7 - Different Dynasties Enumerated 

Sīta said: ¹ 

This chapter enumerates the prominent members of clans of Gandharvas, Apsaras, birds, serpents, Yakşhas, Räkśhasas, Pishachas, Yåtudhānas and other species with super-natural powers. 

1-4. The Gandharvas and the Apsaras were the childern of Muni.² Know them (by their names). They are Bhimasena, Ugrasena, Suparņa, Varuņa, Dhrutarāşhțra, Goman, Sūryavarchas, Patravăn, Arkaparņa, Prayuta, Bhima and Chitraratha who was wellknown as the conqueror of all and as one who had kept his senses under perfect control, Shaliśhiras the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Närada the sixteenth. Thus these divine Gandharvas, childern of Muni, have been recounted. 

2. VV. 1-29 enumerate the children of Muni, viz the clans of Gandharvas and the 14 groups of Apsaras with their sub-groups like Laukika, celestial, their kins and descendants. It is note-worthy that ten Apsaras were the expounders of Brahman and were Pancha-chüdas (having five plaits of bair). Apsaras born of different gods are enumerated in VV 20-24. 

5-9. They had twenty-four splendid younger sisters named Apsaras: -viz. Aruņā, Anapāyā, Vimanuşhya, Varambara, Miśhrakeshī, Asiparņini, Alumbuśhă, Marichi, Shuchikå, Vidyutparna, Tilottamā, Adrika, Lakşhmaņā, Kśhemā, the divine Rambhā, Manobhavā, Asità, Subåhū, Supriya, Subhujā, Puņdarika, Ajagandha, Sudati and Surasā. Her brothers-Subåhu, the celebrated Håhā, Hūhū and Tumburu—these four are remembered as excellent Gandharvas. Thus these Gandharvas and Apsaras, the children of Muni have been named. 

10. The following are remembered as Laukiki Apsaras (i.e. Earthly Apsaras) viz. Haṁsā, Sarasvati, Sūtå, Kamalā, Abhaya, Sumukhi, and Hamsapadi. 

11-12a. (There are nine more Gandharvas(?) Viz. Hamha, Jyotişhtama, Āchāra, Däruņa, Varutha, Vareņya, Vasuruchi, Suruchi the eighth among them and then Viśhvāvasu. 

126-13. The extremely fortunate Rişhțā who had been honoured by the Devas and the sages, gave birth to three (daughters) Viz. Arūpā, Subhagă and Bhåsi. 

Manuvanti and Sukeśhī were the splendid daughters of Tumbaru, 

14-15. One should know that these ten (celestial Damsels) are Pañcha-chūdas (having five plaits of hair). 

They are Menakā, Sahajanya, Parņini, Puñjikastalā, Krutasthala, Ghrutáchi, Viśhvāchi, Pūrvachitti who is wellknown as Pramlochã and Anumloca. They are thus ten. 

16. Urvaśhī is remembered as the eleventh. She had been born of Nārāyaṇa who has neither a beginning nor an end. Her limbs are free from blemishes (i.e. extremely beautiful) befitting a noble family. 

17. Menakā the daughter of Menā was born as a beautiful woman in every limb. All these are remembered as expounders of Brahman and extremely fortunate. 

18-20a. The meritorious groups of Apsaras are wellknown to be fourteen viz.-Āhrutis, Shobhavatis, Vegavatīs, Urjäs, Yuvatis, Sruks, Kurus, Barhis, Amrutås, Mudās, Mrugus, Ruks, Bhīrus and Shobhayantis. 

20b-24. The Ahrutis are the mental daughters of Brahmå. The Shobhavatis are the daughters of Maruts. The Vegavatis are the daughters of Rişhță. The Urjás are born of Agni (fire-god). The Yuvatis are born of rays of the sun. They are very splendid. The auspicious Kurus are born along with the rays of the moon. The (Apsaras) named śhruks were born of Yajña (sacrifice). The Barhis were born of Kušhavati. The Apsaras born of Amruta and (therefore) they are remembered as Amrutås. The Apsaras named Mudås were born of Vayu (wind). The Mrugus were born of the earth. The Apsaras named Ruks were born of the lightning. The Bhirus are the daughters of Mrutyu. The Shobhayantis (were the daughters) of Käma. The fourteen groups (of Apsaras) have been recounted. 

25. These brilliant groups of Apsaras numbering many thousands are the wives and mothers of the Devas, and the sages. 

26-29. (Text partially defective.) All these Apsaras are equally fragrant and free from excitement (Nispandāh-Steady). Except Hara, everyone from among the Devas and the sages had contacts with them on account of Käma (God of love), since they were common to all. * Parvata and Närada were born of them. But since they were born of divine sages, Parvata and Nārada are included among sages. A third is also reinenbered as younger to them viz. Arundhati. 

* For Bd.P. text V.26b and 27a. Vå. P. 69-63 reads: 

Samprayate tu käntena mådyanti madiram vină /

Tåsam apyayate sparsâd inandasca vivardhate

When contacted by (their) lover, they become inebriated and inflamed with passion without (embibing) spirituous liquor. By their very touch one feels satisfaction and the joy enhances. 

30b is obscure. For: Vyavahiryani sarväni ruju-sannihitani ca but Vå.P. 69.67 reads: Havyavahâni sarvani dikśhu sannihitani ca. "Fires are deposited in all quarters." 

30. The (vedic) metres are those beginning with Gayatri. The birds are born of Suparņa (Garuda) 

31-37. Kadru gave birth to thousand serpents¹ who support the earth. They have many hoods. They are noble-souled and they are able to traverse through the sky. Since they are innumerable (all the names are not mentioned here). Learn the names of the most important among them. 

1. W. 31-37 enumerate the children of Kadru viz. serpents. 

Aruna and Garuda were the sons of Vinatā. 

The most important among the serpents are Sheśha, Väsuki and Takşhaka. (The other important serpents are) Akarņa, Hastikarņa, Piñjara, Aryaka, Airavata, Mahápadma, Kambala, Aśhvatara, Eläpatra, Shankha, Karkoțaka, Dhanañjaya, Mahakarņa, Mahānila, Dhrutaráşhțra, Balāhaka, Karavīra, Puśhpadamşhțra, Sumukha, Durmukha, Sūnámukha, Dadhimukha, Kaliya, Alipiņdaka, Kapila, Ambariśha, Akrūra, Kapitthaka, Prahrada born of Brahman Gandharva, Maņişhthaka, Nahuśha, Kararoman and Maņi. These and others too, (sons of Kadru have been recounted.) Understand the sons of Khaśhā. 

38. Khasha gave birth to two deformed sons of very rough inodes of life; the elder was born at dusk and the younger at dawn.¹ 

1. VV. 38-72 describe how the clans of Yakşhas and Råkşhasas came into being from Khasha. 

39.42. Khashă gave birth to the elder son with the following characteristics: --One of his ears was very red. He had four arms and four legs. He was faltering and unsteady while walking, swaying on either side (? Dvidhāgatim). He had hair all over his body. His limbs were stout. His nose was splendid. Ile had a large belly. His lead was very clean. He had large ears. His hair appeared like Muñja grass. He had great strength. His mouth was small but the tongue was long. He had many curved fang-like teeth. His chin was large. His eyes and feet were reddish tawny in colour. He had thick eye brows and a large nose. He was mysteriously secretive (Guhyaka). His neck had a bluish tinge. His feet were long and his face was big. Khaśhå gave birth to such an extremely terrible son. 

43-47. Khaśha gave birth to his younger brother, her second son, at the close of (the night) at dawn. He had three heads, three feet and three hands. His eyes were black. His hair stood upright (on his head). His moustache was green in colour. His body was as hard as ruck. He had long hands. His voice was loud. His mouth (appeared like a groove) cut up to the ears. He had a strong and big (protruding) nose. His lips were thick. He had eight curved fang-like teeth. His face was irregular in shape. He was spike-eared. His round eyes were tawny in colour. His hair was matted. He had twin globular (masses of Nesh). His shoulders were big and broad. His chest (too) was broad. The ridge of his nose was large. His belly was thin. His neck was not stout. It was red in colour. His penis and scrotum remained hanging down. She gave birth to such a younger son. 

48. Immediately after their birth, they increased in size. All their limbs became efficient in their respective functions. 

49. With their limbs grown in size and power immediately after their birih, they began to drag their mother. The elder one of the two was very cruel and he pulled his mother. 

50. He said —"O mother, we are tormented due to hunger. In order to save ourselves we shall devour you". But the younger one attempted to forbid him. 

51. Seizing him (i.e. the elder one) with his pair of hands, he spoke to (his brother in front of) his mother—"Indeed you are the person to render service to your ancestors and preserve their welfare. Protect (at least) your own mother." 

52. At that very instant, their father appeared before them. On seeing both these (Children) of deformed features, he spoke to Khasha. 

53. On seeing their father the two sons became frightened and became one. By means of their Māyā, they became merged into the limbs of their mother. 

54. Then the sage said to his wife-"What is it that you have been told by these two boys? Report to me everything factually. This is your own transgression. 

55. A son or a daughter will be like the mother, * at the time of their birth. A son will have the same (character and habit) as his mother. 

* Vå.P. 69. reads: Matulam bhajate putraḥ, Pitrun bhajati kanyaka. "The son takes after his maternal uncle while the daughter does s0 after the father." 

