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janamejaya uvāca - janamejaya said:
devānāṁ dānavānāṁ ca gandharva uraga rakṣasām |
utpattiṁ vistareṇa imāṁ vaiśampāyana kīrtaya ||1-3-1
"O, vaiśampāyana, please tell me detailedly about the birth of deva-s, dānava-s, gandharvā-s, and rākśasās...
vaiśampāyana uvāca:
vaishampayana replied:
prajāḥ sṛja iti vyādiṣṭaḥ pūrvaṁ dakṣaḥ svayambhuvā |
yathā sasarja bhūtāni tathā śṛṇu mahīpate ||1-3-2
"Oh, king janamejaya, in days of old swayambhū brahma ordered daksha prajāpati, "thou shalt engender...", and as to how daksha did it... I will now explain how... listen to it...
mānasānyeva bhūtāni pūrvam eva asṛjat prabhuḥ |
ṛṣīn devān sa gandharvān asurān atha rākṣasān |
yaksha bhūta piśācāṁ ca vayaḥ pashu sarīsṝpān ||1-3-3
Firstly daksha prajāpati has engendered living beings like ṛśi-deva-dānava-yakśa-kinnara-gandharva-bhūta-piśāca-s, and others like birds, animals, and reptiles etc., in a non-genetic manner, just by the dint of his psychic power...
yadā asya tāḥ tu mānasyo na vyavardhanta vai prajāḥ |
apadhyātā bhagavatā mahādevena dhīmatā ||1-3-4
But, when these groups of created beings are not multiplying, mythically owing to the fury of mahadeva towards daksha during an earlier time-period, then prajāpati daksha thought as to how the living beings can be multiplied...
tataḥ saṁcintya tu punaḥ prajā hetoḥ prajāpatiḥ |
sa maithunena dharmeṇa sisṛkṣuḥ vividhāḥ prajāḥ |1-3-5
asiknīmāvahat patnīṁ vīraṇasya prajāpateḥ |
sutāṁ sutapasā yuktāṁ mahatīṁ lokadhāriṇīm ||1-3-6
And then on giving a second thought for the sake of generating people, he took the daughter of one called vīraṇa prajāpati, namely lady asikni, 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 sahasrāṇi vīraṇyāṁ paṣca vīryavān |
asiknyāṁ janayāmāsa dakṣa eva prajāpatiḥ || 1-3-7
Then that mighty daksha prajāpati begot five thousand sons called pravardhaka-s, alias haryaśvā-s, through this lady asikni, the daughter of vīraṇa.
tāṁstu dṛṣṭvā mahābhāgān saṁvivardhayiṣūn prajāḥ |
devarṣiḥ priya-saṁvādaḥ nāradaḥ prābravīt idam |
nāśāya vacanaṁ teṣāṁ śāpāya eva ātmanaḥ tathā ||1-3-8
On seeing those highly fortunate five thousand sons of daksha, namely haryaśvā-s, who are about to engender their own progeny, the divine sage nārada, 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.
yaṁ kaśyapaḥ suta-varaṁ parameṣṭhī vyajījanat |
dakṣasya vai duhitari dakṣa śāpa bhayāt muniḥ ||1-3-9
Whom parameṣṭhi brahma has created as his best offspring, viz. sage nārada, him alone sage kashyapa had to engender through the daughter-like junior-most sister-in-law of daksha, owing to the curse of daksha to nārada.
pūrvaṁ sa hi samutpanno nāradaḥ parameṣṭhinā |
asiknyām atha vīraṇyāṁ bhūyo devarṣi sattamaḥ |
taṁ bhūyo janayāmāsa pita iva munipuṁgavam ||1-3-10
Previously brahma alone gave rise to nārada. Again that best divine sage nārada had to manifest through lady asikni, the daughter of vīraṇa prajāpati, owing to the curse of daksha to nārada. 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 prajāpati in marriage. Thus, kashyapa too became analogous with brahma in creating nārada, because he sired nārada on another occasion.
Above topic is elucidated:
tena dakṣasya vai putrā haryaśvā iti viśrutāḥ |
nirmathya nāśitāḥ sarve vidhinā ca na saṁśayaḥ ||1-3-11
tasya udyataḥ tadā dakṣo nāśāya amita vikramaḥ |
brahmarṣīn purataḥ kṛtvā yācitaḥ parameṣṭhinā || 1-3-12
tato'bhisandhiṁ cakruste dakṣastu parameṣṭhinā |
kanyāyāṁ nārado mahyaṁ tava putro bhavediti ||1-3-13
tato dakṣstu tāṁ prādāt kanyāṁ vai parameṣṭhine |
sa tasyāṁ nārado jajṣe dakśaśāpabhayādṛṣiḥ ||1-3-14
Those five thousand sons of daksha, who are renowned by the name of haryaśvā-s, have been disenchanted towards worldly life by nārada, 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 nārada 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 nārada. Then sages came along with brahma have struck upon a deal between brahma and daksha, whereby daksha said to brahma, "your son nārada shall become my grandson, emerging from my daughter-like last sister-in-law..." And nārada agreed to it. Then, while daksha has given thirteen of his own daughters to sage kashyapa in marriage, he also gave his daughter-like last sister-in-law to sage kashyapa, and nārada emerged from her again, for fear of the curse of daksha.
janamejaya uvāca:
janamejaya asked:
kathaṁ vināśitāḥ putrā nāradena maharṣiṇā |
prajāpateḥ dvija śreṣṭha shrotum iccāmi tattvataḥ ||1-3-15
"How great sage nārada could make the sons of prajāpati daksha adrift - this I would like to listen..."
vaiśampāyana uvāca- vaiśampāyana replied:
dakṣasya putrā haryaśvā vivardhayiṣavaḥ prajāḥ |
samāgatā mahāvīryā nāradaḥ tān uvāca ha ||1-3-16
"When the highly energetic sons of daksha, namely harśyaśvā-s, are about to engender further progeny, then sage nārada approached and said to them:
nārada uvāca- nārada said:
bāliśā bata yūyaṁ vai na asyā jānīta vai bhuvaḥ |
pramāṇaṁ sraṣṭukāmāḥ stha prajāḥ prācetasa-ātmajāḥ |
antar ūrdhvam adhaḥ caiva kathaṁ srakshyatha vai prajāḥ ||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 of prachetasā-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 vacanaṁ śrutvā prayātāḥ sarvato disham |
pramāṇaṁ draṣṭukāmāḥ te gatāḥ prācetasa-ātmajāḥ ||1-3-18
vāyoḥ anaśanaṁ prāpya gatāḥ te vai parābhavam |
adya api na nivartante samudrebhya iva āpa gāḥ ||1-3-19
And they the sons of daksha, namely harśyaśvā-s, coming under the influence of the words of nārada, viz. lingua esoterica, fled in every direction, in pell-mell to seek supreme soul. They remained beyond sustenance and later merged into the ṣupreme... they have not come back even today, like the non-returning rivers once rushed to ocean...
