When impure souls mocked the sanctity of the sacrifice, the ladle, and the Soma, the gods were instructed to take water from the rain-pot and sprinkle it upon those irreverent ones. As they did so, they proclaimed, “All have been vanquished by me!” In this way, the hosts of gods, along with Tvaṣṭṛ, the divine artisan, acted together. Through their sacred rite, all the Kāṃdiśīkas were reduced to ashes. Then, declaring, “The great sinners have been slain by me,” Tvaṣṭṛ cast the water down. The Daityas, with their life spans diminished, departed in anger. The very spot where Tvaṣṭṛ, the lord and progenitor of beings, had cast that water became known as Tvaṣṭra Tīrtha—a holy place renowned for destroying all sins. Afterwards, Yama, the lord of death, struck down the Daityas who had been expelled by Tvaṣṭṛ’s words. With the rod of time, the discus, the noose of time, and his wrath, Yama destroyed them. The place where the Daityas fell came to be called Yāmyatīrtha. There, the sacrifice was completed, and copious nectar was offered into the sacred fire. At that great sacrifice, unbroken streams of offerings flowed from the spokes of the chariot. The fire-god, Agni, was thoroughly satisfied, being praised as was proper. That holy spot was named Agnitīrtha, famed for bestowing the fruits of a horse-sacrifice. At this time, Indra, accompanied by the Maruts, addressed the king with auspicious words: “O king, you shall become sovereign in both worlds. You will ever be my dear friend—this is certain.” He who has fulfilled his purpose in the mortal world should offer libations at Indratīrtha for the satisfaction of the ancestors, especially at Yamatīrtha. This tīrtha is dedicated to Maheśvara; there, Śiva himself is present, worshipped and praised by devoted and learned Brahmins. With Vedic and worldly mantras, with dance, song, and music, and with the five nectars, Maheśvara is to be adored. Offerings abound—prostrations, circumambulations, incense, lamps, food, flowers, and fragrant scents. The Lord of the gods—Viṣṇu and Śaṃbhu—were worshipped with single-minded devotion. Pleased by such devotion, the two Lords granted boons with their divine power. Praised by the king, they bestowed both enjoyment and liberation, and endowed the sacred place with supreme greatness. From that time onward, the tīrtha became known as both Śaiva and Vaiṣṇava. Bathing and giving charity there are known to fulfill all desires. Whoever remembers or recites the glories of these holy places is freed from all sins and attains the blessed city of Śiva and Viṣṇu. Especially at Bhānutīrtha, bathing grants the fulfillment of all aims; this tīrtha is of great merit, for it encompasses a hundred sacred places. This site is also called Bhillatīrtha, destroyer of disease and remover of sin, bestowing devotion to the twin lotus feet of Mahādeva. Listen now to a virtuous tale, O wise one, of this place on the southern bank of the Gaṅgā, by the northern side of Śrīgiri. Here, Mahādeva is known as Ādikeśa, ever granting all desires and worshipped by sages in the form of a liṅga. A sage named Sindhudvīpa, renowned for his supreme righteousness, resided there, along with his brother Veda, another great seer. Ādikeśa, the three-eyed enemy of Tripura, was worshipped daily with devotion at the hour when the midday sun arrived. Veda, wise among the twice-born, would go to the village to beg for alms. While he was away, a hunter of great righteousness would arrive. This hunter roamed the holy mountain daily, hunting as he pleased. Carrying water in his mouth for anointing the trident-bearing Lord, and meat placed at the tip of his bow, the weary hunter would approach Śiva. Coming before Ādikeśa, he would set the meat outside, go to the Gaṅgā to fetch water in his mouth, and return to the shrine. With leaves gathered in his hand and his mind intent, he would bring other pieces of meat as offerings. Arriving at Ādikeśa, already worshipped with power by Veda, the hunter would strike the worship with his foot and with the water brought in his mouth. After bathing Lord Śiva and adorning him with leaves, he would offer the flesh, saying, “May Śiva be pleased with me.” Lacking any knowledge of formal devotion, the hunter knew nothing of auspicious rites. He would then depart, taking the flesh with him as he had brought it. This he did, coming and going, every single day. Yet, the wondrous Lord was satisfied with his offering—such is the mystery of Śiva’s grace. So long as the hunter did not come, Śiva would find no happiness. Who can fathom the boundless compassion that Śambhu shows to his devotees? The hunter worshipped the Primeval Lord, Śiva, together with Umā, every day. After a long time had passed in this way, Veda became angry. He reflected, “Whoever destroys a worship adorned with mantras and devotion to Śiva is truly sinful and deserves to be slain by me. One who betrays a teacher, deity, twice-born, or master is fit for death, even by a sage; and above all, a man who is hostile to Śiva deserves to be slain.” Thus pondering, the wise Veda, along with his brother Sindhu, wondered, “Whose wicked deed is this, belonging to such an utterly evil soul?” He thought, “He who destroys a worship performed with forest flowers, divine bulbs, roots, and auspicious fruits, and then performs another worship—with flesh and tree leaves—he too is fit for death by me.” With these thoughts, the wise Veda concealed himself, watching to discover the culprit.