56-58. Indeed, water will have the same colour as the ground (on which it flows). Due to the defect in the conduct of the mothers, as well as due to their qualities, forms and features, the children are extremely influenced. But all the children become different from one another on account of their own renown." 

After addressing Khaśhå like this, that incomparable holy lord gently called his sons and accorded names unto them, 

Then Khaśhā told him everything that had been committed by them both in regard to her. 

59. He gave them those names the root meaning of which befitted their activities as reported by their mother, and as inferred by him independently. 

60. The elder one had said "O mother, we shall eat (you).” (The root Yakhs) is used in the sense of chewing and eating. Hence he became Yakşha. 

61-62a. The root Raksh is understood to mean “to protect”. Since your other son said "Protect this mother of yours" he will be known by the name Rákşhasa.¹ 

1. Etymology of Yaksha and Råkshasa. 

62b-64. After observing such a peculiar action on their part towards their mother and after understanding the (inevitable) future affair (? the sage fixed these names). 

The sage of cultured intellect was surprised on seeing both of them hungry. The husband of Khaśhä assigned blood and suet as their diet. 

On seeing them hungry the father bestowed this boon on them. 

65-67. “Due to the touch of your hands, currents of blood shall wholly become blood, flesh or fat as you desire to eat. 

You shall have your meals, sports and pastimes during the night. Your prey shall be Brāhmaṇas, Devas etc. You shall be very powerful during the night, but very weak during the day time. 

Protect this mother of yours. This is the Dharma recommended unto you." 

After saying this to his sons Kaśhyapa vanished there itself. 

68. After their father had departed, those two cruel (brothers) who are terrible by nature indulged in all kinds of adverse activities. They were ungrateful and they harassed all living creatures. 

69. They were extremely powerful and had great inherent vitality. They had huge bodies and were unassailable. They were conversant with Måyå (power of illusion or witch craft). They could be invisible. Both of them could vanish even as they were moving about. 

70. Both of them could assume any form they desired. They were terrible by nature and free from all ailments. They roamed about with all sorts of activities befitting their forms and features. They harassed everyone. 

71-72. They were eager to swallow Devas, sages, Pitrus (manes), Gandharvas, Kinnaras, Pishachas (vampires), human beings, serpents, birds and animals. They used to roam about during the night. They watched even the followers of Indra becoming excited. * 

* Vå.P. 69.111 states that Indra gave them boon of not killing and kept them. 

73-76. (Defective Text) Once that Räkşhasa¹ (i.e. the younger one of the two brothers) was moving about desirous of getting some food to eat, he followed his prey by means of their sound. He was moving about like a lord during the midnight. Two Piśhāchas (vampires, goblins, fiends) named Aja and Saņda came across him. They were the sons of Kapi. They had great virility and strength. They were like white gourds (in shape). They were the ancestors (of all goblins). Their round eyes were tawny in colour. They were terrific. Their hairs. stood upright. They were accompanied by their daughters. They wanted to find a (suitable) husband for them. Both the girls could assume any form they desired. The Piśhāchas accompanied by their daughters were hungry. They wanted to cat the Rākśhasha. 

1. VV. 73-101 describe the marital relation between Piśhåchas and Rakshasas and their progeny out of 8 forms of marriage. Paishacha is the lowest form

77-79. They saw in front of them the Rakshasha who could assume any form that he desired. All of them looked at one another. Each wanted to seize the other. The fathers (i.e. the Piśhāchas) said to their daughters, “He is faltering at every step. Catch hold of him alive and bring him here soon.” 

Thereupon the girls chased him and caught hold of him. He was held firmly by the hands and brought in front of their fathers. 

80-82. On seeing the Rakşhasa seized (and brought near) by their daughters, the Piśhåchas asked him “(Who are you?) To whom do you belong?” And he told them everything. 

On hearing the activities and the lineage of that Räkşhasa, Aja and Shaņda handed over their daughters to him. Being pleased with his activities, they gave him their daughters (in marriage). 

83-84. Even as the girls were crying, the Räkşhasa married them in accordance with the marital rites called Paiśhácha (pertaining to the Pishachas). 

Aja and Shaņda then proclaimed the assets and riches of their daughters. 

Shanda spoke (first)— “This splendid girl who is conducive to your welfare is Brahmadhana (having Brāhmaṇas as her wealth?) by name. Brāhmaṇas constitute her greatest (staple) diet.” 

85. Aja then announced the assets (of his daughter). “This girl with the insects clinging to all the limbs like hair is Jantudhana by name. She is capable of seizing the riches of all creatures.” 

86. The girl who was called Jantudhanå had profuse growth of hair all over her body. She was capable of producing a great roar. She gave birth to a girl Yåtudhāna. 

87. The girl who was called Brahmadhana was red in colour. She was bereft of hair. She too was capable of producing a great roar. She gave birth to Brahmadhanas (or Brahmadhana). 

88. Thus the two daughters of Piśhāchas gave birth to children. Know them as I recount their creation of progeny. 

89-90. Yåtudhānā had these ten Rākşhasas as her sons viz. Heti, Praheti, Ugra, Pauruşheya, Vadha, Vidyutsphūrja, * Väta, Aya, Vyághra and Sürya (? Sarpa in verse 97). 

* Vidyut and Sphúrja are given as separate persons in verse 95 below. But then the number of Yåtudhånå's sons becomes eleven and not ten.  

Know that Mályavān and Sumali were the sons of Praheti. 

91. Another son of Praheti was very prosperous. He was wellknown by the name Puloman. Another son was the extremely fierce demon Madhu and Lavana was his son. 

92. He was endowed with great yogic power. He devoutly worshipped Mahadeva. 

Ugra's son was valorous and well known by the name Vajrahan. 

93-94. Pauruşheya had five very powerful sons who were cannibals (man-eaters) namely Krūra, Vikruta, Rudhirada, Medaśha and Vapåśha. They have thus been recounted with their names. Vadha had two sons of vicious activities viz. Vighna and Shamana. 

95. Vidyut's son was a Rakshasa of vicious activities and was called Rasana. Nikumbha a Brahmarakshasa was born of the wife of Spūrja. 

96. Virodha was the son of Vāta and Janántaka was the son of Aya. Nirānanda was the son of Vyāghra. He caused abstacles in sacrifices. 

97. Cruel serpents and Rākṣhasas were born in the family of Sarpa (mentioned as Sūrya in V. 90). Yåtudhănas have been narrated in full. Now understand the Brahmadhånas. 

98. The sons of Brahmadhaná were nine viz. Yajñảpeta, Dhruti, Kșhema, Brahmäpeta, Yajñahan, Shváta, Ambuka, Keli and Sarpa. 

99-100. The following were the sisters of these Brahmadhānās. They are terrible Brahmarakşhasīs viz.-Raktakarņi, Mahājihvā, Kşhamā and Ishtăpahāriņi. 

The Brahmarakshasas were born on the earth in the family of these (Brahmaråkşhasis). 

Thus the Räkşhasas have been recounted in full. Now know the descendants of Yakșha.¹ 

1. VV. 101-131 describe the progeny of Semi-divine clans Yakshas, Punyajanas, Guhyakas. 

101-104. Yakṣha loved Kratusthalä, one of the ten Apsaras of the class called Panchachūdas. * He was desirous of getting her. Pondering over the means thereof, he searched all the celestial gardens viz.-Vaibhraja Surabhi, Chaitraratha, Vishoka, Sumana and Nandana the most excellent grove. His desire and longing having been whetted he searched many beautiful and fascinating spots. Ultimately he saw her in Nandana scated amidst the other Apsaras. 

*Vide V. 15 above. 

In spite of his ponderings and anxious worries for acquiring her, he could not find a proper means for ihe same. In his form and features he was defiled (ugly), spoilt and corrupt in his activities. 

105. He thought thus _ “All living beings resent me because I am noxious and hurtful. Hence, how shall I acquire that lady of fascinating limbs?”. 

106-107. He hit upon a plan. Having found a means, he hastened to put it into practice. He assumed the form of Vasuruchi, the Gandharva. Then that Guhyaka (i.e. Yakşha) seized Kratusthala from the midst of the Apsaras. Thinking that he was Vasuruchi, she heartily and willingly accompanied him. 

108-109. Even as he was being watched by the groups of Apsaras he clasped her closely and had sexual intercourse with her for the sake of a son. Although he was being observed (by them) he did not hesitale, because he was eager to obtain the celestial damel. Thereupon a son was immediately born. He had all the limbs and sense-organs in full-fledged form. 

110. He increased in size immediately in height as well as girth. He shone by means of his brilliance. “I am Nábhi(?) and I am a king,” he said and saluted his father. 

111. The father said to him in reply, “You are Rajatanăbha.” A son is born resembling his mother in forms and features and his father in vigour and strength. 

112-113. As soon as the child was born, the Yakșha assumed his form. Yakşhas and Råkşhasas, even when they are in disguise, resume their original form while asleep, when they are angry, frightened or extremely delighted. Then the Guhyaka smilingly said thus to the Apsaras. 

114-117. “O lady of excellent face, welfare unto you. Come to my house alongwith your son.” After saying this, the Yakşha suddenly resumed his own form. On seeing it, all the Apsaras became bewildered and Aed together. As she (i.e. Kratusthală) was going on, the son followed her consoling her by means of gentle words. He took her to the midst of Gandharvas and the Apsaras and returned. On observing that she was the origin of species of Yakşhas, the groups of Apsaras said to Kratusthală— “You are the mother of Yakşhas.” There after, the Yakşha went to his own abode accompanied by his son. 

