This chapter enumerates the prominent members of clans of Gandharvas, Apsaras-s, birds, serpents, Yakşhas, Rakshasas, Pishachas, Yåtudhanas and other species possessing supernatural powers.
Sūta said:
1-3. The holy Gandharvas and Apsaras-s are glorified as the children of Muni, viz. Chitrasena, Ugrasena, Urņāyu, Anagha, Dhrutarāşhtra, Puloman, Suryavarchas, Yugapat, Trunapat, Kāli, Diti, Chitraratha, the thirteenth Bhramiśhiras, the fourteenth Parjanya, the fifteenth Kali and the sixteenth Nárada-these divine Gandharvas are glorified as descendants of Muni,
4-8. There are their thirtyfour2 younger sisters, the auspicious Apsaras-s, viz. Antara, Däravatya, Priyamukhyā, Surottamă, Miśhrakeshi. Shachī, Parņini, Alambuşhă, Maricha, Marichi, Putrikā, Vidyud, Varņā, Tilottamā, Adrikā, Lakshaņā, Devī, Rambhā, Manoramā, Suvarā, Subāhu, Pūrnitā, Supratishthită, Pundarīkā, Sugandha, Sudanta, Surasā, Hemasāră, Sutī, Suvruttă, Kamalä, Subhujā, Hamsapada- these are the worldly3 Apsaras-s.
2. Even after splitting Vidyudvarņā into Vidyut and Varņã the number of these Apsaras-s is 32 and not 34 stated here. Bd. P. 2.3.7-5 states twentyfour as the number of Apsaras-s.
3. It is not understood why the sons of Muni are called DevaGandharvas’ (Divine Gandharvas) while their sisters, the Apsaras-s are called “Laukikyah’ ‘mundane, belonging to this world’. If the reading ca laukikyah be emended as châloukikyah, ‘not of this world, of the heavenly world’ the equality between brothers (Gandharvas) and sisters (Apsaras-s) will be established.
These Gandharvas and Apsaras-s are glorified as descendants of Muni.
9. The daughters of Gandharvas had been (will be) narrated by me. Now listen to my enumeration of their names,
10. Suyaśhā was the first among them. Gandharvi comes next. Then are Vidyavati, Chărumukhi and Sumukhī of excellent face.
11. The sons of Suyaśhä were very powerful and valorous. Yakşhas were the sons of Pracetas. Listen to their names.
12. Kambala, Harikeśha, Kapila, Kāñchana and Meghamälī are said to constitute the group of Yakşhas.
13. Suyasha’s four daughters are remembered as Apsaras-s. Listen to and understand their names, as I recount them.
14. Loheyi was the eldest; Bharată was the next. Then were Kruśhängi and Viśhālā who were unequalled in beauty,
15. From them other four groups of Yakşhas were procreated by the valorous and noble-souled Viśhāla.
16. Loheya, Bharateya, the renowned Krushangeya and Viśhāleya were the groups of Yakşhas famous in the Purana.
17. O excellent ones among the knowers of Loka and Aloka, (the worlds) have been occupied by these terrible Asuras of great strength and prowess.
18-19. The Gandharvas called Vāleyas were procreated by the noble-souled Vikranta. They were the leaders of great Gandharvas. They possessed great prowess, and were richly endowed with valour and liberal-mindedness. I shall mention duly and in proper order the names of those highly mighty and valorous Gandharvas.
20. They were: Chiträngada, Chitravarma of great prowess, the highly fortunate Chitraketu and the valorous Somadatta. There were three daughters also. Their names are being mentioned.
21. The first was Agnikā. Kambala was the next. Then was Vasumati. All these had unequalled splendour.
22-23. Three other important groups of the chief Gandharvas were begotten of them by Kumāra. They were valorous and invincible in war. They were Agneyas, Kambaleyas and sons of Vasumati. This world consisting of the mobile and the immobile is pervaded by these various groups.
24. They possessed learning and were procreated by the noble-souled Vikrānta. They were blessed and were richly endowed with beauty, learning and wealth.
25. Listen to the enumeration of the names of those noble- souled Gandharvas of distinctive prowess.
26. They were: Hiranyaroman, Kapila, Suloman, Magadha, Chandraketu, Ganga and the highly powerful Gods.
27. These were the first among the groups who were ascetics, valorous and pure on account of deep learning.
There were two daughters also of beautiful eyes.
28-29. They were Shiva and Sumanas. The groups Shaiveya, the valorous and Saumanasa as well were begotten of them by the noble-souled Viśhravas. They practised learning. This world is pervaded by these three groups of Vidyadharas.
30. From these, many hundreds of groups of firmament walkers were born in the world due to the activities of the Vidyadharas.
31, Horse-faced Kinnaras were procreated by the same noble-souled Vikranta. They were called Aśhvamukhas and Kinnaras. (Listen to and) understand the Kinnaras.
32-33. Samudra, Sena, Kälinda, Mahanetra, Mahabala, Suvarnaghoşha, Sugriva, the valorous Mahāghoşha and others are the leading ones of the noble-souled Kinnaras with the faces of horses. They are being glorified as extensive (in number) by scholars.
34. O Shāmshapayana, human-faced Kinnaras too were Similarly, procreated by the noble-souled Vikrānta.
35-36. Harişhena, Suşheņa, the valorous Värişheņa, Rudradatta, Indradatta, Chandradruma, Mahādruma, Bindu and Bindusåra were the Kinnaras of the lunar race. Thus these excellent and auspicious Kinnaras have become famous in the world.
37. O excellent Brahmaņas, in this world there are hundreds of clans of these noble-souled Kinnaras, very efficient in dance and music.
38. They are Yakşhas calmed by Yakşhas (?) The beautiful daughter of Loheya, named Suravinda was brilliant and honoured by the Siddhas.
39. (Defective Verse) The groups of Bhūtas (goblins) had been procreated by the terrible Upāyaketana. Listen to their names (?).
40. The groups of Bhūtas (goblins) should be known as those who haunt from within and without etc. (āvešhakas, niveśhakas). They are declared as being visible in the world.
41. Those that are the excellent ones among Bhūtas that move about in the sky are to be known as the leaders of these Bhūtas in the world. Undoubtedly they move about in the sky up to the tops of trees.
42. Almost all Devas and Gandharvas have been narrated by me. Those famous persons should be known as engaged in worshipping Devas.
43-45. Along with Gandharvas, Devas who are clever musicians and experts in dance and music stay in all the worlds. They worship Närāyaṇa who is lotus-eyed, free from Rajas Guna and the foremost of gods, god Brahma who is self-born and four-faced, great god Shankara who is Iśhāna and the lord of the Universe. (They worship) Rudras and Adityas led by Indra, along with Vasus.
46-48. The blessed Varishthā who is honoured by gods, gave birth to eight sons. Hamsa was the eldest and the youngest was another. The middle ones were Haha and Huhū. The fourth was Dhişhaņa. Then Vasiruchi (was born). Tumburu was the sixth among them. Then Viśhvāvasu. These Apsaras-s(celestial artiste) are considered as divine and of auspicious characteristics.
