As the primordial elements stirred in the vast expanse, the waters, dried up by the intense fire and swept away by the fierce winds, were compressed by the force of space itself. At that moment, a path was opened, and all the waters became solid, attaining hardness. Thus, the earth was formed, O blessed one, emerging as the most developed among the elements. This earth came into being through the union and hardening of the four elements—earth, water, fire, and air—and with the increase of each quality, she became known as possessing five distinct qualities, all established within her. As the earth was made solid, the cosmic egg—Brahmāṇḍa—manifested, and within it appeared the god Nārāyaṇa, bearing four forms and four arms. Desiring to create various beings, Nārāyaṇa assumed the form of Prajāpati, the Grandfather of the worlds. He pondered deeply, seeking the means of creation, but could not discover it. Then, a great and exceedingly fierce anger arose within him. From this wrath, a blazing being emerged, radiant with a thousand flames—embodying fire itself. This fiery being, intent on burning Brahmā, was addressed by Brahmā: “Carry the offerings for the gods and ancestors.” Thus, he became the carrier of oblations. Hungry, he approached Brahmā and asked, “What shall I do? Satisfy me.” Brahmā replied, “You will be satisfied in three ways.” “When satisfaction arises from the gifts given at sacrifices, and you lead the share of offerings to the immortals, you become 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; therefore, 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 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, my child, 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.” Mahātapā then said, “The glory and greatness of Viṣṇu have been related to you in context. Now, O king, listen as I narrate to you 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 Pratipadā. 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 Pratipadā, 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 spoke: “Thus, 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?” Marīci, son of Brahmā, and Brahmā himself, took form in fourteen ways; among them, Marīci attained the highest rank. His son was the great sage Kaśyapa, radiant and illustrious, himself a progenitor, who became the father of the gods. His sons were the twelve Ādityas, O lord; all these, born of Aditi, are thus called Ādityas. Among them, the illustrious Mārttaṇḍa is renowned in the worlds; the twelfth, possessing the essence of Nārāyaṇa, is proclaimed. These Ādityas are the months themselves, and the year is Hari; thus, these twelve Ādityas, with Mārttaṇḍa as chief, are established. To him, Tvaṣṭṛ gave his radiant daughter named Saṃjñā; from her were born two children, Yama and also Yamunā. Unable to endure his brilliance, she, swift as the mind, left her own shadow there and went to the northern Kurus. The Sun, Mārttaṇḍa, took that shadow, identical in form, as his wife; from her too were born two children—Śani and Tapatī. But when, regarding the sons, she behaved unequally, the blessed one, his eyes reddened with anger, spoke to Saṃjñā: “Partiality must not be shown among your own children, O beautiful one.” When thus addressed, and partiality no longer pleased her, Yama, deeply distressed, spoke to his father.