In the sacred lineage, there were two virtuous sisters, Satyavati and Cate, younger siblings of note. From Urja, the revered sage Vasistha was blessed with seven sons, who came to be known as the Vasisthas, each upholding the family’s luminous legacy. Among these, Dyutimat was born—a son cherished as the chief queen of Prana, beloved and noble. From her, further descendants emerged: Raksha, Gartta, Urdhabahu, Savana, and Pavana, each carrying forward the family’s virtues. In another branch, Ratna, the illustrious Markandeyi, became the father of Varangi. The lineages of these great-souled Vasisthas are known by their names, each a beacon in the tapestry of sages. Thus has the creation of these sages, along with their descendants, been described. From Brahma’s mind-born son, Svaha was born. Among the luminous forms of Agni, three are remembered: Nirmathya, Pavamana, and Vaidyuta. Sometimes, Shuchi and Saura are also counted among the forms of Agni, together with Nirmathya and Pavamana. Of these, Pavamana’s son was Kavyavahana. In the divine order, Agni is the carrier of offerings among the gods, while Kavyavahana fulfills this role among the ancestors. Their descendants—sons and grandsons—are said to number forty, each continuing the sacred fire’s tradition. Brahma’s first son was the worldly Agni, known as Vishrupta. Vishrupta’s son was Vaishvanara, who bore the offerings for a hundred years, sustaining the sacrificial rites. Following him was Atharva, the worldly Agni, remembered as Darpaha Atharvana. From Atharva came Dadhyanga Atharvana, another form of the worldly Agni, who is to be known as the Garhapatya fire and is said to have two sons. The second son is Śuka, the fire that is led forth in the rituals. Śaṃsi is praised as the fire that bears the oblation, and it was he who desired sixteen rivers. Among these rivers are Kāverī, Kṛṣṇaveṇā, Narmadā, Yamunā, Vipāśā, Kauśikī, Śatadrū, and Sarayū. The sixteenfold abodes were distinctly apportioned among these sacred rivers, each receiving its due place. From these, the dhiṣṇī—who moves among the Kṛttikās—was born, and these are called the dhiṣṇīs. Thus, the sons of the rivers were born in the dhiṣṇīs in this manner. Now, hear in summary the names as they are rightly declared. They are arranged in their proper places: at the birth-rite, at the offering, in due order. The sovereign fire, Kṛśānu, is the second, placed within the altar. Pariṣat and Pavamāna are also remembered as the second; thus he is mentioned. The unswept fire is Havyavāhana, manifest in the Śāmitra fire. Viśvavyacā, the oceanic fire, is renowned as being in the place of Brahman. One who is without a householder, seated nearby, is called Śālāsukhīyaka. All these sons of Śaṃsi are remembered by the twice-born as those to be placed nearby in the ritual. Among them are Vibhu, Pravāhaṇa, and Agnīdhra, and another is the dhiṣṇya. The fire called Hotrī is remembered as the fire that bears the oblation. The Vaiśvadeva fire is called the Brāhmaṇa and the Śaṃsir. The fire called Āvāri, or Vābhāri, belonging to Vaiṣṭhīya, is to be understood as such. The eighth, Sudhyu, is the fire called Agni, associated with Yomārjālīya. He is known as the origin of waters and is recognized by the name Apsunāma. This Agni is to be known in the Avabhṛtha rite and is worshipped together with Varuṇa, concluding this account of the divine fires and their sacred lineages.