Harivamsha Parva

mahAbhAratamtasya khila bhAghoharivamshamharivamsha parvach 1Adi sargafirst creation

OM - Adoration to nArAyaNanArAyaNaM namaskR^itya naraM caiva narottamam |devIM sarasvatIM chaiva tato jayamudIrayet ||1pada-vibhAga: nArAyaNam namas kR^itya naram ca eva nara uttamam devImsarasvatIm ca eva tataH jayam udIrayet ||Offering veneration to the almightynArAyaNa; and tonara; and tonara-uttama; also thus to the goddess who edifies about them, namely goddesssaraswati, let us enouncejaya, themahAbhArata...Here nIlakaNTha does not take arjuna fornara, oruttamaas an attribute to arjuna.anAdi avivyAvata jIvena, sva karma dvArA sR^iSTham nAram - sharIram; tat eva ayanam pravesha sthAnam; yuasya saH. A created being enters a material body through his karmic-cycle, then there should be an efficient cause to make it enter that body. That efficient cause is nArAyaNa - according to shruti -antaH praviSThaH shAstA jAnAnAm - iti; he who controls from inside.tathA naram - jIvam - hiraNyagarbham; tata uttamam; hiraNya-garbhAt utkR^iSTham - suddha chit AtmA... say the instrumental cause to make that subtle cause to take birthNowhere arjuna is said to be saluted at the start, but we take his name owing to the belief that kRiShNa and arjuna are nara-nArAyaNa-s.Gita Press edition cleaves devI as goddess durga, and retains sarasvati as goddess sarasvati. While nIlakantha takes sarasvati astattva pradyotanIm- enlightener of this philosophic outlook, say proper education.benedictory verses:dvaipAyanoShThapuTaniHsR^itamaprameyaMpuNyaM pavitramatha pApaharaM shivaM ca |yo bhArataMsamadhigacChativAcyamAnaMkiM tasya puShkarajalairabhiShecanena ||2||pada-vibhAga: dwaipAyana oSTa puTa niHsR^itam aprameyam puNyam pavitram atha pApa haram shivam ca yaH bhAratam samadhigacChati vAcyamAnam kim tasya puSkara jalaiH abhiSecanena |The incomparable poem mahAbhArata that came out from the lips of dwaipAyana is pious, sacred, sin-removing, and auspicious too... and where is the necessity of taking a sacred bath in sacred waters for someone who listens to its recitation...jayati parAsharasUnuH satyavatIhR^idayanandano vyAsaH |yasyAsyakamalagalitaM vA~NmayamamR^itaM jagatpibati ||3pada-vibhAga:jayati parAshara sUnuH satyavatI hR^idaya nandano vyAsaHyasya Asya kamala galitam vA~Nmayam amR^itm jagat pibati |Glory to sage vyAsa, the son of parAshara, whose birth delighted the heart of his mother satyavat... for the world drinks poetic nectar glided from the lotus called his mouth...yo goshataM kanakashR^i~NgamayaM dadAtiviprAya vedaviduShe bahuvishrutAya |puNyAM ca bhAratakathAM shR^iNuyAcCha tadvattulyaM phalaM bhavati tasya ca tasya caiva ||4pada-vibhAga: yaH go-shataM kanaka-shR^i~NgamayaM dadAti viprAyaveda-viduShe bahu-vishrutAya puNyAM ca bhArata-kathAM shR^iNuyAc tadvat tulyaMphalaM bhavati tasya ca tasya caiva|And the fruit that accrues after listening the pious legend of mahAbhArata tantamount to the donation of a hundred cows with gold-sheathed horns to a scholarly vaidik brAhamaNa.shatAshvamedhasya yadatra puNyaMcatuHsahasrasya shatakratoshca |bhavedanantaM harivaMshadAnAtprakIrtitaM vyAsamaharShiNA ca || 5yadvAjapeyena tu rAjasUyAddR^iShTaM phalaM hastirathena cAnyat |tallabhyate vyAsavacaH pramANaMgItaM ca vAlmIkimaharShiNA ca ||6pada-vibhAga: shata ashvamedhasya yat atra puNyaM catuH sahasrasya shata-kratoH ca bhavet anantaM harivaMsha dAnAt prakIrtitaM vyAsamaharShiNA ca |yat vAjapeyena tu rAjasUyAt dR^iShTaM phalaM hasti-rathena ca anyat tat labhyate vyAsa-vacaH pramANaM gItaM ca vAlmIki-maharShiNA ca |If someone copies and donates this harivamsha to a scholarly brahamaNa, to him the fruit of action will be equaling to the fruit of action that accrues on performing a hundred ashwa-medha rituals, four hundred thousand ordinary Vedic rituals, and that accrues on performing raja-sUya or vAjapeya rituals, and that which accrues on donating elephants and chariots. It is of endless merit. So said the sages like vAlmiki and vyAsa.yo harivaMshaM lekhayati yathAvidhinA mahAtapAH sapadi |sa jayati haripadakamalaM madhupo hi yathA rasena lubdhaH ||7pada-vibhAga: yaH harivaMshaM lekhayati yathA-vidhinA mahAtapAH sapadi saH jayati hari-pada-kamalaM madhupo hi yathA rasena lubdhaH |And he who copies this harivamsha procedurally, he readily attains the feet of shrIhari, like a honeybee that plunges in on a lotus with an avidity for nectar.pitAmahAdyaM pravadanti ShaShThaMmaharShimakShayyavibhUtiyuktam |nArAyaNasyAMshajamekaputraMdvaipAyanaM veda mahAnidhAnam || 8pada-vibhAga:pitAmah AdyaM pravadanti ShaShThaM maharShim akShayya-vibhUti-yuktam nArAyaNasya aMsha jam eka-putraM dvaipAyanaM veda mahA-nidhAnam |HailkR^iShNa-dwaipAyanawho is said to be the sixth one starting from the great-great-grandfather, i.e., the efficient cause, namely nArAyaNa; hail him who has unlessened opulence of scriptural knowledge; who took birth with an astral shade of nArAyaNa himself; who is the only son of sage parAshara, and who is a treasure trove of Veda-s... hail such a great sage kR^iShNa-dwaipAyana...The sixth from great-grandfather -here that great-grandfather is viShNu -nArAyaNam padmabhuvam vashiSTham ca shaktim ca tat putra parAsharam ca vyAsam; i.e.nArAyaNa>lotus-born brahma>vashiSTha>shakti>prarAshara>vyAsa; whereeka putramis- ekaH shukaH shreShto vA putro yasya tam; which vyAsa has a best son shuka.'dwaipAyana oSThe...'ityAdayo anyatra sthAH ShaT shlokAH -vibhUti kathanArtham atra paThyanteThese verses are also read for their auspiciousness -nk.end of benedictory verses--oOo--A note about presentation of this workSanskrit poets are at liberty to use words at any place in the foots according to exigencies of their metric rules. So, the order of words used by the poet are to be segregated first - calledpada-vibhAga;then they are to be parsed - calledanvaya, and thenprati-pada-artha- word to word meaning is drawn, and thentAtparya, gist of the verse, is to be presented. Here we are confined to the deriving gist -tAtparyamalone.So far, the division of words in compoundssamAsA-s is shown in a separate section as above, as an example. It is an impossibility to show the word-separation recursively for all verses in separate paragraphs considering the bulk of this work. Hence, the words are separated in the verse itself, for fear of repetitive work, even if it gives a low-brow reading to purists.Words in smaller compounds - samAsa-s - liketathaiva, evamuktastu, kimcitetc., will not be cleaved, because this much is to be known to read further. But where compounds have important, or beautiful expressions, they will be cleaved.Further, verse-by-verse meanings cannot be drawn, because the meaning rolls into next foots. Then it is inevitable to push and pull the feet of verses, up or down, to give a meaningful paragraph. Some of our readers are a little confused about this arrangement. Hence we request the readers to go by the verse numbers in such places, and there will be many such pulls and pushes of foots as we go along.If interested to see the verses in original format, text files of verses alone- mUla mAtra shlokA-s - are given elsewhere on these web pages which the readers may please see.pramAdo api dhImatAm--oOo--Commencement of HarivamshaAdyaM puruSham IshAnaM puru-hUtaM puru-ShTutam |R^itam eka-akSharaM brahma vyakta-avyaktaM sanAtanam ||1-1-1asat ca sat-a-sat caiva yat vishvaM sat-asat-param |parAvarANAM sraShTAraM purANaM param avyayam ||1-1-2ma~NgalyaM ma~NgalaM viShNuM vareNyam anaghaM shucim |namaskR^itya hR^iShIkeshaM cara-acara-guruM harim ||1-1-3naimiShAraNye kulapatiH shaunakaH tumahAmuniH|sautiM papracCha dharmAtmAsarva-shAstra-vishAradaH||1-1-4InnaimishAraNyaforest, kulapati and a highly knowledgeable scholar in all scriptures, shaunaka, on venerating him who is the Prime PersonAdya puruSa; supreme rulerIsha; first one to receive oblations in Vedic ritualspuru hUta; one to whom first orisons are sungpuru ShTuta; Eternal Truthsatya swarUpa, R^ita; symbolized by mono-syllabled -eka akShara - OM; praNava maya, avinAshi; Creatorbrahma, paramAtma; manifest yet un-manifestvyakta-avyakta swarUpa; primordialsanAtana; apparent effectasat, kArya-rUpa; cause as well as effectsat Asat: who is the aggregate of universevishvam, and who is beyond cause and effectsat asat param: the creator of cause and effectparAvarANAM sraShTa; primordialpurANa; highly sublimeparama utkR^ishhTa; immutableavyayam: who brings forth blissma~NgalyaM: whose form itself is blissma~NgalaM; omnipresentvyApakatvAt viShNu, vyApana shIlam - sarva vyApI; estimable by all the seekers of salvationvareNyam: devoid of sinsAgantuka doSha shUnyam - anagha; pure beingsuchi, svabhAva shuchi; and the one who impels sensory organsindriyANAm pravartaka, hR^iShIkesha: architect of all sessile and mobile beingscara acara guru- and who is Truth, Consciousness, & Blisssat-cit-Ananda swarUpi,namely toshrIhari, that great sage of high rectitude, shaunaka, has enquired with the son of lomaharShaNa-sUta, namely ugrashrava, as below....shrIharihimself has becomepancha-brahma-puruSha-s, as in the syndrome ofbIja-ankura-taru-phala-upama, i.e. seed-sapling-tree-fruit syndrome; where those fivebrahma-puruSha-s are: 1.shuddha chaitanyam-pure consciousness; 2.Isha-mAyAshabalam, as said inshruti -mAyinam tu maheshvaram. This Isha is comparable to a seed. And 3.sUtra-AtmA-thread-like cosmic soul. This one is comparable to sapling. And 4.virAT-cosmic person comparable to a tree. And finally 5. FinallyviShNuhad come to stay like fruit.kulapati is one who is thoroughly well versed in Veda-s and their ancillaries, and he should have maintained eleven thousand sages giving them food and shelter.shaunaka uvAca- shaunaka is asking sUta:saute sumahat AkhyAnaM bhavatA parikIrtitam |bhAratAnAM ca sarveShAM pArthivAnAM tathaiva ca ||1-1-5devAnAM dAnavAnAM ca gandharva-uraga-rakShasAm |daityAnAm atha siddhAnAM guhyakAnAM tathaiva ca ||1-1-6ati-adbhutAni karmANi vikramA dharma-nishcayAH |vicitrAH ca kathA yogA janma ca agryam anuttamam ||1-1-7kathitaM bhavatA puNyaM purANaM shlakShNayA girA |manaH-karNa-sukhaMsauteprINAti amR^ita-sammitam ||1-1-8tatra janma kurUNAM vai tvaya uktaMlaumaharShaNe|na tu vR^iShNi-andhakAnAM ca tat bhavAn vaktum arhati ||1-1-9"Oh, sUta, you have narrated a marvelous legend mahAbhArata that depicts the legends of all the descendants of bharata dynasty... which in turn is interconnected with the legends of other kings, gods, dAnava-s, gandharva-s, uraga-s, rAkshasa-s, daitya-s, siddha-s and guhyaka-s.... likewise, you also have narrated the incredible deeds of sages and great saints; intrepid exploits of brave and valiant champions; determination of rectitude by the knowers of probity; and other amazing stories which include the incomparable birth episodes of more elevated souls like droNa and bhIShma... oh, sauti, listening to these legends that are ancient and pious from your melodious tone, and that are pleasant to ears and delightful to heart is giving a satisfaction of devouring no less than ambrosia... but, oh, lomaharShana, while narrating mahAbhArata, you have detailed about the succession of kuru dynasty, but the legends of genealogy ofvR^ishNiandandhakaremain undetailed... hence, it will be apt of