118. The holy fig tree well known by the name Rohiņa is the place where Guhyakas lic down. It is remembered that the residence of the Yakşhas is on the Nyagrodha (Holy fig tree) named Rohiņa 

119-120. The Yaksha Rajatanábha is the grandfather (i.e. Ancestor) of the Guhyakas. 

He married Manivară, the gentle daughter of blameless limbs, of Anuhráda, a Daitya (demon). Maņivara, with perfect control over his sense-organs, was born of her. She gave birth to Maņibhadra who was equal to Indra in exploits and valour. 

121. The two splendid sisters named Punyajani and Devajanī, the daughters of Kratusthalā became their wives. 

122-126. The splendid lady Punyajani gave birth to twentyfour sons of Manibhadra viz. Siddhartha, Suryatejas, Sumana, Nandana, Maņdūka, Ruchaka, Maniman, Vasu, Sarvānubhūta, Shankha, Pingåkşha, Bhiru, Asoma, Dürasoma, Padma, Chandraprabha, Meghavarņa, Shubhadra, Pradyota, Mahădyuti, Dyutiman, Ketumān, Darśhanīya. and Sudarśhana. These twentyfour sons were born to Punyajani. Born as the sons of Manibhadra, all of them had meritorious characteristics. The splendid Yakşhas and Punyajanas are their sons and grandsons. 

127-132a. The splendid lady Devajani gave birth to Manivara's sons viz. Pūrņabhadra, Haimavăn, Maņimantra, Vivardhana, Kusu, Chara, Pishanga, Sthūlakarņa, Mahamuda, Shveta, Vimala, Puşhpadanta, Jayavaha, Padmavarna Suchandra, Pakşha, Bålaka, Kumudákşha, Sukamala, Vardhamåna, Hita, Padmanabha, Sugandha, Suvira, Vijaya, Kruta, Purnamasha, Hiranyåkşha, Säraņa and Mänasa. 

These Yakşhas, the sons of Maņivara are remembered as Guhyakas. They have fascinating forms and features. They are exquisitely dressed. They wear garlands. They have pleasing appearance. Their sons and grandsons are. in hundreds and thousands. 

1326-136. Khaśhã had other sons too, the Räkshasas who could assume forms as they pleased. Those who are important among them are being described. Listen to their names.¹ They are: - Lålåvi, Krathana, Bhima, Sumälin, Madhu Visphūrjana, Bruhajjihva, Mātanga, Dhūmrita, Chandrårkabhikara Budhna, Kapiloman, Prahāsaka, Pidapara, Trinabha, the nightwalker Vakrákşha, Triśhiras, Shatadańshtra, Tundakośha the Råkşhasa, Aśhva, Akampana and Durmukha the night-wanderer. Thus these excellent Råkşhasas are valorous. They constitute the Gaņas of Shiva. 

1. V. 132-151 enumerate the leading figures in Råkşhasa clans such as Alambeya, Kåpileyas and others (born from Khasha's daughters). Some clans are followen of god Shiva. 

137-139. They can traverse all the worlds. Their procedure is like that of the Devas. She had other children also viz seven daughters. Listen (to their names) in order viz. Alamba, Utkachă, Utkrshtä, Nirrută, Kapilā, Shiva and the extremely fortunate Keshini. These are remembered as the seven sisters who created progeny from whom Gaņas were evolved. It was from them that group of Räkşhasas was born-Räkşhasas who were ferocious in battle and destroyers of the congregations of people, as well as the splendid groups of Råkşhasas. 

140-146. The group (of Rákşhasas) called Alambeya is ferocious and cruel. Similarly, the group Autkacheya (is also cruel). The groups Autkårșhțeya and Shaiveya are the most excellent groups of Räkşhasas. Similarly, the group named Nairruta had been procreated by a servant of Tryambaka, the mnost excellent leader of Gaņas. The Nairrutas are Deva-Räkşhasas. They are valorous and richly endowed with heroism. Their leader is one who is endued with Yogic power, well reputed by the name Virūpaka. They are haughty and noble-souled and they forın hundreds of groups and armies. Generally, these (Nairrutas) follow Shankara the lord of the Universe. 

The groups of Daitya-Räkşhasas called Kåpileyas have been procreated by the noble-souled king of Daityas (named) Kumbha. They have huge bodies. They are endowed with valour, vigour, enormous strength and exploit. Another group of Rākşhasas (named) Yakşharåkshasas have been procreated by Kapila a powerful Yaksha in Keshini. 

147-148. There was an insignificant Råkşhasi (demoness) named Nilä. She was the daughter of Keshini. The numerous Rákşhasas well known as Nailas have been procreated by Surasika (A person of excellent laste) belonging to the group Alamboya. They are unconquerable and are of terrible exploits. They have divine and earthly forms and features. They roam about the entire earth. 

149-151. Since their creation is multitudinous, it cannot be detailed (completely). The Räkshasi (demoness) named Vikachă was the daughter of Nilă. Her sons, the Vikachas, have great inherent strength an valour. 'They have been procreated by Virūpaka the Nairruta here. The subjects so procreated were very terrible. Listen to their names in the proper order. They are very terrible on account of their curved fangs. They are hideous with large ears and big bellies. 

152-156. Their group names arc Harakas, Bhīşhakas, Klámakas, Reravakas, Pishachas, Vāhakas, Trasakas and others. These are Bhūmi-Räkşhasas (earthly demons). They are slowwitted but harsh and tough in their exploits. They assume different sizes and shapes on different occasions. They roam about in places hitherto never seen. Such of them as have excellent strength and inherent vitality are remembered as Khecharas but they traverse the sky only to a very limited extent. They merely aim at flying. This universe is pervaded by hundreds and thousands of these Bhümi-Rākşhasas and all sorts of insignificant Räkşhasa hordes. Different regions are occupied all round by different kinds of Rākşhasas. 

Briefly mentioned, there were eight Räkshasa mothers. 

157-158. Their eight clans have been described in the proper order. Certain clans are called Bhadrakas (gentle) caused by the outcome of ignorant ones. They are hundreds and thousands in number. They have Pūtanå as their common mother (?). They are terrifying unto all living beings. 

159-161. The Grahas are the cause of the death of children in the human world. They are Skandagraha viz. Häsyas, Apakas, Trasakas and others. 

Those (varieties of insignificant Räkşhasas) should be known as Kaumaras. They stay in the abodes of children. There are groups of deceitful (Māyikas) varieties of Skandagrahas. There are Lokavināyaka (those who create obstacles to the worlds), goblms named Pūtanás. Thus thousands of groups roam about on this earth. 

162-163. Yakshas (are of two kinds): those named Punyajanas and those who are remembered as Pūrņabhadras. 

The king of Alakå became the overlord of Yakşhas, Rākṣhasas, all the Nairrutas and those who were called Paulastyas and Agastis. 

The Yakşhas drink and devour the blood, suet and flesh of human beings by means of their eyes. 

161-166.1 The Rakshasas (drink blood etc.) by entering (the bodies of victims). The Piśhächas (drink blood etc) by means of squeezing and harassing (victims). 

1. VV. 152-166 enumerate the different clans of Bhúmi-Rakşhasas and of Kaumara Grahas. 

Speaking succinctly, Daivatas (i.e. Devas) are equipped richly with all characteristics.? They are brilliant, powerful and masterly. They can assume any form ihey desire. Thcy cannot be assailed. They are valorous. They are bowed to by all the worlds. They are subtle, vigorous, and pure. They bestow boons. They partake of Yajñas. These foregoing characteristics pertain to the Devas as well as the Asuras. 

2. VV. 166-170 describe the gradations (in descending order) of the divine and semi-divine beings. 

(i) Devas and Asuras. (ii) Gandharvas and Apsaras. (üi) Guhyakas (Yakşhas) and Rákşhasas. (iv) Pishachas. 

167. It is remembered that the Gandharvas and the Apsaras arc inferior to the Devas by threefourths of their qualities, strength etc.). The Guhyakas are inferior to the Gandharvas by three-fourths (of their qualities etc). 

168-169. The Piśhâchas are inferior to the Rākşhasas in affluence and power three times (?) (powers, affluences to one-third of Räkşhasa). 

In the same manner (the different species of living beings) are inferior to one another by three-fourths in regard to wealth, beauty of form, span of life, physical power, virtue, affluence and mastery, intelligence, power of penance, learning and exploits. 

170. These four species beginning with the Gandharvas and ending with the Piśhāchas belong to the species of the Devas. 

Welfare unto you. Hereafter, listen to the progeny belonging to the family of Krodhavaśhă. 

171. Krodhå gave birth to twelve daughters born of her own bosom. Thcy became the wives of Pulaha. Understand them through their names.¹ 

1. V. 171-179 describe the creation of the: animal-world through the daughters of Krodhå. 

172-173a. They were Mrugi, Mrugamanda, Haribhadra Irăvati, Bhūtā, Kapiśhā, Damsthrå, Ruşha, Tirya, Shveta, Saramā, and Surasa. They were all well renowned. 

1736-174a. The sons of Mrugi were the species of deer and antelopes such as Hariņas, Mrugas, Shaśhas (rabbits), Nyankus Sharabhas, Rurus and Prşhatas (spotted antilopes). 