atyantikam kaivalyam gatāḥ - ityarthaḥ
haryaśveṣu atha naṣṭeṣu dakṣaḥ prācetasaḥ punaḥ |
vairaṇyām eva putrāṇāṁ sahasram asṛjat prabhuḥ ||1-3-20
When those five thousand sons, namely harśyaśvā-s, are thus lost, then the son of prācetasā-s, namely daksha, once again generated a thousand sons, called śabala-aśvā-s, through lady asikni, the daughter of vīraṇa.
vivardhayiṣavaste tu śabalāśvāḥ prajāḥ tadā |
pūrva uktaṁ vacanaṁ tāta nāradena eva noditāḥ ||1-3-21
When those thousand sons of daksha, named as śabala-aśvā-s, are also inclined to procreate, then sage nārada arrived again, and sermonised them too, as he has once sermonised their elder brothers.
anyonyam ūcuḥ te sarve samyak āha mahāmuniḥ |
bhrātṛṇāṁ padavīṁ jṣātuṁ gantavyaṁ na atra saṁśayaḥ ||1-3-22
jṣātvā pramāṇaṁ pṛthvyāḥ ca sukhaṁ srakṣyāmahe prajāḥ |
ekāgrāḥ svastha manasāḥ yathā avadat nu pūrvaśaḥ ||1-3-23
And 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 mārgeṇa prayātāḥ sarvato disham
adyāpi na nivartante samudrebhya iva āpagāḥ ||23||
And śabala-aśvā-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.
naṣṭheṣu śabalāśveṣu dakṣaḥ kruddho avadat vacaḥ |
nāradam nāśami iha iti garbha vāsam vasa iti ca|| 1-3-25
daksha is infuriated when shabala-ashva-s are also lost, and he said in this way, "I will make an end of nārada, and he has to suffer garbha narakam - durance vile of pregnancy ..."
tadā prabhṛti vai bhrātā bhrātur anveṣaṇe nṛpa |
prayāto nashyati kṣipraṁ tat na kāryaṁ vipaścitā ||1-3-26
From 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...
tāṁ ca api naṣṭān vijṣāya putrān dakṣaḥ prajāpatiḥ |
ṣaṣṭiṁ bhūyaḥ asṛjat kanyā vairaṇyām iti naḥ shrutam ||1-3-27
Ascertaining that the second batch of his sons, namely śabala-aśvā-s, are also lost, daksha prajāpati then generated sixty daughters from lady asikni, the daughter of vīraṇa... presuming that nārada may not harangue girls with esoteric teachings... thus we hear...
tāḥ tadā pratijagrāha bhāryārthaṁ kaśyapaḥ prabhuḥ |
somo dharmaḥ ca kauravya tathā eva anye maharṣayaḥ ||1-3-28
Then, oh, janamejaya, the legatee of kuru-s, the godly kashyapa prajāpati, and soma, and dharma as well, and like that some other sages have wived those sixty daughters of daksha...
dadau sa daśa dharmāya kaśyapāya trayodaśa |
sapta-viṁśatiṁ somāya catasro'riṣṭanemine ||1-3-29
dve caiva bhṛgu-putrāya dve caiva aṅgirase tathā |
dve kṛśāśvāya viduṣe tāsāṁ nāmāni me śṛṇu ||1-3-30
daksha gave ten of his daughters to dharma, thirteen to kashyapa prajāpati, twenty seven to soma, four to ariṣṭhanemi prajāpati, two to the son of bhṛgu, two to angīrasa, two to sage kṛśa-aśva... now you know the names of those brides while I tell...
arundhatī vasuḥ yāmī lambā bhānuḥ marut-vatī |
saṁkalpā ca muhūrtā ca sādhyā viśvā ca bhārata |
dharma-patnyo daśa tu etāḥ tāsu apatyāni me śruṇu ||1-3-31
The ten brides of dharma are arundhati, vasu, yāmi, or, jāmi, langha, bhānu, marutwati, samkalpa, muhūrta, sādhya and vishwa, and now listen about their offspring...
There occurs another daksha prajāpati in purāṇā-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 the nava-brahma-s - nine brahma-s, as he is the brainchild of brahma. His wife is known as prasūti. viṣṇu purāṇa says that daksha I has twenty-four daughters, and he gave thirteen of them to dharma, who are: shraddha, lakshmi, dhṛti, tuṣṭi, puṣṭi, medha, kriya, buddhi, lajja, vapu, śānti, siddhi, kīrti. But, these are reckoned as dharma-dwārāḥ - gateways of dharma. Through them dharma is said to have obtained these sons, one in each wife: kāma, darpa, niyama, santoṣa, lobha, shruta, daṇḍa, bodha, vinaya, vyavasāya, 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 Wilson
viśvedevāḥ ca viśvāyāḥ sādhyān sādhyā vyajāyata | 1-3-32 a
Lady vishwa gave birth to the viśve-devas...
These viśve-devā-s are not all the hosts of all the gods, but a cadre of ten gods who are specifically invoked during rituals to manes - pitṛ-yāga, śrāddha kāla, obsequial time, and it is believed that they enter the van of obsequial rites - śrārdha agram - they are vasu, bandhu-s; kratu, daksha-s; kāla, kāmā-s; dhuri, virochanā-s; purūrava, ādravās.
And lady sādhya gave birth to the gods called sādhyas...
These are a sect of earliest gods, born out of chanda-s of veda-s, for recitation and promotion veda-s, later obsolete with vedas.
marutvatyāṁ marutvantaḥ vasoḥ tu vasavaḥ tathā ||1-3-32 b
bhānoḥ tu bhānavaḥ tāta muhūrtāyā muhūrtajāḥ ||1-3-33 [single foot verse]
lambāyāḥ caiva ghoṣo'tha nāgavīthī ca yāmijā |
pṛthivī-viṣayaṁ sarvam arundhatyāṁ vyajāyata ||1-3-34
saṁkalpāyāḥ tu sarvātmā jajṣe saṁkalpa eva hi |
nāgavīthyāḥ ca yāminyā vṛṣa-lambā vyajāyata ||1-3-35
Lady marut-vati gave rise to marut-vanta - marut-gaṇas.
They are: āvaha, 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 ṣeven-ṣages sphere; varāvaha, air in north polar regions. These are otherwise called by names gagana, sparshana, vāyu, anila, prāṇa, prāṇeśvara, jīva. Each of the marut god has a batch of seven marut-s, thus they are forty-nine entities, in total.