you to give an account of the legends connected with births and actions of them all...sautiH uvAca- then sUta answered:janamejayena yat pR^iShTaH shiShyo vyAsasyadharmavit|tat te ahaM sampravakShyAmi vR^iShNInAM vaMsham AditaH ||1-1-10shrutva itihAsaM kArtsnyena bhAratAnAM sa bhArataH |janamejayomahA-prAj~novaishampAyanAm abravIt ||1-1-11"In the past, the descendant of bharata dynasty, namely king janamjaya, also made a similar request to the right-minded desciple of vyAsa, namely vaishampAyana... and I will recount that from the origin ofvR^irishNidynasty, basing on whatever vaishampAyana has said to janamjaya... and, on listening the legend of his forefathers in its entirety, that highly perceptive descendant of bharata dynasty, namely janamjaya, has enquired with vaishampAyana... as below...janamejaya uvAca- then janamejaya asked vyshampAyana:mahAbhAratam AkhyAnaM bahu-arthaM shruti-vistaram |kathitaM bhavatA pUrvaM vistareNa mayA shrutam ||1-1-12tatra shUrAH samAkhyAtA bahavaHpuruSharShabha|nAmabhiH karmabhiH caiva vR^iShNy-andhaka-mahArathAH ||1-1-13teShAM karma avadAtAni tvayA uktAnidvijottama|tatra tatra samAsena vistareNaiva meprabho||1-1-14na ca me tR^iptiH asti iha kathyamAne purAtane |ekaH caiva mato rAshiH vR^iShNayaH pANDavAH tathA ||1-1-15bhavAn ca vaMsha-kushalaH teShAM pratyakSha-darshivAn |kathayasva kulaM teShAM vistareNatapodhana||1-1-16yasya yasya anvaye ye ye tAn tAn icChAmi veditum |sa tvaM sarvam a-sheSheNa kathayasvamahAmune|teShAM pUrva-visR^iShTiM ca vicintyemAM prajApateH ||1-1-17"In the first instance, you have narrated the multivocal legend of mahAbhArata that explicates the import of scriptures, say the tenets likedharma, artha, kAma, moksha, and others... you have also narrated the exploits of umpteen matchless heroes of mahAbhArata... you mentioned, inter alia, the names and actions of great chariot-warriors belonging tovR^iShNiandandhakadynasties... oh, brAhmaNa, at some places you have also mentioned, generally or particularly, about the most famous deeds of the descendants of those dynasties ... and I heard them all... but, now I request you to expatiate on them all... concise legends breed discontent, isn't it..."It is deemed thatvR^iShNiandpANDavadynasties are from a common origin... you are not only familiar with their dynasties, but you have a personal knowledge of them also... hence, oh, sage vaishampAyana, please elaborate on those dynasties ... and, as I would like to know about the successive filiations in those dynasties, oh, great sage, please tell me without any exception... please tell me all, if necessary, by going back to first creation of mankind, starting from prajApati..." sautir uvAca-sauti saidsatkR^itya pari-pR^iShTaH tu samahAtmA mahA-tapAH|vistareNa anu-pUrvyAM ca kathayAmAsa tAM kathAm ||1-1-18When besought like this in an obeisant manner, then the noble and virtuous sage vaishampAyana started to narrate that legend, sequentially and descriptively.vaishampAyana uvAca - vaishampAyana replied:shR^iNu rAjan kathAM divyAM puNyAM pApa-pramocanIm |kathyamAnAM mayA citrAM bahu-arthAM shruti-sammitAm ||1-1-19yaHh ca imAM dhArayet vApi shR^iNuyAt vApi abhIkShNashaH |sva-vaMsha-dhAraNaM kR^itvA svarga-loke mahIyate ||1-1-20And then vaisampAyana started telling to janamjaya- thus sUta is reporting to shaunaka:"Listen, oh, king janamjaya, to the highly meritorious legendvR^iShNidynasty while I narrate it, that is in conformity with scriptures, sin erasing, and the one congruent with numerous imports of scriptures... whoever commits this legend to his memory, or listens to this repeatedly, his dynasty flourishes during his lifetime, and he will flourish in heaven at the end...avyaktaM kAraNaM yat tat nityaM sad-asad-Atmakam |pradhAnaM puruShaM tasmAt nirmame vishvam Ishvaram ||1-1-21taM vai viddhimahArAjabrahmANamamitaujasam|sraShTAraM sarva-bhUtAnAM nArAyaNa-parAyaNam ||1-1-22He who is primordial elementavyakta, causative factorkAraNam, everlastingnityam, Adi anta shUnyam, and who is having the nature both of entity and non-entitysat - asat Atmaka, satya anRitAtmakam, know him as the primal originatorpradhAna purusha,mAyA shabalam brahma, and the omnipotentIshvarahas created universe through that causative factor... and oh, great king, know that causative factor as creator- brahma, who is dedicate of nArAyaNa, and whose creative energy is infinite, as who is the creator of all living beings...aha~NkAraH tu mahataH tasmAt bhUtAni jaj~nire |bhUta-bhedAH ca bhUtebhya iti sargaH sanAtanaH ||1-1-23"Oh, king, there emanatedmahat-tattva- the primary principle - from him, later from that principle there cameahamkAra- the I-ness; from this I-ness the five subtle elements like the elements of solidity, liquidity, air, heat and space have come. From them their physical manifestations like earth, water, fire, air, and space have come from them, together with four kinds of living beings -jarAyuja,womb-born,aNDaja, egg-born,svedaja, moisture-born andudbhijja, soil-born... this is the age-old process of creation that is going on and on...vistArAvayavaM caiva yathA-praj~naM yathA-shrutiH |kIrtyamAnaM shR^iNu mayA pUrveShAM kIrti-vardhanam ||1-1-24dhanyaM yashasyaM shatrughnaM svargyam AyuH-pravardhanam |kIrtanaM sthira-kIrtInAM sarveShAM puNya-karmaNAm ||1-1-25"Now you listen to this creation process while I detail it according to my ability, and as I have heard it from my elders, listening which enhances the honour of ancestors... and, listening topurANa-s and legends of all those ancestors whose reputation is abiding assures imperishable destiny, endless reputation, unquestionable win, ultimate celestial happiness, and long existence as long as one is on this earth.tasmAt kalpAya te kalpaH samagraM shucaye shuciH |A-vR^iShNi-vaMshAt vakShyAmi bhUta-sargam anuttamam ||1-1-26And, oh, king janamjaya, as you are a perfect person capable of assimilating what I say, I will now start explaining about vR^iShNi dynasty, starting from the creation of living-beings...tataH svayambhUH bhagavAn sisR^ikShuH vividhAH prajAH |Apa eva sasarja Adau tAsu vIryam avAsR^ijat ||1-1-27"In order to create different beings, para-brahma, the self-manifest, has firstly formed primordial waters, whereApa, water, is indicative of five gross elements;ab upalakshitam sthUla bhUta panchakam;in which he deposited the seed of his creative power...aNDa utpAdana artham vIryam nihitavAn -svayam eva tara praviShTa ityarthaH-he himself entered the prime ordeal waters, according toshruti-tat sR^iShTvA tat eva anu-prAvishat, where anu in mantra lexically denotes - following, subsequently. But here, it shall mean while - while creating prime ordeal waters, he himself entered them in the form of his creative seed...para-brahmamay not be confounded withfour-faced brahma. Here,para-brahmais Prime Person, Supreme Person, saynArAyaNa.Apo nArA iti proktA Apo vai nara-sUnavaH|ayanaM tasya tAH pUrvaM tena nArAyaNaH smR^itaH ||1-1-28Waters are called 'nAra, because thy are the fundamental principle emerged from nArAyaNa, from which the living-beings have also emerged,nArA iti asya vyAkhyAnam -nara sUnavaH iti; and because the almighty has firstly entered waters, he is known asnArAyaNa, i.e.,nAra= waters; nArAyaNasya= of nArAyaNa;ayanam= pravesha sthAnam -entry point, abode.hiraNya-varNam abhavat tat aNDam udake-shayam |tatra jaj~ne svayaM brahmA svayambhUH iti naH shrutam ||1-1-29Submersed in water that seed of the creativity ofpara-brahmahas become an egg glowing with golden hue... and the self-created, four-faced-creator brahma, has by himself emerged from that golden egg,golden source, whereby we hear of him asswayambhU -the self-reified...hiraNyagarbhobhagavAnuShitvA parivatsaram |tat aNDam akarot dvaidhaM divaM bhuvam atha api ca ||1-1-30tayoH shakalayoH madhye AkAsham asR^ijatprabhuH| 1-1-31 aAnd that god, creator-brahma, stayed and developed himself in that golden-egg for one year, hence brahma is also known ashiraNya-garbha-one from the golden womb;tat garbhe jIva vat brahmA, catur-mukho; jaj~ne -AvibhUt iti. And he emerged from it, breaking that golden eggshell into two parts, where the upper half became heaven,lowerhalf as earth, and the gap in between as cosmic space.apsu pAriplavAM pR^ithvIM dishaH ca dashadhA dadhe ||1-1-31 btatra kAlaM mano vAcaM kAmaM krodham atha ratim | 1-1-32 aAnd that hiraNya garbha, brahma, created a floating earth on those primordial waters; ten directionsdasha dishA- eight directions of the compass, plus top and bottom directions; timekAla; faculty of willmanas; speechvAk; desire and angerkAma, krodha, all within the broken shell like universe.aNDa antarAle eva iyam dik Adi kalpanam; na tato bahiH astIti bhAvaH.sasarja sR^iShTiM tat rUpAM sraShTum icChan prajApatIn ||1-1-32bmarIcim atri a~NgirasaM pulastyaM pulahaM kratum |vasiShTaM camahAtejAHsaH asR^ijat sapta mAnasAn ||1-1-33sapta brahmANa ity ete purANe nishcayaM gatAH |nArAyaNAtmakAnAM vai saptAnAM brahma-janmanAm ||1-1-34And wishing to create that kind of creation,tat rUpam -where an offspring issues forth biologically from an egg;rati viShayeShu prItim;aNDa samAna rUpam;piNDa shR^iShTi-in the complex ofaNDa-piNDa-brahmANDa shR^iShTi, from these very factors, viz., time, directions, speech, faculty of will, desire and anger, then brahma created seven of his brainchildren -brahma-mAnasa putrA-s.These seven brainchildren by their names are -marichi, atri, angIrasa, paulastya, pulaha, kratu and vashiSTha, and they are the alter egos of nArAyaNa via four-faced brahma -nArAyaNa swarUpa maharShi-s,who are also calledprajApati-s, because they are responsible for actual creation. These seven may not be confounded with the seven sages of Ursa Major / Big dipper.tataH asR^ijat punaH brahmA rudraM roSha Atma-sambhavam | 1-1-35 aThen, form his faculty of wrath brahma createdrudra...sanat-kumAraM ca vibhuM pUrveShAm api pUrva-jam ||1-1-35bsapta ete janayanti sma prajA rudraH cabhArata|skandaH sanatkumAraH ca tejaH saMkShipya tiShThataH ||1-1-36teShAM sapta mahA-vaMshA divyA deva-gaNAnvitAH |kriyAvantaH prajAvanto maharShibhir ala~NkR^itAH ||1-1-37vidyuto.ashani-meghAM ca rohita-indra-dhanUMShi ca |vayAMsi ca sasarja Adau parjanyaM ca sasarja ha ||1-1-38R^ico yajUMShi sAmAni nirmame yaj~na-siddhaye | 1-1-39aAnd oh, descendant of bharata, even earlier to the creation of these seven marIchi et al sages brahma created another batch of brainchildren, called kumArA-s,sanaka, sanandana, sanAtana, sanat-kumara, skanda, nAradaet al, who refrained from the process of further creation as they conserved their energy within themselves, in order that they may concentrate thoroughly on the almighty. Thus they have not joined the cadre of marIchi et al prajApati-s in bringing out offspring, whereas marIchi et al sagely prajApati-s have become the actual initiators of complete creation.Great dynasties of gods have emerged from these seven marIchi et al prajApati-s. These sages are ambidextrous, and environed with many multitudes of created beings. Then, they say, these seven prajApati-s have created gods who have affinityabhimAni devatAHwith lightnings and thunderboltsvidyut, ashani, cloudsmeghAH, straight rainbowrohita indra dhanuS = rohita= R^iju, avakra, indra dhanuSh; unbent