Thus, it is declared that the sacred fires, which are led forth in the rituals of sacrifice, have been set forth for you. In the former age of Svāyambhuva, the first Manvantara, these very fires were honored as the presiding deities themselves. In that ancient world, the deities who ruled over sacred places were once the carriers of oblations, receiving offerings in the rites. During that Manvantara, those who have now passed away—together with their pure and holy sacrifices—existed and flourished. So, the various places and their presiding deities have been described to you. And know this: in every Manvantara, the characteristics of Jātavedas—the universal fire—remain the same, unchanging through the cycles of time. All the lords of beings, radiant and resplendent, are present in every era, each with their own names, forms, and duties. Even in the ages yet to come, fires and gods not yet born will arise together, just as it has always been. In due course, the succession of the Pitṛs—the ancestral fathers—will again be recounted in order and detail. From the very limbs of the Supreme Being, humans, asuras, and gods were brought forth. Their essential natures have been spoken of before, but now, listen to a concise summary: those who considered themselves the Pitṛs emerged from his side. The Ṛtus (seasons), Pitṛs, and gods—so the Vedas teach—were all born in that first Manvantara of Svāyambhuva, during the auspicious interval between cycles. Among them, some were householders who did not perform sacrifices, while others were sacrificers—these Pitṛs drank the sacred Soma. The Ṛtus, Pitṛs, and gods have found their place and certainty in this sacred scripture. From the Apudātdṛta, Nabhas and Nabhasyas—beings of the sky—were produced. Likewise, Saha and Sahasyas, the formidable ones, were also born from the Apudātdṛta. All these are established within the six divisions of time known as months. The Ṛtus are to be known as the sons of Brahmā, each possessing their own self-identity. Beyond the places themselves, the presiding deities of those places must also be understood. The years, too, are regarded as places, belonging to those proud of their domains. Now, listen as I reveal their true nature and essence. In the divisions of time—moments, kalās, kaṣṭhās, muhūrtas, days, and nights—are also included the three seasons, the solstices, and the two ayanas: the southern and the northern courses of the sun. The seasons themselves are born of moments; thus, there are six seasons. From these very seasons, all beings—both stationary and moving—are brought into existence. When the seasons unite, they produce offspring: the creatures of Prajāpati, the Lord of Creation. Each of these beings, established in their respective places, is called the embodiment of that place. Prajāpati, who is remembered as the progenitor, is also regarded as the very year itself. From one season, the next arises—thus, the succession of seasons continues unbroken. From these seasons are born all bipeds, quadrupeds, birds, and indeed all living beings. The nature of being seasonal, the essence of the season, and the role of the ancestors are all thus described. All creation arises from them, from the time of the season’s turning. In every Manvantara, these presiding deities of time remain established here, just as the presiding deities of the places remain by their connection to each domain. From Svadhā and the Pitṛs were born two daughters, renowned throughout the worlds. Both were speakers of Brahman, and both were yoginīs—wise and accomplished in spiritual discipline.