After describing the Person extolled in the Vedānta, whose very essence is Nārāyaṇa, all the deities remained in their respective places, and the god himself rested. Thus, O King, the divine power of Janārdana—known through the Vedas—has been revealed to you. What else would you wish to hear? Prajāpāla, eager for further wisdom, addressed the great sage: “O revered one, how did Agni arise, or the Aśvins, or Gaurī and Gaṇapati, or the Nāgas, or Guha? How did the Ādityas, the Mothers, Durgā, the directions, Dhanada, Viṣṇu, Dharma, and the supreme lord come into being? How did Śambhu, the ancestors, and the Moon manifest as embodied deities? O sage, what is their food, what are their names, and what is the lunar day? On which day, when worshipped by men, do they grant unfailing results? Please reveal these secrets in full.” The sage Mahātapā replied, saying: “The self, attainable through yoga and whose nature is Nārāyaṇa, is all-knowing. While he was absorbed in divine play, a desire for enjoyment arose within him. When this great element was disturbed, a wondrous sound emerged. From that, as water was agitated by dissatisfaction, a transformation took place. During this transformation, a great fire arose—surrounded by millions of flames, resounding, and burning in nature. “This exceedingly radiant fire underwent further transformation. From fire, the fierce wind arose; and from the transformed wind, space came into being. That space, characterized by sound, along with the powerful wind and the fire united with water, all became mutually joined. The water, dried up by the fire and driven by the fierce wind, was also pressed by space, and at that moment, a path was made. “All of it solidified and attained hardness; thus, O blessed one, the earth became the most developed among them. Through the union and hardening of the four elements, and the increase of each quality, the earth is known as possessing five qualities, and these are established in her. “As he made it solid, the cosmic egg came into being; within it, the god Nārāyaṇa appeared, with four forms and four arms. Desiring to create various beings, in the form of Prajāpati—the Grandfather of the worlds—he pondered, yet could not discover the means of creation. “Then, a great and exceedingly fierce anger arose within him; from that wrath, a blazing being with a thousand flames, embodying fire, emerged. Intending to burn Brahmā, this being was addressed by Brahmā: ‘Carry the oblations for gods and ancestors.’ Thus, he became the carrier of offerings. “Hunger arose, and he approached Brahmā, asking, ‘What shall I do? Satisfy me.’ Brahmā replied, ‘You will attain satisfaction in three ways.’ When satisfaction arises from the gifts given at sacrifices, and you lead the share of offerings to the immortals, you become the Dakṣiṇāgni, the southern fire. Whatever is offered into fire anywhere in the three worlds, O radiant one, you carry it for the sake of the gods; thus, you are called Havyavāhana, the carrier of oblations. Since the house is called the body, and you are now its lord, O all-pervading one, become the Gārhapatya fire. O Lord, by whom all men are led to the good path through offerings, your name will be Vaiśvānara, as declared. “Wealth is called strength, and wealth is known as draviṇa; since you give it, you will be known as Draviṇodā, the giver of wealth. O mighty one, since you always protect the body and the subtle body, therefore, your name will be Tanūnapāt. You know all that is born and all that is yet unborn; therefore, your name shall be Jātavedas, O Lord. Waters are generally common to all men, but especially to the twice-born; since they praise you, you will be called Nārāśaṃsa. ‘Agas’ means that which is always hidden, silent, and of certain nature; because you are all-pervading, you will be called Agni. ‘Dhmā’ means the sound of blowing, and fuel is called idhmā; since you come when the fuel is kindled, you will be known as Idhma. These are your names, O child, in the great sacrifice; men, desiring rewards, will worship you with these and surely satisfy you. “Now, O king, listen as I narrate the greatness of the lunar days. The great fire, born from Brahmā’s wrath, addressed Brahmā: ‘Grant me a lunar day, O Lord, by which I may attain fame throughout the universe.’ Brahmā replied: Among the gods, yakṣas, and gandharvas, O excellent one, you, O Pāvaka, were first born on the Pratipadā, the first lunar day. From your feet, at each step, other deities will arise; therefore, this day will henceforth be known as Pratipada. “On this day, with offerings of havis in the prājāpatya form, the ancestors and all the gods, pleased, will be worshipped. The four kinds of beings—humans, animals, asuras, and all the gods with the gandharvas—are satisfied when you are honored. Whoever, devoted to you, observes a fast on Pratipada or subsists on milk, hear now the great result that comes to him: For thirty-six yugas he is honored in heaven; radiant, handsome, and wealthy is the man born thus. In this very life he becomes a king, and after death he is honored in heaven. Thus, Agni, remaining silent, attained the abode granted by Brahmā. “Whoever, rising early each morning, listens daily to this account of Agni’s birth, is freed from sins—of this there is no doubt.” Prajāpāla then asked, “O Brahman, the birth of the great-souled Agni has been described. How did the two gods, the Aśvins, arise as the breaths of life?