rainbow, sky-walkersvayAmsi=khe charatva sAmAnyAt devatAH, herbs and plantsparjanya-whereparjanyamis anupalakShana, indicator for medical plants and herbs, as said in -devAnAm reto varShaH;varShasya reta oShadhayaHetc. And then they have brought forth Rig, yajur and sAma veda-s for the accomplishment of sacrifices.mukhAt devAn ajanayat pitR^In ca sheSho api vakShasaH ||1-1-39bprajanAt ca manuShyAn vai jaghanAn nirmame asurAn |sAdhyAn ajanayat devAn iti evam anu-shushruma ||1-1-40uccAvacAni bhUtAni gAtrebhyaH tasya jaj~nire |Apavasya prajA-sargaM sR^ijato hi prajApateH ||1-1-41And we listen that the creator brahma, created gods from his face, manes from chest, humans from privates, and asura-s, and sAdhya-s from his hind quarters, where sAdhya-beings are an ancient class of celestial beings who are worthy of propitiation, and who used to practise veda-s to satisfy gods.sR^ijyamAnAH prajA naiva vivardhante yadA tadA |dvidhA kR^itvA.atmano deham ardhena puruSho.abhavat ||1-1-42ardhena nArI tasyAM sa sasR^ije vividhAH prajAH |divaM ca pR^ithivIM caiva mahimnA vyApya tiShThataH ||1-1-43As his work of creation did not continue smoothly, one prajApati from the batch of seven marIchi et al prajApati-s, named vashiSTHa, whose another name isApava,tasya Apavasya vashiSTHa apara nAmnaH prajApateH, bifurcated his body to become the pair of male and female. The female principle of this prajApati is calledshata-rUpa. Thusshata-rUpatook birth from a non-vaginal source, and created both male and female entities of diverse forms;nArI yad yad rUpam, go, vaDavAdikam gR^ihItavatI, tat tat jAtIyam vR^iSha, ashva Adi rUpam, puruSho api gR^ihItavAn -whichever feminal form shata-rUpa assumed, like cows, mares etc., the male half ofApava prajApati, namely svAyambhU manu, assumed the male form of that kind, say oxen, horses etc., in order to further that kind of species.prajApatiApava, that is to say, the male half of Apava, namelyswAyambhU manucontinued the biogenesis of diverse biogenic beings throughshata-rUpatena, shatarUpena maithunya jA prajAH vividhAH sasR^ije iti arthaH, and thus, he stayed pervading earth and sky with his efficacy.How canApava/vashiShTa prajApatistill be in existence when he bifurcated himself as male and female - is the question. No two purANa-s agree on this and tell us about it. But, the following is the generally accepted elucidation.WhenApavametamorphosed as two entities, male and female, the title ofsvAyambhUis assigned to the male, and the title ofshata-rUpato the female; wheresvAyambhUmeans self-manifest - because his is a non-vaginal birth, and shata-rUpa meansaneka ruppa- diversified female forms. Her emergence is also of non-vaginal nature. Why parroting these many times about the non-vaginal births of svAyambhU and shata-rUpa? Because we are to be constantly reminded that humans have come from celestials, like svAyambhU manu and shata-rUpa, but not from apes or monkeys, and thus human birth is the best among other animals.There are so many ideas in circulation equating this shata-rUpa as a single personified female. Bu she should be seen as wholeprakR^ti, the female nature, and the svAyambhu as the male principle.The namemanuis a title to these prajApati-s, namely creator-rulers of earliest mankind, and there are fourteen prajApati-s or manu-s, commencing from thisswAyambhU manu. They are: 1.svayambhu manu, 2.svArochiSa manu, 3.aUttami manu, 4.tAmasa manu, 5.raivata manu, 6.chAksha manu. Presently we are in the Seventh cycle calledvaivasvata mnavantara, and there are seven moremanvantara-s to come, starting with 8.surya sAvarni Manu, 9.dharma sAvani, 10.daksha savarni, 11.rudra sAvarni, 12.brahma sAvrani, 13.rouchya manu, 14.bhoutya manu.And the namemanvantara, manu antarais to be taken as later to svAyambhu manu.manu 'antara' padam vyAcacaShTe sArdhena; dvitIyam iti; sA eva manu dvArA yonijam prajA sarga dvitIyam sasarja; nk; The following are the perplexities recorded by early translator of Vishnu Purana. H.H. Wilson:The Brhma Purna, the words of which are repeated in the Hari Vana, introduces a new element of perplexity in a new name, that of pava. According to the commentator, this is a name of the Prajpati Vaishtha. As, however, he performs the office of Brahm, he should be regarded as that divinity: but this is not exactly the case, although it has been so rendered by the French translator... pava becomes twofold, and in the capacity of his male half begets offspring by the female. Again, it is said Vishnu created Virj, and Virj created the male, which is Vairja or Manu; who was thus the second interval (Antaram), or stage, in creation. That is, according to the commentator, the first stage was the creation of pava, or Vaishtha, or Virj, by Vishnu, through the agency of Hiranyagarbha or Brahm; and the next was that of the creation of Manu by Virj. atarp appears as first the bride of pava, and then as the wife of Manu.That is, according to the commentator, the first stage was the creation of pava, or Vaishtha, or Virj, by Vishnu, through the agency of Hiranyagarbha or Brahm; and the next was that of the creation of Manu by Virj...Virj being all male animals, atarp all female animals. So the commentator on the Hari Vana explains the former to denote the horse, the bull, &c.; and the latter, the mare, the cow, and the like...Again, atarp, the bride of Brahm, or of Virj, or of Manu, is nothing more than beings of varied or manifold forms, from Sata, 'a hundred,' and 'form;' explained by the annotator on the Hari Vana by Anantarp, 'of infinite,' and Vividharp, 'of diversified shape;' being, as he states, the same as My, 'illusion,' or the power of multiform metamorphosis. -- The Vishnu Purana, translated by Horace Hayman Wilson 1840virAjam asR^ijat viShNuH saH asR^ijat puruShaM virAT |puruShaM taM manuM viddhi tad vai manvantaraM smR^itam ||1-1-44Thus, the all-pervading viShNu created an entity calledvirAT - cosmic person - calledApava prajApati, and this virAT, or Apava prajApati, or vashiSTha gave rise to apuruSha- meaning the male half of his own entity who can engender biogenetically - namelysvAyambhu manu;and hence this biogenic creation is known to have come advent to manu -manu-antaram.dvitIyam Apavasya etan manoH antaram ucyate |sa vairAjaH prajA-sargaM sasarja puruShaH prabhuH |nArAyaNa-visargaH sa prajAH tasya api a-yonijAH ||1-1-45Because svAyambhu manu is the successor of Apava, and his biogenetic creation is successive to the ethereal creation of Apava, a name of time-cycle calledmanvantaramis assigned to the biogenic era of creation, reckoning from svayambhu manu, and this also called asdvitIya manvantaram,orApo manvantaram.As a result, that dynamicvairaja purusha, namely svAyambhu manu, has engendered living beings. Because this creation that resulted from nArAyaNa up to svAyambhu manu is effectuated without any biological process, it is called - a+yoni+ja+ shR^iShThi - non-vaginal creation. And the creation advent to svAymbhu manu is yonija sR^iShTi - biogenetic creation.viShNurhi hiraNya garbha dvArA virAjam, Apava Akhyam, asR^ijat... nArAyaNasya visargo hiraNya-garbha dvArA vyavahitaH sargaH | sa ApavaH | ato asya viShNu pautratvAt ayonijAH prajAH prathamaH sargaH | sa eva manu dwArA yonijam prajA sarga dvitIyam sasarja | etad Apavasya manoH rUpAkhyAm dvitIyam antaram - vyavadhAnam - yasmAt sarge abhUt tasmAt atra manvantara shabdaH prayujyata iti arthaH|AyuShmAn kIrtimAn dhanyaH prajAvAn shrutavAn tathA |Adi-sargaM viditva imaM yatha-iShThAM gatim ApnuyAt ||1-1-46 plus 8 invocatry verse=54Therefore, he who knows about the earliest creation, he obtains his desired objects, longevity, glory, richness, and family-life, as he desires...A note about creation:At the outset the One without attributes -nirguNa swarUpa- also calledshuddha-brahma, orshuddha-chaitnyawilled to become many -tat aikshatha...bahusyAm prajAyeyeti... and started to create. At this time of volition he gradually transfigured himself inprakR^itiandpuruShaby adopting the nature oftri-guNa-s,sattva, raja, andtamas. In this alloyed state he is calledshabala brahma,ormAyA-avacChinna-chaitanyam. This condition occurs to him as a result of defilement bymAya, wheremAyais the causal factor of diverse creation, and whereprakR^itiismahat-AdivikArA-s. Because this isj~nAna virodhi, contrapositive to gnosis, it is calleda-vidya, nascence.In such a state ofshabala brahma, or mAyA-avacChinna-chaitanyam, i.e., in the stage of volition, the triad ofguNa-s will be in equilibrium. Among the threeguNa-s,sattvacausesj~nAna, sukha, plus an inclination to take delight in them. Thus, thatsattvabecame the compose ofviShNu. The guNa rajas causesrAgaandtR^iShNa, whererAga, anurAgais hanker, whiletR^iShNais thirsting, which usually, or predominantly occur in male and female relation. So, this guNa rajas is creatingsangamam, concupiscence. And theguNa tamascausesviparIta j~nAna, nidra, Alasyaetc. Hence, it has become causal tolaya, involution, thus became the manifestation ofrudra.When Ishvra left off that stage of volition and about to create, the equilibrium of these threeguNa-s gets disturbed. That is the stage ofmahat-tattvawith three facets,sAttvika, rAjasa, tAmasika. In this stage he is calledsUtra-brahma, orantaHkaraNa-avacChinna chaitanyam. In this form he creates whole universe with names and forms -nAma rUpa-Atmaka-sakala-prapancha sR^iShTi. At this stage, because there will be an affinity between the creator and the created,sraShThR^i-SR^ijya tAdAtmya svarUpam, thatbrahmanis calledvirAT. ThenviShNuwill be in the form ofj~nAna-mAtra-tAdAtmya-svarUpam.Thecit-svarUpa j~nAnain the stagevirAT rUpasthiti is calledvR^itti-avacChinna-chaitanya. And thechaitanyamdevoid ofj~nAna, liable to become many, is calledviShaya-avacChinna-chaitanyam. As to how the universe came forth from such a brahman who is in the state ofvirAT, is as below:1.tamo sR^iShTi:tamas, moha, mahA-moha, tamisra, andha-tamisra- from these there arose static, sessile.2.tiryak- sR^iShTi:pashu-pakshyAdi sR^iShTi- birds and animals.3.deva- sR^iShTi: those who are alwayssAttvika, well satisfied beings.4.arvAk- sR^iShTi: humans who aretama-udrekI-s,duHkha-bahula- having many tribulations - and who arekarma-shIlA-s - indulgent in works.5.anugraha- sR^iShTi: a creation with a mixture ofsAttvika-tAmasika guNa-s - animal creation.6.kaumAra- sR^iShTi: is of two kinds -prAkR^itaandvaikR^ita- creation of sanatkumAra et al.These six, coupled with three more like 1.mahat- sR^iShTi, 2.pancha-tanmAtra- sR^iShTi; 3.pancha-bhUta-indriya- sR^iShTiwill become thenava-vidha- sR^iShTi.iti shrI-mahAbhArate khila-bhAge harivaMshe harivaMsha-parvaNiAdi-sarga-kathane prathamo.adhyAyaH ||1||Thus, this is the first chapter of first canto called harivamsha-parva, in harivamsha-purANa, the sequel of mahAbhArata, narrating the first creation process.--o)0(o--

mahAbhAratamtasya khila bhAhoharivamshamharivamsha parvach 2daksha utpattiemergence of daksha

