With a mother’s deep affection, Chāyā promised to protect the children entrusted to her care. Having given her word, she approached the Sun god, Vivasvān, desiring union with him. The Sun, believing her to be Saṃjñā and treating her with respect, reciprocated her desire. From their union, Chāyā gave birth to Sāvarṇi Manu, who bore the likeness of Manu himself. Because he belonged to the same lineage, he was called Sāvarṇi, the son of Vaivasvata Manu. In time, Chāyā also bore two daughters: Tapatī and the daughter of Tvaṣṭṛ. From Chāyā, the Sun begot another son, Saṃjñeya. Chāyā, however, showed greater affection for her own son than for Manu, the elder. This partiality was hard for Manu to bear. Yama, Manu’s brother, angered by this unfairness, raised his right foot in threat against Chāyā. In response, Chāyā cursed Yama: “Let this foot of yours be afflicted with worms, and let it alone ooze with pus and blood.” Distressed by the curse, Yama went to his father, Vivasvān, and pleaded, “O god, I have been cursed by my mother in anger, though I did nothing to deserve it. In childishness, I only once raised my foot a little, and even though Manu tried to restrain me, she cursed me. She is not truly our mother, for her affection is not equal to what she shows her own son.” The Sun god replied to Yama, “What can I do, wise one? Who does not experience suffering in pursuit of happiness? Perhaps it is simply the chain of actions. If even beings such as you cannot escape such fate, what of others?” The Sun foretold, “At your foot, a crow will eat the worm; this foot will become both lame and disfigured.” Reassured by his father’s words, Yama undertook severe austerity. Out of detachment, he went to the sacred Puṣkara, living only on fruits, foam, and air. There, for ten thousand years, he worshipped the Grandfather of all, Padmabhu (Brahmā). Pleased by his intense austerity, the lord of gods was satisfied. Yama asked for the office of guardian of the world, the imperishable realm of the ancestors, and the authority to judge the world in matters of righteousness and unrighteousness. Thus, from Padmabhu, Yama attained the position of world-guardian, lordship over the ancestors, and the authority to judge righteousness and unrighteousness. Meanwhile, Vivasvān, having learned of Saṃjñā’s actions, went to Tvaṣṭṛ, filled with anger. Tvaṣṭṛ spoke gently to him, “O blessed one, your radiance, which dispels all darkness, was unbearable to her. Assuming the form of a mare, she came to me here. Out of fear of you, I restrained her, O lord of the day. Because you have come here with a troubled mind, you are not worthy to enter my dwelling.” Thus addressed, Saṃjñā swiftly left for the distant desert, unblemished, and took the form of a mare, standing upon the earth. Tvaṣṭṛ then appealed to the Sun, “If I am worthy of your grace, show me your favor. I will reduce your radiance and set you within a special machine. I will fashion your form to be a source of joy for the worlds.” Hearing this, the Sun, bewildered, agreed. Tvaṣṭṛ separated the Sun’s radiance and from it fashioned the discus of Vishnu, the trident of Rudra, and the thunderbolt of Indra. He then made an incomparable form for the Sun, a destroyer of Daityas and Dānavas, composed of a thousand rays, except for the feet, which were great. From that time, no one was able to behold the form of the Sun’s feet, and even today, no one should ever fashion the feet in images or shrines. Whoever does so is considered sinful, condemned, and afflicted with suffering, even leprosy. Therefore, anyone seeking virtue, desire, or wealth should never, anywhere, depict the feet of the wise Lord of gods. The blessed Sun, king of the immortals, then went to the earthly world, overcome by longing for Saṃjñā’s face. Assuming the form of a radiant horse, he approached Saṃjñā, who was agitated and fearful in her mind. It is said that, suspecting what was emitted from her nostrils was foreign, the Aśvin twins were born from her seed. Because they were born from the nostrils, they are called the twin gods, the Nāsaṭyās, at the tip of the nose. After a long time, the goddess Saṃjñā realized the truth and attained supreme satisfaction. With joy, the Sun ascended to heaven in a celestial chariot with his wife. Even now, Sāvarṇi Manu performs austerities on Mount Meru. By the power of his austerity, Śani became equal among the planets, while Yamunā and Tapatī both became rivers once again. Viṣṭhi, of terrible nature, became established as Time itself. Manu Vaivasvata had ten mighty sons: Ila, the first—established through a son-offering—Ikṣvāku, Kuśanābha, Ariṣṭa, Dhṛṣṭa, Nariṣyanta, Karūṣa, Śaryāti, Pṛṣadhra, and Nābhāga, all divine and human. Manu, after anointing his righteous son Ila, once more departed for ascetic practice at Puṣkara, that forest of austerity. Then, for the fulfillment of his purpose, Brahmā, the bestower of boons, appeared and said, “Choose a boon, O descendant of Manu, whatever you desire; may it be auspicious for you.” Manu replied to the divine, lotus-born Lord, “May all kings upon the earth in my lineage be joined with righteousness. May they be sovereigns, O master, by your grace.” Having said, “So be it,” the Lord of gods vanished from that place.