Arişhță gave birth to eight (?) daughters, viz. Anavadyā, Anavaśhā, Anvatā, Madanapriya, Arūshā, Subhagă and Bhāsi.
49-50. Manovati and Sukeśha were the two daughters of Tumburu.
The following ten divine (celestial) Apsaras-s are called Pañchachūdās. They are: Menaka, Sahajanya, Parņini, Puñjikasthalā, Ghrutasthala, Ghráchi, Viśhvāchi, Pūrvachī, the one well-known as Pramlocha and Anumlochanti.
51. Urvashi who was faultless (exquisitely beautiful) in every limb and was born of the thighs of the beginningless and endless Nārāyaṇa is remembered as the eleventh.
52. Menaka was the daughter of Menā, delightedly engrossed in meditating upon Brahman. All of them are expounders of Brahman(Vedas) and great Yoginīs.
53. The groups of the holy Apsaras-s are fourteen. Among these fourteen gaņas āhūtas (is the first) and Shobhayantis is the (fourteenth).1
1. Our text has given only the names of the first and the fourteenth group. Probably some lines missing in our text are found in Bd. P. 2.3.7.18-20a as follows:
“The meritorious groups(ganas)of Apsaras-s are well-known to be fourteen, viz. Āhrutis Āhūta in Va. P.), Sobhavatis, Vegavatis, Urjäs, Yuvatis, Shruks Kurus, Barhis, Amrutās, Mudas, Mrugus, Ruks, Bhirus and Shobhayantis”. But the list in Vă. P. is incomplete and different.
54. (Ahūtas) are the mental daughters of Brahma and Shobhayantis are Manu’s daughters. Vegavantīs are the daughters of Arishtă and Agnisambhavās are the daughters of Urja.2
2. The text needs emendation: ‘The Orjās are born of the Fire-god’ as Urjās are a gana of Apsaras-s (vide Bd. P. 2.3.7.,21).
55.3 Ayuşhmantīs are shining groups born of the rays of the sun. The groups born of water i.e. produced from Amruta (water, nectar) are remembered by the name Amrutās.
3. Some lines appear to be missing. This translation is of the printed text of Vā. P. The missing lines are probably the same as Bd. P. 2.3.7.21b and 22. They mention the classes of divine damsels, viz. Yuvatis, Kurus, Sruks and Barhis who are respectively born from the Sun-god, the Moon-god, Yajña (Sacrifice) and Kušhavati.
Bd. P. 2.3.7.23 corresponds to v. 55 above (of the Vā. P.)
56. The Vayu-born groups are named Mudās, those born of the Earth are Bhavas, the groups Ruchs are born of Vidyut (lightning) and the daughters of Mrutyu are Bhairavas.
57. The group Shobhayantis have the attributes of Kāma (Cupid). Thus the fourteen groups have been narrated. They have been created with exquisitely superb beauty by the groups of Suras including Indra and Upendra (Vişhnu).
58. The divine lady Tilottamā is of auspicious features and extremely blessed. The celestial damsel Prabhavati richly endowed with beauty and youth and renowned in the worlds, was born from the sacrificial fire-pit of Brahmă.
59. The celestial woman of great lustre, Vedavati by name. was born from the bottom (surface) of the altar of the intelligent four-faced lord (Brahma).
60. Similarly, the daughter of Yama, the bright-eyed celestial woman Hemā had the lustre of excellent gold and possessed beauty and youth.
61. Thus there are many thousands of shining groups of Apsaras-s. They are the wives and mothers of Devas and Sages.
62. All the Apsaras-s are equally fragrant with the complexion of Champā (Michelia Champaccha). During the course of their intercourse with their lovers, they are inebriated without imbibing wine. By their contact, their pleasure increases.
63. Vinată had two sons Aruna and Garuda who had thirty-six sisters. They are remembered as their younger sisters.
64. Gayatri and other chandas (Vedic Metres), birds born of Garuda and also the Havyaväha groups present in the quarters (pertain to Vinatā?)
65. Kadrū1 gave birth to a thousand serpents both mobile and immobile. They are hydra-headed noble souls, capable of traversing in the sky, since they are great in number. They have many names (but) learn the chief of them.
66-71. The most important of those serpents are Shesha, Väsuki, Takşhaka, Karnīra, Jambha, Añjana, Vamana, Airāvata, Mahapadma, Kambala, Aśhvatara, Ailapatra, Shankha, Karkoțaka, Dhanañjaya, Mahākarņa, Mahānīla, Dhịtarăşhțra, Balahaka, Kumāra, Pushpadanta, Sumukha, Durmukha, Shilimukha, Dadhimukha, Kālīya, Shālipindaka, Bindupāda, Pundarīka, the serpent Apūraņa, Kapila, Ambarisha, Dhrutapada, Kacchapa, Prahlada, Padmachitra, Gandharva, Manasvika, Nahusha, Khararoman and Mani and many others like them. The sons of Kadrū have been enumerated by me. Understand those of Khaśhä.
72. Khaśhå gave birth to two sons who were well-known as man-eaters. The eldest was in the latter number and the men in the east* (?)
*Obscure. But Bd. P. (2.3.7.38): The elder was born at dusk and the younger at dawn”. Shreşhtham pashchima-sandhyāyām pūrvasyam tu kaniyasam|
73-76. At first, Khaśhā gave birth to a very terrible son of the following description: He was excessively red in colour and devoid of ears. He had four arms, four feet, two heads and two-fold gait. He had hair all over the body. He had a huge body with a raised-up nose (like a snout) and a big belly. The head was big, the ears large and the hair like Muñja grass in accordance with his desire. The lips were like those of an elephant. The shanks were long. His fangs were like those of a horse. The chin was huge; the tongue red and the eyes had matted hair (?) The mouth was huge and the nose long. He was a Guhyaka (keeper of secrets (?)). The ears were variegated (?) in colour. He was extremely delighted and had a great face. Khaśhā gave birth to such an extremely terrible son.
77-80. Khaśhā gave birth to his younger brother, a second son. He had three heads, three feet and three hands. His eyes were black. The hair stood upright. The moustache was green in colour. His body was as firm as a rock. He had a huge body (short in stature). His arms were mighty and of great strength. His mouth was slit up to the ears. The eyebrows were suspended and the nose was stout. The lips were big. He had eight fangs and two tongues. He was pike-eared. His eyes were red and tawny-coloured. His complexion was tawny. He had matted hair. He had huge ears and broad chest. He was devoid of hips and the belly was slender. She gave birth to the younger brother who had claws and whose neck was red.
81. Immediately after the birth, they increased in size. Their bodies became mature and capable of sensual enjoyment. With their bodies thus grown up in size, they embellished their mother.
82. The elder one of the two who was ruthless, seized his mother. He said: “Mother, I am distressed with hunger. Come here as my prey.”
83. The younger brother, however, forbade the elder one. He said frequently, “Save this Khaså, our mother”. Seizing him with both the arms, he released his mother.
84. At this time their father (sage Kaśhyapa) appeared there. On seeing them hideous in form, he said, “Both of you stay here’s
85. Those two strong ones, on seeing their father hurriedly (shrank in size) and began to lisp, clinging to the lap of their mother, by means of their Māyā.