--o)0(o--vaishampAyana uvAcavaishampAyana continued:saH sR^iShTAsu prajAsu evam Apavo vai prajApatiH |lebhe vai puruShaH patnIM shatarUpAm ayonijAm ||1-2-1Thus, that half male entityprajApati Apava, called swayambhuu manu, gotshata-rUpaof non-vaginal birth as his wife.arthena nArI iti sUchita rItyA, [saH, ApavaH,] puruSho bhUtvA, patnIm cha lebhe.Apavasya mahimnA tu divam AvR^itya tiShThataH |dharmeNa evamahArAjashata-rUpA vyajAyata ||1-2-2Then, oh, king, swayambhu manu, or Apava prajApati stayed encompassing the firmament by virtue of his yogic power, and his wife designate shata-rUpa manifested herself diversely by the dint of svayambhu's yogic power.mahimnA mahatvena; dharmeNa yoga-ja puNyena; sA patnI shata-rUpA= ananta rUpa; vyajAyata vividha rUpA abhavat.sA tu varSha AyutaM taptvA tapaH parama-dushcharam |bhartAraM dIpta-tapasaM puruShaM pratyapadyata ||1-2-3On following her resplendent husband swayambhu, or Apava, in his impracticable ascesis, which he conducted it for ten thousand years in order to streamline further creation, shata-rUpa gave rise to living beings.pratyapadyata santAnAyeti sheShaHsa vai svyAyambhuvaHtAtapuruSho manur uchyate |tasya eka-saptati-yugaM manvantaram iha uchyate ||1-2-4Thus that Apava prajApati alone is called swAyambhuva manu oh, sire, janamejaya, a time-cycle consisting seventy one yuga-s, eras, is named after him, known as a manvantaramkimchit adhikAm eka saptatim chtur yugam, manvantaram.vairAjAt puruShAt vIraM shata-rUpA vyajAyata |priya-vrata uttAnapAdau vIrAt kAmyA vyajAyata ||1-2-5Then, shata-ruupa gave birth to a son calledvIrathrough this virAT, swayambhu manu, and this vIra begot two sons, namely priya-vrata and uttAna-pAda, from a damsel namedkAmya.kAmyA nAmamahAbAhokardamasya prajApateH |kAmya putrAH tu catvAraH samrAT kukShiH virAT prabhuH |priya-vrataM samAsAdya patiM sA suShuve sutAn ||1-2-6There is another damsel named kAmya who is the daughter of kardama prajApati. This girl on takingpriyavrataas her husband gave rise to four sons calledsAmrAT, kukshi, virAT, and prabhu - thusvIrahas six sons in total.vAyupuraNokta priyavrata mAtA kAmyA anyo ityarthaH; priyavratasya bhAryA kardama putrI kAmyA anyeti Aha.uttAnapAdaM jagrAha putram atriH prajApatiH |uttAnapAdAt caturaH sUnR^ita ajanayat sutAn ||1-2-7Then prajApatiatriadopteduttAnapadaas his son, and uttAnapAda begot four sons from a damsel calledsUnR^ita, or also called assunIta.dharmasya kanyAsushroNIsUnR^itA nAma vishrutA |utpannA vAji-medhena dhruvasya jananI shubhA ||1-2-8dhruvaM cha kIrtimantaM cha shivaM shAntam ayaspatim |uttAnapAdaH ajanayat sUnR^itAyAM prajApatiH ||1-2-9This curvaceous damsel well-known assUnR^itais the daughter ofdharma. That is to say, this girl actually emerged from the horse-ritual of dharma, hence she is the daughter of dharma, and she is the auspicious mother ofdhruva, too. uttAnapAda-prajApati begot four sons through thissUnR^ita, who aredhruva,kIrti-manta, a calm-and-collected boyshiva, andayaspati.dhruvo varSha-sahasrANi trINi divyAnibhArata|tapaH tepemahArAjaprArthayan sumahat yashaH ||1-2-10tasmai brahmA dadau prItaH sthAnam apratimaM bhuvi |achalaM chaiva purataH saptarShINAM prajApatiH ||1-2-11And oh, bharata, dhruva undertook ascesis for three thousand divine years, praying for the grace of most glorious almighty. Pleased with his ascesis, brahma, the foremost prajApati, bestowed upon him a nonpareil and changeless station in the vault of heaven loftier than that of seven-sages constellation, Ursa Major. This is calleddhruva maNDala- sphere of North Star.tasya ati-mAtrAm R^iddhiM cha mahimAnaM nirIkShya cha |deva-asurANAm AcAryaH shlokam api ushanA jagau ||1-2-12aho.asya tapaso vIryam aho shrutam aho balam |yad enaM purataH kR^itvA dhruvaM saptarShayaH sthitAH ||13Observing the remarkable achievement and efficacy of ascesis of dhruva, the mentor of gods and demons, namelyshukra-AchArya, sung a verse in his honour 'what a rigour in ascesis what knowledge in scriptures what a resolvedness this dhruva has whereby the seven-sages are standing there keeping him in their van'tasmAt shliShTiM cha bhavyaM cha dhruvaM cha shambhuH vyajAyata |shliShTeH Adhatta sucChAyA pa~nca putrAn akalmaShAn || 1-2-14ripuM ripu~njayaM puNyaM vR^ikalaM vR^ika-tejasam |dhruvabegot two sons, namedshliShTiandbhavya, from his wife, namely ladyshambhu. And shliShTi begot five blemishless sons, namelyripu, ripun-jaya, puNya, vR^ikla, vR^ika-tejafrom his wife namedsu-cChAyA.ripoH Adhatta bR^ihatI cAkShuShaM sarva-tejasam || ||1-2-15And fromripuhis wife namedbR^ihatigave rise to most effulgent son namedchAkshuSha.ajIjanat puShkariNyAM vIraNyAM cAkShuSho manum |There emerged a son, calledmanu, to this chAkshuSha through his wife namedpuShkariNi, the daughter ofvIraNa.prajApateH AtmajAyAm araNyasyamahAtmanaH ||1-2-16||manoH ajAyanta dasha naDvalAyAMmahaujasaH|kanyAyAm abhavat shreShThA vairAjasya prajApateH ||1-2-17From this highly resplendent manu who took birth in the lineage of virAT, there emerged ten sons of outstanding nature through manu's wife, called ladynaDvala, who incidentally is the daughter of the great-souledaraNya.UruH puruH shata-dyumnaH tapasvI satyavAn kaviH |agniShTut ati-rAtraH cha sudyumnaH cha iti te nava ||1-2-18abhimanyuH cha dashamo naDvalAyAH sutAH smR^itAH |Uru, puru, shata-dyumna, tapasvi, satyavAn, kavi, agni-ShTuta, ati-rAtra, andsudyumna- these are nine, and the tenth one isabhimanyu; these are renowned as the sons of lady naDwala.Uror ajanayat putrAn ShaD AgneyImahAprabhAn|a~NgaM sumanasaM khyAtiM kratum a~NgirasaM gayam ||1-2-19From Uru, the daughter of agni, namely ladyAgneyi, gave rise to six highly brilliant sons, and they are -anga, sumana, khyAti, kratu, angIirasa, andgaya.angIrasam-shibim iti arthaH- angIrasa is shibi chakravarty.a~NgAt sunItha apatyaM vai venam ekam ajAyata |apacArAt tu venasya prakopaH sumahAn abhUt ||1-2-20Fromanga, his wife named ladysunItha, the daughter ofmR^ityu, gave rise to one son, whose name isvena. But, vena invited utmost wrath of sages owing to his sacrilegious acts, whereby sages cursed him to die.sunIthA anga bhAryA mR^ityoH putrI...prajArtham R^iShayo yasya mamnthur dakShiNaM karam |venasya pANau mathite babhUva munibhiH pR^ithuH ||1-2-21But the sages put vena's arms to friction with a view to obtain his progeny, and while sages are thus chafing, there emerged emperorpR^ithu,from the right palm of vena.vena inherited all heartless features of death from his maternal grandfather, namely the Death, and terrorised all. Then the sages, unable to bear with his cruel acts cursed him to die. When he is dead, the sages have seen in to future, and then they started to rub the thighs of vena, as they would rub two wooden sticks to produce ritual fire -araNi. There emerged a very black tribal person with gruesome appearance, namedbAhuka, from vena's thighs. This black person is the personification of the cruel acts and attitude of vena. The sages drove him away to forests as he is unacceptable. Then again the sages rubbed the arms of vena, i.e., placed one palm on the other and rubbed. Then the prospective emperorpR^ithuhas emerged out of the right palm of dead vena. This episode comes in later chapters.taM dR^iShTvA R^iShayaH prAhur eSha vai muditAH prajAH |kariShyatimahAtejAyashaH cha prApsyate mahat ||1-2-22On seeing pR^ithu, the sages have said in certainty that, "this highly resplendent boy, namely pR^ithu, will acquire fame and renown, and he will make people happy"eSha pR^ithu prajAH muditAH kariShyati - iti anvayaHsa dhanvI kavacI khaDgI tejasA nirdahan iva |pR^ithur vainyaH tadA cha imAM rarakSha kShtra-pUrvajaH ||1-2-23As if to burn down adversaries, this earliest kshatriya pR^ithu wielded bow, armour and sword, whereby he safeguarded this earth.rAja-sUya abhiShiktAnAm AdyaH sa vasudha-adhipaH |tasmAt caiva samutpannau nipuNau sUta-mAgadhau ||1-2-24And pR^ithu is the foremost among the kings that are re-anointed through rAjasUya ritual, and there emergedsUta-s, the balladeers, who sing the glory of kings; andmAgadhA-s, the minstrels, who sing the praise of the dynasties of kings, from the ritual fire of pR^ithu's rAjasUya ritual.tena ayaM gaurmahArAjadugdhA sasyAnibhArata|prajAnAM vR^itti-kAmena devaiH sa-rShi-gaNaiH saha ||1-2-25In order to make the welfare of people flourishing, oh, king, this pR^ithu foregathered the assemblies of sages and gods, made the earth as a milch cow, and milked it; whereby the earth has yielded all kinds of earthly produce, let alone abundant crops - but, how it has happened you listen...pitR^ibhir dAnavaiH caiva gandharvaiH sa apsaro-gaNaiH |sarpaiH puNya-janaiH chaiva vIrudbhiH parvataiH tathA ||1-2-26teShu teShu cha pAtreShu duhyamAnA vasundharA |prAdAt yathaa IpsitaM kShIraM tena prANAn adhArayan ||1-2-27When the assemblages of manes,dAnavA-s, gandharvA-s, apsara-s, reptiles, yaksha-s [puNya jana], together with trees and mountains have taken up milking vessels and milked cowlike earth, earth has given milk / produce according as their requirement, and all of them felt that their livelihood is unhindered. That is to say, pR^ithu met with all the requirements of earthlings by propitiating mother earth.pR^ithu's activities will be detailed in chapter 5 of harivamsha; which can also be found in raghuvamsha of kAlidasa.pR^ithu putrau tu dharmaj~nau jaj~nAte antardhi pAlitau |shikhaNDinI havirdhAnam antardhAnAt vyajAyata ||1-2-28pR^ithu had two virtuous sons, namelyantar-dhIandpAlita, andantardhIbegot a son namedhavidhAnafrom his wife named ladyshikhaNDini.havirdhAnAt ShaD AgneyI dhiShaNa ajanayat sutAn |prAcIna-barhiShaM shuklaM gayaM kR^iShNaM vraja ajinau ||1-2-29And the daughter ofagni, namely ladydhiShaNa,gave rise to six sons ofhavidhAna. They by their names are:prAchIna-barhi, shukla, gaya, kR^iShNa, vraja, andajina.prAcIna-barhirbhagavAnmahAn AsIt prajApatiH |havirdhAnAtmaharAjayena saMvardhitAH prajAH ||1-2-30And oh, great king janamejaya, that godly prajApati prAchIna-barhi fared better than his father havirdhAna in the augmentation of people and in kingcraft.prAcIna agrAH kushAH tasya pR^ithivyAMjanamejaya|prAcInabarhirbhagavAnpR^ithivI-tala-cAriNaH ||1-2-31Oh, janamejaya, when the sacred grass is spread on earth with their tips pointing to east in his vedic-rituals, that grass looked like sprawling on whole of the earth, indicating the wideness of his sway on earth, and hence he is known as godly prAchIna-brahi.samudra-tanayAyAM tu kR^ita-dAro.abhavat prabhuH |mahatas tapasaH pAre savarNAyAM mahIpatiH ||1-2-32And after a long lasting ascesis that lord and king prAchIna-barhi married the daughter of ocean, namely ladysAvarNi.savarNi AdhattasAmudrIdasha prAcIna-barhiShaH |sarve pracetaso nAma dhanur-vedasya pAragAn ||1-2-33And lady sAvarNI gave rise to ten sons of prAchIna-barhi, where those ten sons are called by a single collective name -prAchetasa-s, who are experts in missile-archery.apR^ithag-dharma-caraNAH te.atapyanta mahat tapaH |dasha-varSha-sahasrANi samudra-salileshayAH ||1-2-34That fraternity of ten have a common school in duty and action, and at certain time they undertook a rigorous ascesis for ten thousand years submersed in oceanic water.tapaH caratsu pR^ithivIM pracetaH tu mahIruhAH |arakShyamANAm Avavrur babhUva atha prajA-kShayaH ||1-2-35And when those ten brothers are deep in their ascesis, then the earth has become unprotected because she lacked a protector, whereby the overspread of trees on earth has become so thick that the earth is