1746-179. The following were born as sons of Mrugamandā viz. Řakşhas(bears), Gavayas (a kind of oxen), buffaloes, camels, boars, rhinoceros and Gauramukhas (species of buffaloes). 

The following were the sons of Hari (i.e. Haribhadra) viz. various varieties of monkey such as Haris, Golångülas, Vånaras, Kinnaras, Mäyus and Kimpuruşas, the hyaenes, the lions, the tigers, the dark blue-coloured oxen, the Dvipins, Pythons, crocodiles, cats, mice, frogs, mongooses and Valkakas(?) found in forests. 

The splendid lady gave birth to these sons of Pulaha viz. the first Hamsa (swan), Raņachandra, Satamukha, Darīmukha, Harita, Harivarman the terrible and one with splendid characteristics, Prathita, Mathita, Hariņa and Långali. 

180-181. Ten heroic leading monkeys were born to Śhveta viz. Urudhvadrușhti, Krutähára, Suvrata, Vinata, Budha, Pärijäta, Sujāta, Haridasa, Guņákara and the powerful Kșhemamurti. All of them were kings. 

182-183. Their sons and grandsons were very powerful and irresistible. They could not be conquered in battle by the Devas, Dänavas, human beings, Yakşhas, Bhūtas (goblins), Pishachas (ghosts), Räkshasas and good (powerful) serpents. Their death is 'not brought about by means of fire, weapons poison or other means. 

184. Their movement is not obstructed on the earth, sky, Pātāla (Netherworlds), water or in the wind. All of them are indestructible. 

185-188.¹ The numbers of the quick and mighty monkeys are many. (Some of them) are ten thousand crores in number. Others are thousand Arbudas* in number and others thousands of Mahapadmas (A very high number) and hundreds of Mahäpadmas. Some are ten Arbudas in number; others are hundred thousand crores. Others thousands of Niyutas (Ten thousand crores), others are Nikharvas **, others ten crores of Arbudas. Others sixty crores in number, others a hundred thousand Arbudas, others a hundred crores; others ten Padmas*** and still others nine Mahapadmas in number. These monkeys belonged to very noble families. 

1. V. 185-273 give again the special treatment of Vanaras (monkeys) in 319-323. It shows the influence of Råmåyapa as the history of Vali and Sugriva is narrated succinctly here. 

* Arbuda-One hundred millions.

**Nikharva-One thousand millions. 

***Padma - One thousand billions. 

189-193. All of them are brilliant, brave and powerful. They can assume any form they desire. They have divine ornaments and dresses. They are devotees of Brahman. They maintain sacrificial fires; they perform all kinds of Yajñas, and distribute hundreds and thousands by way of monetary gifts (and sacrificial fees). They are embellished with crowns, earings, necklaces and upper arm bracelets. They are scholars in the Vedas and Vedängas. They are experts in the science of polity, in discharging missiles and withdrawing them or in the activity of killing. They have preference for divine Mantras, they are honoured on account of divine Mantras; they are efficient, powerful and heroic. They strike by means of all kinds of weapons. They are gentle, they can assume divine forms and are devoid of old age and death. There are ten thousand families of such noble-souled monkeys. 

194-195. Abodes were made for them by Viśhvakarman himself in the mountains and caves on the four sides of mounts Meru, Hemakūța, Himalaya, the Nila mountain, the Shveta mountain, the Nişhadha mountain and the Gandhamadana mountain-well in all the seven continents. 

196-200. They are bedecked (endowed with) cities of various sizes and shapes. They are equally charming during all the seasons. There are gardens and parks all round. In the grounds of their abodes and in their couches exudes pleasing fragrance of flowers. They have different kinds of unguents and divinc embellishments. They are bedecked in all kinds of jewels and have mental (and spiritual) achievements. Those monkeys embellished in divine ornaments (enjoy life) drinking honey and wine in the company of shc-monkeys. Their liquor was accompanied by nectarine diet too. They are full of activities. They rise in power like the community of gods in the heaven. Indeed, they are the sons of important Devas and Gandharvas. They indulge in happiness and pleasure. They are righteous. They are excessively proud on account of their boons. They are experts in war. They are very powerful. 

201. Among all animals they have no mean or insignificant position. They are devotedly attached to the Devas and Brāhmaṇas. They never become pale and faded. They are truthful. They speak volubly on many matters. 

202-204. Those who are endued with forbearance and those who strictly adhere to established custom, usage and conduct of life speak with restriction. They have been created by Brahmå himself to be an ornament unto the forests. 

This incarnation of monkeys is the cause of devotion in all the worlds; it is virtuous in regard to Rama's affiairs; it destroys all sins. 

It is meritorious and conducive to wealth and fame. It is fascinating and it brings about happiness. I shalt glorify the same. Listen to it with alertness and attention. 

205-206. A powerful son named Vyaghra was born to urdhva-drushti. Vyāghra had five brothers and five sisters. The sisters were given in marriage by the brothers to the monkeys who were purified in mind and who were suitable to them. He found befitting wives for his brothers as well. 

207-208. Sharabha, well renowned in the worlds, was born as the son of Vyāghra. Sharabha's brothers were also great scholars. They were honoured for their vigour and vitality. They were kings of monkeys. They were well-established in all righteous activities. Sharabha's son named Suka was very strong and intelligent. 

209-210. His son too, named Rakşha, born of the belly (womb) of Vyaghri was very powerful. He was an unassailable emperor. He was the leader of the herds of all monkeys. He had great splendour. He was a persistent slayer of enemies. He was a master of the technique of wielding all sorts of missiles. 

211-212. Viraja, the Prajapati, handed over (in marriage his gold-bedecked daughter endowed with many good qualities to him (i.e. Rakşha) because he was such a specially gifted one. Rakșha the leader of the herds of monkeys married her. 

213. That girl of charming smiles was very beautiful to behold. She had limbs free from blemish. On seeing that girl of pleasing appearance Mahendra began to love her. 

214. Väli of great valour and manliness was born as her son due to her union with Mahendra. He was as valiant as Mahendra himself. 

215. Similarly, the sun-god too begot of her in secret his son, a part of himself. He was Sugriva the leader of the herds of monkeys. 

216. On seeing both the sons endowed with strength, beauty of form and glorious splendour, Rukşha, the leader of the herds of all the monkeys, had a great deal of delight. 

217-219. He crowned his eldest son Väli who had golden garlands (necklaces). Crowned thus and followed by Sugriva, Vāli administered the kingdom like the lord of Devas in the heaven. 

Sușheņa's daughter named Tåră was the wife of that noble souled (Väli). She was highly intelligent and her face resembled the lord of stars (i.e. the moon). She gave birth to a son Angada who had golden Angadas (ornaments of the upper arm). 

220. A son of terrible exploits was born to Argada in the eldest daughter of Mainda. His name was Dhruva. He earned great renown. 

221. Ruma the splendid daughter of Panasa was the wife of Sugriva. Three sons of great renown were born to him. 

222. After finding out very beautiful wives for them the powerful Sugriva stayed beside Vali along with his monkey followers. 

223-227. The fierce (Sugriva) stayed with his brother for many years like a Deva (a god). 

Kesari married the daughter of Kuñjarå named Añjană. That lady of great purity and good fortune went to a park named Pumsavana. Väyu (the wind-god) made advances to the lady who was proud of her youth. Hanuman was born of her by her union with Våyu the (source of) life into the cntire universe. The sons of Kesari were well known here as well as in the heaven. 

The eldest among them all was Hanuman. Matiman is remembered as the son after him. Others were Śrutimän Ketumān and the intelligent Dhrutiman. All the brothers of Hanuman were well established along with suitable and befitting wives. The sons were thus established by their father. They were blessed with sons and grandsons. 

228-230. Hanumān was a Brahmachärin (observer of the vow of celibacy). He was not joined in wedlock with any woman. He was like another Garuda in speed and extensive expedition. 

Nala the powerful and unconquerable son of Agni was born of the wife of Kanakabindu. He was a leader of monkeys. 

There are other powerful monkeys of great fortune and grandeur. Of them the most important leaders of the leading monkeys should be known. 

231-237. They are Tara, Kusuma, Panasa, Gandhamädana, Rūpaśhri, Vibhava, Gavaya, Vikața, Sara, Suşheņa, Sudhanu, Subandhu, Shatadundubhi, Vikacha, Kapila, Raudra, Pariyātra, Prabhañjana, Kunjara, Sharabha, Damshtrin, Kālamūrti, Mahāsukha, Nanda, Kandarasena, Nala, Väruņi, Chirava, Karava, Támra, Chitrayodhin, Rathitara, Bhima, Shatabali, Kālachakra, Anala, Nala, Yakşhásya, Gahana, Dhūmra, Pancharatha, Pårijāta, Mahädipta, Sutapas, Balasägara, Śhrutäyus, Vijayākánkşhin, Gurusevin, Yatharthaka, Dharmachetas Suhotra, Śhälihotra, Sarpaga, Pundra, Avaragătra, Chärurūpa, and Shatrujit. 

