O revered one, the sage spoke: “When you unite with Gautamī, the goddess of the river, you shall become a river yourself. Then, dear to me, you will regain your original form.” Hearing these words, Ahalyā, ever devoted and beloved of Gautama, followed his guidance and was united with the goddess Gautamī. Through this union, Ahalyā regained the very form that had been bestowed upon her long ago. At that moment, Indra, king of the gods, approached Gautama with hands joined in reverence, seeking protection. He pleaded, “Protect me, O best of sages, for I, most sinful, have come to your house.” Seeing Indra fallen at his feet, Gautama, moved by compassion, spoke: “Go to Gautamī, and blessings be upon you. Bathe, O Purandara. In a moment, your sins will be washed away, and you will again become thousand-eyed.” O Nārada, I have witnessed both these wondrous events: the restoration of Ahalyā and the purification of Indra, the thousand-eyed lord, 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 come there. Beyond this place lies another holy site, Janasthāna, spanning four yojanas. Simply remembering Janasthāna grants liberation to those who do so. In the lineage of Vaivasvata, there once was a king named Janaka. He married Guṇārṇavā, the virtuous daughter of the lord of waters, herself an ocean of virtues. King Janaka became the origin of the Janakas, upholding dharma, wealth, desire, and liberation, and Guṇārṇavā matched him in virtue. Yājñavalkya, foremost among Brahmins, served as the priest of this king. The wise Janaka questioned his priest, Yājñavalkya, about the highest goals of life: “Enjoyment and liberation are both considered supreme by the sages. Enjoyment is superior when accompanied by servants, maidservants, elephants, horses, and chariots. Yet enjoyment is fleeting and ends in dissatisfaction, while liberation alone is unsurpassed. How, then, can 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 priest advised, “The lord of waters is your teacher and father-in-law, and well-disposed towards you. Go to him, O king; he will instruct you for your benefit.” Thus, Yājñavalkya and King Janaka went to Varuṇa. Without agitation, they 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. All four aims of human life are bound by action; thus, liberation can arise even from non-action. By action, all attainments are accomplished. Therefore, Vedic action must be performed with all one’s being. Through such action, people gain both enjoyment and liberation in this world; the merit of action and even non-action is found in the stages of life.” He continued, “O king, listen also to what pertains to birth. There are four stages of life, and action is their gateway. Of these, the householder stage is considered the most meritorious; both enjoyment and liberation arise from it—this is my view.” Hearing this, Janaka and Yājñavalkya, after worshipping Varuṇa, requested further wisdom: “What is the place, and what is the sacred site that grants both enjoyment and liberation? Tell us, O best of gods; you are all-knowing—our salutations to you.” Varuṇa answered, “On earth, Bhārata is the land, and Daṇḍaka therein is holy. In that field, actions performed grant enjoyment and liberation to people. Among sacred waters, the Gautamī Gaṅgā is supreme, granting liberation. There, through sacrifice and charity, one attains both enjoyment and liberation.” Having heard these words, Yājñavalkya and Janaka were permitted by Varuṇa to return to their city. King Janaka performed great sacrifices such as the Aśvamedha, with the illustrious brāhmaṇa Yājñavalkya officiating. Dwelling on the bank of the Gaṅgā, the king attained liberation through sacrifice; likewise, many kings named Janaka attained liberation there through action. The greatly fortunate attained liberation by the grace of Gautamī. From then on, that sacred place became known as Janasthāna. The sacrificial hall of the Janakas is called Janasthāna, extending four yojanas; by merely remembering it, all sins are destroyed. There, by bathing, giving gifts, offering oblations to ancestors, remembering the sacred place, visiting it, or by devoted service, one attains all desires and also obtains liberation. The rivers Aruṇā and Varuṇā are most holy and auspicious, and their confluence in the Gaṅgā is supremely sacred. Now listen to the origin of that which destroys all sins: the eldest son of Kashyapa, the Sun, renowned throughout the worlds. He is the eye of the three worlds, sharp-rayed, drawn by seven horses, honored by all. His wife is famed as Ushā, daughter of Tvaṣṭṛ, the most beautiful in the three worlds. Unable to endure the intense heat of her husband, that slender-waisted, radiant lady pondered, “What should I do?” Her sons are the great kings Manu Vaivasvata and Yama, and the holy river Yamunā—now hear the cause for wonder. Ushā carefully created her own shadow, in her own form, and said to her, “Become like me. By my command, care for my husband and children; until I return, be a beloved wife to my husband.