Knowing the truth of the Self, one should not give way to anxiety. With discernment, consider: what truly are water, mothers, goddesses, fire, or even a father-in-law? Therefore, daughter-in-law, do not be disheartened. When you said, “Water is my mother,” and, “I am the wife of your son, O Agni,” how could the mother also be the wife? This, O Lord, is a contradiction, arising from the watery form. At first, a woman is a wife; by supporting her husband, she is called bhāryā; by giving birth, she becomes jāyā; by her own virtues, she is known as kalatram. O blessed one, you bear all these forms—do as I have instructed. Whoever is born from her is indeed her son, and she is truly his mother—there is no doubt in this. Therefore, those who know the essence of scripture say: once a son is born, she is no longer considered a wife. Hearing these words from her father-in-law, Atreyi immediately assumed a fiery form and, with water, purified her husband. O Brahman, both husband and wife, united, took on the form of the tranquil Ganges water, and together became a couple. Just as Vishnu is united with Lakshmi, Shiva with Uma, and the Moon with Rohini, so too were they joined together at that time. Flooding her husband, she assumed a watery form, and, united with the Ganges, she became known as the river Paruṣṇī. The merit gained from offering a hundred cows is attained by bathing in the Paruṣṇī. There, the Angirasas performed many sacrifices, giving abundant gifts. The ancient texts speak of three thousand sacred fords at that place. On both banks, O dear one, the fruits of sacrifices are distinct and manifold. Bathing and giving gifts at those holy places is considered superior even to the great Vājapeya sacrifice, especially at the confluence of the Ganges and Paruṣṇī. The merit gained from bathing, giving gifts, and similar acts there cannot be fully described. There is a sacred place called Mārkaṇḍeya, which removes all sins, bestows the fruits of all sacrifices, is supremely holy, and dispels every evil. Let me tell you its greatness—listen attentively, O Nārada. There gathered Mārkaṇḍeya, Bharadvāja, Vasiṣṭha, Atri, and Gautama, along with Yājñavalkya, Jābāli, and other sages—authors of the scriptures, accomplished in the Vedas and their branches. They were thoroughly versed in the Purāṇas, logic, and Mīmāṃsā, and in their discussions, the wise expressed their views on liberation according to their understanding. Some praised knowledge, some praised action, and some both. Thus, debating, they asked me for my opinion on both. Knowing my view, they went to the bearer of the discus and mace, and, understanding his view as well, those great sages departed. Entering into discussion again, they prepared to question Śaṅkara, and, having worshipped Bhava on the Ganges, they presented that very matter to him. Tripurāntaka declared the supremacy of action, saying that knowledge takes the form of action, and that very knowledge is called action. Therefore, all beings attain perfection through action; action alone pervades everything—apart from it, nothing exists. Study of knowledge, performance of sacrifice, practice of yoga, worship of Śiva—all are indeed action; there is no living being here who is without action. Therefore, only action is the cause; anything else is the behavior of the deluded. Where the sages converse, there is the god Maheśvara. He made the final decision: everything is attained by people through action, especially by making Mārkaṇḍa central—thus it is called Mārkaṇḍa. It is a sacred place thronged by hosts of sages, on the northern bank of the Ganges, purifying and holy for the ancestors, always sanctifying even by remembrance. There, O dear one, the Lord of the Universe declared there are ninety-eight sacred places; this is also stated in the Veda, and the sages agreed. Go now to another sacred place, where Kālañjara is Śiva, the remover of all sins; I shall tell you its story. Yayāti, son of Nahusha, a king like another Indra, had two wives, both adorned with the marks of noble lineage. The elder, named Devayānī, was the auspicious daughter of Śukra; the second, Śarmiṣṭhā, was the daughter of Vṛṣaparvan. Devayānī, wise and of noble form, became Yayāti’s wife by the favor of Śukra, though she was a Brāhmaṇa woman. Śarmiṣṭhā, the daughter of Vṛṣaparvan, was also his wife. Devayānī, daughter of Śukra, bore two sons—Yadu and Turvasu, both equal to the sons of the gods. Śarmiṣṭhā, the king’s wife, had three sons, all resplendent like the gods. From the noble king Yayāti and Devayānī were born Druhyu and Anu, and Pūru, all resembling Śukra in form. Śarmiṣṭhā’s sons shone with the brilliance of Indra, Agni, and Varuṇa. But once, Devayānī, distressed, spoke to her father: “O best of Bhṛgus, though I am unfortunate and have only two children, my servant, who is fortunate, has three children, father. Reflecting on this, I am overcome by great sorrow; I shall die because of the wrong done by Yayāti, O preceptor of the Dānavas. For those of noble mind, death is better than dishonor.” Hearing these words of his daughter, the mighty Śukra, enraged, swiftly approached Yayāti and spoke to him thus: “Because you have done this grievous wrong to my daughter, O king, driven by infatuation with beauty, therefore you shall become old. One tormented by desire is unable either to enjoy or to renounce; longing in his mind alone, he remains, his understanding lost in sighs and breaths. Old age is itself death for living beings, even while alive; therefore, quickly go and accept this old age, O king, most difficult to bear.