unventilated, whereof people started to perish.nAshakan mAruto vAtuM vR^itaM kham abhavat drumaiH |dasha varSha sahasrANi na shekuH ceShTituM prajAH ||1-2-36In ten thousand years trees mushroomed overhead, and air ceased to circulate, whereupon living-beings are rendered inanimate.tat upashrutya tapasA yuktAH sarve pracetasaH |mukhebhyo vAyum agniM cha te asasR^ijur jAta-manyavaH ||1-2-37On noticing this situation with an ascetic intuition, all the ten prAchetasa-s furiously vented air as well as fire from their faces.unmUlAn atha vR^ikShAM tAn kR^itvA vAyur ashoShayat |tAn agnir adahat ghora evam AsIt druma-kShayaH ||1-2-38Then that air dried up and uprooted those trees, while the fiery fire burnt them down. Thus those overgrown trees perished.druma-kShayam atho buddhvA kiMcit chiShTeShu shAkhiShu |upagamya abravIt etAn rAjA somaH prajApatIn ||1-2-39Noticing the near-extinction of trees in a non-stop manner, the king of vegetation, namelysoma, or chandra - the presiding deity of the moon, also called rAja, the king, approached the ten prAchetasa brothers and spoke to them in this way.somais the lord of the power of assimilation and taste, giver of plant life whereby animals thrive on plants, deity for music and the measures of time, giver of medicinal touch to certain plants through moonbeams etc. Instead of saying every time that soma is theadhi-devata, orpratyadhi-devataof moon, the planet etc., it is usually said that soma is moon, or chandra.kopaM yacChatarAjAnaHsarve prAcInabarhiShaH |vR^ikSha-shUnyA kR^itA pR^ithvI shAmyatAm agni-mArutau ||1-2-40"All of you, oh, prAchetasa-kings, may please leave off your fury oh, sons of prAchIna-brahi you have almost bared the earth of her trees now let the blazing fire and eroding air surcease" So started soma to advice prAchetasa-s...ratna-bhUtA cha kanya iyaM vR^ikShANAMvara-varNinI|bhaviShyaM jAnatA tAta dhR^itA garbheNa vai mayA ||1-2-41"This girl, a jewel among beauties, is the daughter of vegetation, and as I am aware of the futurity I have contained and nurtured her in my wombmAriShA nAma kanyA iyam vR^ikShANAm iti nirmitA |bhAryA vo.astu mahA-bhAgAH soma-vaMsha-vivardhinI ||1-2-42"She who is formulated by vegetation ismAriShaby her name, and oh, high-minded prachetA-s, she being the augmenter of lunar dynasty, you accept her as your wifeAs sun depletes the moisture on earth to return it as rain, moon also takes the sap in plants, especially from herbs, and plants yielding oil, only to shower it back on those plants, after processing it with his nectarine touch. Hence moon is the presiding deity of medicinal plants.vR^iShTirvai vR^iShTvA chandramasamanupravishyati - shruti.yuShmAkaM tejaso.ardhena mamaca ardhenatejasaH |asyAm utpatsyate putro dakSho nAma prajApatiH ||1-2-43||sa imAM dagdha-bhUyiShThAM yuShmat tejo-mayena vai |agninA agni-samo bhUyaH prajAH saMvardhayiShyati ||1-2-44"You can give rise to a prajApati nameddakshathrough her,combining half of your vitality and half that of mine and that daksha will be blazing like fire, and he will regenerate people on this earth that is almost burnt down with your yogic fire" So said soma to prAchetasa-s.tataH somasya vacanAt jagR^ihuH te pracetasaH |saMhR^itya kopaM vR^ikShebhyaH patnIM dharmeNa mAriShAm ||1-2-45Then, pracetasA-s on listening to the words of soma, the moon, controlled their anger towards trees, and took mAriSha as their collective wife, ritually.mAriSha is the forerunner to draupadi in polyandry, minus physical marital relation with her husbands. Next it is said that her husbands implanted an astral pregnancy in her -manasA garbhammAriShAyAM tataH te vai manasA garbham AdadhuH |dashabhyas tu pracetobhyo mAriShAyAM prajApatiH |dakSho jaj~nemahA-tejAHsomasya aMshenabhArata||1-2-46Then, oh, king janamejaya, all the ten prAcetasA-s have astrally impregnated mAriSha, and through her they begot a highly resplendent prajApati nameddaksha, who emerged with a shade of anima of soma, the moonHe is daksha II, not to be confounded with daksha from amongnava-brahma-s, ornava-prajApati-s, whoemerged out of the thumb of four-faced brahma.putrAn utpAdayAmAsa soma-vaMsha-vivardhanAn |acarAM cha carAM caiva dvipado atha catuSh-padaH |sa dR^iShTvA manasA dakShaH pashcAt api asR^ijat striyaH ||1-2-47Later, daksha prajApati started to bring forth those living beings that can augment the kindred of moon. He also brought forth sessile, mobile, bipeds, and quadrupeds. And then he devised females, on envisioning the need for the recipient of seed.dadau saH dasha dharmAya kashyapAya trayodasha |shiShTAH somAya rAj~ne atha nakShatra-AkhyA dadauprabhuH||1-2-2-48And that lord daksha gave ten of those females todharma; thirteen tokashyapaprajApati; and the remaining ones, twenty-seven of them, to the kingsoma, namely moon, since those twenty-seven females bear the names of constellations likeashvini, bharaNi, kR^ittikaetc.This son of prachetasA-s and mAriSha is daksha II. He got sixty daughters from his wife namedasikni. Apart from the following daughters, he gave four toariShTanemi, two toangIrasa, two tokRishAshva, two tobahuputra.

The names of 27 constellations given to moon:ashvini, bharani, kRittika, rohini, mRigashira, Ardra, purnavasu, pushya, AshsleSa, magha, pUrva-phalguNi, uttara-phalguNi, hast, chitra, swAti, vishAkha, anurAdha, jyeShTha, mUla, pUrva- AShADha, uttara- AShADha, shravaNa, dhaniShTha, shata-bhiSha, pUrva-bhAdra, uttara-bhAdra, andrevati.tAsu devAH khagA nAgA gAvo ditija-dAnavAH |gandharva apsarasaH caiva jaj~nire anyAH cha jAtayaH ||1-2-49And from those females and respective males, gods, birds, serpents, cows, daitya-dAnava-gadharvA-s, apsara-s have emerged, besides a host of other living beings of diverse species.tataH prabhR^iti rAjendrAH prajA maithuna-sambhavA |saMkalpAt darshanAt sparshAt pUrveShAM sR^iShTir ucyate ||1-2-50From then on, the biogenetic creation prospered, whereas creation earlier to this is just based on volition, sight and touch -samkalpa, darshana, sparshajanamejaya uvAca -then janamejaya asked vaishampAyana:devAnAM dAnavAnAM cha gandharva-uraga-rakShasAm |sambhavaH kathitaH pUrvam dakShasya chamahAtmanaH||1-2-51a~NguShThAt brahmaNo jAto dakShaH proktaH tvayAanagha|vAma a~NguShThAt tathA caiva tasya patnI vyajAyata ||1-2-52kathaM prAcetasatvaM sa punar lebhemahAtapAH|etan me saMshayaMviprasamyak AkhyAtuM arhasi |dauhitraH caiva somasya kathaM shvashuratAM gataH ||1-2-53"Oh, sage, earlier you have narrated about the generation of deva-dAnava-gandharva-rAksha-s by the noble souled daksha and oh, blemishless sage, you yourself have said that daksha has emerged from the right thumb of brahma, and his wife from the left thumb but how daksha has emerged as the son of prachetasA-s once again; and how daksha being the grandson of soma, the moon, has become a father-in-law of that soma these are my doubts and, oh, brahmaNa, it will be apt of you to clear this doubt of minevaishampAyana uvAcavaishampAyana replied in this way:utpattiH ca nirodhaH ca nityau bhUteShupArthiva |R^iShayo atra na muhyanti vidvAMsaH caiva ye janAH ||1-2-54yuge yuge bhavanti ete sarve dakSha AdayonR^ipa|punaH caiva nirudhyante vidvAn tatra na muhyati ||1-2-55jyaiShThyaM kAniShThyamapyeShAM pUrvaM na AsItjanAdhipa|tapa eva garIyo aabhUt prabhAvaH caiva kAraNam ||1-2-56imAM visR^iShTiM dakShasya yo vidyAt sa carAcarAm |prajAvAn Apat-uttIrNaH svarga-loke mahIyate ||1-2-57"Oh, king, birth and death are consecutive factors to living beings scholars and sages are not deluded by them and oh, king, these daksha and others come to being and depart, era after era, for which scholars are not intrigued likewise, who is first and who is next - is also not reckoned earlier ascesis and its impact used to be the main criterion thus, oh, king, whoever comes to know that the creation of sessile and mobile universe is owing to daksha prajApati, he will flourish with a vast family as long as he is on earth, and attain heaven at the end of itjanamejaya's point seems to have remained unanswered. The names of daksha, prajApati, even brahma, viShNu, maheshvara etc are not names of some people, but titles of some entities. These entities occur in every yuga, era, and evanish with that era. Here, daksha-s are two, one came out of the thumb of brahma at the start of creation, and the second daksha who procreated mobile and sessile, is a later time entity. Generally the time gap indicated in subtext will be missed. Here itself two kinds of creation, one samkalpa shR^iShTi and the other biogenetic are clearly said.The same scene is there in viShNu purANa, with almost verbatim dialog:MAITREYA.--Daksha, as I have formerly heard, was born from the right thumb of Brahm: tell me, great Muni, how he was regenerate as the son of the Prachetasas. Considerable perplexity also arises in my mind, how he, who, as the son of Mrish, was the grandson of Soma, could be also his father-in-law.PARARA.--Birth and death are constant in all creatures: Rishis and sages, possessing divine vision, are not perplexed by this. Daksha and the other eminent Munis are present in every age, and in the interval of destruction cease to be of this the wise man entertains no doubt. Amongst them of old there was neither senior nor junior; rigorous penance and acquired power were the sole causes of any difference of degree amongst these more than human beings. - HH Wilson's translation.The same will be inbrahma purANa:munaya UcuH:devAnAM dAnavAnAM cha gandharvoragarakSasAm |saMbhavas tu shruto asmAbhir dakSasya mahatmanaH ||1-2- 51anguSThAd brahmaNo jajj~Ne dakSaH kila shubhavrataH |vAmA~NguSThAt tathA caivaM tasya patnI vyajAyata ||1-2- 52kathaM prAcetasatvaM cha punar lebhe mahAtapAH |etaM naH saMshayaM sUta vyAkhyAtuM tvam ihArhasi |dauhitrash caiva somasya kathaM shvashuratAM gataH ||1-2- 53, brahma purANa--o)0(o--iti shrI-mahAbhArate khila-bhAge hari-vaMshe hari-vaMsha-parvaNi prajA-sargedakShotpatti-kathane dvitIyo.adhyAyaH || 2Thus, this is the second chapter of first canto called harivamsha-parva, in harivamsha-purANa, the sequel of mahAbhArata, narrating the the emergence of daksha-prajApati.--o)0(o--

mahAbhAratamtasya khila bhAhoharivamshamharivamsha parvach 3marut utpatti - emergence of marut-gaNA-s

