1 – Madhyama Bhaga - Creation of Sages - Birth of Seven Sages: Race of Bhrugu and Angiras 

Now begins the Madhyabhāga (middle section) of the Brahmäņda Purana. 

Shāmshpāyana requested:

1. “The Second Pada (section) has already been narrated to us along with its appendix (Anuşhanga). (Kindly) recount in details the Third Pada along with its Introductory Part (Upodghåta)." 

Sūta said:

2. "I shall narrate to you all the Third Pada (called) Upodghata in details and in aggregate, O Brähmaņas. Understand it even as I recite. 

3. Listen to the present creative activity of the noble souled Vaivasvata Manu in details and in the proper order, O Brāhmaṇas. 

4-6. It (the present Manvantara) has already been reckoned before as consisting of seventy-one sets of four Yugas. 

After paying obeisance to the Sun-god (Vivasvän) I shall narrate to you the creative activity of Vaivasvata Manu right from the beginning of Manu to the end of 'Prophecies of the future' (Bhavishya). The narrative consists of many episodes of the groups of Devas, Sages, Dänavas, Pitrus, Gandharvas, Yakşhas, Råkśhasas, Bhūtas (Evil Spirits), great serpents, human beings, animals, birds and immobile beings. 

7-9a. The seven great sages, who were the initiators of creation formerly in the first Manvantara namely Svayambhuva Manvantara, passed away. When the Chåkşhuśha Manvantara was over and the Vaivasvata Manvantara set in, owing to the curse of Lord Shiva, there was the re-birth of Daksha and those (spiritually) mighty seven sages like Bhrugu and others who were then (existent) in that Svayambhuva Manvantara. 

9b-10a. Again the seven sages who were re-born thus, were accepted as his mental sons by the self-born god (Brahma) himself. 

10b-12. The creative activity was duly made to function as before by those noble sons who evolved a continuity of progeny. I shall describe the progeny of those (sages) of pure knowledge and holy rites. I shall narrate in details or in brief (as warranted by relevancy), in a serial order, factually as before. This cosmos consisting of mobile and immobilc beings and adorned with planets and stars, has become filled up again completely by persons born of their race.

The sages said:

13. O excellent one! Please narrate (explain) to us how the seven sages, who were previously born as mental sons of god Brahma, were made his own sons (again by Brahma). 

Sūta said:

14-15. Those seven sages who had been mentioned as existing in Svayambhuva Manvantara, became overwhelmed by the curse of Bhava (i.e. Shiva) when they reached the Vaivasvata Manvantara. They were unable to attain the (previous) power of penance. They lingered after reaching the Janaloka from where they could return but once. 

16-17. Those great sages began to tell one another constantly in the Janaloka—"We shall be born as these noble souls, when the holy sacrifice of Varuņa will be elaborately performed during the Chakşhuśha Manvantara. We shall all be born as the sons of Pitamaha (i.e. Brahmå). That shall be conducive to our great renown”. 

18-20. After saying thus, they, who had been cursed by Bhava in the course of Svayambhuva Manvantara, became born in the Chäkşhuśha Manvantara, for further creation. They returned from Janaloka and were born here once again. They were born in the sacrifice of the great lord who had assumed the physical form of Varuņa. This has been heard by us that the sages had their second birth, even as Brahma, with a desire for begetting children, was performing the Homa in the fire by means of his semen. 

21. There were the eight sons of Brahmå¹-viz. Bhrugu, Angiras, Marichi, Pulastya, Pulaha, Kratu, Atri and Vasiśhtha. 

1. Apart from the discrepancy in number (here actually eight sons of Brahmå are enumerated instead of seven under Saptarshis), the names of the Saptarshis of this Manvantara as given Supra I. ii 38. 26-29 are different viz. Viśhvåmitra, Jamadagni, Bharadvaja, Saradvána (of Gautama gotra), Atri alias Brahma Kośha, Vasuman (son of Vasişhtha), Vatsara (son of Kaśhyapa). V. 30 thereof states: these seven sages enumerated now exist in the present (Vaivasvata) Manvantara (ete Saptarshayashchokta vartante samprate'ntare/ ) 

This previous list tallies more closely with VP. III. 1. 32 if the names there-in are taken as gotras of the sages. 

22-23. In his elaborate sacrifice all the Devas had arrived and were present. So also the various ancillaries of sacrifice. Vașhatkāra was there in an embodied form. The Saman Mantras and thousands of Yajur Mantras were there in an embodied form. The Rugveda embellished with the specific order of words called Krama² also appeared there. 

