Among mothers, there are those known as Pūtanās—frightening beings who bring terror to living creatures. In the world of humans, these Pūtanās manifest as harmful planetary influences, particularly dangerous to children. Alongside them are the Skanda-grahas and others, such as Āpaka and Trāsaka, all of whom are associated with childhood and are believed to affect the well-being of young ones through their planetary powers. Within this realm exist special Skanda-grahas, magical beings, Pūtanās, and various spirits, some of whom are leaders among their kind. Numbering in their hundreds and thousands, these groups roam the earth, mingling freely among mortals. Among these diverse spirits, the Yakṣas are renowned for their virtue, as are the Guhyakas. Both are considered divine beings, and among them are also counted virtuous people. Within the Guhyakas, some are associated with Agastya, while among the rākṣasas, there are those descended from Pulastya and those remembered as followers of Viśvāmitra. All of these—Yakṣas, Rākṣasas, those of Pulastya and Agastya—look to Kubera as their sovereign. Kubera, the great king and lord of the city of Alaka, is their undisputed ruler. These Yakṣas are said to partake of the flesh and blood of mortals by sight, while the rākṣasas possess people, and the piśācas torment them. Endowed with auspicious marks, these beings share domains with the gods, radiating power and glory. They are lords in their own right, able to assume any form at will. Unaffected by disease, courageous, and honored throughout the worlds, they are subtle, vigorous, pure, and bestowers of boons—worthy of participation in sacrifices. The asuras, too, are remembered for their godlike conduct, though the gandharvas are said to be three parts less powerful than the gods. The Guhyakas, in turn, are three parts less powerful than the gandharvas. The rākṣasas are equal in power to the Yakṣas, while the piśācas are again three qualities less than the Yakṣas. In all these groups—whether it be in wealth, beauty, lifespan, strength, virtue, sovereignty, intelligence, asceticism, learning, or prowess—there exists a hierarchy. The gods and asuras are each three parts inferior to the other, and among the divine lineages, the Gandharvas, Guhyakas, Rākṣasas, and Piśācas are counted as four distinct classes. Now, listen, blessed ones, to the story of those whose nature is governed by anger. Once, from the force of anger, a maiden was born. From her own being, twelve daughters emerged, and these twelve became the wives of the sage Pulaha. Their names are renowned: Mṛgī, Mṛgamandā, Haribhadra, Irāvatī, Bhūtā, Kapiśā, Damṣṭrā, Niśā, Tiryā, Śvetā, Svarā, and Surasā. From Mṛgī sprang the deer, and from Mṛgamandā came other deer and hares, as well as Nyaṅkavas, Śarabhas, Rurus, and Pṛṣatas. Mṛgamandā also gave birth to the king of beasts, the Gavayas, buffaloes, camels, boars, rhinoceroses, and those with the face of a gaur. From Hari were born the Haris, Golāṅgulas, Tarakṣas, monkeys, Kinnaras, tigers, and Kimpuruṣas. Irāvatī too gave rise to many wondrous beings. Once, Bhauvana, gathering together two halves of the sun's shell, sang the Rathantara Sāman while holding them in his hands. As he sang, an elephant was instantly born. Bhauvana gave this elephant to Irāvatī as a son. Because he was Irāvatī’s son, he became known as 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 resplendent in glory. Another, golden-hued elephant was born from the single root of Apsuja, with six tusks and great nobility. This elephant, Bhadra, was yoked to the chariot, and Bala was his strength. Bhadra’s sons were Añjana, Supratīka, Vāmana, and Padma. The fourth was Padma, and Hastinī and Ābhramū were also born. Śvetā gave birth to four swift elephants who ruled the quarters: Bhadra, Mṛga, Manda, and Saṅkīrṇa. Saṅkīrṇa, who is Añjana, is yoked to Yama, the lord of death. Bhadra, also called Supratīka, is green and serves the lord of waters. Padma, also known as Manda, is white and is the elephant of Ailavila. Mṛga, called Śyāma, is yoked to the fire gods. Padmottara, also called Padma, serves in Varuṇa’s host. Upalepana, the ram, had eight sons born in his line—vigorous elephants with white young nails, tawny, and large-bodied. In this lineage are Kapila, Puṇḍarīka, Sumanābha, and Rathāntara—two sons, well-established and mighty. There are also Śūlā, Sthūlā, Śirodānta, and those with pure white nails, strong and powerful, known as Ākulikas. Puṣpadanta, Bṛhatsāmā, Ṣaḍdanta, Dantapuṣpavān, and Tāmravarṇa are among the sons, adorned with companions and tusks. In their line are elephants with thick lips and beautiful faces—dark-skinned, handsome, fierce, and marked by various afflictions. Vāmadeva, dark as collyrium, was born from Sāmna, followed by Vāmana. His wife was Āṅgadā, and their two sons were marked with blue vines. Among them, Caṇḍa stood out with a head and neck like a pillar, a broad chest, and swift movement. In their family, elephants are sometimes born deformed and are bound by men. Supratīka, in form, has no equal among elephants; his three sons are Prahārī, Sampātī, and Pṛthu-citti. From his line come noble elephants, gentle by nature, with long palates and lips, well-shaped heads and bellies. From Añjana came Añjanā, and from Sāmna, Añjanāvatī. Their mother became renowned, and two sons were born to Ayuraja. These elephants had greatly divided heads, glossy like thunderclouds, handsome, well-built, lotus-hued, rounded, tuskless, and with yellowish, elongated mouths. From Candramasa and Sāmna was born Piṅgalā, radiant as a lotus. Her two sons were Mahāpadma and Urmimālī. Thus, from the daughters of Pulaha and their descendants, arose the myriad creatures of the forest and the noble elephants, whose lineages and qualities shine forth in the world.