86. Then the sage told his wife, “Tell us at the outset, how these two misbehaved.
87. A son adopts the traits of his maternal uncle and a daughter those of the paternal ancestors. A son adopts the same conduct of life as that of his mother.
88. Water certainly assumes the colour of that (bed of) earth on which it flows. Children become differnt due to the defects as well as the good qualities in the conduct of their mothers or through their faculty of discrimination.
89. Among (my wives), Aditi is interested in righteousness with her pious conduct and (inherent) strength.1 She is endowed with piety, good conduct, enlightenment and strength.
1. Kashyapa describes the characteristics of his wives like Diti’s fondness for fragrance etc. But the line is missing in the text. Hence the apparent duplication of adjectives.
90. Arishtà is interested in music. Danu is remembered as fond of magic and illusiveness. The good lady Vinată loves aerial movement.
91. Surabhi is embellished with the conduct of performance of penance. Kadrū is of a furious temperament. She is of unpleasant conduct due to anger.
92. The conduct of Danāyuşhă is characterised both by enmity and blessing. O blessed gentle lady, you are considered as of furious temperament by me.
93. The children adopt or change their character naturally or by observing other men. They are different in their activities, attempts, intellect, features, strength and patience. Changes occur due to the force of the objects conceived.
94. The forms of the whole Universe are naturally Rājasika, Sättvika and Tamasika. Your sons have taken after their uncle in their character and activities”.
95. After saying thus to the incomparable Khaśhā, he called the sons and made them fearless2 by means of gentle words.
2. chakre somam abhītayah is obscure. Bd. P. 2.3.7.58 reads chakre tábhyāṁ tu namani ‘accorded names unto them’.
96. Then Khaśhā told him what had been done by them to her. As the mother narrated their activities severally, the sage who saw the truth gave them names according to the meaning of the roots.
97. The root yakşh means “to eat and to seize”. Since he said ‘Yakşhaye’ (I will eat), he will be a Yakşha.
98. The root raks means “to protect”. Since he said “Save my mother Khaśhā”, your (second) son will be known by the name “Rakshasa”.
99. Then, on seeing them like that and searching (further) he was surprised*. The Prajapati assigned to them blood and fat as their diet.
*A reads: ‘seeing them both hungry, he was surprised.’
100. On seeing them hungry, the father granted them this boon: “Only at night can your hands feel the touch of anything.
101. You will move about and take your food during the night. By day, you will be enjoying sleep. You will be powerful during the night and will be sleeping during the day time.
102. Protect your mother. Let righteousness be practised.” After saying thus to his sons, Kaśhyapa vanished there itself.
103-105. When their father had gone, those two heroes, naturally terrible, began to behave (and do) what was exactly opposed (to their father’s directions), eating anything they pleased and harassing living beings. They had great strength and energy. They were invincible and huge-bodied. They possessed the illusive māyā power. Sometimes they would be visible and immediately they would vanish. They assumed forms as they pleased. They were terrible and hideous naturally. Both of them became powerful by means of their diet in accordance with the forms (they assumed).
106-107. They used to roam about at night everywhere and for their food they were desirous of seizing Devas, Asuras, Sages, Gandharvas, Kinnaras, Piśhächas, human beings, serpents, birds and animals. They were given the boons by Indra of not killing (not being killed?).
108-109, Once that Yaksha (Räkşhasa) (the junior brother) was wandering alone at midnight, desirous of getting some food. Hearing a sound, he followed it. He met two Pishachas both of whom were congenitally fierce. Their eyes were round and tawny and their hair stood upright. They were very terrible.
110-111. Their diet consisted of blood, flesh and fat. They were man-eaters of great strength. They were accompanied by their two daughters with a desire to do what pleased them. The two daughters could assume any form they pleased. Though they were splendid (in appearance), their behaviour was like that of (their father). They were wandering for the sake of food in the company of their daughters.
112-114. There they saw the highly powerful Rakshasa who could assume any form as he pleased. As they met one another accidentally, they wanted to seize the other and save themselves. The father told the daughters, “Seize this young fellow alive this fellow who is throbbing at every step and bring him here quickly”. Then the two daughters approached him and seized him. Caught by both the hands, he was brought to the presence of their father by the daughters.
115. The two Pishachas asked that Rakshasa who was caught hold of by the hands by them, “Who are you? Whose (son) are you?” He told them everything.
116. His antecedents were known. After knowing him as the foremost of Rākşhasas, Aja and Khanda, the two Piśhāchas who were delighted at his activity, gave him those two girls, their daughters.
117. (Defective Verse) By means of the Paishācha form of matrimonial1 alliance the Rakshasa married the bright-toothed2 (girls). Aja and Khanda then recounted their wealth.
1. Out of the eight forms of marriage, Paishacha is the lowest form where in money is received by the father for the girl.
2. sudatyā buddha-vāhanah’ in the text is obscure. Bd. P. 2.3.7.83 reads rudantyavudvapāha sah ‘He married them while they were crying’.
118. Khanda said, “This is my daughter named Brahmadhana. She is devoid of hair. She has Brahmanas (along with their wealth) as her staple diet.”
119. “This is my daughter beautiful in every limb. Her name is Jantudhana. All the animals are her diet and wealth”. (So said Aja.) Thus both of them narrated the wealth of their daughters).
120. The daughter Jantudhanā had another name Sarvăngakeshī (having hair on every limb). The daughter who was called Brahmadhanā was devoid of hair and had no tip of the ears.
121. She gave birth to a boy Brahmadhana and a girl Dhanana (?) Thus the two daughters of the Pishachas gave birth to two twins. Listen and understand even as I recount their progeny.
122-123. Heti, Praheti, Ugra, Pauruşheya, Vadha, Visphūrji, Väta, Apa, Vyaghra and Sarpa—these were Räkşhasas, the ten sons of Yatudhäna. They were the followers of the Sun and they whirl along with him.
124. Lanku was the son of Heti. Lanku had two sons, Malyavān and Sumāli. Now listen to the sons of Praheti. Praheti’s son was the glorious and well-known Puloman.
125. Vadha’s son was Nikumbha who was ruthless Brahma råkşhasa. Vata’s son was Virága and Apa’s son was Jambuka.
126. Vyāghra’s son was Nirānanda who caused obstacles to all living beings. Thus all the cruel Rakshasas have been enumerated.
127-128. Yåtudhānas have been mentioned. Now understand the sons of Brahmadhāna. They were Yajña, Pita, Dhuni, Kshema, Brahma, Papa, Yajñahā, Svakotaka, Kali and Sarpa. They were the ten sons of Brahmadhāna. The following are their sisters, terrible Brahmarakshasīs.
129. They were-Raktakarņā, Mahājihvā, Akşhay, and Upahāriņi. Brahmarakshasas were born of their families on the earth.
130. Generally they are found on the Shleşhmātaka (Chardya Myxia) trees. They live there. Thus Råkşhasas have been enumerated. Understand Yakşhas.