--o)0(o--janamejaya uvAca - janamejaya said:devAnAM dAnavAnAM ca gandharva uraga rakShasAm |utpattiM vistareNa imAM vaishampAyana kIrtaya ||1-3-1"O, vaishampAyana, please tell me detailedly about the birth of deva-s, dAnava-s, gandharvA-s, and rAkshasA-s...vaishampAyana uvAca:vaishampayana replied:prajAH sR^ija iti vyAdiShTaH pUrvaM dakShaH svayambhuvA |yathA sasarja bhUtAni tathA shR^iNumahIpate||1-3-2"Oh, king janamejaya, in days of old swayambhU brahma ordered daksha prajApati, "thou shalt engender...", and as to how daksha did it... I will now explain how... listen to it...mAnasAnyeva bhUtAni pUrvam eva asR^ijat prabhuH |R^iShIn devAn sa gandharvAn asurAn atha rAkShasAn |yaksha bhUta pishAchAM cha vayaH pashu sarIsR^IpAn ||1-3-3Firstly daksha prajApati has engendered living beings likeRishi-deva-dAnava-yaksha-kinnara-gandharva-bhUta-pishAcha-s, and others like birds, animals, and reptiles etc., in a non-genetic manner, just by the dint of his psychic power...yadA asya tAH tu mAnasyo na vyavardhanta vai prajAH |apadhyAtA bhagavatA mahAdevena dhImatA ||1-3-4But, when these groups of created beings are not multiplying, mythically owing to the fury of mahadeva towards daksha during an earlier time-period, then prajApati daksha thought as to how the living beings can be multiplied...tataH saMcintya tu punaH prajA hetoHprajApatiH|sa maithunena dharmeNa sisR^ikShuH vividhAH prajAH |1-3-5asiknImAvahat patnIM vIraNasya prajApateH |sutAM sutapasA yuktAM mahatIM lokadhAriNIm ||1-3-6And then on giving a second thought for the sake of generating people, he took the daughter of one calledvIraNaprajApati, namely ladyasikni, as his wife and through her who is with high ascesis, matchless, and who can fend the worlds for herself, he started to engender biogenetically...atha putra sahasrANi vIraNyAM pa~nca vIryavAn |asiknyAM janayAmAsa dakSha eva prajApatiH || 1-3-7Then that mighty daksha prajApati begot five thousand sons calledpravardhaka-s, aliasharyashvA-s, through this lady asikni, the daughter of vIraNa.tAMstu dR^iShTvAmahAbhAgAnsaMvivardhayiShUn prajAH |devarShiHpriya-saMvAdaHnAradaH prAbravIt idam |nAshAya vacanaM teShAM shApAya eva AtmanaH tathA ||1-3-8On seeing those highly fortunate five thousand sons of daksha, namelyharyashvA-s, who are about to engender their own progeny, the divine sagenArada, the pleasant articulator, sermonized them with ultra mundane dialectics, only to change their attitude towards further procreation and only route it towards almighty, but he did so only to get a ruinous imprecation from daksha.yaM kashyapaH suta-varaM parameShThI vyajIjanat |dakShasya vai duhitari dakSha shApa bhayAt muniH ||1-3-9WhomparameShThi brahmahas created as his best offspring, viz. sage nArada, him alone sagekashyapahad to engender through the daughter-like junior-most sister-in-law of daksha, owing to the curse of daksha to nArada.pUrvaM sa hi samutpanno nAradaH parameShThinA |asiknyAm atha vIraNyAM bhUyo devarShi sattamaH |taM bhUyo janayAmAsa pita ivamunipuMgavam||1-3-10Previously brahma alone gave rise to nArada. Again that best divine sage nArada had to manifest through lady asikni, the daughter of vIraNa prajApati, owing to the curse of daksha to nArada. asikni is the last sister of the wife of daksha. Deeming this last sister-in-law, namely asikni, as his own daughter, daskha gave her to kashyapa prajApati in marriage. Thus, kashyapa too became analogous with brahma in creating nArada, because he sired nArada on another occasion.Above topic is elucidated:tena dakShasya vai putrA haryashvA iti vishrutAH |nirmathya nAshitAH sarve vidhinA ca na saMshayaH ||1-3-11tasya udyataH tadA dakSho nAshAya amita vikramaH |brahmarShIn purataH kR^itvA yAcitaH parameShThinA || 1-3-12tato.abhisandhiM chakruste dakShastu parameShThinA |kanyAyAM nArado mahyaM tava putro bhavediti ||1-3-13tato dakShstu tAM prAdAt kanyAM vai parameShThine |sa tasyAM nArado jaj~ne dakshashApabhayAdR^iShiH ||1-3-14Those five thousand sons of daksha, who are renowned by the name ofharyashvA-s, have been disenchanted towards worldly life by nArada, who harangued them with lingua esoterica. So they are lost to the world as their pursuit is a path towards almighty. There is no doubt about it. Then, the valiant daksha rose up against nArada avowing to eliminate him, whereby brahma, keeping the assemblages of sages ahead of him, went to daksha, and prayed him to not to wipe out nArada. Then sages came along with brahma have struck upon a deal between brahma and daksha, whereby daksha said to brahma, "your son nArada shall become my grandson, emerging from my daughter-like last sister-in-law..." And nArada agreed to it. Then, while daksha has given thirteen of his own daughters to sagekashyapain marriage, he also gave his daughter-like last sister-in-law to sage kashyapa, and nArada emerged from her again, for fear of the curse of daksha.janamejaya uvAca:janamejaya asked:kathaM vinAshitAH putrA nAradena maharShiNA |prajApateHdvija shreSThashrotum icChAmi tattvataH ||1-3-15"How great sage nArada could make the sons of prajApati daksha adrift - this I would like to listen..."vaishampAyana uvAca- vaishampAyana replied:dakShasya putrA haryashvA vivardhayiShavaH prajAH |samAgatAmahAvIryAnAradaH tAn uvAca ha ||1-3-16"When the highly energetic sons of daksha, namelyharshyashvA-s, are about to engender further progeny, then sage nArada approached and said to them:nArada uvAca- nArada said:bAlishA bata yUyaM vai na asyA jAnIta vai bhuvaH |pramANaM sraShTukAmAH stha prajAHprAcetasa-AtmajAH|antar Urdhvam adhaH caiva kathaM srakshyatha vai prajAH ||1-3-17"What a childishness of yours... you are unaware of the length and breadth, or of the inside out of the earth, on which you want to procreate... yet, oh, the legatees ofprachetasA-s, you have embarked to further the procreation... but how...Inside, outside, up above, down below, every where supreme soul is existing and he alone created all this... so you know him first, and then you can populate the earth created by him...te tu tat vacanaM shrutvA prayAtAH sarvato disham |pramANaM draSTukAmAH te gatAH prAchetasa-AtmajAH ||1-3-18vAyoH anashanaM prApya gatAH te vai parAbhavam |adya api na nivartante samudrebhya iva Apa gAH ||1-3-19And they the sons of daksha, namelyharshyashvA-s, coming under the influence of the words of nArada, viz. lingua esoterica, fled in every direction, in pell-mell to seek supreme soul. They remained beyond sustenance and later merged into the Supreme... they have not come back even today, like the non-returning rivers once rushed to ocean...atyantikam kaivalyam gatAH - ityarthaHharyashveShu atha naShTeShu dakShaH prAcetasaH punaH |vairaNyAm eva putrANAM sahasram asR^ijatprabhuH||1-3-20When those five thousand sons, namelyharshyashvA-s, are thus lost, then the son of prAchetasA-s, namely daksha, once again generated a thousand sons, calledshabala-ashvA-s, through lady asikni, the daughter of vIraNa.vivardhayiShavaste tu shabalAshvAH prajAH tadA |pUrva uktaM vacanaMtAtanAradena eva noditAH ||1-3-21When those thousand sons of daksha, named asshabala-ashvA-s, are also inclined to procreate, then sage nArada arrived again, and sermonised them too, as he has once sermonised their elder brothers.anyonyam UcuH te sarve samyak Aha mahAmuniH |bhrAtR^iNAM padavIM j~nAtuM gantavyaM na atra saMshayaH ||1-3-22j~nAtvA pramANaM pR^ithvyAH ca sukhaM srakShyAmahe prajAH |ekAgrAH svastha manasAH yathA avadat nu pUrvashaH ||1-3-23And they all forgathered and said among themselves, "what this great sage has said is correct... we have to go seeking whereabouts of our brothers... no doubt about it... and on knowing everything about earth, then we can comfortably engender further species..."te api tena eva mArgeNa prayAtAH sarvato dishamadyApi na nivartante samudrebhya iva ApagAH ||23||And shabala-ashvA-s have also treaded the path of their elder brothers in all directions, and even today they have not returned, like the non-returning rivers once rushed to ocean.naShTheShu shabalAshveShu dakShaH kruddho avadat vachaH |nAradam nAshami iha iti garbha vAsam vasa iti ca|| 1-3-25daksha is infuriated when shabala-ashva-s are also lost, and he said in this way, "I will make an end of nArada, and he has to suffergarbha narakam- durance vile of pregnancy ..."tadA prabhR^iti vai bhrAtA bhrAtur anveShaNenR^ipa|prayAto nashyati kShipraM tat na kAryaM vipashcitA ||1-3-26From then on a saying 'a brother shall not go in quest of his brother...' has come to stay, ... hence oh, king, wise ought not to do so, because the pursuer instantly gets strayed...tAM cha api naShTAn vij~nAya putrAn dakShaH prajApatiH |ShaShTiM bhUyaH asR^ijat kanyA vairaNyAm iti naH shrutam ||1-3-27Ascertaining that the second batch of his sons, namelyshabala-ashvA-s, are also lost, daksha prajApati then generated sixty daughters from lady asikni, the daughter of vIraNa... presuming that nArada may not harangue girls with esoteric teachings... thus we hear...tAH tadA pratijagrAha bhAryArthaM kashyapaH prabhuH |somo dharmaH cakauravyatathA eva anye maharShayaH ||1-3-28Then, oh, janamejaya, the legatee of kuru-s, the godlykashyapaprajApati, andsoma, anddharmaas well, and like that some other sages have wived those sixty daughters of daksha...dadau sa dasha dharmAya kashyapAya trayodasha |sapta-viMshatiM somAya catasro.ariShTanemine ||1-3-29dve caiva bhR^igu-putrAya dve caiva a~Ngirase tathA |dve kR^ishAshvAya viduShe tAsAM nAmAni me shR^iNu ||1-3-30daksha gave ten of his daughters todharma, thirteen tokashyapaprajApati, twenty seven tosoma, four toariShThanemi prajApati, two to the son ofbhR^igu, two toangIrasa, two to sagekR^isha-ashva... now you know the names of those brides while I tell...arundhatI vasuH yAmI lambA bhAnuH marut-vatI |saMkalpA ca muhUrtA ca sAdhyA vishvA cabhArata |dharma-patnyo dasha tu etAH tAsu apatyAni me shruNu ||1-3-31The ten brides of dharma arearundhati, vasu, yAmi, or, jAmi, langha, bhAnu, marutwati, samkalpa, muhUrta, sAdhyaandvishwa, and now listen about their offspring...There occurs another daksha prajApati in purANA-s who is reckoned as daksha I, and this daksha, father of the above ladies as daksha II. daksha I has emerged from the right thumb of brahma, and esteemed as one in thenava-brahma-s - nine brahma-s, as he is the brainchild of brahma. His wife is known asprasUti. viShNu purANa says that daksha I has twenty-four daughters, and he gave thirteen of them to dharma, who are:shraddha, lakshmi, dhR^iti, tuShTi, puShTi, medha, kriya, buddhi, lajja, vapu, shAnti, siddhi, kIrti. But, these are reckoned asdharma-dwArAH- gateways of dharma. Through them dharma is said to have obtained these sons, one in each wife:kAma, darpa, niyama, santoSha, lobha, shruta, daNDa, bodha, vinaya, vyavasAya, kshema, sukha, yasha.Hence, daksha II is another entity. None has collated and consolidated this data, as yet.The posterity of Daksha's daughters by Dharma are clearly allegorical personifications chiefly of two classes, one consisting of astronomical phenomena, and the other of portions or subjects of the ritual of the Vedas. vi. pu WilsonvishvedevAH cha vishvAyAH sAdhyAn sAdhyA vyajAyata | 1-3-32 aLadyvishwagave birth to thevishve-deva-s...These vishve-devA-s are not all the hosts of all the gods, but a cadre of ten gods who are specifically invoked during rituals to manes -pitR^i-yAga,shrAddha kAla,obsequial time, and it is believed that they enter the van of obsequial rites -shrArdha agram- they arevasu, bandhu-s; kratu, daksha-s; kAla, kAmA-s; dhuri, virochanA-s; purUrava, AdravA-s.And ladysAadhyagave birth to the gods calledsAdhya-s...These are a sect of earliest gods, born out of chanda-s of veda-s, for recitation and promotion veda-s, later obsolete with veda-s.marutvatyAM marutvantaH vasoH tu vasavaH tathA ||1-3-32 bbhAnoH tu bhAnavaHtAtamuhUrtAyA muhUrtajAH ||1-3-33 [single foot verse]lambAyAH caiva ghoSho.atha nAgavIthI ca yAmijA |pR^ithivI-viShayaM sarvam arundhatyAM vyajAyata ||1-3-34saMkalpAyAH tu sarvAtmA jaj~ne saMkalpa eva hi |nAgavIthyAH cha yAminyA vR^iSha-lambA vyajAyata ||1-3-35Ladymarut-vatigave rise tomarut-vanta-marut-gaNa-s.They are:Avaha,the air called by this name who will be pervading in