The wise recognize that the fire burning within the stomach, the force that digests and consumes, is known as the son of Agni and bears the power of death. Among Agni’s sons, the dreadful Saṃvartaka is remembered, bearing the name Manyumat. The son of the ocean-dweller, accompanied by the demons, is also counted among these. His own son is the flesh-eating fire, who consumes the bodies of the dead. There is another, pure and radiant, who is solar in nature and called Āyur by the Gandharvas. By the name Āyus, this blessed one is led forth in sacred rites. In the Pākayajñas, the presiding fire is known as Sahas. Vividhi, too, is spoken of as the son of the wondrous fire. From Vividhi comes Arka, and thus these are all counted as sons of Agni. Other fires are known by names such as Surabhi, Vasurannāda, and Praviṣṭa, who is Rukamarāṭ. These fires have been declared, for they are led forth in the sacrifices. In the Svāyambhuva Manvantara of ages past, these fires were the presiding deities. The deities who presided over places were once the carriers of oblations in the world. In that previous Manvantara, those who have passed away, along with their pure sacrifices, existed and fulfilled their roles. Thus, the places and their presiding deities have been revealed. Across all the Manvantaras, the characteristics of Jātavedas—the universal fire—remain unchanged. All the lords of beings are described as radiant, and in every Manvantara, they appear with their own names, forms, and functions. In the future, new fires yet unborn will arise, along with new gods yet to be born. The succession of the Pitṛs—the ancestral spirits—will again be described in detail and in proper order. From the limbs of the primordial being were born humans, asuras, and gods. Their natures have been spoken of before, and now they are summarized again. Those who considered themselves Pitṛs, the ancestors, emerged from his side. The Ṛtus, Pitṛs, and gods—this is what the Vedic teaching proclaims. All these were born in the former Svāyambhuva Manvantara and during the auspicious interval between ages. Among them, some were householders who did not perform sacrifices. Others, who did sacrifice, were Pitṛs who drank the sacred 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 formidable ones, also arose from the Apudātdṛta. These are established within the six divisions of time, which are called months. The Ṛtus, or seasons, are known as the sons of Brahmā and possess their own distinct identities. Beyond the places themselves, their presiding deities must also be understood. The years, too, are considered places, belonging to those who take pride in their domains. Now, their true nature and essence will be declared. Listen attentively: moments, kalās, kaṣṭhās, muhūrtas, days, and nights—all these divisions of time; the three seasons, the solstices, and the two ayanas—southern and northern—are all part of the cycle. The seasons are born from the moment, and thus there are six. From these seasons, all stationary and moving beings come forth. When united, the seasons produce offspring—the creatures of Prajāpati, the Lord of Creation.