1 - On the Origin of Devas and Asuras 

1. After paying obeisance to Narayana and also to Nara¹ the best among men and goddess Sarasvati,² one should utter the Puranic lore.³

1. Nara-Nārāyana: - Later epics and kavyas speak of Nara as Arjuna and Nārāyana as Krishna. According to Mbh. Sānti Parva (Ch. 384) Nara and Narayana were the two incarnations of MahaVişhnu. According to another Tradition Nara and Närāyaṇa were the two sages who did penance for thousands of years in the Badarikāśrama in the Himalayas. (P. Ency. p. 532).

2. Sarasvati: The goddess of Speech and Learning (Brahma P. Ch. 43). 

3. The verse is common to the Puraņas. Originally it belonged to the Mahabharata, since the term Jaya mentioned in the verse was applied to the Mahābhārata which originally consisted of eight thousand and eight hundred verses (P.E. under Jaya).

2. I make obeisance unto that eternal all-pervading, stead-fast and pure entity named Puruşottama from whom this entire illusory universe with all its extensive diversities is evolved, in whom it abides, in whom it gets ultimately dissolved⁴ in the succeeding Kalpas and by meditating on whom, the sages attain eternal liberation without the tint of worldliness.

4. This is an old concept. But, later on, a single entity-Nårāyana was conceived as consisting of three forms: Brahma, Vişhnu and Siva, representing the three qualities - Rajas, Sattva and Tamas respectively. The three are assigned separately the work of creation, existence and dissolution.

3. I make obeisance to Hari the delightful, spotless, omnipotent, attributeless, beyond the states of the manifest and unmanifest, devoid of worldliness, attainable by meditation alone, omnipresent and the destroyer of the cycle of birth and the unageing bestower of liberation, whom the Iearned at the time of samadhi meditate upon, who is pure space-like, abode of eternal bliss and the gracious lord, devoid of all dirt and attributes. He is devoid of manifoldness. He is beyond thc manifest and unmanifest. He is the overlord, comprehensible through meditation alone. He is the cause of annihilation of worldly existence and unageing. 

4-12. In the very holy, charming and extremely sacred Naimişa¹ forest, a great sacrifice lasting for twelve years was performed by the sages. The forest abounded in flowers of diverse kinds and trees such as Sala, Karņikāra, Panasa, Dhava, Khadira, Āmra, Jambū, Kapittha, Nyagrodha, Devadāru, Aśvattha, Pärijäta, Chandana, Arjuna, Champaka and others. Many kinds of birds and beasts lived there. It abounded in Aguru, Påtala, Bakula, Sapta-Parņa, Punnāga, Nāgakcsara, Sāla, Tamāla, Närikela and Arjuna. It was b  eautified by many trees, Champaka and others embellished by variety of water-reservoirs such as pools and holy lakes. It abounded in people of various castes—Brahmins, Kshatriyas, Vaiśyas, Sūdras, people of all stages of life, students, householders, forest-dwellers and ascetics. It was richly endowed with birds of various sorts, cows and cattle wealth and storage of barley wheat, chick peas, pulses, beans, sesamum and sugarcane and other plants. It was adorned by stocks of paddy and other fresh vegetables. There in that forest the bright, sacred fire was kindled and the sages performed a sacrifice extending for twelve years. Thus the sages and other brahmins congregated there. 

1. Naimisa or Naimiša, mod. Nimsar: It is situated on the left bank of Gomati in the Sitapur district, U. P. The place is so called because the rim of the revolving wheel of Virtue was shattered here and virtue had to make a permanent abode in this region (Vāyu 2.7). Or the place is so called because here an army of Asuras was destroyed by Sage Gauramukha in a twinkling of eye (Varāha P.). According to Matsya, it was situated at the confluence of Gomati and Ganga. The place was sacred in Krta age, as Puşkara in Tretă, Kuruksetra in Dväpara and Gangă in Kali. Kāthaka Samhită (10.6), Kauśitaki Brahmana (26.5), Chăndogya Upanişad (1.2.13) refer to it. The Rāmāyaṇa (7.91) states that Rāma performed Aśvamedha here.

13-14. The brahmin guests were suitably welcomed and honoured by the hosts along with the duly seated priests. In the meanwhile, there arrived Romaharsana,² the intelligent Sūta. On seeing him the excellent sages were extremely delighted and they honoured him in a fitting manner. 

2. Romaharsana or Lomaharsana: a famous disciple of Vyasa to whom Vyasa gave the collection of Purānas. Romaharşana had six disciples: Sumati, Agnivarcas, Mitrāyus, Sämsapāyana, Akrtavraņa and Sävarni.

15. He too made obeisance to them and occupied a respectable seat. The brahmins conversed with Sūta for some time. 

16. At the end of preliminary conversation, the sponsors of the sacrifice accompanied by the priests and other honoured guests who had congregated there wanted to clear their doubts by means of questions put to him. 

