoke to his sons, the king of Nāgas, as if smiling gently. The Nāga king Aśvatara said, “If, knowing something is impossible, men do not act, then all effort and enterprise in action is wasted, and that is the greatest loss. A man should undertake action, pouring forth his own strength; the outcome of action depends both on destiny and on human effort. Therefore, my sons, I will exert myself accordingly. Undertaking austerity, I will strive so that this may soon be accomplished.” Jaḍa continued: Thus having spoken, the lord of Nāgas, Aśvatara, went to the sacred place Plakṣāvataraṇa on the Himavat mountain, and there performed severe austerities. With his mind focused, observing regulated food, and bathing three times daily, he praised the goddess Sarasvatī with hymns. Aśvatara prayed: “I wish to propitiate the auspicious goddess, the mother of the world. I will praise Sarasvatī, the source of Brahmā, bowing my head. O goddess, existent and non-existent! The true, the little, the liberating, the meaningful—everything that is not united with you, O goddess, is established as if by yoga. You are the imperishable, supreme goddess, in whom all is established; the imperishable, supreme, established as the ultimate atom. The imperishable, supreme Brahman, and this entire universe is of the nature of the perishable; fire abides in wood, and the ultimate atoms are in the earth. Thus, in you abides Brahman, and this entire universe without remainder; O Goddess, the form of the syllable Om, both stable and unstable, is established in you. There, O Goddess, all that exists and does not exist is contained within the three measures; the three worlds, the three Vedas, the threefold knowledge, and the three kinds of fire. Three lights, three colors, and likewise three sources of Dharma; three qualities, three sounds, three Vedas, and the three stages of life. Three times, three states, the ancestors, day and night, and so on—this triple measure, O Goddess Sarasvatī, is your very form. The original, eternal forms of Brahman are seen differently by various seers: the seven Soma sacrifices, the seven oblations, and the seven cooked offerings. These, O Goddess, are performed by speakers of Brahman through your utterance; and there is another, indescribable, supreme form, endowed with the half-measure. Unchanging, imperishable, divine, free from transformation—this is your supreme form, which I am unable to describe. It is not said to have a tongue, nor red lips, nor any such features; even Indra, the Vasus, Brahma, the Moon, the Sun, and the very light itself—the universal abode, the universal form, the Lord of the universe, the Supreme Lord—spoken of in the doctrines of Samkhya and Vedanta, established in many branches. Without beginning, middle, or end; existent and nonexistent, and yet only existent; one and yet many, not even one, embracing all forms of becoming. Nameless, called the sixfold, classified as groups, based on the three qualities; the one among those with manifold powers, the supreme, endowed with the glory of power. Both happiness and unhappiness, the form of supreme bliss, are perceived in you; thus, O Goddess, all that is manifest and unmanifest is pervaded by you—Brahman established in nonduality, and that which is established in duality. Whatever objects are eternal, and others that perish; those that are gross, and those that are subtle or most subtle; those on earth, in the sky, or elsewhere—all these are known only through you. Whatever is formless and whatever is formed, all of it; whatever is one or manifold among beings; whatever is divine, on earth, in the sky, or elsewhere—all is connected to you, expressed through your sounds and letters.” Jaḍa said: Thus praised, the Goddess Sarasvatī, the tongue of Vishnu, then addressed the great-souled serpent Aśvatara. Sarasvatī said, “O brother of Kambala, lord of serpents, I grant you a boon; speak, and I will give whatever is in your mind.” Aśvatara replied, “O Goddess, first grant me Kambala as a companion; and bestow upon both of us the connection with all the notes.” Sarasvatī said, “O best of serpents, the seven notes, the musical modes, the seven songs, and likewise the same number of scales. Fifty-one tālas, as well as three grāmas—this entire knowledge, O sinless one, you and Kambala shall receive. By my grace you shall also know the supreme art of serpent-music, the fourfold measure, the tāla, the three kinds of tempo, and the threefold rhythm.” Thus, through devotion, austerity, and the grace of the Goddess, Aśvatara and Kambala were blessed with profound musical wisdom, fulfilling their quest and honoring the divine.