Yājñavalkya, renowned as the foremost among Brahmins, served as the priest to the illustrious King Janaka. One day, King Janaka, eager for wisdom, approached Yājñavalkya with profound questions concerning the highest goals of life. He asked, “O revered one, both enjoyment and liberation are esteemed as supreme by the greatest sages. Enjoyment, when accompanied by all the pleasures of life—servants, maidservants, elephants, horses, and chariots—is said to be superior. Yet, enjoyment is fleeting and ultimately leads to dissatisfaction, while liberation alone is unsurpassed. Liberation stands above all. But tell me, how can one attain liberation through enjoyment?” Yājñavalkya replied, “Liberation is attained only through the complete renunciation of all attachments, but this is extremely difficult. Please, O wise one, tell me if there is an easier way to attain liberation.” He continued, “The lord of waters, Varuṇa, is both your teacher and father-in-law, and he looks kindly upon you. Go to him, O king; he will instruct you for your benefit.” Thus, Yājñavalkya and King Janaka journeyed together to Varuṇa. With calm minds and reverence, they approached him and inquired about the true path to liberation. Varuṇa spoke, “Liberation is established in two ways: through action and through non-action. The Vedas lay out this path, and indeed, action is superior to non-action. All four aims of human life—dharma, artha, kāma, and mokṣa—are bound to action. Yet, the path of liberation is also said to arise from non-action. Through action, all attainments are accomplished, O noble king; therefore, Vedic duties must be performed with full dedication. By this, people attain both enjoyment and liberation in this world. The merits of both action and non-action are found in the proper observance of the stages of life.” He continued, “O king, listen now concerning birth: there are four stages of life, and action is their gateway. Of these, the householder stage is considered the most meritorious. Therefore, both enjoyment and liberation arise from it—this is my view.” Hearing these words, Janaka and the wise Yājñavalkya worshipped Varuṇa and again addressed him, saying, “O best of gods, what is the place, and what is the sacred site that grants both enjoyment and liberation? Please tell us, for you are all-knowing. We offer our salutations to you.” Varuṇa replied, “On earth, Bhārata is the sacred land, and within it, Daṇḍaka is particularly holy. Actions performed in this field bestow both enjoyment and liberation upon those who dwell there. Among all sacred waters, the Gautamī Gaṅgā is supreme, granting liberation to people. There, by sacrifice and charity, one attains both enjoyment and liberation.” Having received Varuṇa’s teachings, Yājñavalkya and Janaka took their leave and returned to their city. King Janaka then performed great sacrifices, such as the Aśvamedha, with the illustrious Yājñavalkya as his officiating priest. Dwelling on the banks of the Gaṅgā, the king attained liberation through his sacrifices. Many kings of the Janaka lineage also attained liberation there through their actions. By the grace of the Gautamī Gaṅgā, the greatly fortunate attained liberation, and from that time, the sacred place became known as Janasthāna. The sacrificial hall of the Janakas, called Janasthāna, extended for four yojanas. Simply remembering this holy site destroys all sins. There, by bathing, giving gifts, offering oblations to ancestors, remembering the sacred place, going there, or serving with devotion, one attains all desires and ultimately achieves liberation. The rivers Aruṇā and Varuṇā are also supremely holy and auspicious. Their confluence with the Gaṅgā is considered the most sacred of all. Now, listen to the origin of a wonder that destroys all sins. The eldest son of Kashyapa, the radiant Sun, is renowned throughout the worlds. He is the eye of the three worlds, his rays sharp and powerful, drawn by seven horses and honored by all beings. His wife was the beautiful Ushā, daughter of Tvaṣṭṛ, considered the most lovely in all the three worlds. Ushā, slender-waisted and radiant, could not endure the intense heat of her husband, the Sun. She pondered, “What should I do?” Her sons were Manu Vaivasvata, the great king, and Yama, the lord of death, as well as the holy river Yamunā. Desiring a solution, Ushā carefully created her own shadow, fashioned exactly in her likeness. She instructed her shadow, Chāyā, “By my command, care for my husband and children. Until I return, be a loving wife to my husband. Do not reveal this secret to anyone, especially concerning the children.” Chāyā agreed, and Ushā departed from her home. Swiftly, Ushā went to her father Tvaṣṭṛ’s house and confided in him. Tvaṣṭṛ, startled and affectionate, said, “This is not proper for a married woman, to act independently. How will your children and your husband, the Sun, fare? I am concerned, dear one. I am restrained—return to your husband’s house.” But Ushā refused her father’s advice and instead journeyed to the northern land of the Kurus to practice austerities. There, taking the form of a mare, Ushā performed severe penances, her mind fixed on her beloved, the Sun, whom she could not bear to see. Meanwhile, Chāyā, in Ushā’s form, lived with the Sun and bore him children—Sāvarṇi, Śani, and Viṣṭi, the latter a wicked daughter. Chāyā always showed partiality to her own children. Among Ushā’s original children, Yama became angry at Chāyā for her favoritism. Agitated by the injustice, Yama, lord of the southern quarter, struck Chāyā with his foot. In her anger, Chāyā cursed him, “May your foot fall off by my command, you sinner!” Immediately, Yama’s foot withered. Weeping in pain, he went to his father, Savitṛ, and told him everything that had transpired.