The Sages said: 

17. O excellent one, you are well-versed in Purānas, Agamas and other holy texts together with traditional tales. You are aware of the origin and exploits of Devas and Daityas. 

18. There is nothing unknown to you in the Vedas, Scriptures, Bharata,¹ Purāņa² and treatises on salvation. O highly intelligent one, you are omniscient. 

The Vayu P. (1.1.3) gives the derivation of his name as follows: 

लोमानि हर्षयाञ्चक्रे श्रोतृणां यत्सुभाषितैः । 

कर्मणा प्रथितस्तेन लोकेऽस्मिल्लोमहर्षणः ।।

1. Bhārata: The original name of the Mahābhārata was Jaya composed by Vyāsa. It consisted of eight thousand and eight hundred verses. Vaisampāyana added fifteen thousand two hundred stanzas and the book was named Bhārata. When Sūta recited this book to the hermits in the Naimisa forest, the book had one lakh of stanzas. Hence, it was called Mahābhārata. 

2. Purana: Originally the word was used collectively for the sacred treatises which described Creation, Re-creation, Genealogies of Kings, Ages of Manus, History of rulers and distinguished persons. Later on, with the addition of more matter, it became an Encyclopaedia of General knowledge related to different subjects, divided and subdivided into Puranas and Upa Purāņas. For details see Epics and Purānas of India: Pusalkar and Majumdar.

19-21. Sūta, we desire to know how this entire visible world consisting of the mobile and immobile beings originated at the outset, along with Devas, Asuras, Gandharvas, Yakşhas, Rākşhasas and Serpents. Where did it get merged? Where will it get dissolved? 

Lomaharşaņa said: 

22-30. Obcisance to Vişhnu, the universal Soul who is immutable, mysterious, of unchanging form and all-conquering. Obeisance to Hiranyagarbha³, Hari and Sankara Vasudeva the protector who is the agent of creation, sustenance and destruction. Obeisance to Vişhnu who has unitary and manifold forms. Obeisance to the deity who is gross as well as subtle. Obeisance to Vişhnu who becomes manifest and unmanifest and who is the cause of liberation. Obcisance to Vişhnu the Supreme Soul who is at the root of creation, maintenance and destruction of the universe and who is identical with the universe. I bow unto Achyuta, Puruşottama who is the support of this great as well as small world (the macrocosm and microcosm). He is factually devoid of impurity. He has the form of perfect knowledge. He is stationed in the form of this Visual world in our illusory vision. I bow to Vişhnu who consumes the universe, who is the lord of creation and sustenance, who is omniscient, lord of the universe, the birthless and deathless, immutable, and the primordial, subtle overlord of the universe. I bow to Brahma and others. I bow to my lord preceptor, the son of Parāśara¹ and the knower of the essence of the import of all Sastras and the Purăņas. He is the master of the Vedas and Vedāngas.² After bowing down to my lord preceptor I shall recount the Purāņa which is on a par with the Vedas. 

3. Hiranyagarbha: Brahma was born from the golden-egg formed out of the seed deposited in the waters—Manu 1.9. The word is often used in the Veda.

1. Parasara, father of Vyasa from Satyavati, thc fisherman’s daughter with whom he had an intercourse without marriage. This girl, later on, married Santanu, king of Hastinapur. 

2. Vedāngas: Certain classes of works regarded as auxiliary to the Vedas and designed to aid in the correct pronunciation and interpretation of the text and the right employment of mantras in ceremonials. The Vedāngas are six (1) Siksa—the science of proper articulation and pronunciation, (2) Chandas—the science of prosody, (3) Vyakarana-grammar, (4) Nirukta-etymological explanation of difficult Vedic Words, (5) Jyotişa-astronomy and (6) Kalpa-ritual or ceremonial.

31. I shall mention in the same manner as was mentioned by the lotus-born lord Brahmå³ formerly on being asked by Daksha and other excellent sages. 

3. Lotus-born Brahma: According to Puranic tradition, there grew up a lotus in the navel of Vişhņu and in that lotus Brahma took his form. Seated in the lotus, Brahmā performed penance. Thereafter he began the work of creation. He is alled Padmāsana, Padmabhū etc. therefore.

32. Listen to the wonderful story that I narrate to you now and which is pregnant with meaning. It provides with auxiliary to those mentioned in the Vedas. I shall tell you the story that liberates people from sins. 

33. He who listens to this story frequently, he who perpetually retains this in memory shall perpetuate his family and be honoured in the heavenly region. 

34. Pradhāna is the eternal unmanifest cause which is of the nature of sat (existent) and asat (non-existent). Puruşa, the lord, evolved the universe out of it. 

35. O excellent sages, know that he is Brahmå of unmeasured refulgence. He is the creator of all living beings. He is Nārāyaņa the greatest Being. 

36. Cosmic Ego (Ahamkāra) was born of Mahat (great principle): from Mahat, Bhūtas (Elements) were born. Varieties of living beings were born of the Elements. Thus is the eternal creation. 