Lady vasu gave rise to vasus. These vasu-s are detailed in the coming stanzas, bhīṣma is one from them.
Lady bhānu gave rise to bhānus.
These are the presiding deities of luminosity. They are dvādaśa ādityā-s, twelve self-luminous entities - dhāta, mitra, aryama, śakra, varuna, amśumān, bhaga, vivasvanta, pūṣa, savita, tvaṣṭa, viṣṇu. These will be ādityā-s in vaivasvata-manvantaram and they will become tuhita-s in chakshur-manvantaram. brahma created calling them as jaya-s, at the start of kalpa for 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.
Lady muhūrta gave rise to gods called muhurtakas.
These are the gods presiding over the seconds, minutes and other digits of time - kṣaṇa ādi kāla bhāga abhimāna devatāḥ, and lady muhūrta also gave rise to one called jayanta - not covered in stanza.
Lady lamba, alias langha gave rise to god named ghoṣa - a god having affinity with mantra-s - mantra-abhimāni devata; and lady yāmi, alias jāmi who herself is the presiding deity for serpentine routes and thick forests gave rise to a goddess named nāga-vīthi or, nāka-vīthi - nāka= heaven; vīthi= path; a goddess having affinity with the anfractuous path leading to heaven - svarga-mārga-abhimānī-devatā.
And from lady arundhati all the earthbound purveyance like ghee, cattle, medicines - ājya, pashu, oṣadhi etc have emanated. From lady samkalpa there emerged the ubiquitous-soul called samkalpa, volition - mānasika kriya abhimāni devaḥ - a deity who has affinity with volition. And from the daughter of yāmi, namely nāgavathi, there emerged a deity called vṛṣa-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 ritual yajṣa. All these gods like marut-s, āditya-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 a sat samkalpa, good volition is required to perform yajna. If it is done properly, then the performer of yajna will tread the path of nāga-vīthi - an intricate path to heaven. Then the fruition, vṛṣa, will be abundant.
yā rājan soma patnyaḥ tu dakṣaḥ prācetaso dadau |
sarvā nakṣatra nāmnyastā jyautiṣe parikīrtitāḥ ||1-3-36
Those who have been given to soma, oh, king, they all are well-known as constellation-wives of soma, or say the moon...
The names of 27 stations of moon, given to the moon as wives are: ashvini, bharani, kṛittika, rohini, mṛgaśira, ārdra, purnavasu, pushya, āśsleṣa, magha, pūrva-phalguṇi, uttara-phalguṇi, hasta, citra, swāti, viśākha, anurādha, jyeṣṭha, mūla, pūrva- āṣāḍha, uttara- āṣāḍha, śravaṇa, dhaniṣṭha, śata-bhiṣa, pūrva-bhādra, uttara-bhādra, and revati.
ye tu anye khyātimanto vai devā jyotiḥ purogamāḥ |
vasavo aṣṭau samākhyātāḥ teṣāṁ vakṣyāmi vistaram ||1-3-37
Now I will detail about those highly regarded entities who antecede these star-wives of soma, and who are renowned as eight vasus...
āpo dhruvaḥ ca somaḥ ca dharaḥ caiva anila analau |
pratyūṣaḥ ca prabhāsaḥ ca vasavo nāmabhiḥ smṛtāḥ ||1-3-38
āpa, dhruva, soma, dhara, anila, anala, pratyūṣa, and prabhāsa are the sons of lady vasu, and they are reputed by a collective name aṣṭa-vasu-s, eight-vasus.
These are the elements located in the universe, eight of them. They are variously called.
dhara, dhruva, soma, āhu, anila, agni, pratyūṣa, prabhāsa - according to mahābhārata. Here, dhara is substituted for āpa; āhu is substituted for dharma or adhvara, as occurring in other purāṇas.
droṇa, prāṇa, dhruva, arka, agni, doṣa, vibhāvasu, dyu - according to mahābhārata tātparya nirṇaya. 'Among eight vasu-s, the eighth one was known as dyu. He was also known as prabhāsa and vibhāvasu.' - ācārya pāṇḍurangi.
The deities called Vasus, because, preceded by fire, they abound in splendour and might, are severally named *pa, ḍhruva, Soma, ḍhava (fire), ānila (wind), ānala (fire), Praty*sha (day-break), and Prabh*sa (light). - viṣṇu purāṇa. Wilson.
Vasus - A particular class of deities, eight in number, associated with īndra: they form one of the nine Ganas (classes of deities) mentioned in the Vedas. The Vasus are named: āpa (water), ḍhruva (the pole-star), Soma (the Moon), ḍhara or ḍhava (the Earth), ānila (wind), Pavaka or ānala (fire), Prabhasa (dawn), Pratyusha (light). The Ramayana regards them as children of āditi. A verse in The Laws of Manu (ṁanava-ḍharma-ṣastra) says: "The wise call our fathers Vasus" (ī, p. 284). - Bhagavad-Gita, W. Q. Judge.
This class of deities-whose sphere of action are the terrestrial regions-- shatapatha brahmana 6:1:2:6
So, no two purāṇā-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 yāgas. For eg dhruva is not the pole star, nor dhara is earth, nor soma the moon. But, we have to take the account of this group, because of the emrgence of bhīṣma of mbh.
āpasya putro vaitaṇḍyaḥ śramaḥ śrānto munistathā |
dhruvasya putro bhagavān kālo lokaprakālanaḥ ||1-3-39
Likewise, the son of āpa is the indefatigable - shrama śrānta- saint vaitanḍya. And the son of dhruva is kāla, the time, who computes the time of worldly beings, and hence he is known as jaganniyanta - dictator of world.
Some editions say that there are four sons of āpa: vaitanḍya, shrama, śānta, and muni.
somasya bhagavān varcā varcasvī yena jāyate |
dharasya putro draviṇo huta havya vahaḥ tathā |
manoharāyāḥ śiśiraḥ prāṇo'tha ramaṇaḥ tathā ||1-3-40
The son of soma is godly varcha, the sheen, at whose beneficence living beings get a cosmetic sheen for their bodies. The son of dhara is draviṇa, who is the carrier of burnt-oblations, huta-havya-vaha. And dhara from his second wife, called lady manohara, begot shishira, prāṇa, and ramaṇa.
