Across the vast expanse of the earth, countless beings of divine origin move freely, their numbers so immense that it is impossible to recount each one. Among these, from Nīlā was born a rākṣasī named Vikacā—her daughter, who was naturally bloated, of dull mind and weak strength. From Vikacā, through Virūpa, the fierce Naiṛta, sprang forth other formidable divine beings. Their names are many: those with distorted fangs, enormous ears, and great bellies—known as the Hārakas, the Bhīṣakas, and the Krāmakas among others. There are also the Vainakas, Piśācas, Vāhakas, and Prāśakas—earth-dwelling rākṣasas who are sluggish and possess strength similar to humans. These beings wander in forms never before seen, in countless varieties and numbers. Among them, those of greater might and energy are remembered as dwellers of the sky. In regions measuring a hundred thousand, the smaller ones move only a little, yet their multitude pervades this world hundreds and thousands of times over. Thus, the earth is filled everywhere with rākṣasas—major and minor, of various kinds, inhabiting every region. Just as horses are grouped and struck together, so too are there eight mothers of rākṣasas, and eight divisions among them are recognized in succession. Among these, some are known as Bhadrakā, whose purpose is to ensure the completion of sacrifices; they roam among mortals in hundreds and thousands. Pūtanās are common among the mothers and are especially terrifying to beings; among humans, they are considered planetary influences that cause harm to children. There are also Skanda-graha and others, as well as Āpaka and Trāsaka, whose influence is understood to affect children, being planetary powers associated with childhood. Among these are the special Skanda-grahas, magical beings, Pūtanās, spirits, and those who are leaders among their kind. In hundreds and thousands, these groups move among mortals, wandering the earth in their multitudes. Among all such beings, Yakṣas are considered the most virtuous, as are the Guhyakas—divine beings and also virtuous people. Among the Guhyakas, some are associated with Agastya, others with the rākṣasas, some with Pulastya, and others are remembered as belonging to Viśvāmitra. Among the Yakṣas and Rākṣasas, whether of Pulastya or Agastya, their great king is Kubera, the lord of Alaka. The Yakṣas, with their keen sight, drink the flesh and blood of men; the rākṣasas do so by entering into them, while the piśācas torment their victims. These beings possess all the auspicious marks, share the same realms as the gods, and are radiant, powerful, and capable of assuming forms at will. They are unaffected by consumption, courageous, honored by all worlds, subtle, vigorous, pure, bestowers of boons, and fit to receive sacrifice. Asuras, whose conduct mirrors that of the gods, are remembered as such; Gandharvas, however, are said to be inferior to the gods by three parts in power. All the Guhyakas are in turn inferior to the Gandharvas by three parts; rākṣasas are considered equal in power to the Yakṣas, and piśācas are again inferior to the Yakṣas by three qualities. Thus, in wealth, beauty, lifespan, strength, virtue, sovereignty, intelligence, asceticism, learning, and prowess, there are gradations among these beings. The gods and asuras are mutually inferior by three parts, and Gandharvas and others down to Piśācas form the four divine lineages. Now, listen, O blessed ones, to the story of those whose nature is governed by anger. In a moment of anger, a maiden was born, and from her own being sprang twelve daughters. These daughters became the wives of Pulaha. Their names are renowned: Mṛgī, Mṛgamandā, Haribhadra, Irāvatī, Bhūtā, Kapiśā, Damṣṭrā, Niśā, Tiryā, Śvetā, Svarā, and Surasā. From Mṛgī came the deer, and from Mṛgamandā arose other deer and hares, as well as Nyaṅkavas, Śarabhas, Rurus, and Pṛṣatas. The king of beasts was born from Mṛgamandā, along with Gavayas, buffaloes, camels, boars, rhinoceroses, and those with the face of a gaur. From Hari came the Haris, Golāṅgulas, Tarakṣas, monkeys, Kinnaras, tigers, and Kimpuruṣas. From Irāvatī, other kinds of beings arose. At this time, Bhauvana assembled the two halves of the shell of the sun and, holding them in his hands, sang the Rathantara Sāman. As the Sāman was sung, an elephant was instantly born. Bhauvana gave this elephant to Irāvatī as a son, and because he was her son, he was named Airāvata. When yoked to the chariot of the king of the gods, Airāvata became the foremost lord of elephants, shining like a white cloud, with four tusks and great glory. From the golden-hued elephant, born from the single root of Apsuja, with six tusks and noble stature, came Bhadra, who is yoked to the chariot, and Bala, his strength. Bhadra’s sons were Añjana, Supratīka, Vāmana, and Padma; Padma was the fourth, and Hastinī and Ābhramū were also born. Śvetā gave birth to four swift elephants of the quarters: Bhadra, Mṛga, Manda, and Saṅkīrṇa. Saṅkīrṇa, also called Añjana, is yoked to Yama; Bhadra, who is Supratīka, is green and belongs to the lord of waters. Padma, who is Manda, is white and serves as the elephant of Ailavila; Mṛga, who is Śyāma, is the elephant yoked to the fire gods. Padmottara, who is Padma, is the elephant of Varuṇa’s host. Upalepana, the ram, had eight sons, and from his lineage came elephants of great vigor—white-nailed, tawny, and large-bodied. Among elephants and other nāgas, Kapila, Puṇḍarīka, Sumanābha, and Rathāntara were born—two sons by name, well-established and mighty. Thus, the earth and the heavens are filled with a wondrous variety of divine beings, each with their own origins, powers, and roles within the cosmic order.