Let one fire be established as the Gārhapatya, the sacred household fire, and the second as the Āhavanīya, the fire of offerings. When moving around these fires, one should circle them, satisfying oneself, but never move in the form of a bow, which is inauspicious. After making the proper offerings into the fire and performing acts of austerity, it is at that very moment that one should worship Hara, the great Lord Shiva. With a mind purified through acts of expiation, one may then approach that supreme Lord. Having given these instructions, Hari—the mighty and radiant one, the great soul—departed for his own abode. At this point, a question arises: why did all this occur at the birth of Viśvakarman? How was Viśvakarman begotten by Rudra, the Lord, with deliberate intent? By whom, and for what reason, was he created among Śaṅkara, Acyuta, and Brahmā? And how did that wondrous fifth face come to appear for him as well? Who was it that sent that deluded man to attempt to slay Hara? Among those two great souls, nothing is unknown, whether accomplished or unaccomplished. That fifth face of Brahmā, belonging to the great soul, existed at that time. The one known as Brahmā is also Agni, born from his mind. Having witnessed the origin of these things before, that great being acted accordingly: in battle, he slew his adversary with an arrow, and the dust of Brahmā was laid low. O revered one, praised by sages, please recount this story in detail. Sanatkumara spoke: From the unmanifest, Brahmā created the primordial egg, and from it, all things were born. The self-born Brahmā, after performing great austerity for a hundred divine years, brought forth Agni, the fire, through the union of hearing and mind. With his own hands, Brahmā placed Agni above the earth. In former times, when the downward flame began to fall, the upward flame was held in place. Blazing upward, Agni emitted all manner of sounds and sparks. Then a question arose: for what reason, O god, did you restrain the devouring of the earth? Thus addressed, Brahmā offered his own hairs into the fire of Agni, saying, “I find no satisfaction, nor any delight in my body.” Agni replied, “There is no satisfaction for me either.” He repeated, “I have neither satisfaction nor comfort in my body.” In response, the Creator, Brahmā, fashioned a new body for the Fire, intended for its proper function; but even upon seeing this body, Agni spoke again to Brahmā: “O Brahmā, I still find neither satisfaction nor comfort in my body.” Angered by this, Brahmā split the Fire with a great shout. Struck and weeping, the Fire sought food from Prajāpati. Three aspects of the Fire cried out, and one cried openly and unrestrained. As the Fire wailed, Brahmā, moved by compassion, acted once more. At that time, that desire, that function, was established for Agni. The fire of Brahmā’s shout blazed forth, and he asked, “What is this?”—whether among the gods, outside, or in the hermitages of sages. “I myself will provide thus,” he said again and again. Wherever pride or insult is spoken, there the shout is uttered. Then, summoning the fire of the letter ‘i’, Brahmā spoke certain words. Summoning the fire of the letter ‘u’, Brahmā spoke again. “I will arrange for you a place and food as well,” he promised, thus providing Agni with his proper role and satisfaction.