Searching for his beloved, the sage Gautama came upon a cat and questioned it, “Who are you?” The cat, concealing its true identity, replied with a falsehood, “May I be reduced to ashes if I speak untruth.” But then, with hands folded in reverence, the lord of Śacī—Indra, destroyer of cities and praised by men—spoke to the sage, “I am Śacī’s husband. I have committed a sin, and what I have told you is true, O sinless one. I have performed a most condemned act.” Indra, pierced by the arrows of desire, confessed, “O Brahman, those whose hearts are overcome by love—what will they not do? Forgive me, ocean of compassion, though I am a great sinner.” The sage, though virtuous and aware that the noble do not act harshly even when wronged, was filled with anger as he heard these words. He addressed Hari, saying, “Let the sin committed in devotion to Bhaga make you Sahasrabhaga—thousand-marked. And you shall become a dry river.” In his wrath, the sage pronounced these curses. Ahalyā, seeking to pacify Gautama, described the situation to him. She declared, “Wicked women who even desire another man in their thoughts fall into endless hells, and so do all their ancestors.” When the sage was pleased by her truthfulness, she explained, “These witnesses came to me, assuming your form, O Lord. Know this, for I speak the truth.” The guardians of the directions confirmed her words, saying, “So be it.” Ahalyā, steadfast in truth, agreed as well. Realizing the truth through meditation and regaining his tranquility, the sage addressed the devoted Ahalyā, “O blessed one, when you unite with Gautamī, the goddess of the river, you shall become a river. Then, dear to me, you will regain your form.” Hearing Gautama’s words, Ahalyā acted as instructed. Thus, she, beloved of Gautama, was united with the goddess Gautamī. She regained the very form that Gautama had created for her long ago. Then Indra, the king of the gods, with hands joined in supplication, addressed Gautama, “Protect me, O best of sages, for I, most sinful, have come to your house. See me fallen at your feet.” Moved by compassion, Gautama spoke, “Go to Gautamī, and blessings be upon you. Bathe, O Purandara. In a moment, your sins will be washed away, and you will become thousand-eyed again.” Narada, the divine sage, witnessed these two wondrous events: the restoration of Ahalyā and the redemption of Indra, the thousand-eyed lord and husband of Śacī. From that time, the sacred ford where Ahalyā was reunited became known as Indra-tīrtha, famed for granting all desires to those who visit. Beyond that holy place lies Janasthāna, a sacred region spanning four yojanas. Simply remembering Janasthāna grants liberation to men. In the lineage of Vaivasvata was born a king named Janaka. He married Guṇārṇavā, the virtuous daughter of the lord of waters, herself an ocean of virtues. King Janaka, the origin of the Janaka dynasty, upheld dharma, wealth, desire, and liberation. His wife, Guṇārṇavā, matched him in virtue. Yājñavalkya, foremost among Brahmins, was the king’s priest. One day, King Janaka questioned Yājñavalkya, “Among enjoyment and liberation, both are considered supreme by the wise. Enjoyment is said to be best when accompanied by servants, maidservants, elephants, horses, and chariots. Yet, enjoyment is fleeting and ends in dissatisfaction, while liberation alone is unsurpassed. How, then, does one attain liberation through enjoyment?” Yājñavalkya replied, “By complete renunciation of all attachments, liberation is attained, though with great difficulty. Tell me, O best of Brahmins, how can liberation be attained with ease?” The sage advised, “The lord of waters is your teacher and father-in-law, and he is well-disposed towards you. Go to him, O king; he will instruct you for your benefit.” Thus, Yājñavalkya and King Janaka went to Varuṇa, the lord of waters, and calmly asked him about the path to liberation. Varuṇa explained, “Liberation is established in two ways: through action and through non-action. The Veda determines the path, and action is indeed superior to non-action. All the four aims of human life—dharma, artha, kāma, and mokṣa—are bound by action. Yet, the path of liberation is also said to arise from non-action. By action, all attainments are accomplished, O best of kings; therefore, Vedic action must be performed with all one’s being. Through such action, people obtain both enjoyment and liberation here. The merit of action and even non-action is found in the stages of life. O king, listen also about birth: there are four stages of life, and action is their gateway. Of these, the householder stage is most meritorious; therefore, both enjoyment and liberation arise from it—this is my view.” Hearing this, Janaka and the wise Yājñavalkya, after worshipping Varuṇa, spoke again: “What is the place, and what is the sacred site that grants enjoyment and liberation? Tell us, O best of gods; you are all-knowing. Our salutations to you.” Varuṇa replied, “On earth, Bhārata is the land, and within it, Daṇḍaka is holy. In that field, actions performed grant enjoyment and liberation to people. Among sacred waters, the Gautamī Gaṅgā is supreme, granting liberation. There, by sacrifice and charity, one attains both enjoyment and liberation.” Having heard Varuṇa’s words, Yājñavalkya and Janaka, permitted by him, returned to their city. King Janaka performed great sacrifices, including the Aśvamedha, with the illustrious Yājñavalkya officiating as priest. Dwelling on the bank of the Gaṅgā, the king attained liberation through his sacrifices, as did many kings named Janaka before him, all through righteous action. By the grace of the Gautamī, the greatly fortunate attained liberation. From that time, that sacred place became known as Janasthāna.