37. It is being glorified with details of all aspects in accordance with my intelligence and in the manner I have heard. Now listen to it. It shall enhance the reputation of all of you. 

38-40. The glory of persons who had performed meritorious deeds and whose renown is permanent is proclaimed herein. 

The Self-born lord who was desirous of creating varieties of subjects from the unmanifest Pradhana created waters¹ alone at the outset. He instilled vigour in them. The waters are called Náras (born of Nara-man); waters are the progeny of Nara.² At the outset, they were his place of resort. Hence he is remembered as Nārāyaṇa. A gold-wombed Egg took shape and floated on the waters. 

1. Manu. 1.8 apa eva sasarjādau, tásu viryam avāksipat. “Waters are the first creation of the Self-existent. He laid seed in them.” The account of creation (sarga) as described here is formed in Manusmrti Ch.I. 

2. Cp. Manu 1.10. 

श्रापो नारा इति प्रोक्ता आपो वै नरसनवः|

ता यदस्यायनं पूर्व तेन नारायणः स्मृतः ||

For the third Päda, this Purāņa reads: 

अयनं तस्य ता: पूर्व

41-42. Brahmå himself was born there. We have heard that he is self-born. The gold-coloured lord stayed there for a year and then split the Egg into two-heaven and Earth. In the middle of these two halves the Lord created firmament. 

43-45. He held the Earth floating on the waters. He created ten quarters, as well as mind, speech, love, anger and pleasure. 

Desirous of evolving creation befitting these, he created Prajāpatis¹ (Lords of subjects) viz. Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasiştha. Thus the lord of great refulgence created seven mental sons.² In the Purāņas these are known as the seven Brahmás. 

1. Prajāpati-s: lords of subjects. The word is as old as the Veda. Formerly, there were ten Prajāpatis. But as the number of subjects increased, eleven more were added to this number. Thus there were twentyone Prajāpatis whose functions were to facilitate creation. They were Brahmå, Rudra, Manu, Daksha, Bhrugu, Dharma, Tapa, rama, Marichi, Angiras, Atri, Pulaslya, Pulaha, Kratu, Vasistha, Paramesthi, Sürya, Chandra, Kardama, Krodha, and Vikrita. 

2. Seven Brahmäs—seven mental sons of Brahmā. Each Manvantara has different saptarsis. The Saptarsis of the present Vaivasvata Manvantara, consist of Marichi, Angiras, Atri, Pulastya, Vasiştha, Pulaha and Kratu.

46. Subsequent to the seven sons of Brahma who were identical with Nārāyaṇa, Brahmā created Rudra out of his fury. 

47. He created the divine lord Sanatkumāra who was the eldest of all his previous sons. O brahmins, the subjects and Rudras were born of these seven. 

48-50. Skanda and Sanatkumāra stayed there condensing their brilliance. Seven great families of divine nature comprising the groups of Devas were born of seven Brahmäs. They had progeny and they performed holy rites. The families were adorned by great sages. Brahmă created lightning, thunder, clouds, saffron-coloured rainbows, birds and Parjanya (lord of clouds) at the outset. He composed Rks, Yajus and Saman for conducting sacrifices. 

51. We have heard that he created Sadhyas and other Devas. Living beings high and low were born of his limbs. 

52-53. Even when Prajapati had created such an extensive horde of progeny, the created subjects did not multiply. Then he split his body into two halves. One half became a man and the other half a woman. The man begot of the woman different kinds of subjects. 

54. With his grandeur he pervaded heaven and Earth and stored by Vişhnu created Virāț (an immense being) and Virát created Puruşa. 

55. Know that Manu was that Puruşa. The Manvantara the ruling period of Manu is the second one of Manu, the mental son of Brahma. 

56. That Vairāja (Son of Virāt) Puruşa, lord of creation of the subjects, was the lord who created. The subjects created during Narayana’s creation as well as Manu’s were not born of the womb. 

57. On hearing this account of creation at the outset, a man becomes longlived, well-renowned and blessed with progeny. He will obtain his desired goal. 

58. Apava—that Puruşa and Prajāpatī—was desirous of creating subjects. He obtained Satarūpa,¹ an Ayonija lady as his wife. 

1. Satarūpā — wife of Svayambhuva Manu herein called Apava. He took his sister Satarūpā as his wife. The couple had two sons: Priyavrata and Uttānapada and two daughters: Prasūti and Akūti. Prasūti was married to Dakşha Prajapati and Akūti to Ruchi Prajapati.

59. With his grandeur, Apava pervaded heaven and stood by. Then, O excellent sages, Satarūpā was delivered of her progeny righteously.

60. She performed a severe penance for ten thousand years and obtained as her husband that Puruşa of bright penance. 

61. O brahmins, that Puruşa is called Svăyambhuva Manu (Manu born of the selfborn lord). His Manvantara consisted of seventyone cycles of Yugas. 

