Jaḍa began his account: When the two sons had spoken, their father, the king of the Nāgas, pondered their words. After careful reflection, he addressed his sons, his expression gentle and almost smiling. Aśvatara, the Nāga king, spoke with conviction: “If men refrain from action simply because something seems impossible, then all effort and enterprise are lost—and that is the greatest loss of all. One must undertake action, pouring forth one’s own strength, for the outcome depends both on destiny and human effort. Therefore, my sons, I will exert myself accordingly. Through austerity, I will strive so that our aim may soon be accomplished.” With these words, Jaḍa explained, the lord of the Nāgas departed for the sacred site of Plakṣāvataraṇa on the Himavat mountain. There, he performed severe austerities, focusing his mind, regulating his food, bathing three times daily, and praising the goddess Sarasvatī with hymns. Aśvatara prayed: “I wish to propitiate the auspicious goddess, the mother of the world. I bow my head and praise Sarasvatī, the source of Brahmā. O goddess, who is both existent and non-existent, true, subtle, liberating, and meaningful—everything not united with you is established only as if by yoga. You are the imperishable, supreme goddess in whom all is established; the ultimate atom, imperishable and supreme. The imperishable, supreme Brahman and this entire universe, which is perishable, are contained in you, just as fire abides in wood and ultimate atoms in earth. Thus, Brahman and this entire universe abide in you without remainder. O Goddess, the form of the syllable Om—both stable and unstable—is established in you. Within your triple measure, O Sarasvatī, all that exists and does not exist is contained: the three worlds, the three Vedas, the threefold knowledge, and the three kinds of fire; three lights, three colors, 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—all these, O Goddess, are 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. All these are performed by speakers of Brahman through your utterance. There is another, indescribable, supreme form, endowed with the half-measure—unchanging, imperishable, divine, free from transformation—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 light itself—none can comprehend it fully. You are the universal abode, the universal form, the Lord of the universe, the Supreme Lord—spoken of in the doctrines of Sāṃkhya and Vedānta, established in many branches. Without beginning, middle, or end; existent and nonexistent, 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, 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, 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; 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 continued: Thus praised, the Goddess Sarasvatī, the tongue of Vishnu, appeared and addressed the great-souled serpent Aśvatara: “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 us both the connection with all the notes.” Sarasvatī answered: “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. The three types of gait and the fourfold tāla have been given by me; all this, together with the supreme serpent-music, you shall receive by my favor. All that is contained within it, dependent on it, and marked by notes and accents—I have given it all, to you and to Kambala. And, O serpent, in the world of mortals or in the netherworld, there will be no others; you two alone shall be the masters of all this, in Pātāla, in the world of gods, and among mortals, O serpents.” Jaḍa described how, having spoken thus, Sarasvatī, mistress of all speech, vanished at once from the sight of the serpent, her eyes like lotuses. Immediately, all that had transpired became manifest to the two brothers; supreme knowledge of meter, measure, notes, and all the rest arose in both. Then the two serpents, skilled in the seven modes of song and endowed with mastery over string and rhythm, sought to worship the Lord who dwells atop Mount Kailāsa. Desiring to please the god, the destroyer of Kāma, both together exerted the utmost effort, uniting their voices and skill. In the morning, at night, at midday, and at the twilights, they remained devoted; over a long time, as they sang his praises, the bull-bannered Lord was pleased. Pleased by their songs, the Lord spoke: “Choose a boon.” Then, bowing together, Aśvatara and Kambala addressed him.