Some reckon huta-havya-vaha as the second son of dhara.
anilasya śivā bhāryā tasyāḥ putro manojavaḥ |
avijṣātagatiḥ caiva dvau putrāu anilasya tu ||1-3-41
And anila had two sons from his wife lady shiva, who are mano-java, sprinter with thought-speed, and a-vijṣāta-gati, one whose course is unknown.
agni putraḥ kumāraḥ tu shara-stambe śriya-anvitaḥ |
tasya śākho viśākhaḥ ca naigameyaḥ ca pṛṣṭha jāḥ ||1-3-42
apatyaṁ kṛttikānāṁ tu kārttikeya iti smṛtaḥ |
skandaḥ sanatkumāraḥ ca sṛṣṭaḥ pādena tejasaḥ ||1-3-43
The son of agni, the Firegod, is the highly glorious kumāra. or skanda, or kārtikeya who emerged in the garden of some herba benedicta plants with long stalks. Later to kumāra, his three younger brothers, called śākha, viśākha, and naigameya have also taken birth from agni. Because kumāra is nurtured by the a group of six stars, called kṛttikā-s, he is also called kārtikeya. And he is also called as skanda or sanatkumāra. And agni gave rise to each of the four sons with one-fourth of his refulgence.
The bāla kāṇḍa of vālmīki rāmāyaṇa details the episode of the birth of kumāra.
pratyūṣasya viduḥ putra ṛṣṭiṁ nāmnā atha devalam |
dvau putrau devalasya api kṣamāvantau tapasvinau ||1-3-44
And the vasu called pratyūṣa gave rise to one son, named devala, and to one daughter named ṛṣṭi. This devala begot two sons who are compliant and kindhearted.
bṛhaspateḥ tu bhaginī vara-strī brahmacāriṇī |
yoga-siddhā jagat-kṛtsnam a-saktā vicacāra ha ||1-3-45
prabhāsasya ca sā bhāryā vasūnām aṣṭamasya ca | 1-3-46 a
There is a sister of vaśiṣṭha, called brahma-cāriṇi, a best lady who acquired yogic transcendence, and who detachedly moved about the world. She is the wife of eigth vasu, namely prabhāsa.
viśvakarmā mahābhāgaḥ tasyāṁ jajṣe prajāpatiḥ ||1-3-46 b
kartā śilpa-sahasrāṇāṁ tridaśānāṁ ca vārdhakiḥ |
bhūṣaṇānāṁ ca sarveṣāṁ kartā śilpavatāṁ varaḥ ||1-3-47
yaḥ sarvāsāṁ vimānāni devatānāṁ cakāra ha |
mānuṣāḥ ca upajīvanti yasya śilpaṁ mahātmanaḥ ||1-3-48
And a prajāpati called viśva-karma, a highly blessed and renowned architect, emerged from that lady brahma-cāriṇi through lady prabhāsa. 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 prajāpati 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.
surabhī kaśyapāt rudrān ekādaśa vinirmame |
mahādeva prasādena tapasā bhāvitā satī ||1-3-49
ajaikapād ahirbudhnyaḥ tvaṣṭā rudrāḥ ca bhārata |
tvaṣṭuḥ caiva ātmajaḥ śrīmān viśvarūpo mahāyaśāḥ ||1-3-50
Hallowed by her own ascesis and by the grace of mahadeva, the daughter of daskha prajāpati, and the wife of kashyapa prajāpati, lady surabhi, moulded eleven rudrās. Apart from those eleven rudrā-s, ajaika-pād, ahir-budhnya, twaṣṭa, and ruda are also the progeny of surabhi, and tvaṣṭā's son is the highly glorious viśva-rūpa.
haraḥ ca bahu-rūpaḥ ca tryambakaḥ ca aparājitaḥ |
vṛṣā-kapiḥ ca śambhuḥ ca kapardī raivataḥ tathā ||1-3-51
mṛga-vyādhaḥ ca sarpaḥ ca kapālī ca viśāṁpate | 1-3-52
Oh, king, the eleven rudrā-s are: hara, bahu-rūpa, tryambaka, aparājita, vṛṣa-kapi, shambhu, kapardi, raivata, mṛga-vyādha, sarpa, and kapāli.
ekādaśa ete kathitā rudrāḥ tri-bhuvana-īśvarāḥ ||1-3-52 b
śataṁ tu evaṁ samākhyātaṁ rudrāṇām amita-aujasām |
purāṇe bharataśreṣṭha yaiḥ vyāptāḥ sa cara-acarāḥ ||1-3-53
Oh, king, purāṇā-s tell that these eleven highly resplendent rudrā-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 vasū-s, the names of rudrā-s also differ. The definition of word rudra is as below, in concerned texts:
rut duḥkham duḥka hetuḥ vā tat drāvayati naḥ prabhuḥ |
rudra iti ucyate tasmāt śivaḥ parama kāraṇam ||
rudram - samsāra duḥkham drāvayati iti rudraḥ - one who dispels the anguish of life. Here these rudrā-s are said to be numerous. shatam anantam bhavati, asankhyākam, so the rudrā-s manifest in millions of forms in as many abodes, so says shata rudrīyam - sahasrāṇi sahasrasho ye rudrā adhi bhūmyām... and they are there even in the food we eat and drink we consume... ye anneṣu vividhyanti prāteṣu pibato janān... thus, wherever there is a problem, there exists a rudra to alleviate it, if only we pray him.
lokā bharataśārdūla kashyapasya nibodha me |
aditiḥ ditiḥ danuḥ caiva ariṣṭā surasā khaśā ||1-3-54
surabhiḥ vinatā caiva tāmrā krodha-vaśā irā |
kadruḥ muniḥ ca rājendra tāsi apatyāni me śṛṇu ||1-3-55||
And oh, king, now you listen about the wives of kashyapa prajāpati, and of their progeny, as I explain. His wives are: aditi, diti, danu, ariṣṭha, surasa, khasa, surabhi, vinata, tāmra, krodha-vasha, ira, kadru, muni.
āditi, Diti, Danu, Kala, ḍanayu, ṣinhika, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. - mahābhārata.
pūrva manvantare śreṣṭhā dvā-daśa āsan surottamāḥ |
tuṣitā nāma te anyonyam ūcuḥ vaivasvate antare ||1-3-56
upasthite ati-yashasi cākṣuṣasya antare manoḥ |
hitārthaṁ sarva=sattvānāṁ samāgamya parasparam ||1-3-57
In the previous time-cycle, called the glorious cākśuṣa manvantara, there used to be twelve best gods named tuṣitas. At the end of that cākśuṣa time-cycle and at the start of vaivasvata time-cycle, they came together to discuss about their futurity in the service of living beings. And they said this to one another...
tuṣitāḥ uvāca :
tuṣita-gods discussed among themselves:
āgacchhata drutaṁ devā aditiṁ sampravishya vai |
manvantare prasūyāmaḥ tat naḥ śreyo bhaviṣyati ||1-3-58
"Come quickly, oh, tuṣita gods, we have to get into lady aditi and take birth in the coming vaivasvta time-cycle, which will be expedient for all of us..." So said tuṣitā-s to one another.