62-64. Satarūpā bore to Vairāja Puruşa the heroic sons Priyavrata and Uttānapada. After the heroic sons (a daughter) Kämya, was born. O excellent sages, Kamya (was the wife) of Kardama Prajāpati. The sons of Kämyā were four viz. Samrāt, Kukși, Virāt and Prabhu. Prajāpati Atri adopted Uttānapāda as his son. Sūnrtā bore four sons to Uttanapada. 

65. The charming daughter of Dharma is known as Sūnrţă. She was born as a result of horse sacrifice. She was the illustrious mother of Dhruva. 

66. Prajapati Uttänapäda begot four sons of Sunrtā viz. Dhruva, Kārtimān, Ayuşmān and Vasu. 

67. O brahmins, the highly blessed Dhruva, seeking very great fame, performed penance for three thousand divine years. 

68. Prajāpati Brahmā being delighted gave him a stable abode, on par with his own in front of seven sages. 

69. On observing his prestige and greatness flourishing, formerly Uśanas the preceptor of Devas and Asuras sang this Verse: 

70. Wonderful is the power of his penance. Wonderful is his learning. Wonderful indeed is Dhruva¹ whom the seven sages have kept ahead of themselves. 

1. Dhruva-Svāyambhuva Manu, son of Brahma, had two sons: Priyavrata and Uttanapada. Uttānapada had two wives: Suruchi and Suniti. Suruchi gave birth to Uttama and Suniti to Dhruva.

71. Sambhu bore to Dhruva (two sons) viz. Slişti and Bhavya. Succhāyā bore five noble sons to Slişti. 

72. They were Ripu, Purañjaya, Putra, Vrukala and Vrukatejas. Bruhati bore to Ripu the son Chakşuşa who had an all round splendour. 

73. He begot Chakşusa Manu of Puskariņi, Vairiņī the daughter of Araṇya the Prajapati of great soul. 

74. O leading sages, ten sons of great prowess were born to Manu and Nadvala the daughter of Prajāpati Vairāja. 

75-76. The first nine were Kutsa, Puru, Satadyumna, Tapasvin, Satyavāk, Kavi, Agnistubh, Atirātra and Sudyumna. The tenth was Abhimanyu. These sons of great prowess were born of Nadvala. Āgneyi bore six sons of great lustre to Puru. 

77. They were Anga, Sumanas, Khyati, Kratu, Angiras and Gaya. Sunīthà bore to Anga a single son Vena. 

78. There was a great uproar due to the misdemeanour of Vena. For procreating progeny the sages churned his right hand. 

79-81. A mighty king was born when his hand was churned. On seeing him the sages declared: “This king will make his subjects delighted. His refulgence is great. He will earn great renown.” He was born equipped with a bow and a coat of mail. He was as lustrous as the burning fire: Pruthu, the son of Vena protected this Earth. He was the oldest of Kshatriyas. He was the first and foremost of those whose coronations were performed with a Rājasūya² sacrifice. He was the overlord of the Earth. 

2. Rajasūya sacrifice-performed at the coronation of a king. MBh. II describes the Rājasūya sacrifice of king Yudhisthira in detail.

82-85. The intelligent Sūta and Magadha were born of being desirous of securing the means of subsistence for his subjects, the king (Pruthu) milked this Earth in the form of a cow. O excellent sages. The king milked the cow alongwith Devas, sages, Pitrus, Dänavas, Gandharvas, Apsaras, serpents, Punya janas, creepers etc. On being milked by them the Earth gave them as much milk as could fill up their vessels. They sustained their lives thereby. At the end of sacrifice, two righteous sons were born to Pruthu viz Antardhi and Patin. 

86-87. Sikhandini bore Havirdhana to Antardhāna (i.e. Antardhi). Dhisanā, the daughter of Agni, bore six sons to Havirdhana viz Prācīnabarhis, Sukra, Gaya, Krişna, Vraja and Ajina. Lord Prāchinabarhis  was a great Prajapati. 

88-91. After Havirdhāna, excellent sages, it was lord Pracinabarhiş by whom the subjects moving about on the Earth were brought up and made to flourish. After concluding the rigorous penance on the shore of the ocean), the king married Savarņā the daughter of the ocean. Savarnā, the daughter of the ocean, bore ten sons to Prachinabarhiş. They were called Pracetas. They were well-versed in archery. Performing holy rites jointly they practiced a great penance for ten thousand years lying submerged under the waters of the ocean. 

92-95. While the Pracetas were performing penance, the Earth was left unguarded. Hence the trees overgrew the Earth and enveloped it. Thereby, the destruction of subjects set in. The trees grew so dense that the wind was unable to blow. For ten thousand years the subjects were unable even to stir. All the Pracetas who were performing penance heard about it. They became furious and generated wind and fire through their mouths. The wind uprooted the trees and desiccated them. The terrible fire burned them. Thus the trees were destroyed. 

96. On knowing that the trees were being destroyed and that only a few of them remained, Soma approached the Prajapatis and said: 

97. O kings, O son of Prāchīnabarhiș, restrain your wrath. The Earth has been denuded of trees. May your fury and fire be subdued. 

