83:6 The Bhágavata reads Karmaśresht́ha, Varíyas, and Sahishńu. The Váyu and Linga have Kardama and Ambarísha in place of the two first, and add Vanakapívat and a daughter, Pívarí, married to Vedaśiras (see note 1). Kardama married Śruti (note 4), and had by her Sankhapáda, one of the Lokapálas, and a daughter, Kámyá, married to Priyavrata (note 6, p. 53). Vana-kapívat, also read Dhana-k. and Ghana-k., had a son, Sahishńu, married to Yasodhará, and they were the parents of Kámadeva.

83:7 The different authorities agree in this place. The Váyu adds two daughters, Punyá and Sumatí, married to Yajnaváma (see note 2).

83:8 The Bhágavata has an entirely different set of names, or Chitraketu, Surochish, Virajas, Mitra, Ulwana, Vasubhridyána, and p. 84 Dyumat. It also specifies Saktri and others, as the issue of a different marriage. The Váyu and Linga have the same sons as in our text, reading Putra and Hasta in place of Gátra: they add a daughter, Puńd́ariká, married to Pańd́u (see note 1). The eldest son, according to the Váyu, espoused a daughter of Márkańd́eya, and had by her the Lokapála of the west, Ketumat. The seven sons of Vaśisht́ha are termed in the text the seven Rishis, appearing in that character in the third Manwantara.

84:9 The eldest son of Brahmá, according to the commentator, upon the authority of the Vedas. The Váyu P. enters into a very long detail of the names and places of the whole forty-nine fires. According to that, also, Pávaka is electric or Vaidynta fire; Pavamána is that produced by friction, or Nirmathya; and Śuchi is solar, Saura, fire. Pavamána was the parent of Kavyaváhana, the fire of the Pitris; Śuchi of Havyaváhana, the fire of the gods; and Pavamána of Saharaksha, the fire of the Asuras. The Bhágavata explains these different fires to be so many appellations of fire employed in the invocations with which different oblations to fire are offered in the ritual of the Vedas: ### explained by the commentator, ###.

84:10 According to the commentator, this distinction is derived from the Vedas. The first class, or Agnishwáttas, consists of those householders who, when alive, did not maintain their domestic fires, nor offer burnt-sacrifices: the second, of those who kept up the household flame, and presented oblations with fire. Manu calls these Agnidagdhas and the reverse, which Sir W. Jones renders, 'consumable by fire,' &c. Kullúka Bhat́t́a gives no explanation of them. The Bhágavata adds other classes of Pitris; or, the Ájyapas, drinkers of ghee;' and Somapás, drinkers of the acid juice.' The commentator, explaining the meaning of the terms Ságnayas and Anágnyas, has, ### which might be understood to signify, that the Pitris who are 'without fire' are those to whom oblations are not offered; and those 'with fire' are they to whom oblations are presented.