In the days of creation, Brahmā, the four-faced lord, brought forth radiant daughters from his mind. These shining beings became the daughters of Manu, each group distinguished by their origin: the swift ones arose from Tvaritā, the energetic from Ūrjjā, and others were born from Agni’s fiery essence. Some, long-lived and melodious, were daughters of Sūrya, emerging from his rays, while those born from the waters—arisen from nectar—were known as Amṛtā. From Vāyu, the wind, came the Mudā; from the earth, the Bhavā; from lightning, the Rucā; and from Mṛtyu, the god of death, the Bhairavās. Altogether, fourteen radiant groups of celestial women, endowed with desire and surpassing beauty, were created alongside Indra, Upendra, and the hosts of gods. Among these divine women, Tilottamā stood out, auspicious and of great fortune, her form and nature celestial. Prabhāvatī, famed throughout the worlds for her beauty and youth, was born from Brahmā’s fire-altar. Another, Vedavatī, of great radiance, emerged from the Vedic altar of the wise four-faced one. Hemā, the lovely-eyed daughter of Yama, adorned with gold and youthful beauty, was also counted among these celestial women. These shining hosts of Apsarases, numbering in the thousands, became wives and mothers to gods and sages. All Apsarases were fragrant and beautiful, equal among themselves; when united with their beloved, they became intoxicated without wine, and their touch brought joy and delight. On a mountain, long ago, Prajāpati’s seed was shed, giving birth to Parvata and Nārada, and their younger sister, Arundhatī. The daughters of Yavīyasī, thirty-six in number, were known as the sisters. Vinatā bore two sons, Aruṇa and Garuḍa, and her daughters were remembered as the younger ones. The sacred metres, beginning with Gāyatrī, the Suparṇeya birds, and all the days were established in every direction. Kadrū, another goddess, gave birth to a thousand serpents—moving and unmoving, with many heads and names—great souls who soared through the sky. Among these serpents, the chief ones were Śeṣa, Vāsuki, Takṣaka, Sakaṇīra, Jambha, Añjana, and Vāmana, as well as Airāvata, Mahāpajha, Kambala, Aśvatara, Ailapatra, Śaṅkha, Karkoṭaka, Dhanañjaya, Mahākarṇa, Mahānīla, Dhṛtarāṣṭra, Balāhaka, Kumāra, Puṣpadanta, Sumukha, Durmukha, Śilīmukha, Dadhimukha, Kāliya, Śālipiṇḍaka, Bindupāda, Puṇḍarīka, Āpūraṇa, Kapila, Ambarīṣa, Dhṛtapāda, Kacchapa, Prahlāda, Pajhacitra, Gandharva, Namasvika, Nahuṣa, Khararomā, and Maṇi—these were the renowned Kādraveyas. From Khasha, two sons were born, both renowned as devourers of men—the elder in the western line, the younger among the people of the east. The first son, Vilohita Vikarṇa, was born with four arms, four legs, two heads, moving in two ways. His body was covered in hair, his limbs massive, his nose prominent, belly huge, head large, ears great, hair like munja grass, and his mind full of desires. His lips resembled an elephant’s, thighs were long, fangs like a horse’s, jaw immense, tongue red, eyes matted, mouth broad, and nose long. He was a guhyaka, with sharp ears and a huge mouth, exceedingly joyful but terrifying in form. Khasha’s second son, his younger brother, had three heads, three legs, three arms, and dark eyes. His hair stood upright, beard was tawny, jaw hard as stone, body short, arms strong, frame huge, and strength great. His mouth was torn up to the ears, brows drooping, nose broad, lips thick, eight fangs, two tongues, and ears shaped like conch shells. His eyes were tawny and protruding, hair matted and tawny, ears great, chest broad, hips absent, belly thin, hands clawed, neck red—such was the youngest son. As soon as they were born, they grew to full size, their bodies fit for enjoyment, limbs matured instantly, and they surrounded their mother. The elder, fierce, seized his mother, crying, "Come, mother, I am tormented by hunger and wish to eat." The younger restrained the elder again and again, saying, "Let us protect our mother Khasha," and embraced him, freeing their mother. At that moment, their father appeared. Seeing his sons of monstrous form, he commanded, "Leave this place." But both sons, strong and swift, clung again to their mother’s lap, wailing with their own power. The sage then spoke to his wife, "You have spoken with us before; now tell us truly, as before, about this transgression. A son follows his maternal uncle, a daughter follows her father; as is the mother’s character, so is the character of the son. Whatever color the earth has, the water surely has the same. Because of the faults or virtues of mothers’ character, all creatures are thus distinguished, and also by reputation." He continued, "Of these, Aditi is devoted to righteousness, endowed with strength and noble character; by righteousness, character, and virtue, she is full of wisdom and strength. Gandhaśīlā, Diti, and Pravārdhyayana are known for their particular natures; Gītaśīlā and Ariṣṭā, Māyāśīlā remembered as Danu; Vinatā, again, is a goddess who delights in moving through the sky. Surabhi is adorned with a nature full of austerity; Kadrū is of an angry disposition, and her nature is marked by unhappiness through anger. The nature of Danu’s offspring is characterized by favoring enmity; and you, O blessed goddess, are considered by me to be of an angry disposition." Thus, he explained, these natures arise from inherent qualities, observation of people, actions, effort, intellect, appearance, strength, patience, and also from the force of intention.