98-99. This girl of excellent complexion is the jewel of the forest. She had been held by me in my womb as I was aware of the future. This daughter of the forest is Marisa by name. O highly blessed ones, may she be your wife. May she raise the lunar race. For this purpose alone she has been created. 

100. With half the splendour pertaining to you and with half of my splendour, the learned Prajāpati named Dakșha will be born of her. 

101. He is on par with Agni. He will make this Earth and the subjects flourish once again. He will develop this Earth, practically burned out by the fiery splendour pertaining to you. 

102. Then, at the instance of Soma, the ascetics restrained their fury towards the trees and accepted Marişā as their lawfully wedded wife. 

103. O brahmins, with a part of Soma, Daksha Prajapati of great splendour was born of Mārişā and the ten Pracetas. 

104. After mentally creating the immobile and mobile beings, the bipeds and the quadrupeds, Dakșha created women. 

105. Lord Daksha gave ten of his daughters to Dharma, thirteen to Kaśyapa, the remaining (twentyseven) named after twentyseven constellations to king Soma. 

106. Devas, birds, cows, serpents, Daityas, Dänavas, Gandharvas, Apsaras and other classes of people were born of them. 

107. O leading brahmins, it was only after this that the procreation by means of sexual intercourse began. The subjects before are said to be born of mental conception, sight or touch. 

The Sages said: 

108. The origin of Devas, Dānavas, Gandharvas, serpents, Räkşhasas, as well as that of Daksha the great soul has been heard by us. 

109-110. Indeed, Daksha of auspicious rites was born of the right thumb of Brahma. His wife was born of the left thumb. How could Dakşha of great penance be born of Pracetas? O Sūta, please clarify our doubt. How did the grandson of Soma attain the status of his father-in-law? 

Lomaharşana said: 

111. O brahmins, origin and annihilation do occur continuously among living beings. Sages and other learned people are not deluded in this respect. 

112. Dakşhas and other beings are born in every Yuga. They are annihilated afterwards. A learned man does not become deluded thereby. 

113. O excellent brahmins, formerly there was neither seniority nor juniorship (conditioned by time). Penance alone was the important factor. Power was the cause (of this consideration) 

114. He who understands this side-creation of Daksha comprising the mobile and immobile beings, shall be blessed with progeny. He will live the full span of life. He is honoured in the heavenly world. 

The Sages said: 

115. O Lomaharşaņa recount in details the origin of Devas, Dänavas, Gandharvas, Räkşhasas and serpents. 

Lomaharşaņa said: 

116. Formerly, Prajāpati Daksha was directed by the selfborn lord (who said) “create subjects.” O brahmins now listen how he created them. 

117. The Prajāpati created living beings mentally. He created sages, Gandharvas, Asuras, Yakşhas and Rākşhasas. 

118-119. Obrahimins, when his mental progeny did not multiply, the virtuous Prajāpati began to ponder over ways and means of increasing subjects. He became desirous of creating variety subjects by the process of sexual intercourse. He took Asikni the daughter of Prajapati Virana as his wife. She was endowed with the power of penance. She, the great was capable of sustaining the worlds. 

120-127. Prajapati Daksha the great begot five thousand sons of Asikni the daughter of Virana. On seeing those highly blessed sons desirous of increasing the subjects, the celestial sage Nárada of sweet tongue spoke to them certain words which brought their destruction and invited a curse for himself (?). Formerly Sage Kaśyapa was afraid of Daksha’s curse, hence he procreated the more excellent son (Närada) in the daughter of Daksha. This Närada was the son of Brahmă formerly. Like his father Brahma, Daksha again created Nārada in his wife Asikni the daughter of Viraņa. Dakşha’s sons Haryaśvas were completely destroyed by Brahma. Daksha of unmeasured exploits attempted to destroy Brahmā. Keeping the Brahmanical sages ahead he was requested by the latter not to be angry. Daksha then made a compromise with Brahmā. “May Nārada be born of my daughter as your son.” Then Daksha gave his beloved daughter to Brahma. Fearful of being cursed again?) Sage Nárada was born of her. 

The Sages said: 

128. O lord, how were the sons of Prajapati destroyed by Närada the great sage? We wish to hear all about it factually. 

Lomaharşana said: 

129. Haryaśvas, the extremely powerful sons of Daksha arrived (at a spot near the sea) desirous of making the subjects multiply: Närada spoke to them. 

130-131. “Alas, all of you are very puerile. You do not know the magnitude and extent of this Earth. Still, O sons of Pracetas you are desirous of creating subjects. But how will you create the subjects within it, above it and below it? On hearing his words, they wondered in all directions. 

132-134. They have not returned so far like rivers merging into the sea. When Haryaśvas vanished, lord Daksha, son of Pracetas procreated a thousand sons in the daughter of Viraņa. “They were known as Sabalāśvas. They were also desirous of multiplying the subjects, Närada spoke to them as he had spoken to Haryaśvas. They told one another. 