vaiśampāyana uvāca:
vaiśampāyana continues to tell:
evam uktvā tu te sarvaṁ cākṣuṣasya antare manoḥ |
mārīcāt kaśyapāt jātāḥ te adityā dakṣa-kanyayā ||1-3-59
On resolving like this, all of those twelve tuṣitā gods took birth from the daughter of daksha, namely aditi, through the son of marīchi, namely kashyapa, at end of cākśuṣa manvantaram.
tatra viṣṇuś ca śakrash ca jajṣāte punar eva hi
aryamā caiva dhātā ca tvaṣṭā pūṣā tathaiva ca ||1-3-60
vivasvān savitā caiva mitro varuṇa eva ca
aṁśo bhagash cātitejā ādityā dvādaśa smṛtāḥ ||1-3-61
Then, viṣṇu [tri-vikrama, vāmana], śakra [indra], aryamā, dhātā, tvaṣṭā, pūṣā, vivasvān, savitā, mitra, varuṇa, amsha, and highly resplendent bhaga - these twelve have emerged from aditi who are called dvādaśa ādityā-s, the twelve self-luminous entities, thus we hear...
These are sempiternal vedic gods functioning in three vaults of heaven, dyau, antarīkśam, and rodasī, 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 of agni - 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 ādityas 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 purāṇic 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.
cākśuṣasya antare pūrvam āsan ye tuṣitāḥ surāḥ |
vaivasvate antare te vai ādityā dvādaśa smṛtāḥ ||1-3-62
It is said that these gods who existed as tuṣita-s gods in cākśuṣa manvantaram, have reoccurred as twelve āditya-s in vaivasvata manvantarm...
sapta viṁśatiḥ yāḥ proktāḥ soma-patnyo atha su-vratāḥ |
tāsām apatyāni abhavat dīptāni amita-tejasāṁ ||1-3-63
The twenty-seven ritzy stars who are said to be the wives of soma have given rise to divers scintillant starlets.
ariṣṭanemi patnīnām apatyāni iha ṣoḍaśa |
bahu-putrasya viduṣaḥ catasro vidyutaḥ smṛtāḥ ||1-3-64
The scholar ariṣṭha-nemi, besides having many other offspring, begot sixteen children from the said four wives, like vidyut et al...
Where bahu-putra is to be taken as attribute of ariṣṭha-nemi - nīlakaṇṭha.
Those four wives are vidyut [lightning], ashani [thunderbolt], megha [black-cloud], and rohita-indra-dhanuṣ [curveless rainbow]. This has a different reading, said in next verse.
None of the authorities are more specific on the subject of Arisht*anemis' progeny. In the ṁah*bh*rata this is said to be another name of Ka*yapa. The Bh*gavata substitutes T*rksha for this personage, said by the commentator to be likewise another name of Ka*yapa. His wives are, Kadru, Vinat*, Patangi, and Y*min*, mothers of snakes, birds, grasshoppers, and locusts. - vi. pu., HH Wilson
pratyaṅgirasa jāḥ śreṣṭhā ṛco brahma-rṣi-satkṛtāḥ |
kṛśāśvasya tu rājarṣerdevapraharaṇāni ca ||1-3-65
And those that are born to pratyangīrasa have become the excellent Rik-hymns of Rigveda winning the high acclaim of brahma-sages. And the progeny of kingly sage kṛśa-aśva are the assault weapons.
ya angīrāḥ shaunako hotrā bhūtvā bhārgavaḥ shaunako bhavat iti smṛteḥ | tatra pratyangīrā mantrāḥ śānti karā prasiddhāḥ | praharaṇāni - vajra ādi abhimāninyo devatāḥ ... atharva vedo api śaunakīya śākhā | nk
āristanemi, 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 purāṇa by Dr.E.Krishnamacarya - māṣṭāru
The hymns of the ātharvaveda are called āngirasas, and the descendants of āngiras were specially charged with the protection of sacrifices performed in accordance with the ātharvaveda. From this cause, or from their being associated with the descendants of ātharvan, they were called distinctively ātharvangirasas. Dawson
The Richas, or verses, thirty-five in number, addressed to presiding divinities, denominated Pratyangirasas. The Bh*gavata calls the wives of Anginas, Swadh* and Sat*, and makes them the mothers of the Pitris and the ātharvan Veda severally. vi. pu - Wilson
ete yugasahasra-ante jāyante punaḥ eva hi |
sarva devagaṇāḥ tāta trayaḥ-triṁśattu kāmajāḥ ||1-3-66
Oh, my dear king, thus these thirty-three groups of devā-s will be re-emerging after the completion of one thousand kalpa-s as the brainchildren of almighty.
teṣām api ca rājendra nirodha utpattiḥ ucyate ||1-3-67
yathā sūryasya gagana udaya astamane iha |
evaṁ deva-nikāyāḥ te sambhavanti yuge yuge ||1-3-68
Oh, 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..
devānām śarīrāṇi eva jāyante, nanu, tat upahita ātmā; ghaṭa ākāśādi vat.
dityāḥ putra-dvayaṁ jajṣe kaśyapāt iti naḥ shrutam |
hiraṇya-kaśipuḥ caiva hiraṇya-akṣaḥ ca vīryavān ||1-3-69
siṁhikā ca abhavat kanyā vipracitteḥ parigrahaḥ | 1-3-70 a
Lady diti, the other wife of kāśyapa, begot a couple of sons named hiraṇya-kaśipu and the courageous hiraṇya-akśa, besides a daughter named lady simhika, whom viprachitti had espoused.
saiṁhikeyā iti khyātāḥ tasyāḥ putrā mahābalāḥ |
gaṇaiḥ ca saha rājendra daśa-sāhasram ucyate ||1-3-70
teṣāṁ putrāḥ ca pautrāḥ ca śataśaḥ atha sahasraśaḥ |
asaṅkhyātā mahābāho hiraṇyakaśipoḥ śṛṇu ||1-3-71
Oh, great king, there emerged a groups of ten thousand highly mighty sons, known as saimhikeyā-s, or simhikeyā-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 of hiraṇya-kaśipu...
hiraṇyakaśipoḥ putrāḥ catvāraḥ prathita-aujasaḥ |
anuhrādaḥ ca hrādaḥ ca prahrādaḥ caiva vīryavān ||1-3-72
saṁhrādaḥ ca caturthaḥ ābhūt hrāda putro hradaḥ tathā | 1-3-73 a
hiraṇya-kaśipu of great vigour begot four sons, namely anuhrāda, hrāda, prahrāda and samhrāda is the fourth one... hrāda's son is hrada...