238-244. (The following also are very important monkeys) viz. Vikața, Kavața, Mainda, Bindukära, Asurantaka, Mantrin, Bhimaratha, Sanga, Vibhrānta, Chãruhásavān, Kşhana, kṣhaṇamitāhāra, Druhabhakti, Pramardana, Jājali, Pañchamukuța, Balabandhu, Samåhita, Payaḥkirti, Shubha, Kșhetra, Binduketu, Sahasrapāt, Navakşha, Harinetra, Jimūta, Balåhaka, Gaja, Gavayanaman, Subāhu, Guņåkara, Virabāhu, Krutin, Kunda, Křutakrutya, Shubhekṣhaṇa, Dvivida, Kumuda, Bhasa, Sumukha, Suruvu, Vruka, Vikata, Kavaka, Javasena, Vruşhakruti, Gavakşha, Naradeva, Suketu, Vimalānana, Sahasvāra, Shubhakşhetra, Puspadhvaṁsa, Vilohita, Navachandra, Bahuguna, Saptahotra, Marichimán, Godhaman, Dhanešha, Golångüla and Netravan. 

245. Thus these monkeys have been enumerated in view of their real importance. Since the names are many, they cannot be described in full. 

246-247a. Each of them had the strength of ten crores of elephants. 

Väli, the scorcher of foes, was the king of all the hosts of monkeys stationed in all the seven continents. He himself stayed in Kişhkindha. 

247b-248a. That powerful Våli once defeated Råvana. He caught hold of him with his left hand. Placing him at his side, he pressed him hard and went on meditating. 

248b-249. In the course of a Muhůrta he went to the four oceans, the southern, the eastern, the western and the northern, touching meanwhile all the four sides. He had the speed of the mind and the wind but he was not exhausted. (He did not feel strain of the long travel). 

250-252. Väli of great vitality thus defeated Rāvaņa who had made the worlds cry. As Rāvana became delirious and unconscious, he released him from the grip of his arms and placed him at the root of a tree. Haughty, on account of excessive strength, he sprinkled cold water on Rāvaņa frum his head to his foot. When Rävaņa regained consciousness, Väli pretended to be surprised. The lord of monkeys then spoke to the king of Räkşhasas who was very fierce in battle. 

253-260. “O king of Råkşhasas, having exploits equal to those of Mahendra, you have conquered innumerable armies in battle and defeated Yama and his ministers. Varuņa, Kubera, the moon, the sun-god, groups of Maruts, Rudras, Adityas, Ashvins, Vasus, Daityas, Kalakeyas, Dänavas of very great power, Siddhas, Gandharvas, Yakşhas, Rākşhasas, serpents, excellent leaders of birds, the planets, the stars, constellations, goblins, ghosts, proud of their specially increased strength, and hundreds and thousands of kings of human beings. In spite of having all these achievements and qualifications (you have been defeated by me). 

In speed you are on a par with the mind and the wind. You are capable of moving the Meru. You are unconquerable like God of death. You have routed all the heroes in the worlds. You are the conqueror of the cities of enemies by means of armies (with the striking power) of the thunderbolt. You have levelled mountains by means of your armies as powerful as thunderbolt. You have agitated and stirred up the seven oceans seven times. You are a Mahāratha (a great hero who can withstand the attack of thousands of archers). You are free from excitements and are eager to gain Victory. You are proud of your strength. In spite of that, you, a powerful warrior, have been overwhelmed by me, a weak one and a monkey in particular. 

261. How is it that you, in spite of being an unconquerable powerful hero, have been condemned to such a plight as this. Tell me, O leading Räkshasa of Brāhmana caste, what is the reason hereof? 

262-264. Freedom from fear has been given unto you by me. Rest assured. You have nothing to fear.” 

On hearing the words of Väli, the ten-headed Råkşhasa of great valour said these words in a conciliatory tone, because he was flurried and excited on account of fear:

“Undoubtedly, all the Devas and the Asuras have been defeated by me in battle. But a powerful man of this sort (i.e. like you) I have never come across anywhere. Therefore, I wish to have a friendly alliance with you, devoid of fear of every sort. 

265-266. O heroic warrior, never will a fight ensue with you, from my side.” 

On being requested thus Väli said— “Your words shall be true.” 

Having entered into the treaty (agreement) with Våli at the outset, Rāvana went to Lankä along with his hordes. His inner soul became extremely delighted. 

267-273. After defeating the lord of the Rakșhasas at Puşhkara in battle, the powerful Väli performed many Yajñas where food and drink were supplied in plenty and in which hundreds and thousands of monetary gifts were distributed in an increased scale. He performed Agnișhtomas, Ašhvamedhas (horse-sacrifices), Rajasūyas, Nrumedhas (human sacrifices) and all kinds of sacrifices, accompanied by all kinds of charitable gifts. He propitiated the Devas and Devendra by mcans of many offerings. He propitiated Brahmă by performing Homas in the fire for many years. He was happy in the company of his younger brother Sugriva. He had nothing to fear from any quarter. He looked after the kingdom of monkeys. He was devoted to the Brāhmaṇas. He considered Brahman to be the supreme one. He was (as it were) a bridge of righteousness. He was engaged in holy rites. He was conversant with all sacred scrip tures. He sported about and enjoyed life for many years. During his Sacrifices, Närada the celestial sage, sang this verse of praise. 

“Neither in offering oblations in sacrifices nor in charitable gifts nor in quick action and exploits is there anyone in the three worlds equal to Väli the wearer of gold necklaces.”

Samshapāyana said:

274-275. O! how powerful and excessively efficient was Vāli the son of Mahendra. He had performed thousands of Yajñas. He was extremely unconquerable. Väli has been described as a highly intelligent emperor by you. Recount to us how Märtaņda came to be known so. O holy lord of very sacred rites, explain its etymologial derivation factually.

Sūta said:

276-278. While the living beings were being created, Prajapati himself brought the greatest splendour in the three worlds and deposited it within the heart of Aditi since he had great yogic power. 

In the beginning, the holy lord had created an egg with in her belly. The powerful foetus was within the egg. 

279-283. It increased excessively. The Devas became devoid of splendour on coming to know that the foetus had been evolved wholly out of their own brilliance which had been taken away. They became afraid and said to Prajapati- “How shall this be to us, (What will become of us)? O lord, the strength and brilliance of this (foetus) evolved by you is excessive. How can we exist? O perpetual onc surely we shall be finished. There is no doubt that all living beings here, both mobile and immobile will become burnt before long. O excellent Brāhmaṇa, consider over this (point), withdraw the strength and splendour deposited within the egg so that it will be conducive to our welfare. The renown and potentiality of the splendour burns all round rapidly. 

284-288. After reflection, the lord Prajapati pulled it off. He infused strength in the egg. Then the child was within the egg. They say that what was the infused strength is the egg (?) The brilliance is considered to be the child. When it was taken out of the belly it resembled a dead lump. Thereupon, Prajapati examined it, and split the egg into two. Placing the two pieces (side by side), he saw in one of them the foetus overwhelmed by weakness. It was however full of brilliance. At once he listed it up and placed it in the lap of Aditi. He said “He has the state of being born of Aditi. Since he was born dead (Mruta) as an egg (Anda) Savitri (the sun) is called Märtanda by the learned men.¹ 

1. This explains how the sun came to be called Märtanda. 

289. Prapitämaha (the great grandfather, Brahma) created more brilliance in it. It is considered that what were the two egg-shells, had got very great power (i.e. the strength of the egg-shells was great). 

290. The lord placed them separately in her navel and gave them to Iråvati. With a wish for procreation, he stuffed them into her belly. 

291. Thereupon, four lordly elephants were born to Iravati. They were very powerful and they became the befitting vehicles of Devas. They were honoured by the worlds. 

292. They were Airāvana, Kumuda, Añjana and Vamana. I shall describe them unto you in detail later on. 

293-296. Lord Savitri (sun) who directly blazes with his rays, is very important in this world on account of his superior and unlimited strength and brilliance. It is Savitri who illuminates this universe that had been devoid of light. O Brähmaņas, the exterior of Lokaloka is enveloped in darkness. The proof for this has been fully stated by me factually O excellent Brahmaņas. This had been heard by me from the holy noble souled lord Vyása, the son of Paráśhara. Formerly, this had been narrated by Sanatkumara as well as Väyu. After reflecting deeply, this has been recounted by others too in different ways. 

297. The merit that one acquires after listening to the nectar-like Purăņas is conducive to the achievement of all objects. (He who listens to it) roams about fearlessly even after undergoing a hundred transmigrations into other species. 

298-299a. If the story of the birth of Mārtanda is in anyone's house, if the story is narrated in anyone's house, understand that he is one who has no equal. His children will never die prematurely. 

299b-300.² Rakşhå was the sister of Rakșha a very powerful monkey. She gave birth to the renowned Jåmbavän as a result of her union with Prajapati. He was accepted as one among themselves by herocs. He was a highly intelligent king of bears. 

2. VV. 299-304 enumerate the important members of the Species of bears. 

301. His daughter Jambavati was born of Vyāghri. That lady of lotus-like eyes was given in marriage to Väsudeva (i.e. Srikrishna) by her father. 

302-304. Other children too, very powerful sons were born to the king of bears. They were Jayanta, Sarvajña, Mrugarăț, Sankruti, Jaya, Märjāra, Balibáhu, Lakşhaņajña, Śhrutārthakrut, Bhoja, Räkşhasajit, Piśhácha, Vanagochara, Sharabha, Shalabha, Vyāghra and Simha. They had hundreds and thousands of sons and grandsons. 