135. The great sage said pertinently: let us trace out our brothers. When we have found them out and ascertained the extent of the Earth, we shall easily create the subjects.” 

136. They too went in all directions along the same path. Till today they have not returned like rivers flowing into oceans. 

137. Ever since then, O brahmins, a brother who goes in search of a lost brother perishes himself. Thus a wise brother should not go in search of his lost brother. 

138. On realising that they too had perished Prajapati Daksha procreated sixty daughters in the daughters of Virana. This we have heard. 

139. O brahmins Kaśyapa, lord Soma, Dharma and other sages took them as their wives. 

140-141. He gave ten daughters to Dharma, thirteen to Kasyapa, twentyseven to Soma, four to Aristanemi, two to Bahuputra, two to Angiras and two to Krśāśva. Now listen to their names. 

142-146. The ten wives of Dharma were Arundhati, Vasu, Yami, Lamba, Båla, Marutvatī, Sankalpa, Muhurtā, Sadhyā and Viśva. O brahmins, understand the children born of these. Viśvedevas were born of Viśvă. Sădhyā gave birth to Sadhyas, Marutvats were born of Marutvati. Vasus were the sons of Vasu, Bhānus were the sons of Bhānu, Muhūrtas were born of Muhūrta, Ghoșa was the son of Lambā. Nāgavīthi was the daughter of Yamī; objects of the Earth were born of Arundhati. Samkalpa, the soul of the universe was born of Sankalpā; Vrusala was born of Nāgavīthì the daughter of Yami. 

147. Dakşha, the son of Pracetas, gave his daughter in marriage to Soma: All those are named after constellations. They are glorified in the Astral Science. 

148. Those others who are known as Devas going ahead of luminaries are the eight Vasus. I shall mention them in detail. 

149. Apa, Dhruva, Soma, Dhava, (or Dhruva), Anila, Anala, Pratyūṣa and Prabhasa are the names of Vasus. 

150. Apa’s sons were Vaitandya, Srama, Srånta and Muni. Dhruva’s son was Kala who reckons time in the world. 

151. Soma’s son was Varcas whereby people become refulgent. Dravina and Hutahavyaväha were the sons of Dhava. Manohara’s sons were Sisira, Prāna and Ramana. 

152. Sivā was the wife of Anila. Her son was Manojava. Anila had two sons: Manojava and Avijñātagati. 

153. Agni’s son Kumara was enveloped by splendour in the cluster of Sara reeds. His sons were Sakha, Visakha and Naigameya. 

154. He was the adopted son of Kruttikās.¹ Hence he was called Kärttikeya. They say that the sage Devala was the son of Pratyūṣa. 

1. When Subrahmanya was born, Devas deputed six mothers to breastfeed him and they were called Kruttikas. Certain Purăņas hold that Subrahmanya had six faces and he was fed on six breasts at the same time. Six mothers were deputed to feed him, as he was born with six faces. Again according to certain Purāņas it was Pārvati who deputed the Kruttikās. The child came to be known as Kārttikeya as it was fed by Kruttikās.

155-156. Devala had two sons endowed with knowledge and forbearance. Bruhaspati’s sister Yogasiddhā was excellent lady who expounding the Brahman wandered over the entire world. She was detached at first, but later on she became the wife of Prabhāsa the eighth among the Vasus. 

157. The highly blessed Prajapati Viśvakarman was born of her. He was a carpenter of Devas and the architect of thousands of arts and crafts. 

158. He was the maker of all ornaments and the most excellent among the artisans. It was he who made the aerial chariots for Devas. 

159. Human beings too subsist on the works of art of that great architect. 

Surabhi bore eleven Rudras to Kaśyapa. 

160-162. That chaste lady sanctified by her penance (gave them birth) by the grace of Mahadeva. 

They were Ajaikapäda, Ahirbudhnya, Tvaștr, Rudra the powerful, Hara Bahurūpa, Tryambaka, Aparajita, Vrusäkapi, Sambhu, Kapardi Raivata, Mrugavyadha, Sarva and Kapalin O excellent brahmins, these are the eleven (?) well-known Rudras¹ lords of the universe. 

1. Rudras: According to this Purāņa, eleven Rudras were born to Kaśyapa from Surabhi. Other Purānas give different origins and names of Rudras. The names of Rudras given there are the synonyms of lord Siva.

163. A century of these Rudras of unmeasured strength has been mentioned in the Puranas. O leading sages, the entire universe consisting of the mobile and immobile beings is pervaded by them. 

164-165. O leading brahmins, now listen to the names of the wives of Prajapati Kaśyapa. They are Aditi, Diti, Danu, Aristā, Surasă, Khasa, Surabhi, Vinată, Tamra, Krodhavaśā, Irā, Kadrū and Muni. O brahmins, know the children born of them. 