prahrāda or prahlāda, anuhrāda or anuhlāda, hrāda or hlāda, samhlāda or samhrāda - are interchangeable names, as the letter ra and la are interchangeable- ra Da la yo abhedaḥ
saṁhrāda putraḥ sundaḥ ca nisundaḥ tau ubhau smṛtau ||1-3-73 b
anuhrāda sutau hi āyuḥ shivi kālaḥtathaiva ha |
virocanaḥ ca prāhrādir balir jajṣe virocanāt ||1-3-74
samhrāda's sons are sunda and nishunda; anuhrāda's sons are āyu, shibi, and kāla; prahrāda's son is virochana, and virochana's son is bali...
baleḥ putra-śataṁ tu āsīt bāṇa jyeṣṭhaṁ narādhipa |
dhṛtarāṣṭraḥ ca sūryaḥ ca candramāḥ ca indra-tāpanaḥ ||1-3-75
kumbhanābho gardabhākṣaḥ kukṣiḥ iti evam ādayaḥ | 1-3-76 a
Oh, king, sons of bali are hundred, and starting from the eldest one named bāṇa, some of them are: dhrita-rāṣṭra; sūrya; candra; indra-tāpana; kumbha-nābha; gardabha-aksha, and kukshi...
bāṇaḥ teṣām atibalo jyeṣṭhaḥ paśupateḥ priyaḥ ||1-3-76 b
purā kalpe tu bāṇena prasādya umā-patiṁ prabhum |
pārśvato vihariṣyāmi iti evaṁ yācito varaḥ ||1-3-77
Highly formidable bāṇa is the eldest of them all, and a favoured one for god shiva, pashu-pati... because, in an earlier era bāṇa prayed for the mercy of that lord, umā-pati, supplicating that "I should always be moving in your flank..." and he got it...
bāṇasya ca indra-damano loihityām upapadyata
gaṇāḥ tathā asurā rājan śata-sāhasra-sammitāḥ ||1-3-78
And bāṇa begot indra-damana from lady lohita, and indra-damana begot hundreds and thousands of asura orders.
hiraṇyākṣa sutāḥ paṣca vidvāṁsaḥ su mahā balāḥ |
jharjharaḥ śakuniḥ caiva bhūta-santāpanaḥ tathā
mahā-nābhaḥ ca vikrāntaḥ kāla-nābhaḥ tathaiva ca ||1-3-79
hiraṇyākṣa's sons are five, who are highly read and highly mighty, and they who agonise living beings - bhūta-santāpanaḥ - are: jharjharaḥ, or jharjhala, śakuni, bhūta-santāpana, mahā-nābha, vikrānta, kāla-nābha...
abhavan danu putrāḥ ca śataṁ tīvra-parākramāḥ |
tapasvino mahā-vīryāḥ prādhānyena nibodha tān ||1-3-80
Lady danu, the third wife of kashyapa prajāpati, 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...
dvimūrdhā śakunishcaiva tathā śankuśirā vibhuḥ |
śaṅkukarṇo virādhaśca gaveṣṭhī dundubhiḥ tathā |
ayomukhaḥ shambarash ca kapilo vāmanas tathā || 1-3-81
mārīcir maghavāṁś caiva śankuśirā vṛkaḥ |
vikṣobhaṇaś ca ketush ca ketuvīryaśatahradau || 1-3-82
indrajit sarvajit [satyajit] caiva vajranābhas tathaiva ca |
mahānābhaḥ ca vikrāntaḥ kālanābha tathaiva ca || 1-3-83
eka-cakro mahābāhuḥ tārakaś ca mahābalaḥ
vaiśvānaraḥ pulomā ca vidrāvaṇa mahāśirau || 1-3-84
svarbhānur vṛṣaparvā ca tuṇḍaḥ ca mahāsuraḥ |
sūkśmaḥ ca aticandrasca ūrṇanābho mahāgiriḥ || 1-3-85
asi-lomā ca keśī ca śaṭhaḥ cabalako madaḥ |
tathā gagana-mūrdhā ca kumbhanābho mahāsuraḥ || 1-3-86
pramado mayaḥ ca kupatho hayagrīvaḥ ca vīryavān |
vaisṛpaḥ ca savirūpākśaḥ supatho atha harā harau || 1-3-87
hiraṇyakaśipuḥ caiva śata-māyaḥ ca śambaraḥ |
śarabhaḥ ca śalabhaḥ caeva vipracittiḥ ca vīryavān || 1-3-88
Those important demons are: dvi-mūrdha, śakuni, shanku-shira, vibhu, śaṅku-karṇa, virādha, gaveṣṭhī, dundubhi, ayo-mukha, shambara, kapila, vāmana, mārīci, maghavān, shanku-shira, vṛka, vikṣobhaṇa, ketu, ketu-vīrya shata-hrada, indrajit, sarvajit [satyajit], vajra-nābha, mahā- nābha, vikrānta, kāla-nābha, eka-cakra, mahā-bāhu, and greatly mighty tāraka, vaiśvānara, puloma, vidrāvaṇa, svarbhānu, vṛṣa-parv, tuṇḍa, sūkśma, ati-candra, ūrṇa-nābha, mahā-giri, asi-lomā, keśī, śaṭha, balaka, madaḥ, gagana -mūrdhā, kumbha-nābha, pramada, maya, ku-patha, hayagrīva, vaisṛpa, virūpa-akśa, su-patha, hara, ahara, hiraṇyakaśipu; and he who knows umpteen number of māyā -s - that shambara; sharabha, shalabha, and the mighty vipracitti...
In Hindu asuralogy, names repeat, recur and overlap, and to say who is who, a lot many scripts are to be consulted.
ete sarve danoḥ putrāḥ kaśyapāy abhijajṣire |
vipracitti pradhānāḥ te dānavāḥ su-mahā-balāḥ ||1-3-89
eteṣāṁ yat apatyaṁ tu tat na śakyaṁ narādhipa |
prasaṁkhyātuṁ mahīpāla putra-pautra ādi anantakam ||1-3-90
All these sons of danu emerged from kashyapa prajāpati... And oh, king, unenumerable are the mighty sons and grandsons of the sons of lady danu as they flourished innumerably... but, among them one called viprachit, alias vipra-jit is an important one...
svarbhānoḥ tu prabhā kanyā pulomnaḥ ca sutā trayam |
upadānavī hayaśirāḥ śarmiṣṭhā vārṣaparvaṇī ||1-3-91
svar-bhānu begot three girls named upadānavi, haya-shira, and prabhā from lady puloma... and vṛṣa-parva begot a damsel named śarmiṣṭha...