2. Krama is a peculiar method or manner of reciting Vedic texts. It is so called because the reading proceeds from the 1st member, cither word or letter to the 2nd, then the 2nd is repeated and connected with the 3rd, the 3rd is repeated and connected with the 4th and so on. 

24. Yajurveda endowed with (relevant) inetres brilliant with Omkāra as its mouth (face) was stationed here along with the Sūktas, Brahmaņas and Mantras and intermingled with the Arthas (objects, purposes) of the Yajña. 

25. Såmaveda endowed with relevant metres and with all mantra-songs (which could be sung) at the head was present there along with Viśhvāvasu and other Gandharvas. 

26. The Brahmaveda (Atharvaveda) was (present there) accompanied by terrible rites. Due to the accompaniment of Pratyangirasas, it appeared as if it had two bodies and heads.³ 

3. The AV consists of two sets of Mantras: the auspicious one (Atharvans) and the terrible ones conneted with imprecations for the destruction of enemies (Angiras). Hence AV. is said to have two bodics and heads. 

27. The following (technical details about the recitation of Veda) were present (in their bodily forms): Lakshana (use of a cognate word for another), Vistara (extension, elongation), Stobha (chanted interjection in a Sáman), Nirukta (etymological interpretation), Svarabhakti (phonetically inserted vowel sound) äśhraya, Vaśhațkāra, nigraha and pragraha (vowel not subject to sandhi-rules). 

28. (Thc following divinities were present in person there) The goddess Ilå (the Earth) of brilliant form, the quarters and the lords of quarters, celestial girls (devakanya), wives and mothers of gods. 

29. All these, in their beautiful embodied forms arrived at the sacrifice when god Varuņa assuming a physical body was performing the sacrifice. They were all endowed with beauty and splendour. 

30. On seeing them the semen of the self-born lord fell on the ground.¹ There is no doubt about this that this took place on account of the dispensation of the inevitable fact, the birth of Brahmanical sages. 

1. The story of the births of Bhrugu, Angiras and Atri is based on Bruhad devata V. 97-101 and the etymologies of these names follow that test though grammarians offer different derivation. 

31. Pitamaha held it with both the hands and performed the Homa. He held it by means of the Sruva (sacrificial ladle) and performed the Homa as it oozed out. He performed the Homa chanting the Mantras (simultaneously). 

32. Then Prajapati (Lord of the subjects) created the collection of Bhutas (Living beings or Elements). From his lower tejas (Brilliance), the Taijasa Brahman was born in the worlds. 

33. (Defective Text) The Apyatva (Liquidity) is possible by means of Tamas, Sattva and Rajas. He held his own semen in the Ajyasthali (Ghee-pan) and performed the Homa. 

34. When the Homa was performed by means of semen the great sages manifested themselves. They shone with brilliant bodies. They had their own inherent good qualities and potentialities. 

35-36a. When the semen was once poured into the fire by way of Homa, Kavi came out of the flame. On seeing him coming out after splitting the flame, Hiraṇyagarbha (i.e. Brahma) said "You are Bhrugu”. Since it was said, so he became Bhrugu. 

36b-37. Mahådeva then appeared and spoke to Brahma “O lord, I had been desirous of a son and had been invited by you, O lord. Let this boy who is born at the outset be my son, O lord”. 

38. Saying "so be it”, Mahådeva was consented to by the Self-born lord. Then Mahadeva adopted Bhrugu as his son. 

39. Hence Bhrugus are Väruņas (those pertaining to the race of Varuņa). That lord is his child. 

(For a) second (time) the lord performed Homa over the burning charcoal (angära) by means of semen virile. 

40. The limbs of Angiras were firmly united together over the charcoals (angāra). Hence, he is (known as) Angiras. On seeing his nativity, Vahni (the fire-god) spoke to god Brahma. 

41. 'It was I who bestowed the semen upon thee. Hence, let this second one be my (son).'"Let it be so”, thus Sadasaspati (the fire-god) was replied to by Brahmä. 

42-43. Agni (the fire-god) accepted (him as his son), We have heard that the descendants of Angiras are Āgneyas. The semen virile was further divided into six by Brahma, the maker of the worlds and deposited into the fire by way of Homa. It is mentioned in the Vedas that Brahmás were born of it. 

Marichi rose therefrom at the outset from the rays. 

44 In that Kratu (sacrifice), Kratu the sage was born. Hence he is (called) Kratu. The sage Atri was born (saying) “I am the third (Aham-Trutiya)”. Hence he is named as Atri. 

45. (The fourth sage) was born with overspreading hairs. Hence he is remembered as Pulastya. (The fifth sage) was born with long hairs. Hence he is remembered as Pulaha. 