305-307. Only the group of the Rakşhas (bears) is honoured by the Devas and the Dänavas. 

Mårjäras (cats) are (were), the extremely powerful sons of Märjära and Vādi (?) They are (were) hundreds and thousands in number. All of them are (wcre) endowed with virility. They are the preceptors of Sharabhas and other beasts of prey. They have great strength. They taste the flesh of mice, birds, Prushatas (spotted antelopes) etc. They are engaged in moving quickly and leaping about. They harass all animals. 

308. They stay in villages, parts of forests, hollows of trees, caves, houses and inner apartments of abodes. 

309. They move about hy means of different modes of walking; they are clever, they are seen in villages; they move about in forests. They stay (in both the places) naturally. 

310a. They can move about during days and nights as well as in twilight. 

310b-311. They are (of various colours. Some are) of the colour of blue (black) clouds, some brownish red in colour; some are red and some are squint-eyed. Some are black in colour, some are tawny in colour. Others are of various colours with lines (and spots). 

They are terrible with claws and curved teeth for their weapons. They can utter cries like peacocks. 

312. Two sons were born to Saramā. They were brave and extremely unbearable. They were Śhyāma and Shabala. They are remembered as the attendants of Yama. 

313. Their sons were unassailable. They were blessed with sons and grandsons. Their race became well renowned for ever among Shärameyas (Dogs). 

314-318. At present, the animals of the same species are very strong. They have hideous forms. They give trouble to men belonging to every caste and community. They can have a residence attached to the villages also (i.e. they can be domestically trained and kept in villages). 

He who listens to the origin of the animals with curved teeth and he who narrates the same, need not have any fear from animals with curved fangs nor from thieves, nor from anything else. The decision is (i.e, it is certain) that death will come to them immediately (and not in a lingering manner). 

He does not get involved in imprisonment. He does not get an ignominious birth. He does not get mixed up with other castes. He attains the merit based on the Vānaprastha stage in life (i.e. of the forest hermit) resorted to by sages. He will be richly endowed with divine wealth and strength. He does not err from perfect wisdom and knowledge. He is born in the divine wombs (becomes a god). 

319-320. There are eleven species (varieties of monkeys) viz.—Dvipins, Sharabhas, Simhas, Vyaghras, Nilas, Shalyakas, Rakshas, Märjäras, Lohamsas (?), Vanaras and Máyus. These are considered to be the eleven species of monkeys. The leader of all these is the valiant king Våli. 

321. In the course of the battles between the Devas and the Asuras, he was the violent slayer of the terrible and powerful Asuras who would rather get slain (than submit), because they were perpetually self-respecting. 

322-323. It was for the destruction of the haughty hordes (or, the strength of the haughty) that this host (of monkeys) had been created formerly by the noble-souled Brahmā, the sustainer of the worlds. This group had been intended by him as one that would render help to Mahendra. 

Thus the monkeys have been recounted. Understand (the progeny) of Irāvati. 

324.¹ Bhauvana (i.e. Viśhvakarman, the architect of the gods) brought together the two egg-shells of the sun. Holding them with both of his hands, he sang the Rathantara fa Shäman Mantra). 

1. V. 324-358 describe the different types of elephants, their characteristics and their favourite haunts. 

325. Even as the Saman mantra was being sung, Bhauvana hastened to Irāvati and gave them to her for the purpose of sons. 

326. Since he was the son of Iravati he is remembered as Airavata. Since he was the vehicle of the king of the Devas that king of elephants was the first and the foremost. 

327-333. Airāvata the glorious elephant has the lustre of white clouds. He has four tusks (teeth) (Here the text is defective). Añjana is an elephant with golden colour. It has only a single tusk (?) Bhadra the vehicle of Bali has six tusks. 

The she-elephant of Airavata is Abhramu. They had four sons viz.–Anjana, Supratika, Vámana and Padma the fourth one. Abhramu gave birth to four powerful sons who became the elephants of the (four) quarters (who belong to the species) of Bhadra, Mruga, Manda and Samkirņa variety. He is the vehicle of Yama. Supratika belongs to the Bhadra variety. He is the vehicle of the lord of waters (Varuņa). Padma belongs to the manda variety. He is white in colour. He is the elephant (vehicle) of Ailavila (i.e. Kubera). (Vamana) is dark-coloured and belongs to the Mruga variety. He is the vehicle of Pāvaki (? Kärttikeya). Eight sons were born to him. Viz-Padma, Uttama, Padmagulma, Agaja, Vātagaja, Gaja, Chapala and Arista (lit. one whose name is Arista). Elephants equipped with lofty stature are born in his family. 

334. Those elephants are tawny-coloured with white hairs and nails. They have various other colours also. 

I shall recount in due order other elephants also born of Saman. 

335-336. Kapila and Pundarika of good name and fame were born of Rathantara Supratika and Pramardana became well renowned after them both. 

Elephants belonging to his race are remembered to be very strong and suspicious of others. They are heroic (brave). Their head and teeth (tusks) are very big. Their hairs and nails are very pure (white). 

337. Puşhpadanta was the son of Bruhatsåman(?) Şhaddanta (having six tusks), Padmapucchavan and Tämraparna were his sons. They move about in herds. They have tusks. 

338. Elephants with lips hanging down, beautiful to behold, are born in his race. Their skin, tongue and trunk are dark-coloured. Their faces (heads) are large and stout. 

339. Vāmadeva, Añjana, Shyama and Vamana were born of Shäman. His wife is Añjană and Nilavan and Lakşhaņa are the sons. 

340. Elephants of the following type are born in his family. They are very enormously big and fierce. Their necks and heads are beautiful. They are broad-chested and swift. They are fettered from below (i.e. by means of feet). 

341. With the removal of his deformity Supratīka attained the same form as that of Saman. He had three sons viz. Praharī, Sampāti, and Pruthu. 

342-343. Elephants of the following type are born in his family. They are lofty. They have long palates and lips. Their hairs are well arranged. In sexual intercourse they are extremely gentle. 

Through (the power of) Saman, Añjanävati gave birth to Añjana the son of Añjana. They had two other sons also remembered as Pramathi and Purusha. 

344-345a. Elephants of the following type were born in his family. Their heads are remarkably divided into two (Here partition of the head is referred to). They resemble the glossy clouds. They are pleasing to look at. Their bodies are well-built. They have the luster of lotus. They have proportionate girth of the body, globular in shape. They are brave and they have stout and large faces. 

345b-347a. Through the power of Saman, Kumudadyuti (one having lustre of lily) gave birth to Kumuda, the son of Chandramas (the moon-god). 

His two sons Mahapadma and Urumimálin were born of Pingalā. Understand that the elephants born in his race are of the following type: - They resemble mountains and clouds. They are excellent and powerful. They arc enlightened (intelligent). They are fond of fighting with other elephants. 

347b-348a. For the sake of their victory in the battle between the Devas and the Asuras the Suras made use of these elephants. When their purpuse was served, the elephants mentioned before were let off by the Devas. They then went in different directions. 

348b-349a. The Devas gave unto Lomapäda the king of Anga and the author of Sūtras (Aphorisms) such of those elephants as are born in the family of these and are well-trained and tamed. 

349b-351. The etymological derivation of the various names of elephants is as follows :¹ The elephant is called Dvirada because it has two tusks (Rada); the word Hastin is derived from Hasta (hand i.e. the trunk); the word Karin is derived from Kara (hand i.e. the trunk). The word Dantin is derived from Dantas (tusks); the elephant is called Varana because it defends and guards (Vāranāt) the soldiers in the battle; it is called Gaja because it trumpets (Garjanāt); it is called Kunjara because it roams about among the hedges and bushes (Kunjas); it is called Nāga because there is nothing which it cannot reach (Na-Agamya); it is called Mātanga because it runs about intoxicated; it is remembered as Dvipa because it drinks by means of the two hollows in its trunk (the mouth). It is called Samaja because it is born of Saman. Thus is the procedure of the etymological derivation. 

1. V. 349-351 give the etymologies of various names of the elephants. 

352-353a. The turning away of their tongues (i.e. inability to speak or cessation of the power of speech) has been mentioned as originating from the curse of Agni (firegod). The fact that an elephant cannot be aware of its own inherent strength and that its scrotum lies hidden within its body-these two should be known as resulting from the curse of the Suras. 

3536-354. Elephants of diverse inborn strength are born of the daughters of Devas, Dänavas, Gandharvas, Pishachas, serpents and Räkşhasas through their union with the Dinnāgas (elephants of the quarters). Hence is the existence, nativity and etymological derivation of their names. This should be understood. 

355-356a. The king of these (elephants) is Abhramu. It should be understood that the habitat of Añjana of a single tusk (Ekamūla?) is that forest region north of the Kaushiki and the Gangå extending as far as the ocean. 

356b-357a. The region to the north of the Vindhya and south of the Gangå along with the Keru (Käruşha) region where the Gangā bifurcates the domain of Supratika. 

357b-358a. The region west of Utkala and the area west of the Kaveri is remembered as the forest of Vamana son of Ekasūkå (?) 

358b-359a. The region west of the Lohita, the area west of the river Sindhu as far as the mountain nearby is mentioned as the forest of Padma. 