pulomā kālikā caiva vaiśvā-nara sute ubhe |
bahu apatye mahāvīrye marīceḥ tu parigrahaḥ ||1-3-92
tayoḥ putra sahasrāṇi ṣaṣṭiṁ dānava-nandanān |
catur-daśa-śatān anyān hiraṇyapura vāsinaḥ ||1-3-93
mārīciḥ janayāmāsa mahatā tapasānvitaḥ |
vaiśvā-naraḥ begot two damsels named puloma and kālika who married the great mighty marīchi who is already with multitudes of progeny, and begot sixty-thousand children that are a delight to dānava race; further, there is a batch of one thousand and four hundred sons generated by marīchi with his great ascesis... all these sixty-one thousand and four hundred dānavā-s are the residents of a city called hiraṇya-pura...
paulomāḥ kālakeyāḥ ca dānavāḥ te mahābalāḥ ||1-3-94
avadhyā devatānāṁ hi hiraṇya-pura-vāsinaḥ |
kṛtāḥ pitāmahena ajau nihatāḥ savyasācinā ||1-3-95
And these sixty-one thousand and four hundred dānavā-s, the residents of hiraṇya-pura, are known by their matriarchal label called pauloma-kālakeyā-s, and by the grace of brahma these are blessed to be unkillable even by gods, yet they perished at the hand of savya-sāci, alias arjuna in the final war...
prabhāyā nahuśaḥ putraḥ sṛṅjayaḥ ca śacī sutaḥ |
pūruṁ jajṣe atha śarmiṣṭhā duṣyantam upadānavī ||1-3-96
And lady prabha begot nahuṣa as her son; lady sacī's son is sriṅjaya; lady śarmiṣṭha gave rise to a son called puru, and lady upadānavī to her son called duṣyanta...
tato'pare mahāvīryā dānavāḥ tu ati-dāruṇāḥ |
siṁhikāyām atha utpannā vipracitteḥ sutāḥ tadā ||1-3-97
daitya-dānava-saṁyogāt jātāḥ tīvra-parākramāḥ |
Then, other highly mighty and highly atrocious dānavā-s have emerged owing to the intermarriage of daitya-s and dānavā-s, among whom the highly impertinent sons of lady simhika begotten through an important dānava, namely vipra-chit, are noteworthy...
saiṁhikeyā iti khyātāḥ trayo-daśa mahābalāḥ ||1-3-98
vaṁśyaḥ śalyaḥ ca balinau nabhaḥ caiva mahābalaḥ |
vātāpirnamuciścaiva ilvalaḥ khasṛmastathā ||1-3-99
aṣjiko narakaḥ caiva kāla-nābhaḥ tathaiva ca |
śukraḥ potaraṇaḥ caiva vajra-nābhaḥ ca vīryavān ||1-3-100
rāhuḥ jyeṣṭhaḥ tu teṣāṁ vai sūrya-candra-vimardanaḥ |
mūkaḥ caiva tuhuṇḍaḥ ca hrāda-putrau babhūvatuḥ ||1-3-101
mārīchaḥ sunda-putraḥ ca tāḍakāyāṁ vyajāyata |
śivamāṇastathā caiva surakalpashcha vīryavāṇ || 1-3-102
ete vai dānavāḥ śreṣṭhā danuvaṁśavivardhanāḥ |
teṣāṁ putrāśca pautrāśca śataśo'tha sahasraśaḥ ||1-3-103
Thirteen indomitable dānavā-s known as saimhikeyā-s have come forth bearing their mother's name as title, and they are: vaṁśa, shalya, nabha, vātāpi, namuchi, ilvalaḥ, svasṛma,
aṣjika, naraka, kāla-nābha, shuka, potaraṇa, vajra-nābha. And, rāhu, the blight of moon and sun, is the eldest one...
And hrada's sons are mūka-asura and tuhuṇḍa-asura... while sunda begot dānavā-s called mārīcha, śivamāna, and sura-kalpa through dānavi tāṭaka... These are the best dānavā-s, the enhancers of lady danu's progeny, and their sons and grandsons multiplied in hundreds and thousands...
saṁhrādasya tu daityasya nivāta-kavacāḥ kule |
samutpannāḥ sutapasā mahānto bhāvita-ātmanaḥ ||1-3-104
tisraḥ koṭyaḥ sutāḥ teṣāṁ maṇi-matyāṁ nivāsinām |
teṣvavadhyāḥ tu devānām arjunena nipātitāḥ ||1-3-105
The daitya called samhrāda, the son of hiraṇya-kaśipu, begot three crore sons called ni-vāta-kavacā-s, who are highly overpowering, greatly ascetic, and elevated souls, and who living in maṇi-mati-puram used to trounce devās... but, arjuna trounced and eliminated them all...
ṣaṭ sutāḥ su-mahā-sattvāḥ tāmrāyāḥ parikīrtitāḥ |
kākī śyenī ca bhāsī ca sugrīvī shuci gṛdhrikā ||1-3-106
And, it is said that lady tāmra, the wife of kashyapa prajāpati, gave rise to six highly endowed sons, namely: kākī, śyenī, bhāsī, sugrīvī, shuchi. gṛdhrika...
kākī kākān ajanayat ulūKī prati-ulūkakān |
śyenī śyenāṁ tu athā bhāsī bhāsān gṛdhrāṁśca gṛdhryapi ||1-3-107
śuciḥ audakān pakṣi-gaṇān sugrīvī tu paran-tapa |
aśvān uṣṭrān gardabhāṁ shca tāmrā-vaṁśaḥ prakīrtitaḥ ||1-3-108
kākī gave rise to crows, owls and owlets; shyeni gave rise to hawks; bhāsī to sparrowhawks; gṛdhri to vultures; shuchi begot aquatic birds; and sugr*iv* begot horses, camels, and mules - and these are all known as the offspring of tāmra...
vinatāyāḥ tu putrau dvāu aruṇo garuḍaḥ tathā |
suparṇaḥ patatāṁ śreṣṭho dāruṇaḥ svena karmaṇā ||1-3-109
Lady vinata gave rise to two famous sons, aruṇa and garuḍa... of those two, garuḍa with formidable deeds, has become the lord of birds...