clouds, thunderbolts, rain, meteors;pravaha, air in solar orbit;samhava, air in lunar orbit;udvaha, air in galaxies;vivaha, air in planetary spheres;parivaha, air in the Seven-Sages sphere;varAvaha, air in north polar regions. These are otherwise called by namesgagana, sparshana, vAyu, anila, prANa, prANeshvara, jIva. Each of the marut god has a batch of seven marut-s, thus they are forty-nine entities, in total.Ladyvasugave rise tovasu-s. Thesevasu-s are detailed in the coming stanzas, bhiiShma is one from them.LadybhAnugave rise tobhAnu-s.These are the presiding deities of luminosity. They aredvAdasha AdityA-s, twelve self-luminous entities -dhAta, mitra, aryama, shakra, varuna, amshumAn, bhaga, vivasvanta, pUSha, savita, tvaShTa, viShNu. These will be AdityA-s invaivasvata-manvantaramand they will becometuhita-s inchakshur-manvantaram. brahma created calling them asjaya-s, at the start ofkalpafor furthering progeny. But, when they became reluctant to involve in biogenetic process, like the two batches of sons of daksha, brahma cursed them to take birth in every manvantaram. So, their births have become cyclic.LadymuhUrtagave rise to gods calledmuhurtaka-s.These are the gods presiding over the seconds, minutes and other digits of time -kShaNa Adi kAla bhAga abhimAna devatAH, and ladymuhUrtaalso gave rise to one calledjayanta- not covered in stanza.Ladylamba, aliaslanghagave rise to god namedghoSha- a god having affinity with mantra-s -mantra-abhimAni devata; and ladyyAmi, aliasjAmiwho herself is the presiding deity for serpentine routes and thick forests gave rise to a goddess namednAga-vIthior,nAka-vIthi-nAka= heaven;vIthi= path; a goddess having affinity with the anfractuous path leading to heaven -svarga-mArga-abhimAnI-devatA.And from ladyarundhatiall the earthbound purveyance like ghee, cattle, medicines -Ajya, pashu, oShadhietc have emanated. From ladysamkalpathere emerged the ubiquitous-soul calledsamkalpa, volition -mAnasika kriya abhimAni devaH- a deity who has affinity with volition. And from the daughter ofyAmi, namelynAgavathi, there emerged a deity calledvR^iSha-lamba, who in later time has become a deity for the abundant fruition of fruits, or who impels beings towards almighty.The allegory in these births and marriages is attributable to vedic ritualyaj~na. All these gods like marut-s, Aditya-s, and agni from vasu-s et al are to be 'wedded' with the process of yajna, for which material is required, which arundhati has given. Then asat samkalpa, good volition is required to perform yajna. If it is done properly, then the performer of yajna will tread the path ofnAga-vIthi- an intricate path to heaven. Then the fruition,vR^iSha,will be abundant.yArAjansoma patnyaH tu dakShaH prAcetaso dadau |sarvA nakShatra nAmnyastA jyautiShe parikIrtitAH ||1-3-36Those who have been given tosoma, oh, king, they all are well-known as constellation-wives ofsoma, or say the moon...The names of 27 stations of moon, given to the moon as wives are:ashvini, bharani, kR^iittika, rohini, mR^igashira, Ardra, purnavasu, pushya, AshsleSa, magha, pUrva-phalguNi, uttara-phalguNi, hasta, chitra, swAti, vishAkha, anurAdha, jyeShTha, mUla, pUrva- AShADha, uttara- AShADha, shravaNa, dhaniShTha, shata-bhiSha, pUrva-bhAdra, uttara-bhAdra, andrevati.ye tu anye khyAtimanto vai devA jyotiH purogamAH |vasavo aShTau samAkhyAtAH teShAM vakShyAmi vistaram ||1-3-37Now I will detail about those highly regarded entities who antecede these star-wives of soma, and who are renowned as eightvasu-s...Apo dhruvaH ca somaH ca dharaH caiva anila analau |pratyUShaH ca prabhAsaH ca vasavo nAmabhiH smR^itAH ||1-3-38Apa, dhruva, soma, dhara, anila, anala, pratyUSha, andprabhAsaare the sons of lady vasu, and they are reputed by a collective nameaShTa-vasu-s, eight-vasu-s.These are the elements located in the universe, eight of them. They are variously called.dhara, dhruva, soma, Ahu, anila, agni, pratyUSha, prabhAsa- according to mahAbhArata. Here,dharais substituted forApa;Ahuis substituted fordharmaoradhvara, as occurring in other purANa-s.droNa, prANa, dhruva, arka, agni, doSa, vibhAvasu, dyu- according tomahAbhArata tAtparya nirNaya. 'Among eight vasu-s, the eighth one was known asdyu. He was also known asprabhAsaandvibhAvasu.' - AchArya pANDurangi.The deities called Vasus, because, preceded by fire, they abound in splendour and might, are severally named pa, Dhruva, Soma, Dhava (fire), Anila (wind), Anala (fire), Pratysha (day-break), and Prabhsa (light). - viShNu purANa. Wilson.Vasus - A particular class of deities, eight in number, associated with Indra: they form one of the nine Ganas (classes of deities) mentioned in the Vedas. The Vasus are named: Apa (water), Dhruva (the pole-star), Soma (the Moon), Dhara or Dhava (the Earth), Anila (wind), Pavaka or Anala (fire), Prabhasa (dawn), Pratyusha (light). The Ramayana regards them as children of Aditi. A verse in The Laws of Manu (Manava-Dharma-Sastra) says: "The wise call our fathers Vasus" (Ii, p. 284). - Bhagavad-Gita, W. Q. Judge.This class of deities-whose sphere of action are the terrestrial regions-- shatapatha brahmana 6:1:2:6So, no two purANA-s agree with their names. And there is no use in deciphering the lexical meanings of their names, since these vedic entities and their functions are obsolete along with yajna-s and yAga-s. For egdhruvais not the pole star, nordharais earth, norsomathe moon. But, we have to take the account of this group, because of the emrgence of bhIShma of mbh.Apasya putro vaitaNDyaH shramaH shrAnto munistathA |dhruvasya putrobhagavAnkAlo lokaprakAlanaH ||1-3-39Likewise, the son ofApais the indefatigable -shrama shrAnta- saintvaitanDya. And the son of dhruva iskAla,the time, who computes the time of worldly beings, and hence he is known asjaganniyanta- dictator of world.Some editions say that there are four sons of Apa:vaitanDya, shrama, shAnta, and muni.somasyabhagavAnvarcA varcasvI yena jAyate |dharasya putro draviNo huta havya vahaH tathA |manoharAyAH shishiraH prANo.atha ramaNaH tathA ||1-3-40The son ofsomais godlyvarcha, the sheen, at whose beneficence living beings get a cosmetic sheen for their bodies. The son ofdharaisdraviNa, who is the carrier of burnt-oblations,huta-havya-vaha. And dhara from his second wife, called ladymanohara, begotshishira, prANa,andramaNa.Some reckonhuta-havya-vahaas the second son of dhara.anilasya shivA bhAryA tasyAH putro manojavaH |avij~nAtagatiH caiva dvau putrAu anilasya tu ||1-3-41Andanilahad two sons from his wife ladyshiva, who aremano-java,sprinter with thought-speed,anda-vij~nAta-gati, one whose course is unknown.agni putraH kumAraH tu shara-stambe shriya-anvitaH |tasya shAkho vishAkhaH ca naigameyaH ca pR^iSTha jAH ||1-3-42apatyaM kR^ittikAnAM tu kArttikeya iti smR^itaH |skandaH sanatkumAraH cha sR^iSTaH pAdena tejasaH ||1-3-43The son ofagni, the Firegod, is the highly gloriouskumAra. or skanda, or kArtikeyawho emerged in the garden of some herba benedicta plants with long stalks. Later to kumAra, his three younger brothers,calledshAkha, vishAkha, andnaigameyahave also taken birth from agni. Because kumAra is nurtured by the a group of six stars, calledkR^ittikA-s, he is also calledkArtikeya.And he is also called asskandaorsanatkumAra. And agni gave rise to each of the four sons with one-fourth of his refulgence.The bAla kANDa of vAlmIki rAmAyaNa details the episode of the birth of kumAra.pratyUShasya viduH putra R^iSTiM nAmnA atha devalam |dvau putrau devalasya api kShamAvantau tapasvinau ||1-3-44And the vasu calledpratyUShagave rise to one son, nameddevala, and to one daughter namedR^iShTi. This devala begot two sons who are compliant and kindhearted.bR^ihaspateH tu bhaginI vara-strI brahmachAriNI |yoga-siddhA jagat-kR^itsnam a-saktA vicacAra ha ||1-3-45prabhAsasya cha sA bhAryA vasUnAm aShTamasya cha | 1-3-46 aThere is a sister ofvashiSTha, calledbrahma-cAriNi, a best lady who acquired yogic transcendence, and who detachedly moved about the world. She is the wife of eigth vasu, namelyprabhAsa.vishvakarmAmahAbhAgaHtasyAM jaj~ne prajApatiH ||1-3-46 bkartA shilpa-sahasrANAM tridashAnAM ca vArdhakiH |bhUShaNAnAM ca sarveShAM kartAshilpavatAM varaH||1-3-47yaH sarvAsAM vimAnAni devatAnAM cakAra ha |mAnuShAH ca upajIvanti yasya shilpaMmahAtmanaH||1-3-48And a prajApati calledvishva-karma, a highly blessed and renowned architect, emerged from that lady brahma-cAriNi through lady prabhAsa. He is a divine architect who devised many constructions for gods, and thus he became a standard-bearer of architecture. That best one among all designers has designed ornaments to all of the gods, and he also devised aircrafts to all of them. And humans are perking up deriving architectural science from him.The genealogical account of eight vasu-s is over. Next, the details about the offspring of kashyapa prajApati are taken up. The names of daksha's 13 daughters given to kashyapa are given at 2-48, and again said in coming stanzas.surabhi, whose progeny is taken up from the next verse, is the one of 13 daughters of daksha.surabhI kashyapAt rudrAn ekAdasha vinirmame |mahAdeva prasAdena tapasA bhAvitA satI ||1-3-49ajaikapAd ahirbudhnyaH tvaShTA rudrAH cabhArata|tvaSTuH chaiva AtmajaH shrImAn vishvarUpomahAyashAH||1-3-50Hallowed by her own ascesis and by the grace ofmahadeva, the daughter of daskha prajApati, and the wife of kashyapa prajApati, ladysurabhi, moulded elevenrudrA-s. Apart from those eleven rudrA-s,ajaika-pAd, ahir-budhnya, twaShTa, andrudaare also the progeny of surabhi, and tvaShTA's son is the highly gloriousvishva-rUpa.haraH ca bahu-rUpaH ca tryambakaH ca aparAjitaH |vR^iShA-kapiH ca shambhuH ca kapardI raivataH tathA ||1-3-51mR^iga-vyAdhaH ca sarpaH ca kapAlI cavishAMpate| 1-3-52Oh, king, the eleven rudrA-s are:hara, bahu-rUpa, tryambaka, aparAjita, vR^iSha-kapi, shambhu, kapardi, raivata, mR^iga-vyAdha, sarpa, andkapAli.ekAdasha ete kathitA rudrAH tri-bhuvana-IshvarAH ||1-3-52 bshataM tu evaM samAkhyAtaM rudrANAm amita-aujasAm |purANebharatashreSThayaiH vyAptAH sa cara-acarAH ||1-3-53Oh, king, purANA-s tell that these eleven highly resplendent rudrA-s, on manifesting themselves manifoldly, are pervading the subtle bodies of all sessile and mobile beings, and thus they became the controllers of three worlds.As with the names of vasU-s, the names of rudrA-s also differ. The definition of wordrudrais as below, in concerned texts:rut duHkham duHka hetuH vA tat drAvayati naH prabhuH |rudra iti uchyate tasmAt shivaH parama kAraNam ||rudram - samsAra duHkham drAvayati iti rudraH- one who dispels the anguish of life. Here these rudrA-s are said to be numerous.shatam anantam bhavati,asankhyAkam, so the rudrA-s manifest in millions of forms in as many abodes, so saysshata rudrIyam -sahasrANi sahasrasho ye rudrA adhi bhUmyAm... and they are there even in the food we eat and drink we consume...ye anneShu vividhyanti prAteShu pibato janAn... thus, wherever there is a problem, there exists a rudra to alleviate it, if only we pray him.lokAbharatashArdUlakashyapasya nibodha me |aditiH ditiH danuH caiva ariShTA surasA khashA ||1-3-54surabhiH vinatA caiva tAmrA krodha-vashA irA |kadruH muniH carAjendra tAsi apatyAni me shR^iNu ||1-3-55||And oh, king, now you listen about the wives of kashyapa prajApati, and of their progeny, as I explain. His wives are:aditi, diti, danu, ariShTha, surasa, khasa, surabhi, vinata, tAmra, krodha-vasha, ira, kadru, muni.Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. - mahAbhArata.pUrva manvantare shreShThA dvA-dasha Asan surottamAH |tuShitA nAma te anyonyam UcuH vaivasvate antare ||1-3-56upasthite ati-yashasi cAkShuShasya antare manoH |hitArthaM sarva=sattvAnAM samAgamya parasparam ||1-3-57In the previous time-cycle, called the gloriouscAkshuSha manvantara, there used to be twelve best gods namedtuShita-s. At the end of thatcAkshuShatime-cycle and at the start ofvaivasvatatime-cycle, they came together to discuss about their futurity in the service of living beings. And they said this to one another...tuShitAH uvAcha :tuShita-gods discussed among themselves:Agachchhata drutaM devA aditiM sampravishya vai |manvantare prasUyAmaH tat naH shreyo bhaviShyati ||1-3-58"Come quickly, oh, tuShita gods, we have to get into ladyaditiand take birth in the comingvaivasvtatime-cycle, which will be expedient for all of us..." So said tuShitA-s to one another.vaishampAyana uvAca:vaishampAyana continues to tell:evam uktvA tu te sarvaM cAkShuShasya antare manoH |mArIcAt kashyapAt jAtAH te adityA dakSha-kanyayA ||1-3-59On resolving like this, all of those twelvetuShitAgods took birth from the daughter of daksha, namelyaditi, through the son of marIchi, namely kashyapa, at end ofcAkshuSha manvantaram.tatra viShNush ca shakrash ca jaj~nAte punar eva hiaryamA caiva dhAtA ca tvaShTA pUShA tathaiva ca ||1-3-60vivasvAn savitA caiva mitro varuNa eva caaMsho bhagash cAtitejA AdityA dvAdasha smR^itAH ||1-3-61Then,viShNu [tri-vikrama, vAmana],shakra[indra],aryamA, dhAtA, tvaShTA, pUShA, vivasvAn, savitA, mitra, varuNa, amsha, and highly resplendentbhaga- these twelve have emerged from aditi who are calleddvAdasha AdityA-s, the twelve self-luminous entities, thus we hear...These are sempiternal vedic gods functioning in three vaults of heaven,dyau, antarIksham, androdasI, functioning like a maintenance squad of whole universe, where that universe itself is enveloped by those three vaults. They are to be known by their functions but not by anthropomorphic means. They may function as individuals, or in a group, either twosome, or trisome, or all, only to increase the power ofagni- the original fire. It is like employing many bit, six-bit, three-bit lasers where one bit is enough, in view of efficiency syndrome.As said of the Adityas by Roth: "they are neither sun, nor moon, nor stars, nor dawn, but the eternal sustainers of this luminous life which exists as it were behind all these phenomena." from: Helena Blavatsky.But, these gods and their functions have been toned down in purANic accounts, because the vedic accounts of these gods and their functions have become overhead-transmission. There are numerous web pages depicting these accounts. Hence they are not reiterated here.chAkshuSasya antare pUrvam Asan ye tuSitAH surAH |vaivasvate antare te vai AdityA dvAdasha smR^itAH ||1-3-62It is said that these gods who existed astuShita-s gods in chAkshuSa manvantaram, have reoccurred as twelve Aditya-s in vaivasvata manvantarm...sapta viMshatiH yAH proktAH soma-patnyo athasu-vratAH|tAsAm apatyAni abhavat dIptAniamita-tejasAM||1-3-63The twenty-seven ritzy stars who are said to be the wives of soma have given rise to divers scintillant starlets.ariShTanemi patnInAm apatyAni iha ShoDasha |bahu-putrasya viduShaH catasro vidyutaH smR^itAH ||1-3-64The scholarariShTha-nemi,besides having many other offspring, begot sixteen children from the said four wives, likevidyutet al...Wherebahu-putrais to be taken as attribute of ariShTha-nemi - nIlakaNTha.Those four wives arevidyut[lightning],ashani[thunderbolt],megha[black-cloud], androhita-indra-dhanuS[curveless rainbow]. This has a different reading, said in next verse.None of the authorities are more specific on the subject of Arishtanemis' progeny. In the Mahbhrata this is said to be another name of Kayapa. The Bhgavata substitutes Trksha for this personage, said by the commentator to be likewise another name of Kayapa. His wives are, Kadru, Vinat, Patangi, and Ymin, mothers of snakes, birds, grasshoppers, and locusts. - vi. pu., HH Wilsonpratya~Ngirasa jAH shreShThA R^ico brahma-rShi-satkR^itAH |kR^ishAshvasya tu rAjarSherdevapraharaNAni ca ||1-3-65And those that are born topratyangIrasahave become the excellent Rik-hymns of Rigveda winning the high acclaim of brahma-sages. And the progeny of kingly sagekR^isha-ashvaare the assault weapons.ya angIrAH shaunako hotrA bhUtvA bhArgavaH shaunako bhavat iti smR^iteH | tatra pratyangIrA mantrAH shAnti karA prasiddhAH | praharaNAni - vajra Adi abhimAninyo devatAH ... atharva vedo api shaunakIya shAkhA | nkAristanemi, who married four daughters of Daksha, gave birth to 16 sons. Bahuputra, who married two daughters of Daksha, gave birth to four sons called Vidyuts (lightnings). Among them, Pratyangiras composed grand Riks (verses of the Rig Veda) that are honoured by the Brahmin sages. Brusaswa, the Divine sage who married two daughters of Daksha, gave birth to sons called the Praharanas (weapons). vishnu purANa by Dr.E.Krishnamacharya -mAShTAruThe hymns of the Atharvaveda are called Angirasas, and the descendants of Angiras were specially charged with the protection of sacrifices performed in accordance with the Atharvaveda. From this cause, or from their being associated with the descendants of Atharvan, they were called distinctively Atharvangirasas. DawsonThe Richas, or verses, thirty-five in number, addressed to presiding divinities, denominated Pratyangirasas. The Bhgavata calls the wives of Anginas, Swadh and Sat, and makes them the mothers of the Pitris and the Atharvan Veda severally. vi. pu - Wilsonete yuga-sahasra-ante jAyante punaH eva hi |sarva devagaNAHtAtatrayaH-triMshattu kAmajAH ||1-3-66Oh, my dear king, thus these thirty-three groups ofdevA-s will be re-emerging after the completion of one thousandkalpa-s as the brainchildren of almighty.teShAm api carAjendranirodha utpattiH ucyate ||1-3-67yathA sUryasya gagana udaya astamane iha |evaM deva-nikAyAH te sambhavanti yuge yuge ||1-3-68Oh, king, as to how the sun is dawning and dusking in the sky, so also it is said that these gods too lapse only to reoccur... thus, though their souls are imperishable, their entities will be resurgent era after era..devAnAm sharIrANi eva jAyante, nanu, tat upahita AtmA; ghaTa AkAshAdi vat.dityAH putra-dvayaM jaj~ne kashyapAt iti naH shrutam |hiraNya-kashipuH caiva hiraNya-akShaH ca vIryavAn ||1-3-69siMhikA ca abhavat kanyA vipracitteH parigrahaH | 1-3-70 aLadyditi, the other wife ofkAshyapa, begot a couple of sons namedhiraNya-kashipuand the courageoushiraNya-aksha, besides a daughter named ladysimhika, whomviprachittihad espoused.saiMhikeyA iti khyAtAH tasyAH putrAmahAbalAH|gaNaiH ca saharAjendradasha-sAhasram ucyate ||1-3-70teShAM putrAH ca pautrAH ca shatashaH atha sahasrashaH |asa~NkhyAtAmahAbAhohiraNyakashipoH shR^iNu ||1-3-71Oh, great king, there emerged a groups of ten thousand highly mighty sons, known assaimhikeyA-s, orsimhikeyA-s, from this lady simhika... and their sons and grandsons are in hundreds and thousands, say innumerable... and now oh, great king, listen about the progeny ofhiraNya-kashipu...hiraNyakashipoH putrAH catvAraHprathita-aujasaH|anuhrAdaH ca hrAdaH ca prahrAdaH caivavIryavAn||1-3-72saMhrAdaH ca caturthaH AbhUt hrAda putro hradaH tathA | 1-3-73 ahiraNya-kashipuof great vigour begot four sons, namelyanuhrAda, hrAda, prahrAdaandsamhrAdais the fourth one... hrAda's son ishrada...prahrAdaorprahlAda,anuhrAdaoranuhlAda,hrAdaorhlAda,samhlAdaorsamhrAda- are interchangeable names, as the letterraandlaare interchangeable-ra Da la yo abhedaHsaMhrAda putraH sundaH ca nisundaH tau ubhau smR^itau ||1-3-73 banuhrAda sutau hi AyuH shivi kAlaHtathaiva ha |virocanaH ca prAhrAdir balir jaj~ne virocanAt ||1-3-74samhrAda's sons aresundaandnishunda; anuhrAda's sons areAyu, shibi, andkAla; prahrAda's son isvirochana,and virochana's son isbali...baleH putra-shataM tu AsIt bANa jyeShThaMnarAdhipa|dhR^itarAShTraH ca sUryaH ca candramAH ca indra-tApanaH ||1-3-75kumbhanAbho gardabhAkShaH kukShiH iti evam AdayaH | 1-3-76 aOh, king, sons of bali are hundred, and starting from the eldest one namedbANa, some of them are:dhrita-rAShTra; sUrya; chandra; indra-tApana; kumbha-nAbha; gardabha-aksha,andkukshi...bANaH teShAmatibalojyeShThaH pashupateH priyaH ||1-3-76 bpurA kalpe tu bANena prasAdyaumA-patiM prabhum|pArshvato vihariShyAmi iti evaM yAcito varaH ||1-3-77Highly formidablebANais the eldest of them all, and a favoured one for god shiva, pashu-pati... because, in an earlier era bANa prayed for the mercy of that lord, umA-pati, supplicating that "I should always be moving in your flank..." and he got it...bANasya ca indra-damano loihityAm upapadyatagaNAH tathA asurArAjanshata-sAhasra-sammitAH ||1-3-78And bANa begotindra-damanafrom ladylohita, and indra-damana begot hundreds and thousands of asura orders.hiraNyAkSha sutAH pa~nca vidvAMsaHsu mahA balAH|jharjharaH shakuniH caiva bhUta-santApanaH tathAmahA-nAbhaH ca vikrAntaH kAla-nAbhaH tathaiva ca ||1-3-79hiraNyAkSha'ssons are five, who are highly read and highly mighty, and they who agonise living beings -bhUta-santApanaH- are:jharjharaH,orjharjhala, shakuni, bhUta-santApana, mahA-nAbha, vikrAnta, kAla-nAbha...abhavan danu putrAH ca shataM tIvra-parAkramAH |tapasvino mahA-vIryAH prAdhAnyena nibodha tAn ||1-3-80Ladydanu, the third wife of kashyapa prajApati, gave rise to hundreds of highly valiant asura-s who are rigorous in ascesis and outrageous in invasions... I will tell you about some important ones among them...dvimUrdhA shakunishcaiva tathA shankushirA vibhuH |sha~NkukarNo virAdhashca gaveSThI dundubhiH tathA |ayomukhaH shambarash ca kapilo vAmanas tathA || 1-3-81mArIcir maghavAMsh caiva shankushirA vR^ikaH |vikShobhaNash ca ketush ca ketuvIryashatahradau || 1-3-82indrajit sarvajit [satyajit] caiva vajranAbhas tathaiva ca |mahAnAbhaH ca vikrAntaH kAlanAbha tathaiva ca || 1-3-83eka-cakro mahAbAhuH tArakash ca mahAbalaHvaishvAnaraH pulomA ca vidrAvaNa mahAshirau || 1-3-84svarbhAnur vR^iShaparvA ca tuNDaH ca mahAsuraH |sUkshmaH ca atichandrasca UrNanAbho mahAgiriH || 1-3-85asi-lomA ca keshI ca shaThaH cabalako madaH |tathA gagana-mUrdhA ca kumbhanAbho mahAsuraH || 1-3-86pramado mayaH ca kupatho hayagrIvaH ca vIryavAn |vaisR^ipaH ca savirUpAkshaH supatho atha harA harau || 1-3-87hiraNyakashipuH caiva shata-mAyaH ca shambaraH |sharabhaH ca shalabhaH caeva vipracittiH ca vIryavAn || 1-3-88Those important demons are:dvi-mUrdha, shakuni, shanku-shira, vibhu, sha~Nku-karNa, virAdha, gaveSThI, dundubhi, ayo-mukha, shambara, kapila, vAmana, mArIci, maghavAn, shanku-shira, vR^ika, vikShobhaNa, ketu, ketu-vIrya shata-hrada, indrajit, sarvajit [satyajit], vajra-nAbha, mahA- nAbha, vikrAnta, kAla-nAbha, eka-cakra, mahA-bAhu, and greatly mighty tAraka, vaishvAnara, puloma, vidrAvaNa, svarbhAnu, vR^iSha-parv, tuNDa, sUkshma, ati-chandra, UrNa-nAbha, mahA-giri, asi-lomA, keshI, shaTha, balaka, madaH, gagana -mUrdhA, kumbha-nAbha, pramada, maya, ku-patha, hayagrIva, vaisR^ipa, v