131-132. Yakşha loved the Apsaras Kratusthalī other wise known as Panchasthūla (stout in five limbs). Brooding over her and desirous of securing her, he wandered in the parks of Nandana, Vaibhrāja, Surabhi and Chaitraratha. In the park of Nandana, he saw her seated along with Apsaras-s.
133. He did not know of any means of acquiring her despite his pondering, because he was defiled (ugly) in form and defiled and corrupt in his activities.
134. He thought, “All living beings are afraid and disgusted with me who am noxious and hurtful. So how shall I secure this lady of beautiful limbs?”.
135. He thought of a plan and hastened to put it into action. The Guhyaka (Yakşha) assumed the honoured form of a Gandharva. Then he seized Kratusthalī from the midst of (other) Apsaras-s.
136. Knowing him to be beautiful in farm, she followed him with emotional attachment. Even as he was being observed by the group of Apsaras-s, he was embraced by her.
137. When he achieved his cause (i.e. desired object), a son of full-fledged sense-organs and height was born to him immediately. New-born though he was, he (as if) blazed in his glory.
138. He spoke to his father- “I am a king. I am Näbhi” The father replied, “Since you are born, there is no fear”
139. When the son emulated his mother in beauty and father in valour, Yaksha was overjoyed and due to that exultation regained his original form.
140. Big Yakşhas and Räkşhasas regain their own form while dying, when asleep, angry or frightened and when extremely delighted
141. Then that Guhyaka smilingly spoke to the Apsaras “O lady of beautiful hips and excellent complexion, come to my house along with your son.”
142. On seeing him who regained his form suddenly after saying this, all the Apsaras-s were furious, perplexed and frightened and they fled.
143. Kratusthali followed the Apsaras-s who were fleeing. But the son consoled her with his words. He took her to the middle of Gandharvas and Apsaras-s and returned.
144. On seeing the birth of Yakşha, the group of Apsaras-S spoke to Kratusthali— “You are the mother of Yakshas”.
145. Then, accompanied with his son, Yaksha went back to his abode named Nyagrodharohiņaḥ (growing on the holy fig tree) where Guhyakas used to lie down. Hence the Nyagrodha tree is always a favourite place of residence to the Yakşhas.
146-148. The Yaksha Rajatanabha was the grandfather of Guhyakas. He married Bhadra, the excellent daughter of the Daitya Anuhrāda. She gave birth to two sons-Manivara of good self-control, and Maņibhadra who was equal to Shakra in exploit. The wives of these two brothers were sisters-two auspicious daughters of Kratusthali. Their names were Punyajani and Devajani. Punyajani bore the following (twentyfour) sons to Manibhadra.
149-152. (They were) Siddhartha, Süryateja, Sumanta, Nandana, Kanyaka, Yavika, Manidatta, Vasu, Sarvānubhūta, Shankha, Pingakşha, Bhiru, Mandaraśhobhi, Padma, Chandraprabha, Maghapūrņa, Subhadra, Pradyota, Mahaujas, Dyutimän, Ketuman, Mitra, Mauli and Sudarśhana. Thus there are twenty-four auspicious Punyajanas born to Manibhadra. All of them were characteristically meritorious. Their sons and grandsons were the auspicious Yakşhas and Punyajanas.
153-157. Devajanani (Devajanī) bore to Manivara the fol lowing sons-Pūrņabhadra, Hemaratha, Manimăn, Nandivardhana, Kustumburu, Pishangabha, Sthūlakarņa, Mahājaya, Shveta, Vipula, Pushpavan, Bhayāvaha, Padmavarna, Sunetra, Yaksha, Bäla, Baka, Kumuda, Kshemaka, Vardhamana, Dama, Padmanabha, Varänga, Suvira, Vijaya, Kruti, Pūrņamāsa, Hiraṇyākşha, Surūpa, and others. These sons of Manivara are remembered as Yakşhas and Guhyakas. Some are handsome and some are ugly. They are garlanded and very pleasing to see. They had hundreds and thousands of sons and grandsons.
158. There were other sons of Khaśhā who became Räkşhasas who could assume forms as they pleased. Listen to and under stand the important ones among them as they are being enumerated.
159-162. They were-Lālāvi, Kuthana, Bhima, Sumali, Madhu, Visphūrjita, Vidyujjihva, Matanga, Dhūmrita, Chandrārka, Sukara, Budhna, Kapiloman, Prahāsaka, Krida, Parasunabha, Chakrākşha, Niśhāchara, Triśhiras, Shatadamshtra, the Räkshasa Tundakeśha, the Yaksha Akampana, Durmukha and Shilimukha. These excellent Räkshasas were valorous. In the form of groups, they move about in all the worlds. They have the ability to move on equal footing with the Devas.
163. She (Khaśhā) had seven other daughters. Listen to them (their enumeration) in order, their progeny and the groups formed by them.
164. Alamba, Utkachā, Krişhņa, Nirrută, Kapilă, Shivă and the blessed Keshini are the seven sisters remembered.
165. The following auspicious groups of Rākşhasas were born of them. They are the devourers of people, meat-eaters, killers and invincible in war.
166. The group called Alambeya was cruel. Similarly,, the group Utkacheya was also cruel. The groups of excellent Räkshasas were the Kārşhņeyas and Shaiveyas.
167. The group of Rākşhasas called Nairruta comprised the progeny created by leading Ganeshvara who was the follower of Shiva.
168. These Yakşhas and Räkşhasas were procreated by the powerful (Ganeshvaras). They were valorous and endowed with heroism. These Devarakşhasas, the Nairrutas had the renowned Virūpaka as their leader.
169. Many hundreds of these proud and noble-souled groups mostly follow Shankara, the lord of the Universe.
170-173. The Kapileyas, the Daityarakşhasas of great prowess, of huge body and of great strength and exploit were procreated by the noble-souled king of Daityas, Kumbha. The Yakşha Kampana begot of Keshinī, very powerful Yakşhas and Rākşhasas. Keshini’s daughter Nīla bore to Alambeya Surasika many Räkshasas of petty mentality. They are called Nailas. They were invincible and were terrible in their exploits.
174. Endowed with divine and worldly power, they move about on the entire earth. Since they are innumerable, the details of this creation cannot be recounted.
175. The same Nīlà had a daughter, the demoness Vikachă, naturally devoid of hair and possessing mediocre strength and exploit.
176. The same (Vikachā) bore terrible Asuras by the contact of the ugly Nairruta. Listen to them in order.
177-178. They are Härakas, Bhishakas, Krāmakas, Vainakas, Pishachas, Vāhakas and Prāśhakas. All of them are hideous with their terrible fangs. They have huge ears and bellies. These are Bhūmi-rākşhasas (Earthly Demons). They possess manly exploit though slow-witted.
179. They assume multifarious forms and move about here and there unseen by others. Those whose strength and energy are excellent and extraodinary are remembered as Khecharas (“Moving in the sky’).
180. Those who appear to be very small, move in the sky to a small extent. This world is pervaded by these in hundreds and thousands.
181. The different countries all round are infested with these Bhūmirākşhasas and petty Rakşhasas of diverse forms and shapes.
182. In brief, it is said that there are eight Räkshasa mothers. Therefore, there are eight well-known clans (groups) of these (Rākşhasas).
