Plucking a leaf from the kastúba tree, and paying adoration to it, the leaf assumed the form of a beautiful woman, by whom he had four sons:—1, Sáng yáng Púgu; 2, Sáng yáng Púng'gung; 3, Sáng yáng Sámba; 4, Sáng yáng Pang'at. When these children attained maturity, Púgu quarrelled with Púng'gung, on account of the splendour and riches of the dwelling of Sáng yáng Túng'gal, which each of them desired to possess. Sáng yáng Túng'gal became enraged at this: not being able to reconcile them, the heavens became disturbed; he, in consequence, seized hold of both of them, Púgu by the right and Púng'gung by the left hand, and cast them aside. To the former, who fell on Sábrang (the opposite coast), he gave the name of Sécha Túng'gára; to the latter, who fell on Java, he gave that of Náyan-taka (the same with Sémar, the attendant on Arjúna). He converted them into monstrous figures, ridiculous in appearance and speech, exciting laughter by their actions, and with an inclination to follow in attendance on warriors.
Sáng yáng Tung'gal, who is said to have been invisible, and who in the Wáyangs of the present day is designated by a sun or glory of light, transferred the government of heaven to his son, Sáng yáng Sámba, directing him not to separate from his remaining brother, whose assistance he would require, and conferring upon him the title of Níla Kánta (blue necked), on account of his being of bright appearance, but having a tinge of blue on the front of his throat. To Pang'at, his brother, he gave the name of Kaníka pútra.
Srí Níla Kánta subsequently assumed various names and titles; the most pre-eminent of which was Pramésti Gúru, by which name and title he is acknowledged as supreme throughout the Eastern Islands. This title was first conferred upon him when the deities in Saraláya were numerous, and when all looked up to him as an instructor or Gúru. Kaníka Pútra took the name of Rési Naráda.
The thoughts of Sáng yáng Gúru turning one day upon women, he took a leaf of the kastúba tree, and paying adoration to it, it was immediately converted into a most beautiful female, who took the name of Uma. While she was young he looked upon her as a daughter, but when she arrived at maturity, he felt a stronger passion. Uma disliking this fled, and Sáng yáng Gúru being unable to catch her, it occurred to him that he might be more successful if he employed four hands and arms; whereupon, at his desire, two additional arms sprang from his shoulders, and Uma was immediately within his embrace. But she still resisted his desires, and during the struggle Káma Sála and Máha Praláya, both Rasáksas, but the latter in the form of a man, were produced, by an event similar to that which gave birth to some of the children of Jupiter[134]. Sáng yáng Gúru still observing the repulsive conduct of Uma, said to her, "your appearance is like that of a Rasáksa," whereupon she immediately assumed the form of one; and grieving sorely at this transformation, beseeched that she might again become what she had been, but Sáng yáng Gúru was deaf to her entreaties, and he conferred upon her the name of Káli Dúrga.
Káma Sála and Máha Praláya, when they arrived at maturity, mutually sought from each other to discover their descent, but not succeeding, they agreed to proceed in company to Suraláya, to demand information from Sáng yáng Gúru, resolving that, if they were not satisfied with his reply, they would make war against him. Arrived at Suraláya, they overcome the opposition of Rési Naráda, and reach the presence of Sáng yáng Gúru, who informs them that they are not his children, though they sprang from his body, and that it was the fault of the woman only that they had their present form. He tells them that he cannot allow them to remain in Suraláya, but will provide for them a place in which with their mother they may reside. He then appoints the mother to be sovereign of Naráka (Tambráka múka), under the title of Yáma Dipáti. To Káma Sála he gives the title of Batára Kála; the other retained the name of Máha Praláya. To Kála he assigns the charge of the bridge between earth and heaven, called Wot ágal ágil (the tremulous or swinging bridge, over which a good man may pass in safety, but from which, on account of its being shaken by his sins, a bad man falls into the gulph below), and to Máha Praláya that of the souls of men when they die, in order that he may direct to the bridge such as, from good conduct on earth, have a chance of passing it, and cast the others into Naráka, to his mother Yáma Dipáti.
Sáng yáng Gúru was again inclined to take another leaf of the kastúba tree, but apprehending that it might turn out as before, he restrained his inclination. Then purifying himself, there appeared before him, at his desire, a beautiful boy, to whom he gave the name of Sámbu, and after five more purifications, there successively appeared, secondly, a boy of a high colour, beautiful and very powerful, to whom he gave the name of Bráma; thirdly, a boy, appearing extremely powerful and enraged, to whom he gave the name of Máha déwa; fourthly, a boy beautifully white, bright, and fierce looking, and having sharp and sparkling eyes, to whom he gave the name of Basúki; fifthly, a boy of a deep black colour, but extremely beautiful, to whom he gave the name of Wísnu (Vishnu); sixthly, a girl of a bright yellow colour, beautiful and slender, to whom he gave the name of Warsíki.
Rési Naráda[135] following the example of his superior, there appeared before him after several purifications, five boys. The first was brilliant and bright as a pure flame; on him Sáng yáng Gúru conferred the name of Súria. The second was very weak and delicate, but well formed and beautiful; he received the name of In dra. The third was short and strong, and was named Sákra (or Chákra). The fourth was of a blue colour, and looking as if he would grow to a great height, with curled hair like a Papúa[136]; on him, was conferred the name of Báyu. The fifth was most beautiful, but appeared sad and sorrowful; to him Sáng yáng Gúru gave the name of Chándra.
This effected, Sáng yáng Gúru considered that a sufficient number of deities had been created for the charge of Suraláya.
Sáng yáng Gúru then turned his amorous thoughts towards Warsíki, but all the deities opposing it, Rési Naráda advises him to take a woman from the earth, and offers himself to go in search of one. This being agreed to, Naráda descends upon the earth, and discovers a most beautiful virgin, not yet arrived at maturity, at a place called Mádang; Sáng yáng Gúru no sooner beheld her than he became enamoured of her, and giving the name of Sri, he places her under the charge of Batára Sákra, with especial injunctions to take care of her. When she arrived at maturity she became most beautiful, and it so happens that Batára Wísnu beholds her by accident: they immediately feel a mutual passion, and Wísnu obtains his desire. When Sáng yáng Gúru hears of it, he becomes highly enraged; Batára Wísnu is cast out from Suraláya and thrown upon the earth, at a place called Waríngen pítu, or seven banyan trees.
[Here the narrative breaks off, and the story of Wátu Gúnung commences as follows.]