359b-370. Bhūtā gave birth to the Bhūtas (goblins) who are the attendants and followers of Rudra. They are (i.e. the following are their various characteristic features) stout, lean, tall, dwarfs, short ones, upright ones, those with hanging ears, those with suspended lips, those with long dangling tongues, those with small bellies, single-eyed, ugly ones, those with hanging hips, those with stout calves, black ones, white (fair) ones, blue ones, white-faced ones, red-faced ones, those of tawny colour, those of assorted colours, smoke-coloured ones, those who have reddish noses, those with hairs like Muñja grass, those with hairs standing on ends, those with serpents as their sacred thread, those with many heads, those with no feet, those with a single head, those with no heads, fierce ones, hideous ones of disproportionate limbs, those with matted hairs, hump-backed ones, crooked ones, those of dwarfish stature, those who resort to excellent lakes, occans, mountains, rivers and their banks, those with single ear, those with large ears, spike-eared ones, those with no car, those with curved fangs, those with claws, those without teeth, those without tongues, those with single hand, those with two hands, those with three hands, those without hands, those with a single leg, those with two legs, those with three legs, those with many legs, those with great Yogic power, those with great inherent might, those with very good minds, those with great power, those who can go any where, those who have no obstacles, those having the knowledge of Brahman, those who can assume any form they wish, terrible ones, cruel ones, pure ones, those who consider liquor very pure, very virtuous ones, those with false teeth, those with big tongues, those without hair, those with deformed faces, those who eat with their hands, those who gulp down with their mouths, those who eat with heads (?) those with skulls, those having bows, those who wield hammers, those who hold swords and spears, those who have only the quarters for their clothes (i.e. naked ones), those with variegated dresses, those with garlands and unguents of diverse kinds, those who take in rice, those who habitually eat meat, those who drink liquor and those who drink Soma juice. 

371. Some of them are very terrible and they walk about during twilight hours; some of them are very gentle and they walk about during the midnight, the terrible ones among them stalk at night. 

372. All of them meditate upon lord Bhava as the greatest God, in their minds. None of these has a wife or sons. All of them are celibate. They have sublimated their sexual instinct. 

373. There are hundred thousand Bhūtas with yogic powers in their souls. They are the attendants of Bhava. 

(Thus) all the Bhūtas¹ have been mentioned. 

1. Belief in goblins and the concepts about their 16 tribes are described in VV. 359-373. 

374. Kūşhmāņdas² were born of Kapiśhā again and again in the form of twins. They are Pishachas with tawny colour. 

2. W. 374-384 describe the goblins called Küşhmåndas. They are mixed up with Piśhåchas. 

375. On account of their tawny colour (we can infer) that all the Piśhåchas are flesh-eaters. These pairs (of Pishachas) have the Șhodaśha (sixteen) variety as their first set. Their family exists (even today). 

376-380. I shall mention their names and the features of their family. (The following are the sixteen pairs,* one male and the other female) Chagala and Chagala; Vakra and Vakramukhi, Duşhpūra and Pūraņā; Sūchi and Sūchimukha; Vipāda and Vipadi; Jväla and Angåraka; Kumbhapatra and Kumbhi, Pratunda and Pratundika, Upavīra and Vira; Ulūkhala and Ulūkhali; Akarmaka and Karmaki; Kuşhanda and Kuşhaņdika; Panipătra Pāṇipåtri; Pämśhu and Pāṁśhumati; Nitunda and Nitundi; Nipuņa and Nipuņi; Bålada and Keşhaņådi and Praskanda and Skandika.

* Actully eightecn pairs are mentioned. 

381-383. The sixteen* groups of the Piśhāchas are mentioned. The sixteen families are, viz: - Ajamukhas, Vakramukhas, Pūrañas, Skandins, Vipādas, Angårikas, Kumbhapatras, Pratuņdakas, Upaviras, Ulukhalikas, Akarmakas, Kuşhaņdikas, Pamśhus, Pāṇipātras, Naitundas, Nipunas, Sūchimukhas and Uccheșhaņadas. These are the sixteen families. 

* As above, eighteen groups of Pishachas are given here. 

384. Thus the members of the families of Kūşhmåndas have been recounted. Those male Piśhāchas and the female Piśhāchas are born in the family. 

385. Infinite is their series of sons and grandsons. They are loathsome and hideous. Henceforth understand the characteristic features of those Piśháchas. 

386. Those Pishachas¹ called Ajāmukhas have hairs all over their body. Their eyes are round. They have curved fang-like teeth and clawlike nails. Their limbs are crooked and oblique. They diffuse harshness.

1. VV. 386-400 describe the various tribes of Pishachas mentioned in W. 381-989 above. 

387. The Piśhāchas called Kuşhandikas have no ear. They are devoid of hair and garments. They (sometimes) wear skins and hides as garments. They are fond of food that always consists of meat. 

388. It should be known that Pishachas called Vakras can assume any form they wish. They walk crookedly. All their limbs, hands and feet are bent and crooked. Their habits and opinions are fradulent. 

389. The Piśhāchas called Nitundakas are portly and potbellied. They have snout-like noses. Their bodies, heads and arms are very short. Their staple diet is gingelly seeds. They relish blood. 

390. The Pishachas called Arkamarkas (or Akarmakas as in V. 379 above) have the forms of monkeys. They are garrulous. They move about leaping and galloping. They are fond of eating cooked rice and staying on trees. 

391. The Piśhachas called Pämśhus discharge dust from their limbs. They keep their arms lifted up. Their hairs stand up erect. Their eyes appear as though they have been taken out. They take to anything as their abode. 

392. The Piśhāchas called Upaviras have their permanent abode in burning grounds. They resemble bees. They are dry. They are armed with tridents and wear bark garments. 

393. The Piśhăchas called Ulūkhalas have motionless eyes and large tongues with which they constantly lick the sides of. their mouth. Mortars constitute their ornaments. They are roguish. They scatter jewels as if in a continuous stream. 

394. The Pishachas called Påņipătras have the oblations offered by people as their food. They have stout heads like those of elephants and camels. Their calves are plump and curved. 

395. The Piśhāchas called Kumbhapatras eat invisible food stuffs. They are subtle, hairy and tawny-coloured. They walk about sometimes visible and sometimes invisible. 

396. The Pishachas called Nipuñas move about without associates (i.e. singly). Their mouths appear to be divided extending upto their ears. Their brows hang down and their noses are thick. 

397. The Pishachas called Půraņas are fond of vacant horses and apartments. They are stout and short in stature. Their hands and feet cover up their snouts. Their eyes are directed towards the ground. 

398. The Piśháchas called Bāládas frequently resort to the lying-in-chamber. Their hands and feet are directed backwards. They have the velocity of the wind and they run backwards. 

399. The Piśhåchas called Vipadakas drink blood during battles. They are naked. They don't have any abode. Their penis, scrotum and the calves hang down dangling. 

400. The Piśháchas called Skandins and others called Uccheşhaņādins (those who habitually eat food remnants) are also to be known). Thus the sixteen varieties of Pishachas have been recounted. 

401-406a.¹ Observing the Pishachas of these sorts in such a pathetic condition, Brahmå, out of mercy and sympathy, granted some boons to those mean-minded ones. They can vanish among the subjects (i.e. common people). They can assume any form they wish. They can move about at dawn and dusk (the two periods of twilight). He assigned to them abodes as well as means of sustenance. Houses that tumble down, vacant houses, houses with very little water, houses that are demolished, houses occupied by persons of improper conduct, houses that have not been swept, houses that have not been scrubbed clean and smeared (with cowdung); houses that are devoid of con secratory rites, the highways, the side-streets, the parks, the quadrangles, doorways, the attics and upper storeys, the exits, transit passages, roadways, rivers, holy centres, the trees in chapels and monasteries and trunk roads, (these are assigned as their abodes by Brahma). The Piśhächas occupy all these spots. 

1. V. 401-411 describe the then current superstitions about Pishachas.

406b-408. Persons devoid of virtue and righteousness have been laid down as their means of sustenance by the gods. The Piśháchas are the presiding deities where (fraudulent) activities are pursued by the people of mixed castes and stages of life, blacksmiths, sculptors and other artisans who indulge in fraudulent means and (illegal) distillation (of liquors), thieves, traitors guilty of breach of trust and many others who (wish to) earn by illegitimate means. 

409-410. The following are mentioned as the oblations and offerings to these during the junctions of Parvans (i.e. dawn, dusk etc. of festival days (viz-honey, liquor, meat, cooked rice mixed with curd, powdered gingelly seeds, wines and other intoxicating beverages, incenses, cakes made of turmeric powder, food-stuffs made of gingelly seeds and cooked rice mixed with jaggery, black cloth and continuous (permanent) incense mixed with flowers. 

411. After assigning all these to the Pishachas, Brahma gave all the goblins and Piśhāchas an overlord viz—the trident bearing Girisha. 

412. The beautiful lady, Damshtrā gave birth to lions and tigers as her sons. Leopards and other carnivorus beasts of prey are also her sons. 

413. Understand completely the creation of progeny of Rușhă also. She had five daughters. Listen to their names from me. 

414. They should be known as follows :-Mina, Amina, Vruttā, Parivruttä and Anuvruttă. Listen to their progeny. 

415. Crocodiles with thousand fangs, the species of fish known as Pathinas, Timis and Rohitas, these and others are mentioned as Maina group (i.e. children of Minā). They are very vast (in number). 