166-169 In the previous Manvantara there were twelve magnificent and excellent Devas named Tuşitas. When the Vaivasvata Manvantara was imminent they told one another thus “During the Manvantara of Chakşuşa Manu of great fame, O Devas, all of you shall gather together for the welfare of the world. Come quickly ye all and enter the womb of Aditi. We shall be born then. It will be to our welfare and advantage” After saying thus they of prolific refulgence were born of Aditi and Kaśyapa in the Chakşuşa Manvantara. 

170-171. Vişhnu and Sakra were born again then. The following are the twelve Adityas: Aryaman, Dhātri, Tvastr, Pūsan, Vivasvan, Savitri, Mitra, Varuņa, Amśa and Bhaga of great splendour alongwith Vişhnu and Sakra., 

172. In the Chākşuşa Manvantara they were known as Tuşitas. In the Vaivasvata Manvantara they are called Aditya. 

173. Brilliant children of unmeasured splendour were born of those ladies of holy rites who had been mentioned as the twentyseven wives of Soma. 

174-175. The wives of Aristanemi had sixteen children. The four Vidyuts were the sons of Bahuputra the wise sage. In the previous Chākṣuşa Manvantara Rks were honoured by the brahmin sages. Devapraharaņas are known as the children of Kruśāśva, the celestial sage. 

176. These are born again at the end of a thousand cycles of four Yugas, these are the groups of Devas. Thirty-three of them are born of Kāma. 

177-178. O brahmins, annihilation and origin are said to befall them too. Just as the sun rises and sets in the firmament so also the groups of Devas in every Yuga. 

We have heard that two sons were born to Diti. 

179-180. They were Hiranyakaśipu and Hiranyakşha. A daughter named Simhika was also born to her. She became the wife of Vipracitti. Her sons of great strength are known as Saimhikeyas. Hiranyakaśipu had four sons of well reputed prowess. 

181. They were Hráda, Anuhrāda, Prahrada and Samhrada. Hrāda was the son of Hrada. 

182. Hrada’s sons were Māyāvī, Siva and Kāla. Virocana was the son of Prahrada, Bali was the son of Virocana. 

183-184. O ascetics, Bali had hundred sons of whom Bāņa was the eldest. (The most important of them are) KumbhaNäbha, Gardabhäkşa, Dhrutarăstra, Sūrya, Chandramas, Indratāpana, and Kuksi. Bāņa was the eldest and the strongest amongst them. He was a devotee of Siva. 

185. In a former Kalpa, Bana propitiated lord Siva and begged for this boon “I shall sport about at your side.”. 

186-187. Hiranyäksa had five sons. They were both scholars and warriors. They were—Bharbhara, Sakuni, Bhūta, Santapana, Mahānābha of great exploits and Kälanabha. 

Danu had a hundred sons of energetic exploits. They were ascetics of great prowess. I shall enumerate the most important among them. 

188-192. They are Dvimūrdha, Sankukarna, Hayaśiras, Ayomukha, Sambara, Kapila, Vamana, Märīchi, Maghavan, Ilvala, Srumana, Vikşhobhana, Ketu, Ketuvīrya, Satahrada, Indrajit, Sarvajit, Vajranäbha, Ekacakra, Mahäbāhu, Taraka. of great strength, Vaiśvånara, Puloman, Vidrävana MahaSiras, Svarbhānu, Vrusaparva, Vipracitti of great virility. These sons of Danu were begotten by Kaśhyapa. 

193-194. Viprachitti was the chief among Dånavas of great strength. O excellent brahmins, it is not possible to enumerate their children because they are too numerous. The sons and grandsons were also too many to mention. Prabha was the daughter of Svarbhānu, Sachī was the daughter of Puloman. 

195. Upadanavi was the daughter of Hayaśiras, Sarmişthà was the daughter of Vrusaparvan, Puloman and Kālaka were the two daughters of Vaiśvānara. 

196-198. They were the wives of Marīchi. They had great strength and they bore many children. They had sixty thousand. sons who delighted Dänavas. Marichi who performed a very great penance, procreated another fourteen hundred sons who stayed in the city of Hiranyapura. The Dänavas named Paulo mas (Sons of Pulomā) and Kalakeyas (Sons of Kalakā) were very terrible. Viprachitti’s sons were born of Simhika. Due to the admixture of Daityas and Dänavas they became valorous and powerful. 

199-201. Thirteen very powerful Saimhikeyas were known as Vamsya, Salya, Nala, Bala, Vätäpi, Namuchi, Ilvala, Srumaņa, Añjika, Naraka, Kalanābha, Saramana and the powerful Svarakalpa. 

Müşaka and Hunda were the sons of Hrada. 

202. Maricha the son of Sunda was born of Tadaka. These are the excellent Dänavas who made the race of Danu flourish. 

203-204. Their sons and grandsons were hundreds and thousands. The Nivātakavachas were born in the family of Daitya Samhrāda who had purified his soul by observing penance. The highly blessed Vaidyutas are reputed to have been born to Tämrå. They had three crores of sons and they resided in Maņivati.¹ 

1. Manivati—The capital of Vidyadharas, a group of semi-gods who wear garlands.

205-209. It was difficult for Devas to kill them. They were struck down by Arjuna (the Pandava.) 