46. (The sixth sage) was born from among the Vasus and was himself self-controlled and master of Vasu (wealth). 

Hence, he is called Vasişhtha by the expounders of the Brahman (Veda) who are conversant with reality. 

47 Thus, these are the six great sages, the mental sons of Brahmä. They are the cause of the continuance of worlds. It is because of them that these subjects flourish and grow. 

48-49. The sons of Brahmă are cited as Prajāpatis (the Lords of subjects or creation) also. Others named Pitrus have been procreated by these great sages; (they have created) seven groups of Devas* well known in all the seven worlds. They are the Ajeyas (those who could not be conquered). They are seven in number and they are well-known in all the seven worlds. 

 Vā.P. 65,49 reads ruśhi-garas "groups of sages”. In view of the next verse (No.50 in Bd.P) which enumcrates the groups of sages, rushi-ganas is a better reading. 

50-51. They are well-known as Mårichas, Bhargavas, Angirasas, Paulastyas, Paulahas, Väsișhthas and Ātreyas. They make the worlds of the Pitrus flourish. These have been succinctly recounted. There are three more groups. 

52. They are Amartas, Aprakåshas and the renowned Jyotişhmants. Their king is Lord Yama who has got rid of all sins by means of Yamas (the famous ten qualities of restiaining influence such as celibacy, non-violence, non-stealth etc. (Brahmacharya, Ahimsă, asteya, etc.) 

53-54. There are other Prajapatis. Listen to their (enumeration) attentively.¹ They are Kashyapa, Kardama, śhesha (?), Vikranta, Suíravas, Bahuputra, Kumāra, Vivasván, Suchivrata, Prachetas, Arishtanemi and Bahula. 

1. There is a variation in the lists of Prajapatis in different Puranas. Thus though Vă. P. and our text agree about the names and number of Prajapatis, the lists in Ibh., Mt. Por Garuda differ from our text and inter se. 

55-56. These and many others are Prajeśhvaras (Lords of subjects). Kushoccayas and Välakhilyas have become great sages. They had 'the velocity of the mind. They could go every where. They could enjoy all kinds of pleasures. Another set of Brahmanical sages have been born of Bhasman (sacred ashes). They are respected by other groups of Brahmanical sages. 

57. The groups of sages (called) Vaikhānasas are earnestly devoted to penance and higher Vedic learning. 

The two (Devas) Asvins whose beauty is widely appreciated were born of his nose. 

58. They know that the birth of Rukśharajas was from the movement of his eyes. Other Prajāpatis were born of his ears. 

59-60. (Some) sages were born of the pores at the roots of his hairs. (Some) were born of his sweat-dirt. 

The two Ayanas (transits of the Sun), the seasons, the months, the half-months (i.e. fortnights), the junctions of fortnights- (all these were born of him). Years are his days and nights. 'The Jyotis (Luminaries?) are his terrible bile* (?). They call his blood Raudra (pertaining to Rudra). His blood is remembered as Kanaka (gold) (?) 

Vä.P. 65.59 reads Pitryam- 'ancestral' (light?) for Pilla of this text. 

61. That is said to bc Taijasa. The smokes are remembered as animals. What came out as his flames were Rudras. Similarly, the Adityas (i.e. twelve suns) came out. 

62-63. Sparks of divine and human (nature) were generated from the charcoals. Then Brahma, the preceptor of the Devas (gods), was propitiated by the Devas. They spoke these word: -“You are the Primordial one in this world. You are Brahmå born of Brahman. You are the bestower of all desires”. 

64-66. These lords of subjects will procrcate subjects. All of them are Prajapatis. All of them are sages who have performed austerities. These holy rites will sustain these worlds due to your grace. They will cause your family to flourish. They will make your splendour increase for ever. All those born of prajāpati will become scholars in the Vedas. All of them will be masters of speech. All of them will be holders of Vedic Mantras. 

67. Let all of them resort to Brahman, the truthful and the grcatest penance on the Earth. All of us and these are, O lord, your own progeny. 

68-69a. Thinking that, Brahman, the Brāhmaṇas, the worlds consisting of the mobile and the immobile beings, the Devas and the sages with Marichi as their first one. (leader), are your own progeny. We desire for your progeny. 

69b-70. The Devas and the sages of great honour, who were present in that Yajña were born of your race. They identify themselves with the places and times (of their duty). These subjects will establish themselves in your own form. 

71. The Brāhmaṇas shall thus establish the beginnings and ends of the Yugas”. 

Thereupon, the preceptor of the worlds spoke thus after duc reflection. 

72. It is after deciding like this that these great sages born of your race have been created by me. There is no doubt about this. 