183. Some constitute the Bhadraka group (Born of Bhadrakā). The cause of their origin is Yajña* (?). They are in hundreds and thousands and they move about in the human world.
*Bd. P.V. 157 reads ajña - (born of) the ignorant ones.
184. There are many terrible Bhūtas having the same traits as their mother Pūtana. They harass children in the human world like the evil planets, causing dejectedness.
185. The Skandagraha and other groups, the Apakas, the Trāsaka and other groups-all these are to be known as Kaumaras ill-disposed towards children like evil planets.
186-187. There are hundreds of the groups of these evil (Räkşhasas) like the deceitful types of Skandagrahas and Bhūtas named Pūtanās, lakhs and lakhs of them roaming about in the human world. They wander over the earth annoying the people.
188-190. There are Yakşhas called Punyajanas and others called Guhyakas. There are still others called Devajanas. All these are included in the group of Guhyakas. There are Räkshasas called Agastyas, Paulastyas and Viśhvāmitras. The great king Kubera, the ruler of Alakā, is the king of all these Yakşhas and Rākşhasas including Paulastyas and Agastyas.
191. Yakşhas drink blood, and swallow flesh and fat of men by merely looking at them. Räkşhasas do so by entering the body and Piśhāchas by crushing and harassing.
192-1941. There are some beings of the following characteristics: They are endowed with all good qualities. They are equal to Devas in the matter of sphere of activities. They a brilliant and strong. They are masterly ones who can assume any form they please. Awe-struck, no one will dare to speak to them directly. They are valorous. They are bowed to by all the people. They are subtle and very powerful. They are pure and worthy of Yajñas. They are granters of boon. All these having the same characteristics as Devas are remembered as Asuras 2 Gandharvas are inferior to Devas by three-fourths of their prowess.
1. The Purana-writer deserves credit for recording the greatness of Asuras and their equality with Devas.
2. Verses 192.197 describe the gradation (in descending order) of the divine and semi-divine beings as follows:
(i) Devas and Asuras
(ii) Gandharvas and Apsaras-s
(ii) Guhyakas (Yakşhas) and Räkşhasas
(iv) Pishachas.
195. All Guhyakas are inferior to Gandharvas by three fourths. All Räkşhasas should be known as equal to Yakshas in prowess. Piśhāchas are three times less powerful in their Aiśhvarya (prosperity and glory) than Yakşhas.
196-197. Thus in wealth, beauty, longevity, strength, righteousness, affluence, mastery, intellect, penance, learning and exploits, the four Devayonis, beginning with Gandharvas and ending with Piśhāchas are (consecutively) three-fourths inferior to Devas and Asuras.
Sūta said:
198. Welfare unto you. Henceforth, hear about the progeny of the family of Krodha. Krodhā gave birth to twelve daughters. They became the wives of Pulaha. Understand them by name.
199. They were-Mrugi, Mrugamanda, Haribhadra, Irāvati, Bhūtā, Kapiśhā, Damshtră, Niśhā, Tirya, Shveta, Svarā and Surasa. They are well-known.
200. The sons of Mrugi were the different types of deer, viz. Hariņas, Nyankus, Rurus and Prusatas as well as such other animals as hares and Sharabhas (a fabulous eight-footed animal).
201. The king of beasts (lion) was the son of Mrugamandă as well as such other animals as Gavayas (blue cows), buffaloes, camels, boars, rhinoceros and Gauramukhas (a kind of black monkey with white face).
202 Hari’s (Bhadra’s) sons were Haris (lions), bears, tigers, hyenas, different varieties of monkeys, Kinnaras and KimPuruşhas and many other animals. Now understand the sons of Irāvati.
203-205. Bhauvana (i.e. Viśhvakarman) brought two egg. like skulls of Sūrya, Keeping them in his hands, he sang the Rathantara hymn. Suddenly an elephant arose out of the Saman hymn.1 Bhauvana presented that elephant to Irāvati as her son. Being thus the son of Irávatī, the elephant was called Airāvata. Since it was the vehicle of the king of Devas, it became the first king of elephants. It had the lustre of a pure cloud. The glorious elephant Airāvata has four tusks.
1. Verses 203-235 contain the Purāņic “Elephant lore”; the geographical location of forests assigned to different types of elephants probably indicates that that type was found in that particular forest-area.
206. (Defective Verse) Only this elephant has the strength of being a vehicle, since it is born of water, has a single root, six teeth and the lustre of gold. It is of the Bhadra variety of elephants.
207. Airāvata had four sons, viz. Añjana, Supratīka, Vámana and Padma. His mate was Abhramu.
208. Shvetā gave birth to four swift-footed sons who became the elephants of the quarters. They belonged to the varieties such as Bhadra, Mruga, Manda and Samkīrṇa.
209-210. Añjana, though belonging to the Sarkīrṇa variety is the vehicle of Yama. Supratika who belongs to the Bhadra variety and is green in colour is the vehicle of the Lord of Waters (Varuna). Padma which belongs to the Manda variety and is of white colour is the vehicle of Ailavila (Kubera). (Vāmana) which was dark-coloured and belonged to the Mruga variety was the vehicle of the Fire-god (Agni).
211.2 (Defective) He has eight sons, viz. Padmottara (Padma+Uttara?), two Gajas (Agata and Gajas?), Varuna Gana, Upalepanameşha (Upalepana and Meşha?).
2. The text is very corrupt and is translated tentatively in the light of Bd. P. vv. 332-33.
The verse enumerates the eight sons of that elephant the names of which are as follows: Padma, Uttama, Padmagulma, Agaja, Vātagaja, Gaja, Chapala and Arişhta.
212. In his race elephants possessing lofty stature, white nails and hair, yellowish colour’are born. I shall recount Matangaja and other types) of elephants in due order.
213. The elephant Puņdarīka was grey-coloured and Rathanara had a flowery colour. Their sons were Supratishtha and Pramardana.
214. (Defective Verse) Other types of elephants—spear shaped, stout, with raised heads, having white (?) hair and nails, strong and energetic. They are called Akulika elephants.
215. Pushpadanta, Bruhatsäman, Şhaddanta, Dantapuspavan and Tämravarna were his sons and companion tuskers.
216.1 In his family are born elephants beautiful in appearance having protruding lips, dark-coloured, fierce and able to endure diverse kinds of ordeal (?)
217. Vamadeva was as dark as collyrium. From Saman was born Yamana. His wife was Angadā and the two sons were Nilavan and Lakşhaņa.
218. These elephants were fierce. Their necks and heads were beautiful. Their chests were broad and they were swift footed. If they are bound by men, the elephants born become deformed.
219. There is no other elephant equal to Supratīka in beauty. He had three sons, viz. Prahări, Sampati and Pruhthu.
220. The animals with long palate and lips and with symmetrical portions of head and belly, of gentle birth (?) born in his family, become Matangajas.
221. Añjana was born to Añjana and Añjanävati to Säman. The mother of both of them is reputed to be the daughter (s) of Ayurajas.
