In the vast expanse of creation, the sacred metres beginning with Gāyatrī, the Suparṇeya birds, and all the days themselves were established in every direction, pervading the universe with order and rhythm. Among the many beings brought forth into this world, Kadrū, the revered mother, gave birth to a thousand serpents—some ever in motion, some still, some with many heads, all great souls moving through the sky and bearing countless names. Of these serpents, the principal ones are known as Śeṣa, Vāsuki, Takṣaka, Sakaṇīra, Jambha, Añjana, and Vāmana. Alongside them are Airāvata, Mahāpajha, Kambala, and Aśvatara, as well as Ailapatra, Śaṅkha, Karkoṭaka, and Dhanañjaya. Further, there are Mahākarṇa, Mahānīla, Dhṛtarāṣṭra, Balāhaka, Kumāra, Puṣpadanta, Sumukha, and Durmukha. Among their ranks are Śilīmukha, Dadhimukha, Kāliya, Śālipiṇḍaka, Bindupāda, Puṇḍarīka, and Āpūraṇa. Also remembered are Kapila, Ambarīṣa, Dhṛtapāda, Kacchapa, Prahlāda, Pajhacitra, the Gandharva, and Namasvika. Nahuṣa, Khararomā, and Maṇi, too, are counted among the renowned Kādraveyas. Now, hear of the descendants of Khasha. From Khasha were born two sons, both famous as devourers of men—the elder dwelling among the western peoples, the younger among those of the east. The first son, Vilohita Vikarṇa, was born with a fearsome form: four arms, four legs, two heads, and the ability to move in two ways. His body was covered in hair, his limbs massive, his nose prominent, his belly huge, his head large, and his ears great and wide. His hair was like munja grass, and his mind was filled with desires. His lips were like those of an elephant, his thighs long, his fangs like a horse’s, his jaw mighty, his tongue red, his eyes matted, his mouth broad, and his nose long. He was a guhyaka, with sharp ears and a huge mouth, always exceedingly joyful—altogether, a son of terrifying appearance. Khasha then gave birth to a second son, the younger brother. He, too, was extraordinary: three heads, three legs, three arms, and dark eyes. His hair stood upright, his beard was tawny, his jaw hard as stone, his body short but strong, his frame immense, and his strength great. His mouth was torn up to the ears, his brows drooped, his nose was broad, his lips thick, he had eight fangs and two tongues, and his ears were shaped like conch shells. His eyes were tawny and protruding, his hair matted and tawny, his ears large, his chest broad, his hips absent, his belly thin, his hands clawed, and his neck red. Such was the youngest son Khasha bore. As soon as they were born, both sons grew instantly to their full size, their bodies fit for enjoyment, their limbs mature, and they surrounded their mother. The elder, fierce by nature, seized his mother in hunger, crying, “Come, mother, I am tormented by hunger and wish to eat.” But the younger brother restrained him again and again, saying, “Let us protect our mother Khasha.” Embracing his brother with his arms, he freed their mother from harm. At that very moment, their father appeared. Seeing his sons of monstrous form, he commanded, “Leave this place.” But the two, 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 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; by the faults or virtues of the mother’s nature, all creatures are thus distinguished, and also by reputation.” He continued, “Aditi is devoted to righteousness, endowed with strength and noble character; by her virtues, she is full of wisdom and power. Gandhaśīlā, Diti, and Pravārdhyayana are known for their particular natures; Gītaśīlā and Ariṣṭā, Māyāśīlā remembered as Danu; and Vinatā is a goddess who delights in moving through the sky. Surabhi is adorned with austerity, Kadrū is marked by anger and its attendant sorrow. The offspring of Danu are known for their enmity, and you, O blessed goddess, are likewise considered to have an angry disposition. Such natures arise from inherent qualities, from observing people, from actions, effort, intellect, form, strength, patience, and from the force of intention. By the influence of rajas, sattva, and tamas, beings take on various forms by nature, and sons follow the maternal line, according to these qualities and tendencies.” Having explained thus, the blessed one summoned the incomparable Khaśāma and, with gentle words, made Soma fearless. Then, Khasha described whatever had been done by her two sons—the actions performed by each were explained separately, as told by their mother, and the seer of truth interpreted it according to the meaning of the roots. He said, “Yakṣa is the root for eating and thinning; since he said ‘yakṣa,’ he shall be called Yakṣa. Rakṣa is the root for protecting; since he said, ‘Protect my mother, Khaśā,’ by that name your son will be called Rākṣasa.” Seeing this arrangement and reflecting deeply, the lord of creatures then provided them with food. Observing their hunger, their father granted them a boon: “You two may touch food only at night, and only then. Living by eating and roaming at night, and enjoying sleep during the day, you will be stronger at night and sleep during the day. Protect your mother, and follow righteousness.” Thus instructing his sons, Kaśyapa vanished from their sight. But when their father departed, those two heroes, fierce by nature, acted in opposition to his words, consuming flesh and harming living beings.