73. Of them, I shall narrate at the outset the race of the noble-souled Bhrugu who was the first Prajapati. I shall narrate it in detail and in due order. 

74-76. The two wives of Bhrugu were of excellent nobility of birth. They were unrivalled and splendid. (One of them) was the daughter of Hiraṇyakashipu, well-renowned by the name of Divya. The second was Paulomi, the daughter of excellent complexion, of Puloman. 

Divya give birth to the son of Bhrugu. He was the most excellent among those who are conversant with Brahman (Veda). He was sukra, the preceptor of the Devas (?) and the Asuras. He was the planet, the most excellent of the wise sages. Sukra himself was Ušhanas. He was always known by the name of Kavya. 

 77. The mental daughter of the Manes named Somapås (imbibers of the Soma juice) was well-known by the name of Gau. She became the wife of Sukra and gave birth to his four sons. 

78. They were Tvaştr, Varatrin, Sanda and Marka. In splendour they resembled the Sun and in prowess they were as good as god Brahma. 

79. The following were the sons of Varatrin viz. Rajata, Pruthu, Raśhmi and the scholarly Bruhamgiras. They were the priests performing the Yajñas of the Daityas. They were extremely skilled in sacred knowledge. * 

80. In order to destroy the holy rite of Ijyā (sacrifice), they approached Manu and began to perform Yajñas (in a distorted manner). On seeing Dharma vitiated, Indra said to Manu. 

81. “I shall make these people alone properly perform your Yajña". On hearing those words of Indra, they (the sons of Varatrin) slipped away from that place. 

82. When they disappeared, Indra came to Manu's wife who had become senseless and freed her from the evil planet. Then he pursued them. 

83. Thereafter, those sages began to strive for the destruction of Indra. On seeing those vicious persons come, Indra laughed derisively, 

84-85. Then, becoming furious he burned them in the southern half of the sacrificial platform. There they began to resist him along with their Sälávrukas (dogs, wolves). Even as they resisted him thus, their heads dropped down and became date-palms. It was thus that the sons of Varatrin were killed by Indra formerly. 

86-87. Devayani was born of Jayanti, as the daughter of Sukra. Trishiras alias Viśhvarūpa was the great (elder) son of Tvaştr. He was born of Yashodharā, daughter of Virochana. He became very famous. He who is remembered as Viśhvakar man was the younger brother of Viśhvarūpa. 

88. Divyå gave birth to a daughter, the younger sister of lord Sukra (Kavya). Twelve resplendent (godly) sons were born to Bhrugu and they were known as Bhrugus (or Bhrugu gods). 

89-90. They were Bhuvana, Bhavana, Antya, Antyayana, Kratu, Suchi, Svamūrdhan, Vyasa, Vasuda, Prabhava and Avyaya. The twelfth one is remembered as Adhipati. These are remembered as Bhrugus. They are Devas (shining ones) worthy of Yajñas. 

1. Mt. P. gives a different list of these 12 Deva Yäjnika Bhrugus in the list of Gotras and Pravaras. 

91-92. Paulomi gave birth to a son engrossed in Brahman He was a Brähmaņa of perfect self-control. (While he was in the womb) in the eighth month, he was swallowed by a cruel Räkşhasa. He slipped off and is therefore known as Chyavana. He is Prachetas as well, because he was conscious and alert. Chyavana alias Prachetas burned the man-eaters (demons) due to anger. 

93. That scion of the family of Bhrugu begot two sons of Sukanya. Those two sons, viz. Apravāna and Dadhicha were honoured by good people. 

94. Sarasvata the son of Dadhicha, was born of Sarasvatī. The mighty virtuous Ruchī, daughter of Nahusha, was the wife of Apravána. 

95. The sage Aurva of great renown was born of her after piercing through the thigh.¹ Ruchika was the son of Aurva. He shone with a brillance equal to that of fire. 

1. In Mbh. Adi 177 we are told that when Haihayas tried a genocide of Bhrugus, Bhrugu women Aed to hills. But while running Chyavana's wife Aruşhi concealed her foctus in her thigh. When informed of this, Haihaya Warriors arrested her to execute her but the child-a son-brokc through her mother's thigh and blinded all the Hajhayas by his supreme brilliance. As this child broke through his mother's thigh, he was called Aurva (one bora out of the thigh). 

96. Jamadagni was born of satyavati as the son of Ruchīka, formerly when the Charus (sacrificial offering) pertaining to Rudra and Vişhņu (? prepared by) Bhrugu were interchanged. 

97-98. Jamadagni was so called because he devoured the fire pertaining to Viśhnu. Reņukā gave birth to Räma the son of Jamadagni. He had unlimited splendour. He had the valour on a par with that of Indra. He had the inherent characteristics of both Brähmaņas and Kshatriyas. 