222. In his family were born elephants with (distinctly divided) symmetrical heads, resembling the smooth clouds,
1. Pidāpatananāh in some editions is obscure and should be emended as Pidāyatananāh ‘with large and stout (big) faces (heads)’, as in Bd. P. V. 338.
beautiful to look at, of well-built body having the lustre of lotuses and globular in shape. They are stout and have large, yellow faces.
223. From Chandramas and Säman were born Pingala and Kumudadyuti. Pingala’s sons were Mahăpadma and Urmimálin.
224. Know that the elephants born of his family have equal and unrivalled tusks. They are fierce. Their strength is enormous. Their belly is large. They are fond of elephant fights.
225. In the course of wars between Devas and Asuras, Suras used them for the purpose of victory. When they achieved their object, those elephants were let off by them and they went to different directions as mentioned before.
226. Devas gave unto Lomapada, the king of Anga and author of a Sūtra work, elephants born in these families and well-trained.
227-228. (The various names of elephants are to be etymologically derived as follows:)
Since it has two tusks it is called Dvirada; the word Hastin is derived from hasta (a trunk or hand); from the word kara (a trunk or hand, the word Karin is derived. Vāraṇāt (since it protects) it is called Vārana. Since it has dantas (tusks) (prominently displayed) it is called Dantin. It is called Gaja because it trumpets (garjanāt). Since it roams about in the hedges (Kunja) it is called Kuñjara. It is called Nāga because it is antagonistic to Naga (tree or mountain). Since it is born of Matanga it is called Mätanga. Since it drinks with two (i. e. trunk and mouth) it is called Dvipa. It is called Samaja because the first elephant Airāvata) was born of a Säman hymn.
229. The curvedness of their tongues and their muteness are due to Agni’s curse. The fact that they are unaware of their strength and that the scrotum is concealed- these two are due to the curses of Svayambhū and Suras.
230. Elephants of diverse inherent strengths are born of girls of Deva, Dänava, Gandharva, Piśhācha, Uraga (Serpent) and Räkşhasa tribes through their union with the elephants of the quarters (Din-nāgas).
231. The story of the origin, development and derivation of the names of elephants whose king is Vibhāvasu, should be known.
232. (Defective Verse) The forest in the cast bound by the rivers Kaushiki and Ganga and the sea belongs to Añana and the family of elephants of which he is the founder (or of one tusk?).
233. The forest of Supratīka is situated north of Vindhya, south of Ganga and in between the land of Karusha and the source of Ganga.
234. The fifth forest west of Utkala and extending up to the land of Vedi is remembered as the forest of Vamana who is the sole Ātman (?)
235. The forest to the west of Lauhitya extending west-wards up to the sea, is said to be the forest of Yama. It is near a mountain.
236-248. Bhūti gave birth to Bhūtas (goblins) who are the followers of lord Rudra. They were stout, lean, longish, dwarfish, short-statured and normal. The ears of some were hanging down. The lips of some were suspended. Some had tongues, breasts and bellies hanging down. Some had single form, some double form. The hips of some hung down. Some had stout calves of the leg. They stayed on the banks of rivers, lakes or seas. They were of all colours, black, white, blue, grey, red and pink. Some were smoke-coloured and some had variegated colours. Some were terrible like Rakshasas and Kadrūs (?). Some had dishevelled hair like the Muñja grass. Some had hair standing up. Some wore serpents as the sacred thread. Some had eyes removed; some had hideous eyes. Some had small eyes. Some had only a single eye. Some had many heads. Some had no head. Some had a single head. Some had the head cut off. They were fierce and hideous. Some had no hair. Some had plenty of it. Some were blind. Some had matted hair. Some were yellow. Some were dwarfish. They resorted to the banks of rivers, lakes and oceans. Some had a single ear, some had large ears. Some were spike-eared, some had no ear. Some had fangs. Some had claws. Some had no teeth. Some had two tongues. Some had a
single hand. Some had two hands. Some had three hands. Some had no hand. Some had a single foot. Some had two feet. Some three and some even more. Some were great Yogins. Some were highly dignified. Some were very strong. Some were sutapakvas1 (Sutapaskas? ‘of good penance’). They could go everywhere. They were unimpeded. They were the knowers of Brahman and could assume any form they wished. Some were terrible and ruthless. Some were pure, holy and auspicious. Some disputed and argued. Some had the Kusga grass in their hands. Some had huge (long?) tongues, long ears and large faces. Some ate with their hands, some with their mouths and some with their heads. Some wore skulls (round their necks). Some held bows. Some had iron clubs, swords or spears. Some had radiant faces and bright eyes; some wore garlands of variegated flowers and unguents. Some ate cooked food; some raw flesh. Some had many forms. Some had handsome appearance. Some roamed about at night or at dusk. Some were terrible. Some were gentle, roaming about during the day. Some were night prowlers, who were very terrible (or difficult) to look at; some were terrible night-wanderers.
1. Bd. P. 2.3.7.367 reads sumanaska ‘of very good minds’.
249. All of them directed their minds towards lord Bhava (Shiva) as the greatest god. They had no wives or sons. All of them were celibate with sublimated sexuality.
250. These Bhūtas, the great Ātmayogins, numbered a hundred thousand. Thus all these noble-souled sons of Bhūti have been recounted
251. Kapiśha, Kūşhmāndi bore to Kūşhmanda twins of Pishachas who were tawny-coloured. Because they were brownish, they were called Pishachas.2 All of them were flesh-eaters.
2. The Purāņa distinguishes between Bhūtas and Piśhāchas. Bhūtas are noble-souled sons of Bhūti, celibate yogins and devotees of God Shiva. Pishachas are the progeny of Kūsmandi. The superstitions about Piśhāchas current at the time of this text are recorded in vv, 251-282.
252. There are sixteen other twins. Their descendants are living now. I shall mention by names the man-eaters belonging to their family.
253-256. They are Chagala and Chagalī, Vakra and Vakramukhi, Shūchi and Sūchimukha, Kumbhapătra and Kumbhi, Vajradamshtra and Dundubhi, Upachara and Upachāra, Ulūkhala and Ulūkhali, Anarka and Anarkā, Kukhanda and Kukhandika Panipatra and Pāṇipātrī, Påmśhu and Pämśhumati, Nitunda and Nitundi, Nipunā and Nipuna, Chalada and Uccheşhana, Praskanda and Skandikā. The sixteen clans of Pishachas have been narrated.
257-259. These are the sixteen families born of Kūshmandas: Ajämukhas, Vakramukhas, Pūrins, Skandins, Vipădas, Angärikas, Kumbhapatras, Prakundakas, Upachārolūkhalikas, Anarkas, Kukhandikas, Panipätras, Naitundas, Urnāśhas. Nipuņas, and Sūchīmukhoccheşhaņādas.
260. Those who are born as Sukalpas1(?) should be known as Pishachas. There are infinite number of sons and grandsons of hideous nature and ignoble activities. Hence, understand the characteristics of Piśhāchas.
1. Bd. P. ibid V. 384 reads Sakulyas belonging to the same family
261. Pishachas have hair on all their limbs. Their eyes are round. They have claws and fangs. Their limbs are crooked. They are man-eaters and their faces are turned down.
