From that time onward, that sacred place became renowned as Narayana’s own, sanctified through the presence of the Brahmin. There, the acts of bathing, giving, worship, and all sacred rites are said to fulfill every wish of the devotee. Among the holy waters, Bhanu Tirtha is especially celebrated, as are the Tvastra, Maheshvara, Indra, Yama, and Agneya tirthas—all known as destroyers of sin. In this region, there was a king named Priyadarshana, also called Abhishtuta, who resolved to perform a virtuous horse sacrifice to honor the gods. At this grand sacrifice, sixteen officiating priests, led by the illustrious Vasishta and Atri, were present. But a question arose: when a Kshatriya king is the sacrificer, how should the sacrificial ground be arranged? If a Brahmin is to be initiated, the king traditionally gives the land for the sacrifice; but if it is the king himself who is to be initiated, who then is the giver, and who the receiver? The Brahmins debated this subtle point, for the act of asking is said to be the source of all happiness, yet also sinful—especially for a Kshatriya, who should not beg. As these wise men discussed, the venerable Vasishta, knower of dharma, spoke: when the king is initiated, the Sun, Savitar, should be asked for the sacrificial ground with the prayer, “Give me, O god Savitar, a place for worship fit for the gods.” He instructed: “O Brahmin, you are both divine and royal, lord of beings, salutations to you.” Thus, the king prays to Savitar for the auspicious worship of the gods. The king then gives, and prays to the radiant lord Sun. Abhishtuta, filled with faith, prayed to the Sun, the essence of both Hari and Shiva: “Give the worship of the gods, O Savitar; salutations to you.” Because the Sun is both royal and divine, and the land is given by the king, Savitar, lord of the gods, replied, “I give.” Whoever performs sacrifice in this manner suffers no harm, especially in the horse sacrifice, when Brahmins skilled in the Vedas are present. When, at the king’s command, the Sun himself came to the lord of earth to grant the gods their sacrifice, that place became known as Bhānutīrtha. At that supreme sacrifice, the horse-sacrifice of the gods, the immortals attended, but so too did the Daityas, Dānavas, and other foes of sacrifice. These beings, great in mind, disguised themselves as Brahmins and entered, singing like the true chanters of the Sāma Veda. They seized the ladles and vessels, the Soma and its press, the sacred drink, the offerings, and even the officiating priests and the king. Some Asuras mocked, others threw things down, and others laughed—all their actions hidden from all except Viśvarūpa. Viśvarūpa said to his father, “These are Daityas.” Hearing this, Tvaṣṭṛ announced to the gods, “Take 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 himself, acted; 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 spans diminished, departed in anger. Where Tvaṣṭṛ cast that water, that place is called Tvaṣṭra Tīrtha, destroyer of all sins. Then Yama struck down the Daityas who had been cast out by Tvaṣṭṛ’s words, wielding the rod of time, the discus, the noose of time, and his wrath. Where those Daityas fell, that place is called 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 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.” He who has attained his purpose in the world should offer libations at Indratīrtha for the satisfaction of his ancestors, especially at Yamatīrtha. That tīrtha is dedicated to Maheśvara; there, Śiva, worshipped and praised by devoted and expert Brahmins, is ever present. With Vedic and worldly mantras, with dance, song, and music, and with the five nectars, Maheśvara is to be worshipped. With many offerings, prostrations, circumambulations, incense, lamps, food, flowers, and fragrant scents, the Lord of the gods—Viṣṇu and Śaṃbhu—was worshipped with single-minded devotion. Pleased, the two Lords granted boons with their power. Having been praised by the king, they granted both enjoyment and liberation, as well as the supreme greatness of this sacred place. From that time, the place has been called both Śaiva and Vaiṣṇava; bathing and giving there are known to fulfill all desires. Whoever remembers or recites the names of all these sacred places is freed from all sins and attains the city of Śiva and Viṣṇu. Especially at Bhānutīrtha, bathing grants the fulfillment of all aims; it is a place of great merit, for there a hundred sacred places are gathered. This region is also known as Bhillatīrtha, destroyer of disease and remover of sin, bestowing devotion to the twin lotus feet of Mahādeva.