From the sage Bhrigu was born Atharva, and Angiras is remembered as Atharvana. The fire associated with Atharvana is not of this world; it is revered as the southern fire. Another fire, Pavamana, is produced by friction and known as the household fire, the first fire created by Brahma. Samshatya had two sons, Sabhya and Avasathya. After them, Havyavahana, the fire, desired the sixteen sacred rivers, and the fire known as Ahavaniya is remembered by the twice-born as Abhimani. These rivers are Kaveri, Krishna-Veni, Narmada, Yamuna, Godavari, Vitasta, Chandrabhaga, Iravati, Vipasha, Kaushiki, Shatadru, Sarayu, Sita, Manasvini, Hradini, and Pavanā. Desiring the altars, the fire divided himself into sixteen forms and wandered among these rivers, establishing altars named after each. From these altars, the Dhiṣṇavas were born, and because they originated from the altars, they are remembered as Dhiṣṇavas. Thus, the sons of the rivers entered the altars. Listen now, O mighty one, about those who are to be enjoyed and those who are to be placed: Pravāhaṇa, Agnīdhra, and other Dhiṣṇavas, established there. As one moves about in the proper place at the beginning of a sacred day, hear the order of those fires which are indescribable and unrestrainable. On the second and northern altar dwells the fire of the Vasus, blazing and sovereign, eight in number, attended by the twice-born. Parjanya and Pavamāna are the second, though unseen. The fire called Pāvaka, warm and gathered, resides in the north. The oblation-consuming fire, Śāmitra, is distinguished and not to be cleansed. Śatadhāmā, radiant with pure ghee, possesses fierce lordship. Brahmajyoti, with the earth as his domain, is established in Brahman. The fire to be approached by Ajaikapād is Śālāmukha, from whom he originates. The indescribable Ahirbudhnya dwells outside and at the southern end; these are his sons, all to be approached by the twice-born as remembered. Next, hear of those eight fires that are to be moved about: the son of the Hotṛ, the fire of the sacrificial grass, the carrier of oblations. The praiseworthy fire, Pracetā, is the second, the helper; the son of Agni, Viśvaveda, is called the Brahman’s reciter. The origin of waters is Svāmbhaḥ, known as Setu. The Dhiṣṇya fires, brought forth, are worshipped with Soma by the twice-born. Then comes the fire called Pāvaka, spoken of by the virtuous as joined, known as Avabhṛtha, worshipped together with Varuṇa. The son of Agni in the heart is in the belly, cooking for men; this fiery belly is remembered as the pierced fire. The fire arising from mutual interaction burns the beings here; the son of Agni, endowed with wrath, is remembered as the fierce Samvartaka. Drinking the waters, he dwells in the mouth of the submarine fire; the son of the ocean-dwelling one, Saharakṣa, is distinguished. Saharakṣa dwells in the home of men, fulfilling desires; his son, the flesh-eating fire, consumes the dead among men. Thus, these sons of Pāvaka Agni are proclaimed by the twice-born. Then, his sons of great strength were carried off by Gandharvas and Asuras. The fire churned in the forest obtained fuel; the blessed one named Āyus is led to the animal. The son of Āyus, of great power, is the burning one; he consumes the offered oblation in the cooking sacrifice. He also consumes oblations and ancestral offerings from all the worlds of the gods; his companion, the wondrous Agni, is renowned. He who is proud in expiatory rites consumes the stolen oblation; the son of Adbhuta is heroic and remembered among the gods as the great one. From him, various fires arose; his son is the great sage, and from the sons of these fires, eight fires are remembered as born due to heat. He who is proud in desired offerings destroys demons and enemies—Surabhi, Vasuman, Nada, Haryashva, Rukmavan, Pravargya, and Kṣemavan—thus, eight are proclaimed. These are the progeny of the pure fire, and indeed, there are fourteen fires. Thus, these fires have been described—those established in sacrifice and those who existed in the past creation, along with the best of the gods of the night. In the previous interval of Svāyambhuva, these proud fires existed; among the animate and inanimate, they move about. The Agnīdhra priests, attached to their stations, formerly bore the oblations. Those of the desired and occasional types are established in the rites. In the previous Manvantara, together with the Shukras and Yamas, these divine hosts existed in the first interval of Manu. Thus, these origins, called stations, of the knowers of fire have been established; they are to be understood in the seven Savarni cycles, beginning with Svarocisha. By them, the characteristics of the knowers of fire have been enumerated for all Manvantaras that have come and will come. In all Manvantaras, with various forms and purposes, the fires exist together with the present Yamas and gods. And with the gods yet to come, those yet to be will dwell. Thus, the succession of fires has been told in order and detail—what else would you wish to hear? Now, tell in detail that supreme and highest matter which Viṣṇu spoke when asked—the full account of righteousness and unrighteousness. In that single ocean, Janārdana, taking the form of a fish, narrated in full the origin and the entire re-creation.