262. The Piśhāchas called Kūşhmāņdikas are devoid of hair on their heads or bodies. Skins and hides constitute their garments. They always eat gingelly seeds and flesh.
263. Some Pishachas have curved limbs, and feet. They walk in a zigzag manner. They should be known as VakraPiśhāchas. They are of crooked gait. They can assume any form as they please.
264. Some Pishachas have protruding bellies. Their noses are like snouts. Their bodies are short. Their heads and arms are small. These are called Nitundakas. Gingelly seeds form their diet. (They are fond of hearing pleasing things Priyashrāvāh?)2
2. This is obscure. Bd. P. V.389 reads Priyasrjah ‘fond of (drinking) blood’.
265. Some Piśhāchas have dwarfish forms.3 They are garrulous. They go about galloping. They are Anarkamarka types of Piśhāchas. They are fond of staying on trees or taking food there.
3. Bd.P. V. 390 reads Vanarākrutayah having the form of monkeys’.
266. Some Piśhāchas keep their hands lifted up (always).
Their hair stands upright. Their abodes are high up on tall trees. They shed dust from their bodies. These Pishachas are called Passus.
267. The Piśhāchas called Upaviras are very considerate about their veins*. Their bodies are dry. They have plenty of moustache. They wear bark garments. Cremation ground is their abode.
* dhamani-matakāḥ, but Bd. P. V. 392 reads Bhramari-sannibhah like blackbees’.
268. The Udūkhala (Ulūkhala) types of Pishachas have stable motionless eyes and long tongues with which they lick their lips. Their heads are as large as those of elephants and camels. They move about severally or jointly.
269. Those Piśhāchas are called Kumbhapatras, who take cooked food without seeing it (invisibly?). They are small and yellow-complexioned with hairy bodies. They move about visibly and invisibly.
270. The Piśhāchas called Nipuñas enter and infest those persons who go alone. Their mouths extend up to their ears. The eye-brows are long and the noses are thick.
271. (A line is missing from the text.) The Piśhāchas called Bälādas (devourers of children) are short-statured and they attack people with their hands and feet. Their eyes are turned towards the earth. They resort to lying-in-chambers.
272. Those Piśhāchas called Pišhitādas (flesh eaters) drink blood from the battlefield. Their hands and feet are turned back wards. They are short and are as swift as wind.
273. The Piśhăchas called Skandins are naked and have no fixed abodes. They are globular in shape with long hair. There are other types of Piśhāchas eating leavings of food. Thus the sixteen types of Piśhächas have been narrated.
274. On seeing these types of Piśhāchas deficient in intellect and in a dejected condition among his progeny, Brahmă sympathetically granted them the boons of vanishing and assuming forms as they pleased.
275-278. He permitted them to move about at the time of the two junctions (viz. dawn and dusk). (I shall mention) their abodes and way of maintaining themselves. Houses in ruins, vacant or with very few people ‘or completely dilapidated are their abodes. They live in those houses also where people do not follow rules of good conduct, which are not scrubbed and cleaned properly or not whitewashed or painted well They live in the highways, sidelanes, kitchen gardens, quadrangles, portals, attics, paths of exit, sidewalks, pathways, rivers holy centres, trees in the monasteries, trunk roads (these are assigned as their abodes). Pishachas occupy all these spots.
279-280. Unrighteous persons, those who violate the dis cipline of castes and stages of life and artisans and masons constitute the livelihood of these Piśhāchas as ordained by Suras. These Piśhāchas will be the presiding deities where holy rites are performed by means of money earned by unjustifiable means such as breach of trust and theft of nectar-like articles.
281-282. The oblations to Piśhāchas consist of honey (wine), flesh, cooked rice mixed with curds, powdered gingelly seeds, toddies and similar (intoxicating) beverages, incense, turmeric, Kruśharas (i.e. balls of gingelly seeds in treacle), oil, rice mixed with jaggery, black cloths and flowers. At the junctions of Parvans, these things must be offered to Piśhāchas. Brahma, the lord, ordained thus.
283. He made the trident-bearing Girisha the lord of all Bhūtas and Pishachas.
The lady Damshtră bore as sons tigers and lions.
284. Panthers, pythons and beasts of prey are also her sons.
Now listen to the progeny and procreation of Ruşhā wholly. She had five daughters. Listen to their names:
285. Mina, Mātā, Vrutta, Parivrutta and Anuvruttā are to be known (as her daughters). Listen to (the enumeration of) her children:
286. Sharks and crocodiles with a thousand teeth, the types of fish known as Pathina, Timi and Rohita and other groups are called Maina (born of Mīnā) groups. They are extensive.
287. The four types of Grāhas (crocodiles) -Anujyeşhthakas, Nishkas, Shiśhumāras etc. were born of Mata.
288. Vruttā gave birth to different types of tortoises and other aquatic animals as well as varieties of conches.
289. Anuvruttā gave birth to different types of toads and frogs as well as different varieties of snails and Aneyas (black does) and Shambūkas (shells and noxious insects).
290. Parivruttā gave birth to different varieties of oystershells, cowrie-shells and conchs.
291. She produced the varieties of Kalakūta poison and leeches as well. Thus the race of Ruşha consisting of five branches has been enumerated.
292. The description of the first and early animals and insects is very extensive1. The varieties of sweat-born insects are a part of them.
1. The line is corrupt. The corresponding line in Bd. P. V.421 reads: tiryahetukam abyahur bahulam vaṁsha-vistaram| “They say that there is an extensive Line of living beings procreated by Tirya’.
293. O Brāhmaṇas, these insects are born of the bodies of Svastipika2 (?). The producers are human beings. The insects known as Ušhanas are born of dirt and sweat of men. So also the other insects and groups of ants moving about in rows.
2. This obscure word is a misprint for Sveda-Klinna ‘born of bodies moisstened by sweat’ (vid. Bd. P. V. 422).
294. There are varieties of insects born of conchs, pebbles which work like nails.3 These and many others are the earthly groups of sweat-born creatures.
3. Kilakāchārakāni ‘which work lik nails’ in the text is rather obscure. Bd. P. V. 423 b reads kilakavaranani “Pebbles smaller than pins’.
295. Similarly,, these creatures are born out of water heated by the sun as well as of the rain water. Many of these insects are born of the bodies of other animals.
296-298. The following tiny creatures are born both of water and of sweat: Small shrimps (minaka), ants, (mosquitolike) biting or stinging creatures (damsha), Tittira-putrikās (tiny partridge-like creatures?). The Alakas (hair) are bluish or variegated in colour (nila-chitrāḥ) and very massive.
The insects called Nalada which are many-faced are born in water (stagnating) near the Kāśha grass. They are stated to be of three kinds-Simhalas, Romalas (Hairy) and Picchalas (Slimy). These and other groups of species are remembered as born of water as well as of sweat.
299. Some creatures are born of ghee, black gram and green gram. Some are born of the fruits of Jambu (Rose apple) Bilva, mango and arechanut.
300. Creatures are born of the dry hollows of trees and also of green gram, jack fruits and rice grains when kept (for a long time).
