Among the noble lineages of elephants, there are those known as the Ākulikas—Śūlā, Sthūlā, Śirodānta, and others—distinguished by their pure white nails, their strength, and their power. In this illustrious line, elephants such as Puṣpadanta, Bṛhatsāmā, Ṣaḍdanta, Dantapuṣpavān, and Tāmravarṇa, the son, appear, each adorned with splendid tusks and surrounded by worthy companions. From these ancestors, a lineage emerges marked by elephants with thick lips and beautiful faces—dark-skinned and handsome, fierce in nature, their countenances bearing the marks of various afflictions. Vāmadeva, dark as collyrium, was born of Sāmna, followed by Vāmana. Vāmana’s wife, Āṅgadā, bore two sons whose bodies were marked with blue vine-like patterns. Among these descendants, Caṇḍa stood out with a head and neck like a pillar, a broad chest, and remarkable swiftness. Yet, in this family, some elephants were born deformed, destined to be bound by men. Supratīka, among all elephants, had no equal in form; his three sons—Prahārī, Sampātī, and Pṛthu-citti—continued his line. In Supratīka’s lineage, elephants of gentle nature are born, characterized by long palates and lips, well-shaped heads and bellies, and noble bearing. Añjana fathered Añjanā, and from Sāmna was born Añjanāvatī; thus, their mother became renowned, and the two sons of Ayuraja were born. In their line appeared elephants with greatly divided heads, shining like glossy thunderclouds—handsome, well-built, lotus-hued, rounded in form, tuskless, and with yellowish, elongated mouths. From the union of Candramasa and Sāmna was born Piṅgalā, radiant as a lotus, whose two sons were Mahāpadma and Urmimālī. Know that in this lineage, elephants are born with equal gifts—fierce and greatly powerful, with mighty bellies, beloved in the contests of elephants. The gods themselves took these mighty beasts to aid them in their battle with the demons, seeking victory. When their purpose was fulfilled, these elephants were sent to guard the directions of the world. From these lineages, the gods bestowed well-trained elephants upon the kings Aṅga, Lomapāda, and Sūtrakāra. Many names are given to the elephant: dvirada, for its two tusks; hastī, for its mighty hand-like trunk; karī, for its trunk; varaṇa, for its protective nature; dantī, for its tusks; and gaja, for its roaring. Other names include kuñjara, for its wandering; nāga, for its power to oppose mountains; mataṅga, from the sage Mataṅga; dvipa, for its twofold nature; and sāmaja, for being born of Sāmna—thus are their names ordered. It is said their tongues curl back as if by the curse of Agni, and their lack of strength and the concealment of their organ are due to the curses of Svayambhū and the gods. From the daughters of gods, demons, gandharvas, piśācas, serpents, and rākṣasas, elephants of many origins were born. Thus, the origin and manifestation of elephants and the explanation of their names should be understood, with Vibhāvasu as their king. The Kauśikas and others arose from the ocean, then from the Ganges; from Añjana’s single root, the great eastern elephant forest came into being. North of the Vindhya and south of the Ganges, from the Ganges’ emergence in Karūṣa, lies the forest of Supratīka. With other boundaries to the north and from the Āvedis, the fifth forest is remembered as belonging to the dwarf-bodied one. Another forest, bounded by the Lauhitya river and west of the ocean, is known as Yama’s forest, lying along the mountains. Bhūti, in turn, gave birth to many beings and to the attendants of Rudra, the Lord. Among them are some massive, some thin, some tall, some dwarfish, some short, and others of equal stature. They are marked by pendant ears, hanging lips, drooping tongues, and sagging breasts and bellies; some have single forms, others double, some with heavy buttocks and thick calves. These beings dwell near lakes, ponds, seas, and riverbanks. Their hues are black, fair, blue, white, and red; some are brown, spotted, smoky, or tawny, as harsh as wild asses; some have hair like munja grass, bristling hair, or wear serpents as sacred threads. Their eyes are protruding, deformed, thin, or many; some have many heads, others none, and some only one. Among them are fierce and monstrous forms, hairy and very hairy, blind, matted-haired, dwarfish, and some neigh like horses. They dwell by waters—lakes, ponds, seas, and rivers—with single ears, great ears, conch-shaped ears, or none at all. Some have tusks, some claws, some are toothless, some double-tongued; some have one hand, two, three, or none; some have one foot, two, three, or many. They possess great yogic power, strength, intense austerity, and immense might. These beings move everywhere, unobstructed, knowing Brahman, able to assume any form—terrible, cruel, pure, auspicious, virtuous, and eloquent. Some carry kusa grass, have great tongues, great ears, great jaws; some eat with their hands, mouths, or heads, and some are adorned with skulls. Among them are archers, wielders of clubs, swords, and spears; some have blazing mouths and eyes, adorned with varied garlands and ointments. They partake of food and flesh, take on many forms, some beautiful, some terrifying; some move at night and dusk, some are gentle, some roam by day, others by night, hard to behold, fearsome night-wanderers. For these beings, fear of others and of fate is gone; their minds are detached, and they have neither wife nor son, for all are of upward-flowing seed. Hundreds and thousands of these self-controlled beings, powerful by their own nature, are known as the sons of Bhūti. Among them, the tawny Kūṣmāṇḍas were born once more, as well as pairs of tawny Piśācas; because of their color, all these Piśācas are flesh-eaters. There are sixteen such pairs, along with their lineages, existing even now. These are named in order, beginning with the flesh-eaters and their descendants: Chagala and Chagalī, Vakra and Vakramukhī, Sūcī and Sūcīmukha, and so on among the sixteen groups.