In the course of a sacred sacrifice, the importance of offering according to one’s own capacity is emphasized, O twice-born. Each act of giving is to be measured by the ability of the giver. To make the year supreme, one should offer a variety of incense, and present foods that are whole, brightly colored, and suitable for both sucking and eating. With a pure heart, one should declare before the best of sages, O virtuous one, the following mantra: “May my unbroken offerings be for righteousness, wealth, pleasure, and liberation.” By the power of this truth, O Keśava, may these four pursuits remain unbroken. Thus, O Brahman, the vow of unbrokenness must be fulfilled in all things, for righteousness, wealth, pleasure, and liberation will flourish without decay. Now, let me recite the auspicious Vaiṣṇava protective cage. In the east, O Viṣṇu, protect me; I seek refuge in you. In the south, O Viṣṇu, protect me; I have come to you for refuge. In the west, O Viṣṇu, protect me; I have come to you for refuge. In the north, O Lord of the universe, I have come to you for refuge. Salutations to you, O destroyer of harm; protect me in the northeast, for I have come to you for refuge. O Viṣṇu, Boar of the sacrifice, hold me fast and protect me in the southeast. In the southwest, O Divine Form, O Man-Lion, protect me. In the northwest, O God with the horse’s head, I offer salutations; protect me. Always protect me, O Unconquered One; salutations to you, O Invincible One. O Boundless One, salutations; O Great Delusion, salutations. Having invoked your protection, O Supreme Person, I offer salutations to you. Long ago, for the sake of protection, O best of twice-born, both Īśa and Kātyāyanī acted. Namara and Raktabīja, along with other thorns among the gods and among the Kurus, were dealt with in detail. This tale, O dear one, should be narrated properly. Know that Kātyāyanī, O sage, is always the boon-giving Durgā. Rambha and Karambha, two Daityas of great strength, dwelled for many years in the waters of the five rivers. Karambha and Rambha, encountering the Yakṣa Mālapaṭa, seized him with their feet and struck him as they pleased. The mighty one, pressing his own head into the fire, wished to offer it as an oblation. As he attempted to sever his head, he was restrained by the fire itself. It is difficult to overcome one destined to be slain by another, but one fated for self-destruction is even harder to surpass. “Do not die,” they urged him, “for when one is dead, all stories here are lost.” A prayer was offered: “May my son, by your surpassing energy, become the conqueror of the three worlds. He will be mighty like the wind, able to assume any form at will, and skilled in the use of weapons. Whatever you set your mind upon, my son, that shall you accomplish.” To see the Yaksha Malavata, surrounded by other Yakshas, there were elephants, buffaloes, horses, cows, and flocks of goats and sheep. In the queen, Trihāyaṇī—endowed with beauty—dwelt the ascetic rich in austerity. Compelled by destiny, he set out on his journey.