Legends say, Agni, the Fire-god, had one desired sixteen rivers, namely Kāverī (Kaveri or Cauvery), Kṛṣñaveṇī (Krishnaveni), Narmadā (Narmada) and others. Basically, this marital relationship was envisaged because it was on the banks of these famous rivers that worship of the Vedic deity Agni started being practiced and flourished. Here the rivers have been identified as dhiṣñī (dhishni), something that receives, entertains and contains Agni. Agnīdhra (agnidhra) is one of the Vedic forms of Agni. Along with ṛtu (ritu), prakaraṇa (prakarana) and so on, agnīdhra too has been conceived as a son born of dhiṣñī. Agnīdhra, being the son of a river and born of dhiṣñī, is himself a dhiṣñi (dhishni; meaning ‘originated from of dhiṣñī’). According to Vedic conceptions dhiṣñya (dhishnya) is a hearth also known as dhiṣñiya (dhishniya). At the time of the sacrificial rite of Somayāga (Somayaga), six or eight of such hearths were constructed in a row. Of these hearths or dhiṣñya the most significant was the one designated for the priest known as āgnīdhra (aagnidhra) or agnīdhra, because fire from the dhiṣñya of the agnīdhra had to be used for kindling the fire in the other hearths. It is for this reason that Purāṇas (Purana) imagine the agnīdhra priest and the fire specifically reserved for agnīdhra to be offspring of dhiṣñī. [See Dhiṣñya and Āgnīdhra]