301. Creatures are born of other things also when kept for a long time. Germs and worms are born of horses and other (animals) and even from poison etc.
302. When cowdung is kept for a number of days, o Brahmaņas, creatures are produced from them. White ants and other creatures are born of (putrefying) wood.
303. Various kinds of blue flies are born of trees in due course. The creatures Putrikās (white ants?) are born of drying and withering things.
304. Everywhere serpents are born seasonally from Shatikas (?). Scorpions and sweat-born creatures are produced from dry cow-dung.
305. O lord, many worms are born of the bodies of cows and buffaloes. Different types of fish etc. are born of eggs.
306. Different types of leeches are born of eggs such as Chaivirikas and Gajas and many other subtle creatures too.
307. Different types of fies etc. are born of eggs. These are laid generally on the leavings of food, water and sloughs,
308. Different types of mosquitoes and black bees are also born of eggs. The creatures known as nits (Putrikās and Putrabhāsakas) are produced from grass.
309. The insects Manicchedas and Vyālas are said to be produced from foetus with no enveloping membrane (potajas). Varieties of Shataveri (?) are born of dry cow-dung.
310. Thus innumerable groups of sweat-born creatures have been enumerated by me in brief. It is to be remembered that these are born as a result of their actions in a previous birth.
311-312. There are other beings of Nairruta nature (i.e. born of Nirruti). They are remembered as Upasargajas (born of paroxysm due to possession by devils). Some beings are born of womb (Yonijas)and some are Autpattikas (born spontaneously). Generally all Devas are to be known as Autpattikas. Some
551 Devas are born of a womb (Yonija). Only some are born without cause.
313. The children of Saramā are the sons Tūlālāgha and Kola and a daughter Shiva. They are known as Saramadi group.
314. The Kadrukas (?) are Shyāma (dark-coloured), Shabala (of variegated colour), Arjuna (white), Harita (green-coloured), Krishna (black), Dhūmrāruna (smoke-coloured and pink-coloured Aruņa), Tulālāgha (?).
315. Surasa gave birth to a hundred (serpents) with nectar in their heads (Shiro’ mrutam). The king of Sarpas (serpents) is Takşhaka and that of the snakes is Vásuki. Thus this group belonging to the family of Krodhavašha is mostly of Tamasa quality.
316. Now understand the bosom creation of Pulaha from Tämrā. Many well-known daughters were born of Tamra.
317. They are-Shyeni, Bhäsī, Krauñchi, Dhrutarăşhtri and Shuki. Śhyeni who was the wife of Aruņa gave birth to two excellent birds of great strength and prowess, viz. Sampati and Jațāyu.
318. Sampáti procreated one son and one daughter. Crows, vultures and Ašhvakarņins (a variety of vultures?) were the sons of Jațāyu,
319. The wives of Garutman (Garuda) were Bhäsī, Krauñchi, Shuki, Dhrutarăşhtri and Bhadra. Their sons are being enumerated.
320-322. Shuki bore six well known sons to Garutmän, viz. the sweet-faced Trishira, Bala, Prushtha of great strength, Trishankhanetra, Susukha of good form and Surasa the powerful. The sons and grandsons of these ruthless descendants of Garuda, the noble-souled serpent-caters, numbering fourteen thousand. By procreation of sons and grandsons their family became extensive.
323-329. I shall mention in due order the lands where they spread themselves—the whole of Shālmali Dvīpa, the mountain Devakūta, the leading mountains Maniman, Sahasra-śhikhara, Parnamala, Sukeśha, Shataśhrunga, Kauraja, Panchashikhara and Hemakūţa-all these mountains were occupied by the noble souled descendants of Garuda. They were brightened with ruby stones and (while flying) they produced gusts of violent winds.
Bhāsas (the bird vulture) Ulūkas (owls), crows and cocks were the sons of Bhasi.
Peacocks, Kalavinkas (sparrows), doves and Lāvas and Tittiris also were born of Bhāsi. Krauñchi gave birth to Värdhinasa birds (black birds with red legs, head and eyes). Shyeni gave birth to ospreys, Sārasas (a kind of crane) and cranes; she gave birth to other birds of prey also like these.
The beautiful lady Dhrutaraşhtri gave birth to Hamsas (swans) and Kalahaṁsas, Chakravākas and other types of (acquatic) birds too. These were the birds given birth to and their sons and grandsons were infinite.
330. Garuda’s children have been enumerated. Listen to the progeny of Ira. Iră gave birth to three daughters with eyes like lotuses.
331. They were Lată, Vallī and Virudha. They are the mothers of all types of plants, trees and creepers.
332. Lată gave birth to Vanaspatis i.e. the non-flowering plants growing on the banks of rivers etc. She herself gave birth to Vrukshas or trees with flowers and fruits.
333. Valli gave birth to hedges, grasses and bamboo etc. of the same species. Virudhā gave birth to Virudhās i.e. creepers spreading all round. The description of the race is concluded here.
334. Thus the mobile and the immobile progeny of Kaśhyapa have been enumerated. The whole Universe is filled with their sons and grandsons.
335. Thus a portion of the entire creation has been enumerated. The Prajāsarga of Mārīcha (Kaśhyapa) has been succinctly narrated. O Brāhmaṇas, it cannot be explained in details) even in hundreds of years.
336. Aditi was of righteous, pious temperament. Diti is remembered as strong-minded. Surabhi was inclined towards the performance of penance. Danu was of a deceitful nature.
337. Kadrū was of ruthless mind. Kraunchī was disposed. towards learning. Irå had the receptive capacity. Danäyu was interested in taking food.
338. Vinată was capable of bearing burdens. Tämra was habituated to use nooses and strings. These are the natures and temperaments of the mothers of the worlds.
339. In piety, conduct, intellect, patience and strength they had the traits of qualities Sattva, Rājas and Tamas. Hence they were both righteous and unrighteous.
340. The bosom-born progeny of Kaśhyapa were born with the traits of their mothers. (They were) Devas, Asuras, Gandharvas, Yakşhas, Rākşhasas, serpents, Pishachas, animals, deer, birds and creepers.
341. Since these were born of the daughters of Daksha who were human beings, hence human beings are the most excellent in all the Manvantaras.
342. Human beings are the aspirants of Dharma (Virtue) Artha (Wealth), Kāma (Love) and Mokşha (Salvation). There fore, Suras and Asuras are born as Adhah-srotas (downward flow).
343. They are born again and again among human beings for the purpose of achieving their object. Thus the origin of the race of ascetics has been recounted.
344-346. The meritorious story of Suras, Asuras, Gan dharvas, Apsaras-s, Yakşhas, Rākşhasas, Piśhāchas, Suparnas, serpents, birds, pythons, peacocks, all medicinal herbs, worms, germs, insects, insignificant creatures born in water, animals and glorious Brāhmaṇas, is conducive to longevity and wealth. It is pleasing and beneficial. It is meritorious. It must be heard always and retained by one who is devoid of malice and jealousy.
347. He who regularly reads this story of the race (of ascetics) of noble souls in the assembly of Brāhmaṇas and physicians will attain children, abundant wealth and prosperity and the glorious goal after death.