In the sacred tradition, the oceanic fire known as Viśvavyacā is revered as residing in the place of Brahman. Nearby sits Śālāsukhīyaka, a fire without the ties of household life, whose presence is remembered by the twice-born as worthy of being placed close, along with the sons of Śaṃsi. Among these are Vibhu, Pravāhaṇa, Agnīdhra, and another called the dhiṣṇya. The fire named Hotrī is especially remembered for its role in bearing the oblation, while the Vaiśvadeva fire is called both Brāhmaṇa and Śaṃsir. The fire Āvāri, also known as Vābhāri, belongs to Vaiṣṭhīya and is to be understood in that way. The eighth, Sudhyu, is the fire called Agni, associated with Yomārjālīya, and is known as the origin of waters, bearing the name Apsunāma. This Agni is celebrated in the Avabhṛtha rite and is worshipped alongside Varuṇa. The wise recognize that the fire within the stomach, which possesses the power of death, is called the son of Agni. The terrifying Saṃvartaka is remembered as the son of Agni named Manyumat, and the son of the ocean-dweller, together with the demons, is recognized as such. His own son is the flesh-eating fire, the one who consumes dead men. Among the Gandharvas, the pure, solar fire is called Āyur. When led forth, this blessed one is known as Āyus. In the Pākayajñas, the fire presiding is called Sahas. Vividhi is said to be the son of the wondrous fire, and Arka is the son of Vividhi. These are all counted among Agni’s sons. Surabhi, Vasurannāda, and Praviṣṭa—he who is Rukamarāṭ—are also known among these fires. Thus, all these fires are declared, those led forth in the sacrifices. In the previous Svāyambhuva Manvantara, these fires were the presiding deities, and the carriers of oblations in the world were the presiding deities of their places. Those who have passed away, along with their pure sacrifices, existed in that earlier Manvantara. Thus, the places and their presiding deities have been revealed. In all manvantaras, the characteristics of Jātavedas remain unchanged. All the lords of beings are said to be radiant, and in every manvantara, their names, forms, and functions are distinct. In the future, the yet-unborn fires will exist with the yet-unborn gods. The succession of the Pitṛs will again be described in detail and order. From the limbs of the primordial being, humans, asuras, and gods were born. Their natures have been previously explained, but now they are summarized again. Those who considered themselves Pitṛs emerged from his side. The Ṛtus, Pitṛs, and gods—such is the teaching of the Vedas. These were born in the former Svāyambhuva Manvantara and the auspicious interval. Among them, some were householders who did not perform sacrifices, while others, the sacrificers, were Pitṛs who drank Soma. The Ṛtus, Pitṛs, and gods have attained certainty in this scripture. Nabhas and Nabhasyas, living beings, were produced from the Apudātdṛta. Saha and Sahasyas, the terrible ones, were also produced from the Apudātdṛta. Thus, the fires, their origins, their roles in sacrifice, the succession of Pitṛs, and the birth of beings are revealed in the sacred narrative, echoing through every age and every creation.