Padma Purana — Srishti Khanda, Shloka 140105
Brahmā’s Lotus-Birth, Puṣkara-Creation Imagery, Madhu–Kaiṭabha, and Early Genealogies
क्रोधा साः सर्वभूतानि पिशाचा सा च पार्थिव । जज्ञे यक्षगणांश्चैव राक्षसांश्च विशांपते
krodhā sāḥ sarvabhūtāni piśācā sā ca pārthiva | jajñe yakṣagaṇāṃścaiva rākṣasāṃśca viśāṃpate
Aus Krodhā wurden alle Wesen geboren; und aus Piśācā, o König, entstanden die Scharen der Yakṣas und auch die Rākṣasas, o Herr der Menschen.
Pulastya (traditionally narrating) addressing Bhīṣma (O king / viśāṃpati)
Concept: Wrath (krodha) and impure appetites generate fearful ecosystems of being; inner states externalize into worlds.
Application: Treat anger as a creative force—what you nurture within becomes your environment; practice japa, restraint, and compassion to ‘change the lineage’ of your actions.
Primary Rasa: adbhuta
Secondary Rasa: bhayanaka
Visual Art Cues: {"scene_description":"Krodhā appears as a fierce mother-form, her aura like red smoke, from which countless creature-forms ripple outward—some animal, some shadowy, suggesting ‘all beings’ emerging from a single passion. Beside her, Piśācā stands in a dim grove, birthing yakṣa hosts with jeweled guardianship and rākṣasas with jagged silhouettes, emphasizing the spectrum from hidden wealth to predatory night.","primary_figures":["Pulastya","Bhīṣma","Krodhā","Piśācā","Yakṣa-gaṇas","Rākṣasas"],"setting":"A liminal forest-edge merging into subterranean caverns—trees with hanging moss above, mineral glints and shadow corridors below.","lighting_mood":"forest dappled","color_palette":["rust red","dark green","obsidian black","bronze","pale ash"],"tanjore_prompt":"Tanjore painting style: Krodhā with a fiery red-gold halo, embossed flames in gold leaf; streams of miniature beings emerging in patterned rows; Piśācā in a darker niche with yakṣas adorned in gold jewelry and rākṣasas in stark silhouettes; ornate arch frame, rich maroons and greens, gem-studded ornaments on yakṣas.","pahari_prompt":"Pahari miniature style: twilight forest with delicate foliage; Krodhā rendered with expressive yet refined features; small creature-forms painted as flowing motifs; yakṣas as elegant guardians with subtle jewels; rākṣasas as darker, angular figures; cool shadows with warm red accents.","kerala_mural_prompt":"Kerala mural style: bold outlines; Krodhā central with intense eyes; patterned emergence of beings; Piśācā panel with yakṣas and rākṣasas in contrasting ornamentation; strong reds/yellows/greens; temple-wall symmetry and narrative clarity.","pichwai_prompt":"Pichwai cloth painting style: decorative forest border with stylized leaves; central medallion of Krodhā; surrounding ring of miniature beings; side vignettes of yakṣas (golden) and rākṣasas (dark) in balanced composition; deep blue-green ground with red and gold detailing."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["rustling leaves","low mridangam strokes","distant owl call","brief bell chime"]}
Sandhi Resolution Notes: सर्वभूतानि = सर्व-भूतानि; यक्षगणांश्चैव = यक्षगणान् च एव; राक्षसांश्च = राक्षसान् च; विशांपते = विशाम्-पते.
FAQs
It gives a genealogical (progenitor-based) account of how certain classes of beings—especially Yakṣas and Rākṣasas—are said to originate from specific primal mothers (Krodhā and Piśācā) within the Purāṇic creation framework.
Yakṣas are commonly portrayed as semi-divine nature-guardians and attendants of Kubera, while Rākṣasas are powerful beings often associated with obstruction, predation, or antagonism in epic narratives—though their depictions vary by text and context.
By personifying anger as a progenitress, the text symbolically suggests that destructive or turbulent tendencies can be traced to inner afflictions like wrath—an implicit reminder that mastering such impulses is central to dharmic self-governance.