416. Grahas (Alligators) should be known classified into four groups viz-Madguras, Shankus, Ugras and Shishumāras. It was Aminā who gave birth to these. 

417. Vruttă gave birth to (different species of) tortoises and many other aquatic creatures and diverse kinds of conchs. 

418. Anuvruttà gave birth to the various forms of frogs, of black does and Shambūkas (bivalve shells and noxious insects). 

419-420. Parivruttà gave birth to various products of oyster shells, cowrie shells, conchs, geese, sparrows and varieties of leeches. 

Thus the race of Ruşhã with its five branches has been recounted. 

421. They say that there is an extensive line of living beings procreated by Tirya. They are the products of sweat (or warm vapour). 

422. O Brāhmaṇas, lice, nits etc are born of the bodies moistened by sweat. The creatures called Ušhana are born of the dirt and residue of human sweat. 

423. There are many groups of ants of different species; there are worms with many feet; there are varieties of products of conchs and stones smaller than pins. 

424. These and others are the numerous groups of earthly (creatures) born of sweat. Many of these creatures are born of waters heated by the sun etc. as well as from rain. 

425-426. Many of them are born of the bodies of deer and other animals also. The flies and other slimy creatures are born of slimy marshy regions. The Tittiris (? Partridges) and Puttikas (white ants) are born of dirt. They are blue and variegated in colours. They are vast and extensive (in number). 

These creatures arc born of waters as well as sweat. 

427. The creatures Naladas (? varieties of shrimps) of many feet are the worms born of the water stagnating near the roots of the Kāśha grass. They are stated to be of three kinds Siṁhalas, Romalas (hairy) and Picchilas (Slimy). 

428. These and other groups and species are remembered as born of water as well as sweat. Similarly, worms are born from the pods of black gram and green gram and other pulses. 

429-430. Creatures are born of the fruits Bilva, Jambū (Rose apple), Āmra (mango), and Pūga (areca palm). They are born of green gram, jack tree and rice. They are born of grains placed in the hollows of trees and allowed to dry there. They are born of other things also but not always or even for a long time. 

431. Creatures are born of horses etc. and poisons etc. If cowdung is put (into pits etc) and left there for many days creatures are born of it. 

432. Worms are born, O Brāhmaṇas, wholly from timber and wooden logs. Scorpions are born of dry cowdung, proluced by sweat. 

433-435. Creatures are born of cows, buffaloes and other animals. They are born of fishes too. Creatures of diverse kinds are born of heaped rice. Various species of creatures are born of the pack of quails etc. Similarly, leeches and other subtle species of creatures are born. Subtle Śhūkas (poisonous insects) are born of pigeons and ospreys and other birds too. Other species of worms are born as the products of flies. 

436. Offsprings of mosquitoes and black bees generally live in stagnating water and slushy mud. 

437. Clusters of seven varieties of nits (? Puttika-Putra saptakas) are born of cows. (Defective text). Vyālas? serpents) are remembered as Manicchedas (?). Thus insects produced from foetus with no enveloping membrane have been recounted. 

438-439. Indeed, the offshoots of Shataveri (? sorrel) are born of dry cow-dung. Thus the numerous groups of Samsvedaja (i.e. born of sweat) have been succinctly mentioned by me. This is remembered as being born as a result of acts in the previous birth. As for the other beings born of Nairruti they are remembered as upasargajas (born of paroxyson due to poison by devils). 

440-441. Some Bhútas (living beings) are born of the womb (sexual reproduction). Some are remembered as Autpattikas (?) It should be known that almost all the Devas are usually Upapattijas. Some Devas are born of the womb. Some Devas are born of some cause. 

Saramā gave birth to two sons viz.-Dullolaka and Laloha. 

442-443. The four ones Srumara and others should be known as their children. 

Dullola's eight children are Śyamas (dark-coloured), Shabalas (of variegated colours), Lohitas (red), Añjanas (black as collyrium), Krishna (black), Dhūmra (smoke-coloured), Aruņa (pink in colour) and Kadrukas (tawny-coloured). 

Suraså gave birth to the hundred serpents having more than one head. 

444-447. Takşhaka is the king of Sarpas (variety of serpents). Vasuki is the king of Nāgas (snakes). 

Thus this set belonging to the family of Krodhavaśhā is mostly of Tāmasa quality. 

This is the bosom creation of Pulaha, Understand (the creation) of Tamra. 

Six well known daughters were born of Tämrå. Viz. Grudhri, Bhāsi, Suki, Kraunchi, Syeni and Dhrutaráşhtrikā. 

From Aruņa, Grudhri gave birth to two sons of great strength and vitality, viz.-Sampati and Jațàyu the most excellent ones among birds. 

Vijayas, Dvirásyas and Prasahas (?) were the sons of Sampáti. 

448-454. Jațayu's sons are the herons, Vultures, Karņikas (? variety of vultures). 

The wives of Garuda were the other five viz.—Bhasi, Kraunchi, Shuki, Dhrutaráşhțri and Syeni. I shall recount to you the children born of them. 

Shuki gave birth to six well reputed sons of Garuda, viz Sukha, Sunetra, Vishikha, Surūpa, Surasa and Bala. Their sons and grandsons number fourteen thousand. They are noble souled and very great devourers of snakes. A number of places have been pervaded (inhabited) by them because of the expansion of the race, due to the creation of sons and grandsons. I shall mention them in due order. They arem-the whole of Śälmali Dvipa, the mountain Devakūta, Manimanta, the lord of mountains with a thousand peaks, Varnamåla, Sukeśha the mountain with a hundred peaks, the Kaurara with five peaks and the mountain Hemakūta. The peaks of these mountains have been thickly inhabited by those noble-soulcd sons of Garuda who have the velocity of violent gusts of the wind and who shine brilliantly due to numerous rubies. 

455-456. The following are remembered as the sons of Bhasi Viz.-Bhasas (vultures), owls, crows, cocks, peacocks doves, partridges, different types of birds of prey such as Vädhrinasa, Krauncha, Śhyena, sparrows and cranrs and also other birds that eat fiesh. 

457-460. Dhrutarăşhtri, the beautiful lady, gave birth to swans of various types, the ruddy geese and all types of aquatic birds. 

O excellent Bråhmaņas, Shyeni gave birth to a number of sons. Her sons and grandsons are infinite in number. The sons of Garuda have been mentioned. Now li ten to the progeny of Irå. 

Iră gave birth to three lotus-eyed daughters. They became the mothers of plants, trees and creepers. They were Lată, Alatå and Virudlå. 

461-462. Lata gave birth to plants that bore fruits through flowers. Alati gave birth to big trees that bear fruits by means of blossoms. 

The children of Virudhā arc hedges, creepers, winding plants, grasses and varieties of bamboos. The race stops here. 

463. These scions of the family of Kaśhyapa consisting of the mobile and immobile beings, have been explained. The whole universe is stretched (i.e. thickly covered) with their sons and grandsons. 

464-465a. This part of a section of creation has been mentioned by me. The Creative activity pertaining to Marichi's son (i.e. Kaśhyapa) has been succinctly recounted to you. 

It is impossible to explain (the creation) in full detail even in hundreds of years. 

465b-466. Aditi was habitually righteous. Diti was habitually strong. 

Surabhi was habitually a performer of austere penance. Danu habitually practised Māyā (whichcraft and magic of illusion). Muni habitually smelt fragrant things. Krodha was habitually studious. 

467. Arişhtà habitually indulged in singing. Khaśhå habitually followed cruel pursuits. Kadrū was habitually fiery in temper (and indulged in angry outbursts). Krodha habitually engaged herself in cleanliness. 

468. Vinata was habituated to moving about on vehicles. Tämrā habitually indulged in slaughter. Irā was obliging in nature (and indulged in activities of blessing. Anäyu was engaged in eating. 

469-470. These were the habits of all those Lokamätrus (mothers of the worlds). The sons of lord Kaśhyapa were more or less like their respective mothers since their birth. In virtue, habit, intellect forbearance, beauty of form, and strength, they closely resembled their mothers. They were righteous or otherwise (on the same basis). They had Rajas, Sattva and Tamas qualities predominant in them (as mothers). 

471. They were Devas, Asuras, Gandharvas, Yakşhas, Råkşhasas, serpents, Piśháchas, animals, deer birds and creepers. 

472-473. Since the Devas and others were born of the daughters of Dakhsa who were human beings, they know that Devas and others have their source of origin in human beings. 

Since the entire birth of the Devas is in human beings in all the Manvantaras, human beings are the most excellent ones. 

474-475. Men are those who aspire for virtue, wealth, love and salvation, Therefrom are born Suras and Asuras who are the category Arvaksrotas (in whom current of nutriment flows downward). They are born among human beings again and again for the achievement of specific objects. Thus the origin of the different races has been enumerated in detail. 

476-478. The (story) of Suras, Asuras, Gandharvas, Apsaras, Yakşhas, Räkşhasas, Pishachas, Garuda, serpents, birds, tigers, peacocks, herbs, worms, insects, locusts, minute creatures aquatic beings, animals, and glorious Brāhmaṇas, is characterised by merit. It causes prosperity. It contributes, to welfare and happiness. It must be heard always and comprehended by persons devoid of malice and jealousy. 

479. He who regularly reads about the race of the noble souls in the honoured assembly of Brāhmaṇas attains good progeny, plenty of wealth and splendid goal after death.”