The most complete accounts about the Pit?s are found in the Vayu Purana and Brahmanda Purana and both are practically identical. The account in the Harivamsha is shorter but agrees closely with them. The similar but brief accounts are also found in the Matsya Purana and Padma Purana. According to these accounts there are different classes of the Pit?s and they have different origins, forms, grades and abodes. A broad distinction exists between the dev pitara? (divine Pit?s) and the manu?y pitara? (Pit?s who were deceased human beings). Some of the Pit?s dwell in the heavenly abodes while other dwell in the netherworlds. The former who dwell in the heaven were considered as the gods and the gods were also considered as the Pit?s.
The Pit?s are most primeval deities and they never cease to exist. The manu?y pitara? (ancestors of human beings) can attain the same level of the divine Pit?s and live with them in heaven by righteousness.
There are seven classes of the dev pitara? (divine Pit?s), three of them are amurtayah (incorporeal) while the other four are samurtayah (corporeal). The three incorporeal orders of the Pit?s are Vairajas, Agnishvattas and Barhishadas. The four corporeal orders of the Pit?s are Somapas, Havishmanas, Ajyapas and Sukalins (or Manasas)
All seven classes of the divine Pit?s had each one m?nas? kany? (mind-born daughter). Mena, the wife of Mount Himavat was the daughter of the Vairajas. Acchoda, the river was the daughter of the Agnishvattas. Pivari, the wife of the sage ?uka was the daughter of the Barhishadas. Narmada, the river was the daughter of the Somapas. Yashoda was the daughter of the Havishmanas was the wife of Vishvamahat and mother of Dilipa. Viraja, the wife of king Nahusha was the daughter of the Ajyapas and Go or Ekshringa, the wife of the sage Shukra was the daughter of the Manasas.