(Tamrā’s daughters were) Kraunchi, Syeni, Bhasi, Sugrivi, Suchi and Grudhri. Kraunchī gave birth to owls and crows, Syeni to hawks and falcons, Bhäsī to Bhāsas (vultures, cocks), Grudhri lo Gędhras (vultures), Suchi to aquatic birds, Sugrīvi to horses, cannels and donkeys. Thus listen to the race of Tamrā. 

Vinată had two sons—Garuda and Aruņa. Garuda is the most excellent among the flying birds. He is very terrible in his activities. 

Surasā’s children were a thousand serpents of unmeasured prowess and many heads. O brahmins, they move about in the firmament and they are noble souls. The sons of Kadrü were very strong and had unmeasured strength and prowess. They were one thousand in number. 

210-213. The multiheaded Nägas of mighty valour were born. They were under the control of Garuda. The most important of these were: 

Seșha, Väsuki, Takşaka, Airavata, Mahāpadma, Kambala, Aśvatara, Elāpatra, Sankha, Karkoțaka, Dhananjaya, Mahanila, Mahakarņa, Dhrutarăștra, Balāhaka, Kuhara, Puşpadamstra, Durmukha, Sumukha, Sankha, Sankhapāla, Kapila, Vamana, Nahuşa, Sankharoman, Maņi and others. 

214. Their sons and grandsons were in hundreds and thousands. There were fourteen thousand cruel snakes which live on air. 

215. O brahmins, there is a group called Krodhavasa. These have terrible fangs. The birds on land are infinite. They are the progeny of Earth. 

216. Surabhi gave birth to cows and buffaloes, Irà gave birth to trees, creepers, plants and species of grass all round. 

217-218. Khaśā gave birth to Yakşhas and Rakshasas, Muni gave birth to Apsaras (celestial damsels); Arişță gave birth to Gandharvas of immense prowess and unmeasured energy. Thus these descendants of Kaśyapa consisting of mobile and immobile beings have been related. Their sons and grandsons are in hundreds and thousands. 

219-223. O brahmins, this creation existed in the Svarochisa Manvantara; what follows occurred in the Vaivasvata Manvantara. Brahmă commenced a big and extensive sacrifice pertaining to Varuņa. Listen to the creation of subjects in the course of sacrifice whom Brahmä himself had created as his sons from his mind in the previous Kalpa. 

O brahmins, then ensued the mutual animosity between Devas and Dänavas in which Diti lost all her sons. She propitiated Kaśyapa with great devotion; duly honoured and served by her, Kaśyapa was highly pleased. He permitted her to ask for a boon. She requested him for a son of unmeasured prowess who would be capable of killing Indra. 

224-225. On being requested thus, Kaśyapa of great austerity granted her boon. After granting the boon Kaśyapa spoke to her-” Your son will kill Indra if you retain the foetus for a hundred autumns maintaining cleanliness and performing rites.” 

226. O excellent sages, “So shall it be” said that gentle lady with devotion (to her lord) of great austerity. Maintaining cleanliness, she conceived. 

227-228. After impregnating Diti Kaśyapa returned. Hc desired for an excellent group of Devas of unmeasured prowess. After withdrawing his invincible splendour that could not be destroyed even by the immortal beings he went to a mountain resolving to perform penance and holy rites. 

229-231. The chestiser of Päka¹ stood waiting for a loop hole to gain entry within her. The unswerving Indra saw a loophole when the century of years nearly came to a close. Without washing her feet Diti went to bed and slept. Indra entered her belly. Armed with his thunderbolt he cut the foetus into seven parts. On being split by the thunderbolt the foetus groaned. 

1. Pakasashana, Lord Indra who chastised the Asura Päka.

232-233. “Må rodih” (Do not cry) said Indra to the child. It split into seven parts. The infuriated Indra, the suppressor of enemies further cut each of these pieces into seven more pieces by means of his thunderbolt. O excellent brahmins, those children later on came to be known as Maruts.² 

2. Maruts-Diti bore a child in her womb. When Indra knew that the child when born would slay him, he entered the womb when Diti was asleep, with a desire to kill it there itself. The child began to cry but Indra said “Do not cry-mā ruda.” Then Indra cut the child into fortynine pieces. They were born alive and they got the name Marut. When grown up they became helpers of Indra.

234. They became Maruts according to what Indra had said. These fortynine Devas became the associates of Indra, the wielder of thunderbolt. 

235-238. O excellent brahmins, Hari desired for an excellent group of Devas of unmeasured prowess with these functioning as such. He allotted Prajāpatis for each multitude. Gradually, the kingdoms with Pruthu at the head were organized. That Hari is the heroic Puruşa, Krişna, Vişhnu, Prajapati, Parjanya, Tapana and Ananta. The whole universe belongs to him. O excellent brahmins, there is no fear of recession unto him who knows perfectly this creation of living beings. Whence can be fear for the other world?