A young wife, devoted and humble, noticed her husband’s distress. Bowing respectfully, she quietly approached him in private and gently asked, “My lord, why have you fallen into sorrow? Please, tell me the truth.” Her husband, speaking slowly, recounted everything that had happened before, declaring, “What is there that should not be told to a dear friend or a noble-born woman?” Upon hearing his words, the wife—wise and eloquent—replied, “For one who lacks self-mastery, there is fear everywhere, even at home. But for those who possess self-mastery, how could there be fear—especially here, on the bank of the Gautami?” She continued, “Here dwell those devoted to Vishnu, detached and discerning. Bathe here, become pure, and praise the flawless Lord.” Inspired by her counsel, the twice-born husband bathed in the Ganges, purifying himself of sin, and then praised Narayana on the bank of the Gautami. He prayed, “You are the inner soul, the lord of this world; you alone are its creator, Mukunda, its destroyer, and its protector. You care for the helpless, O Narasimha—why do you not protect?” Moved by his prayer, Narayana, the remover of the world’s sorrow, destroyed the sinful rakshasi. With the radiant Sudarshana discus, shining with a thousand spokes, the Lord granted the husband his desired boons and brought him to his guru. From that day, the sacred place became known as Narayana’s, along with the Brahmin; there, bathing, giving, worship, and other rites fulfill one’s wishes. Nearby, many holy tirthas were renowned: Bhanu Tirtha, Tvastra Tirtha, Maheshvara Tirtha, Indra Tirtha, Yama Tirtha, and Agneya Tirtha—all destroyers of every sin. At Abhishtuta, a king named Priyadarshana began to perform a virtuous horse sacrifice to worship the gods. Sixteen officiating priests, led by Vasishta and Atri, gathered. As the king, a Kshatriya, prepared to sacrifice, questions arose: How should the sacrificial ground be arranged? If a Brahmin is initiated, the king gives the sacrificial land; but when the king is initiated, who is the giver and who is the receiver? The act of asking is the source of happiness, yet it is sinful—especially for a Kshatriya. As the Brahmins debated, the wise Vasishta, best knower of dharma, spoke: “When the king is being initiated, the Sun should be asked for the land: ‘Give me, O god Savitar, a place for worship suitable for the gods.’ O Brahmin, you are divine and royal, lord of beings, salutations to you. Savitar is asked by the king for the auspicious worship of the gods.” Then the king gave and prayed to the Sun. With faith, Abhishtuta prayed to the god of gods, the Sun, who is the essence of Hari and Shiva: “Give the worship of the gods, O Savitar; salutations to you.” Since the Sun is both royal and divine, and the land was given by the king, Savitar, lord of the gods, said, “I give.” Whoever performs sacrifice in this way suffers no harm; so too in the horse sacrifice, with Brahmins skilled in the Vedas. When, at the king’s command, the Sun came to the lord of the earth to grant the gods a sacrifice, that place became known as Bhānutīrtha. The supreme horse-sacrifice, accompanied by the immortals, was also attended by Daityas, Dānavas, and other destroyers of sacrifice. All of them, disguised as Brahmins and singing like Sāma Veda chanters, entered unhindered. They seized the ladles, vessels, the Soma, the Soma-press, the drink of Soma, the offerings, and even the officiating priests and the king. Some Asuras mocked, others threw things down, and others laughed; their actions were unknown to all except Viśvarūpa. Viśvarūpa revealed to his father, Tvaṣṭṛ, “These are Daityas.” Hearing this, Tvaṣṭṛ spoke to the gods, “Take up water from the rain-pot and sprinkle it everywhere on those who mock the pure sacrifice, the ladle, and the Soma. Say, ‘All have been vanquished by me,’ as you sprinkle them.” Thus, the hosts of gods and Tvaṣṭṛ acted, and all the Kāṃdiśīkas were reduced to ashes. Declaring, “The great sinners have been slain by me,” Tvaṣṭṛ cast the water down; the Daityas, their life span diminished, departed in anger. Where Tvaṣṭṛ cast that water, the place became known as Tvaṣṭra Tīrtha, destroyer of all sins. Then Yama struck down the Daityas cast out by Tvaṣṭṛ’s words, wielding the rod of time, the discus, the noose of time, and his wrath. Where those Daityas were slain, that place became the Yāmyatīrtha; there the sacrifice was completed, and much nectar was offered into the fire. Where, in that great sacrifice, unbroken streams poured from the spokes of the chariot, the fire-god was satisfied, being duly praised. That place is called the Agnitīrtha, bestower of the fruit of a horse-sacrifice. Indra, with the Maruts, then spoke auspicious words to the king: “O king, you will become a sovereign in both worlds; you will always be my dear friend—of this there is no doubt.