Aurva had a hundred sons beginning with Jamadagni. 

99-100. Due to inter-alliance, the families of Bhargavas had thousands of sons. External Bhargavas, it is remembered, are born amongst other sages also. They are many such as Vatsas, Vidas, Arśhțișeņas, Yashkas, Vainyas, Saunakas and the seventh group the Mitreyus. These clans are to be known as Bhargavas. 

101. Now, listen to the family of Argiras, the intelligent son of Agni. It was in his family that Bhåradvajas along with Gautamas were born. 

102-104a. The most important Devas belonging to the family of Angiras are the Tvișimants of great prowess. 

Three girls became the wives of Atharvan viz., Surūpå, the daughter of Mårica, Svarăț, the daughter of Kardama, and Pathyå, the daughter of Manu. In them were born the heirs and successors of Atharvan. They uplifted the family. They are sanctified by means of great penance. 

104b-106. Bruhaspati was born of Surūpā. Svarăț gave birth to Gautama, Ayäsya, Vámadeva, Utathya and Ušhiti. Dhruşhņi was the son of Pathya. Samvarta was the mental son. Kitava was the son of Ayasya. Śaradvăn was born of Utathya. Dirghatamas was born of Uśhi (i.e. Ušhiti?) Bruhaduktha was born of Vämadeva. 

107. Sudhanvan was the son of Dhșsņi. Rşabha was the son of Sudhanvan. Rathakäras (? Charioteers) are remem bered as the Devas. They are well renowned as Řubhus. 

108. Bharadvāja of very great fame, was born of Bruhaspati. Gods junior to Bruhaspati are known as Angirasas. 

109-113a. They are the bosom-born sons of Angiras born of Surūpå viz. Adhari, Ayus, Danus, Daksha, Dama, Präņa, Haviśhyān, Haviśhņu, Ruta and Satya. They are ten in number. 

The groups of families of Angiras should be known as fifteen in number viz. Ayāsyas, Utathyas, Vamadevas, Auśijas, Sámskřutis, Gargas, Kanvas Rathitaras, Mudgalas, Vişhņuvruddhas, Haritas, Kapis, Rūkshas, Bharadvajas, Ārshabhas and Kitavas. 

Many external Angirasas, it is remembered, are born amongst other sages also. 

113b. I shall narrate the family of Marichi consisting of excellent men. 

114-115. It is in his family, that the whole universe consisting of the mobile and the immobile beings, was born. Marichi loved the waters. With a desire for progeny, he began to contemplate and ponder over them. Thinking “Let a son endowed with all good qualities and having children for himself be born" He engaged himself in Yogic union. The holy lord was sanctified by means of penance. 

116-117. Thereupon, all the waters were struck. The holy lord procreated a son in them whose soul had been engrossed (in meditation). The son was unequalled. He was a Prajapati, Aristanemi by name. Marichi who was engaged in penance, got the son who performed a penance amidst waters. 

118 Desirous of a son, he stationed himself in water contemplating on the chaste Våk (speech). He stayed there for seven thousand years. Hence, he became unequalled. 

119. Kaśhyapa was on a par with Savitr. He was equal to Brahmå in brilliance. He was a scholar. In every Manvan tara, he is born by means of a part of Brahma. 

120-121. When Dakșha was over-bearing in his speech in regard to his daughters, the holy lord became angry. Then he drank Kashya. Liquor is called by the name Kashya. 

The word Kašhi should be understood to have the sense of Häsya (Humour, wit). The speech and mind are mentioned by the word Kaśhya. Liquor is remembered by Brāhmaṇas by means of the word Kaśhya. The sage is called Kaśhyapa due to his drinking liquor.¹ 

1. A funny derivation: The sage Kashyapa is so designated as he was a drunkard (Kashya-wine) and whip-like (Kasha-a whip) harsha in speech. 

122-124a. Since the name Kašha* (? whip) was cruelly uttered (? by him, and since he became angry on being cursed by Dakśha, he became Kaśhyapa, therefore. For the same reason, on being suggested by Brahmå Parameșthin, Dakśha the son of Prachetas gave him his celebrated daughters (in marriage). All of them are the mothers of the world. 

Vå.P.65, Karoti námo yad vacho etc. 'Inasmuch as he uttered harsh words' etc. 

124b-125. Thus, he who knows the creation of the sages, the holy one pertaining to Varuņa, shall be meritorious and pure. He will enjoy long life. He will experience perpetual pleasure. By remembering this or by even listening to this (chapter), one is rid of all sins.