From the black cloth spread out in all directions, snakes are born, while from dried cow dung, creatures that arise from sweat—such as scorpions—come into being. From cows and buffaloes, O lord, various other beings emerge; especially, many kinds of fish and similar creatures are produced from eggs. In the same way, beings called caivīrikās arise, as do herds of cattle; and other subtle creatures—like leeches and those of similar kind—are also born. Many forms of flies are produced, most often found in leftover water and mud, along with other types of small creatures. Mosquitoes and bees of various kinds come into existence in a similar manner. From grasses, beings known as putrikās and putrabhāsakas are born. From fragments of gems, serpents are produced, as are creatures that are born in ships; and various forms of beings called śataveri arise from dung. Thus, this vast and innumerable group of sweat-born creatures has been described in brief; it is said that they come into being as a result of previous actions. There are also other beings called naiṛtas, born from affliction; some of these are womb-born, while others arise spontaneously. Generally, all the gods should be understood as being born by manifestation, though some are womb-born and others arise without apparent cause. Among these are Tūlālāgha, Kola, Śivā, Kanyā, and the offspring of Saramā—the groups known as the Saramās. Others include Śyāma, Śabala, Arjuna, Harita, Kṛṣṇa, Dhūmrārūṇa, Tūlālāgha, and the Kadrukas. Surasā is said to have produced a hundred-headed one; among serpents, Takṣaka is king, and among the nāgas, Vāsuki reigns. This group, shrouded in darkness, is governed by wrath. Now, hear of the offspring of Tāmrā, the son of Pulaha. Many well-known beings were born from Tāmrā, including Śyenī, Bhāsī, Krauñcī, Dhṛtarāṣṭrī, and Śukī. Śyenī, the wife of Aruṇa, gave birth to the mighty Sampāti and Jaṭāyu, the foremost of birds. Sampāti fathered both a son and a daughter, while Jaṭāyu’s sons became crows and vultures with large ears. The wives of Garutmat—Bhāsī, Krauñcī, Śukī, Dhṛtarāṣṭrī, and Bhadrā—produced many offspring, whose lineages are recounted. Śukī bore to Garutmat six renowned sons: Triśiras, Sumukha, Bala, Pṛṣṭha, and the mighty Mahābala. Among their descendants are Triśaṅkhanetra, Sumukha, Surūpa, Surasa, and Bala, forming the sons and grandsons of the great-hearted Garuḍas. There are said to be fourteen thousand cruel, serpent-eating Garuḍas, whose sons and grandsons continue their lineage. The regions they inhabit include the entire Śālmalī island and the mountain Devakūṭa, as well as Maniman, the lord of mountains with a thousand peaks; Parṇamāla, Sukeśa, and the mountain Śataśṛṅga. Other regions include Kauraja, the five-peaked one, and Hemakūṭa mountain, blazing with fierce winds and inhabited by Pajharāgis. These noble Garuḍas filled those mountain ranges, and their sons are known as Bhāsas, Ulūkas, and Kāka-kukkuṭas. Among the birds descended from them are peacocks, Kalaviṅkas, pigeons, Lāva and Tittira birds, Krauñcī, Vārddhīnas, Śyenī, Kurarās, Sārasas, and Bakas, as well as other flesh-eating birds. Dhṛtarāṣṭrī, Hamsas, Kalahaṃsas, Chakravākas, and all other birds—including all water-dwelling twice-born—were produced with countless descendants. These are known as the sons of Garuḍa. Now, listen to the account of Irā’s offspring. Irā gave birth to three daughters with lotus-like eyes, who became the mothers of forest trees, trees, and herbs, as well as creepers and vines. The creeper gave birth to forest trees—those without flowers, standing on riverbanks—and also to trees bearing flowers and fruits. Then the vine produced bushes, fibrous plants, and grasses; these are the offspring of the herbs, and thus bamboo is included among them. In this way, both the immobile and mobile descendants of Kaśyapa have been described, and their sons and grandsons have filled the world. Thus, a portion of this creation has been recounted; this is the progeny of Marīci, told in brief. Even in a hundred years, O twice-born, this vast creation could not be fully described. Each of the mothers of the worlds is known for her distinct nature: Aditi for her righteousness, Diti for her strength, Surabhi for her austerity, Danu for her magical power, Kadru for her cruelty, Krauñcī for her Vedic knowledge, Irā for her acquisitive nature, Danāyu for her delight in eating, Vinata for her devotion to bearing burdens, and Tāmrā for her skill in binding. These are the natural dispositions of the mothers of the worlds. By righteousness, conduct, intellect, forbearance, strength, and form, their natures are shaped—sometimes passionate, sometimes good, sometimes dark, both righteous and unrighteous. The offspring of Kaśyapa, born from mothers of similar kind, include gods, asuras, gandharvas, yakṣas, rākṣasas, serpents, piśācas, cattle, wild animals, birds, and plants. Since all these beings, O Dākṣāyaṇī, are born among humans in every manvantara, humans are considered the best among all. Humans alone are the agents of dharma, artha, kāma, and mokṣa; below them, beings of lesser streams are born, such as gods and demons. These beings are repeatedly born among humans for the fulfillment of actions. Thus, the origin of the lineages of ascetics has been enumerated.