Listen now to the sacred account of the rivers and the divine fires, as revealed in the ancient scripture. Among the holy rivers, there are Kāverī, Kṛṣṇaveṇā, Narmadā, and Yamunā, each revered and pure. Alongside them flow Vipāśā, Kauśikī, Śatadrū, and Sarayū—each river carrying its own sanctity and power. Within these rivers, sixteenfold abodes were distinctly apportioned, each one set apart in its own way. Among the stars known as the Kṛttikās, a divine being called the dhiṣṇī was born, and from this, the abodes came to be known as dhiṣṇīs. It was in these dhiṣṇīs that the sons of the rivers were born, each manifesting in accordance with divine order. Now, hear the names of these fires and deities as they are rightly declared, arranged in their proper places during the rites of birth and offerings, each in due sequence. The sovereign fire, Kṛśānu, is the second and is placed within the altar. Alongside him are Pariṣat and Pavamāna, both recognized as the second in order. The unswept fire, known as Havyavāhana, is made manifest in the Śāmitra fire. Viśvavyacā, the oceanic fire, is renowned as occupying the place of Brahman. There is one called Śālāsukhīyaka, the fire without a householder, who is seated nearby. All these are remembered as the sons of Śaṃsi by the twice-born, and are to be placed nearby during the sacred rites. Among them are Vibhu, Pravāhaṇa, Agnīdhra, and another called the dhiṣṇya. The fire called Hotrī is remembered as the one that bears the oblations. Then comes the Vaiśvadeva fire, known as the Brāhmaṇa and the Śaṃsir. The fire called Āvāri, or Vābhāri, belonging to Vaiṣṭhīya, is to be understood as such. The eighth fire is Sudhyu, associated with Yomārjālīya, and is called Agni. This Agni is known as the origin of waters and is recognized by the name Apsunāma. He is especially honored in the Avabhṛtha rite and is worshipped together with Varuṇa. The wise know that the fire dwelling within the stomach, possessing the power of death, is called the son of Agni. Saṃvartaka, the dreadful fire, is remembered as the son of Agni named Manyumat. The son of the ocean-dweller, together with the demons, is to be understood in this way. His own son is the flesh-eating fire, the one who consumes dead men. Then comes the pure, solar fire called Āyur by the Gandharvas. By the name Āyus, the blessed one is he who is led forth. In the Pākayajñas, the presiding fire is called Sahas. Vividhi is also said to be the son of the wondrous fire, and of Vividhi, the son is Arka. Thus are enumerated the sons of Agni. Among them are Surabhi, Vasurannāda, and Praviṣṭa—he who is Rukamarāṭ. These are the fires declared, each one led forth in the sacred sacrifices. In the previous Svāyambhuva Manvantara, these fires were the presiding deities of the rituals. In those times, the presiding deities of the sacred places were the carriers of oblations. In that former Manvantara, those who have passed away, along with their pure sacrifices, existed and fulfilled their roles. Thus, the places and their presiding deities have been revealed. In all Manvantaras, the characteristics of Jātavedas remain the same. All the lords of beings are said to shine with radiance. In every Manvantara, each fire and deity is known by its respective name, form, and function. In the future as well, fires yet unborn will exist together with gods yet to be born. The succession of the Pitṛs, the ancestral spirits, will again be described in detail and in proper order. Thus is the sacred account of the rivers, fires, and the divine order, as preserved through the ages.