Know, O listener, that from this noble lineage were born elephants of extraordinary gifts—mighty of belly, fierce in strength, and beloved for their prowess in the tumult of elephant combat. In ancient times, when the gods waged war against the demons, they took these very elephants as their companions in battle, seeking victory. Once their purpose was fulfilled, those elephants, previously mentioned, were sent forth to guard the four directions. From the same lineage, the gods bestowed well-trained elephants upon the kings Aṅga, Lomapāda, and Sūtrakāra, honoring them with these majestic beasts. The elephants themselves are known by many names, each reflecting a unique aspect: dvirada, for their two tusks; hastī, for their mighty trunk that moves like a hand; karī, for their trunk; varaṇa, for their protective nature; dantī, for their tusks; and gaja, for their thunderous roar. They are also called kuñjara, for their wandering ways; nāga, for opposing mountains; mataṅga, after the sage Mataṅga; dvipa, for their two teeth; and sāmaja, for being born of Sāmna. The tongues of elephants are said to turn back, as if under a curse from Agni, the fire god. Their lack of certain strengths and their concealed organs are attributed to a curse from Svayambhū and the other gods. From the daughters of gods, demons, gandharvas, piśācas, serpents, and rākṣasas, elephants of diverse origins were born, each carrying the legacy of their forebears. Thus, the origins, manifestations, and the very names of elephants are to be understood, with Vibhāvasu recognized as their king. The Kauśikas and others emerged first from the ocean, then from the holy Ganges; from Añjana’s single root, the eastern elephant forest came into being. North of the Vindhya mountains and south of the Ganges, from the Ganges’ rise in Karūṣa, lies the forest of Supratīka. Another forest, bounded by the north and the Āvedis, is remembered as the forest of the dwarf-bodied one, the fifth in order. With yet another boundary marked by the Lauhitya river and the western ocean, the forest of Yama stretches along the mountains. In another wondrous creation, Bhūti gave birth to beings and to the attendants of Rudra, the great Lord. These offspring were of every shape and size—some massive, some thin, some tall, some dwarfish, some short, and some of equal stature. Their forms were strange and varied: with pendant ears and hanging lips, drooping tongues, sagging breasts and bellies. Some had single forms, others double; some bore heavy buttocks and thick calves. These beings dwelled in lakes, ponds, seas, and along the riverbanks. Their colors were as varied as creation itself: black, fair, blue, white, red, brown, spotted, smoky, tawny, and as harsh as wild asses. Some had hair like munja grass, some bristling, and others wore serpents as sacred threads. Their eyes were protruding, deformed, thin, or they had many eyes; some had many heads, some were headless, and some had but one. Fierce and monstrous, hairy and exceedingly hairy, some were blind, some with matted hair, some dwarfish, and some neighed like horses. They lived near water, with single ears, great ears, conch-shaped ears, or no ears at all. Some bore tusks or claws, some were toothless, some had double tongues; some had one, two, or three hands, and some were without hands entirely. In their movement, some had one foot, some two, some three, and some many. Among them were beings of great yogic power, strength, austerity, and might. They moved everywhere, unobstructed, knowing Brahman, able to assume any form at will—terrible and cruel, yet also pure, auspicious, virtuous, and eloquent. Some bore kusa grass, some had great tongues, ears, and jaws; some ate with their hands, mouths, or heads, and some adorned themselves with skulls. Among them were archers, wielders of clubs, swords, and spears; some had blazing mouths and eyes, and were adorned with various garlands and ointments. They ate food and flesh, their forms were manifold—some beautiful, some moving by night or dusk, some terrible, some gentle, some moving by day or night, hard to behold, and fearsome night-wanderers. For these beings, fear of others and fate was unknown, their minds detached, with no wife or son, for their seed flowed ever upward. In hundreds and thousands, these self-controlled beings, great-souled, are declared the sons of Bhūti. From among them, the tawny Kūṣmāṇḍas were born again, as well as pairs of Piśācas of tawny color. Because of their hue, all these Piśācas are flesh-eaters. There are sixteen such pairs, along with their lineages, presently existing. These are named, beginning with the flesh-eaters and their descendants: Chagala and Chagalī, Vakra and Vakramukhī, Sūcī and Sūcīmukha, Sumbhapātra, Kumabhī, Vajradaṃṣṭra, Dundubhi, Upacāra, Upacārā, Ulūkhala, Ulūkhalī, Anarka, Anarkā, Kukhaṇḍa, Kukhaṇḍikā, Pāṇipātra, Pāṇipātrī, Pāṃśu, Pāṃśumatī, Nituṇḍa, Nituṇḍī, Nipuṇa, Nipuṇā, Chalādoccheṣaṇā, Praskanda, and Skandikā. Further, there are Ajāmukhā, Vakramukhā, Pūriṇas, Skandinas, Vipādāṅgārikās, Kumbhapātrās, and Prakundakās; Upacārolūkhalikās, Anarkās, Kukhaṇḍikās, Pāṇipātrās, Naituṇḍās, Ūrṇāśās, and Nipuṇās; Sūcīmukhās and Uccheṣaṇādās—these sixteen lineages are the noble families of the Kūṣmāṇḍas. The Piśācas are known as the well-formed ones, yet they are born with dreadful and perverse conduct, with endless offspring and descendants. Hear now of their characteristics: some are covered in hair all over, called Vṛttākhyā, with fangs and claws, their bodies askew, faces turned downward—these are the flesh-eating Piśācas. Others are hairless, without body hair, clothed in skin and sinew; these Kūṣmāṇḍika Piśācas eat sesame seeds and meat. Some have crooked limbs, hands, and feet, and are given to crooked ways; these are the crooked Piśācas, who move in twisted manners and can assume any form at will. Thus, in this wondrous creation, the origins, forms, and lineages of elephants and the diverse, awe-inspiring beings born of Bhūti have been revealed, each bearing their own nature and destiny within the vast tapestry of existence.