Abhishtuta, filled with faith, approached the supreme Sun, who embodies both Hari and Shiva, and offered his prayers. With reverence, he entreated, “O Savitar, giver of the gods’ worship, salutations to you.” Since the Sun is both a royal and divine being, and the land had been bestowed by the king, Savitar, lord of the gods, declared, “I give.” It is said that anyone who performs sacrifice in this manner comes to no harm, especially in the great horse-sacrifice, when learned Brahmins versed in the Vedas preside. At the king’s command, the Sun himself descended to the lord of the earth to grant the gods their sacrifice, and thus that holy site became known as Bhānutīrtha. At that supreme horse-sacrifice of the gods, the immortals gathered, but so too did the Daityas, Dānavas, and other beings who sought to disrupt the rite. Disguised as Brahmins and chanting like those skilled in the Sāma Veda, these powerful beings entered the sacrifice unhindered. They seized the sacrificial ladles, vessels, the Soma and its press, the sacred drink, the offerings, and even the priests and the king himself. Some of the Asuras mocked the proceedings, others threw things about, and still others laughed, their mischief hidden from all but Viśvarūpa. Viśvarūpa, perceiving the truth, whispered to his father, Tvaṣṭṛ, “These are Daityas.” Hearing this, Tvaṣṭṛ addressed the gods: “Take up water from the rain-pot and sprinkle it everywhere upon those who mock the pure sacrifice, the ladle, and the Soma. Proclaim, ‘All have been vanquished by me,’ as you sprinkle them.” The hosts of gods, led by Tvaṣṭṛ, did as he commanded, and all the Kāṃdiśīkas were reduced to ashes. Declaring, “The great sinners have been slain by me,” Tvaṣṭṛ cast the water down, and the Daityas, their lifespans cut short, departed in anger. Where Tvaṣṭṛ, lord and progenitor of beings, cast that water, the place came to be known as Tvaṣṭra Tīrtha, destroyer of all sins. Then Yama, with the rod of time, the discus, the noose of time, and his wrath, struck down the Daityas who had been expelled by Tvaṣṭṛ’s words. The place where these Daityas were slain became known as Yāmyatīrtha. There, the sacrifice was completed, and abundant nectar was offered into the sacred fire. Where, in that great sacrifice, unbroken streams poured forth from the chariot’s spokes, the fire-god was satisfied by proper praise. That spot is called Agnitīrtha, bestower of the fruit of a horse-sacrifice. Indra, surrounded by the Maruts, spoke auspicious words to the king: “O king, you shall become a sovereign in both worlds. You will ever be my dear friend—this is certain.” Indra further instructed that one who has fulfilled his aims in the mortal world should offer libations at Indratīrtha for the satisfaction of the ancestors, especially at Yamatīrtha. That tīrtha is dedicated to Maheśvara; there, Shiva, worshipped and praised by devoted and learned Brahmins, is always present. With Vedic and worldly mantras, dances, songs, music, and the five nectars, Maheśvara is to be worshipped. Many offerings are made—with prostrations, circumambulations, incense, lamps, food, flowers, and fragrant scents. The king worshipped the Lord of gods—both Viṣṇu and Śaṃbhu—with single-minded devotion. Pleased, the two Lords granted him boons by their power. Praised by the king, they bestowed both worldly enjoyment and liberation, as well as the supreme greatness of that sacred place. From that time onward, the holy site was known as both Śaiva and Vaiṣṇava; bathing and giving there are said to fulfill all desires. Whoever remembers or recites the names of these sacred places is freed from all sins and attains the city of Śiva and Viṣṇu. Especially at Bhānutīrtha, bathing brings the fulfillment of all aims, for a hundred sacred places are gathered there, making it a place of immense merit. This place is also known as Bhillatīrtha, destroyer of disease and remover of sin, bestowing devotion to the twin lotus feet of Mahādeva. Hear now, O wise one, a virtuous tale from the southern bank of the Gaṅgā, on the northern shore of Śrīgiri. There, Mahādeva, known as Ādikeśa, ever grants all desires, worshipped by sages in the form of a liṅga. A sage named Sindhudvīpa, celebrated for his supreme righteousness, dwells there, along with his brother Veda, a great seer. The god Ādikeśa, the enemy of Tripura, the three-eyed one, is worshipped daily with devotion when the midday sun arrives. Veda, wise among the twice-born, would go to the village for alms. While he was away, a hunter of great righteousness roamed the holy mountain, hunting daily and wandering across various lands, killing animals as he pleased. Carrying water in his mouth to anoint the trident-bearing Lord, and placing meat on the tip of his bow, the weary hunter would approach Śiva. Coming to Ādikeśa, he would set the meat outside, go to the Gaṅgā, take water in his mouth, and return to that Śiva. With devotion, he would take leaves in his hand, his mind intent, and offer other pieces of meat. Coming to Ādikeśa, already worshipped with power by Veda, he would strike that worship with his foot and with the water he brought in his mouth.