Seeing the pitiable goblins with their strange and limited forms, Brahma, moved by compassion for their constrained minds, granted them a boon: the power to become invisible and to assume any form at will. He established that, at the junctions of day and night, their abodes and means of subsistence would be found in houses that were broken, deserted, or sparsely inhabited. Their dwellings, too, would include those places that had fallen into ruin, were inhabited by the impure, left untouched or smeared with filth, and where the proper rites had not been performed. These goblins would also be found along royal roads and side streets, at unclean crossroads, doorways, thresholds, and places where people pass without ownership. Their presence extended to roads, rivers, sacred fords, trees at shrines, and great highways—indeed, goblins became established in all these places. Among humans, those who were unrighteous—whose livelihoods were prescribed by the gods, such as mixed castes, artisans, and craftsmen—became associated with these beings. Likewise, wherever there were those with vitality like nectar, yet who were thieves, betrayers of trust, or others who acquired wealth unjustly, there too the goblins and spirits dwelled, drawn to the beginnings of such acts. To appease these beings, offerings were made: honey, meat, rice, curds, sesame flour, spirituous liquors, incense, turmeric rice, oil, molasses, and rice cooked with jaggery. They were also honored with black garments, incense, and flowers. Thus equipped and made strong, at the junctions of sacred days, Brahma, as their lord, granted them his permission. For all beings and goblins, Brahma, seeing Girisha—the trident-wielding Shiva—brought forth sons who became tigers and lions. He also had sons who were leopards and flesh-eating serpents. Now, O sages, hear of the entirety of this creation. Brahma had five daughters: Mina, Mata, Vrtta, Parivrtta, and Anuvrtta. Listen as well to the stories of their offspring. From these daughters came the thousand-toothed crocodiles, the Pāṭhīnas, the Tamara, and the Rohitas, forming the extensive group known as the Mainas. There are four kinds of crocodiles, and both their younger and elder ones; the Nishkas and the Shishumaras are counted among their progeny. From them arose various forms of turtles, many kinds of aquatic creatures, and different varieties of conches, all produced in manifold ways. In due course, the forms of frogs appeared, followed by the forms of fish and snails. Similarly, oysters and crabs took shape, as did the many varieties of conches. Poisonous creatures and those produced by leeches also came into being, thus completing the fivefold lineage of the sage. The expansion of the lineage of animals born from sweat is vast and arises from many causes, as is the case with the lower creatures. From the bodies of lizards are born twice-born creatures; humans arise from sweat and dirt, along with beings called Uśanā, and various kinds of ants, insects, and those with fixed feet. From conches, stones, and those that move like pins, and many other such earth-born beings arising from sweat, the forms are thus described. Likewise, from water heated by the sun and other sources, and from rain, various creatures are born from the bodies of animals. Fish, pippalā insects, mosquitoes, and the offspring of partridges, as well as many kinds of blue and variegated creatures, are born in the same way. These creatures, both aquatic and sweat-born, are produced; among them are reeds, gnats, cane-boring insects, and many-footed beings. Sihalā, Romalā, and Picchalā are also known, and thus this group of aquatic and sweat-born beings is remembered. From clarified butter, and from black gram and green gram, creatures are born in succession. Likewise, from the fruits of jambu, bael, mango, and others, beings arise. From green gram, jackfruit, and from rice, as well as from dry hollows and stored grains, creatures indeed come into being. Creatures are also born from other sources, though they do not remain there for long; beings arise from horses and other animals, and likewise from poisons. When cow dung is left for many days, countless worms are produced, O sages, and in wood, insects such as borers arise. In succession, various blue flies are born from trees, and from dry substances, other offspring appear. From black cloth, snakes are born in all directions; and from dried cow dung, sweat-born creatures such as scorpions arise. From cows and buffaloes, O lord, creatures are born; especially, various kinds of fish and others are produced in eggs. Likewise, caivīrikās arise, as do herds of cattle; and other subtle beings, such as leeches and similar kinds, are also born. Various forms of flies are produced, as are other types that are mostly found in leftover water and mud. Different forms of mosquitoes and bees likewise come into being; and from grasses are born creatures called putrikās and putrabhāsakas. Fragments of gems, serpents, and those born in ships are mentioned; and various forms of śataveri arise from dung. Thus, this innumerable group born from sweat has been briefly described; it is said to be produced by previous actions. Likewise, there are other beings called naiṛtas, known as those born from affliction; some are considered to be womb-born, while others are said to be spontaneous. Generally, all the gods should be understood as being born by manifestation; but some gods are womb-born, and some arise without cause. Among these, Tūlālāgha, Kola, Śivā, and Kanyā are known, as well as the offspring of Saramā—the groups known as the Saramās.