The other son of vinata called anūru, or aruṇa, a legless entity became the charioteer of Sungod, while gatuḍa is the eagle-vehicle of viṣṇu.
surasāyāḥ sahasraṁ tu sarpāṇām amita-aujasām |
aneka-śirasāṁ tāta khe-carāṇāṁ mahātmanām ||1-3-110
And lady surasa gave rise to thousands of highly mighty reptiles with numerous hoods who can travel even in sky...
kādraveyāḥ ca balinaḥ sahasram amita-ojasaḥ |
suparṇa vaśagā nāgā jajṣire an-eka-mastakāḥ ||1-3-111
teṣāṁ pradhānāḥ satataṁ śeṣa vāsuki takṣakāḥ |
Lady kadru also gave rise to numerous many-hooded serpents that are always cringing under the power of garuḍa... among those multi-hooded serpents important ones are śeṣa, vāsuki, and takṣaka...
airāvato mahā-padmaḥ kambala aśva-tarāu ubhau ||1-3-112
elā-patraḥ tathā śaṅkhaḥ karkoṭaka dhanaṁjayau |
mahā-nīla mahākarṇau dhṛtarāṣṭra balāhakau ||1-3-113
kuharaḥ puṣpa-daṁṣṭraḥ ca dur-mukhaḥ su-mukhaḥ tathā |
śaṅkhaḥ ca śaṅkha-pālaḥ ca kapilo vāmanaḥ tathā ||1-3-114
nahuṣaḥ śaṅkha-romā ca maṇiḥ iti evam ādayaḥ |
teṣāṁ putrāśca pautrāśca garuḍena nipātitāḥ ||1-3-115
Lady kadru's other multi-hooded serpent-sons are: airāvata, mahā-padma, kambala, ashva-tara, elā-patra, śaṅkha, karkoṭaka, dhanaṁ-jaya, mahā-nīla, mahā-karṇa, dhṛta-rāṣṭra, valāhaka, kuhara, puṣpa-daṁṣṭra, dur-mukha, su-mukha, śaṅkha, śaṅkha-pāla, kapila, vāmana, nahuṣa, śaṅkha-roma, maṇi and others... and garuḍa made their sons and grandsons as his pray...
catur-daśa-sahasrāṇi krūrāṇām uraga aśinām [pavana aśinām] |
gaṇaṁ krodhavaśaṁ viddhi tasya sarve ca daṁṣṭriṇaḥ |1-3-116
And there is a group of fourteen thousand reptiles that eat their own progeny... know that group as krodha-vasham, in which all are with deadly fangs...
A snake eats its own eggs as soon as it lays them - uraga ashina - in one meaning; and snakes that thrive on air - pavana ashina - is another reading.
sthala-jāḥ pakṣiṇaḥ ab-jāḥ ca dharāyāḥ prasavāḥ smṛtāḥ | 1-3-117 a
Mountains emerging on earth, mountains with wings, and the mountains growing undersea - these three kinds of mountains are said to be the children of dhara...
gāḥ tu vai janayāmāsa surabhiḥ mahiṣāṁ tathā ||1-3-117 b
irā vṛkṣa-latā vallīḥ tṛṇa-jātīḥ ca sarvaśaḥ |
Lady surabhi gave rise to cows and buffalos; lady ira gave rise to plants, creepers, runners, and grass of every kind...
khaśā tu yakṣa rakṣāṁsi muniḥ apsarasaḥ tathā ||1-3-118
ariṣṭā tu mahā-sattvān gandharvān amita-ojasaḥ |
And lady khasa gave rise to yakṣa-s and rakṣā-s; whereas lady muni gave rise to apsara-s; and lady ariṣṭa gave rise to highly self-actualised and mighty gandharvās...
ete kashyapa dāyādāḥ kīrtitāḥ sthāṇu jaṅgamāḥ |1-3-119
teṣāṁ putrāśca pautrāśca śataśo'tha sahasraśaḥ |
These sessile and mobile beings are the offspring of kashyapa whose sons and grandsons flourished in hundreds and thousands...
eṣa manvantare tāta sargaḥ svārociṣe smṛtaḥ ||1-3-120
This creation is known as, oh, sire, svārochiṣa manvantara sarga...
vaivasvate tu mahati vāruṇe vitate kratau |
juhvānasya brahmaṇo vai prajāsarga iha ucyate ||1-3-121
Then, in vaivasvata manvantara a vedic-ritual oriented to wards varuṇa is conducted, in which oblation is made into ritual fire to brahma aiming at his grace for evolving human race... let us now speak of it...
pūrvaṁ yatra tu brahma-rṣīn utpannān sapta mānasān |
putratve kalpayāmāsa svayam eva pitāmahaḥ ||1-3-122
At the outset, brahma gave rise to seven brahma-rishi-s as his brainchildren, and acknowledged them as his own progeny...
tato virodhe devānāṁ dānavānāṁ ca bhārata |
ditiḥ vinaṣṭa putrā vai toṣayāmāsa kashyapam ||1-3-123
tāṁ kaśyapaḥ prasanna-ātmā samyak ārādhitastayā |
Latter, oh, bhārata, dwindled is the progeny of lady diti when conflict among devā-s and dānavā-s arose as devā-s exterminated dānavās. But on her rendering good services to sage kāśyapa, he has become compassionate and accorded a boon to her...
vareṇa cchhandayāmāsa sā ca vavre varaṁ tataḥ ||1-3-124
putram indra vadha arthāya samartham amitaujasam |
Thus, lady diti sought a boon from kashyapa saying, "I shall have a capable son who can slay indra..."
sa ca tasyai varaṁ prādāt prārthitaṁ sumahātapāḥ ||1-3-125
dattvā ca varam avyagro mārīcaḥ tām abhāṣata |
bhaviṣyati sutaḥ te ayaṁ yadi evaṁ dhārayiṣyasi ||1-3-126
indraṁ suto nihantā te garbhaṁ vai śaradāṁ shatam |
yadi dhārayase śaucaṁ tatparā vratam āsthitā ||1-3-127
And kashyapa gave her that drastic boon saying, "you will bear a son who is capable of eliminating indra, provided you undertake intense ascesis for a hundred year period duly following utmost cleanness..."
tatha iti abhihito bhartā tayā devyā mahātapāḥ |
dhārayāmāsa garbhaṁ tu śuciḥ sā vasudhādhipa ||1-3-128
Acknowledging this she bore pregnancy accorded by kashya and remained expectant with utter cleanliness...
tataḥ abhyupāgamat dityāṁ garbham-ādhāya kaśyapaḥ |
rochayan vai gaṇaḥ hreṣṭhaṁ devānām amitaujasam ||1-3-129
tejaḥ saṁbhṛtya durdharṣam avadhyam amaraiḥ api |
jagāma parvatāyaiva tapase saṁśita-vrataḥ ||1-3-130
Thus kashyapa who brought forth highly effective assemblages of gods has impregnated her with his highly effective radiance, which is unassailable and indestructible even to gods, and went away from there to continue his ascesis on high mountains...
tasyāḥ caiva antara-prepsuḥ abhavat pāka-śāsanaḥ |
Une varṣa-śate ca asyā dadarsha antaram acyutaḥ ||1-3-131
In the meanwhile the unswerving indra who is always on the hunt for a leeway, found a breach in her ascesis, just before the completion of her hundred year vow.
akṛtvā pādayoḥ śaucaṁ ditiḥ shayanam āviśat |
nidrāṁ ca kārayāmāsa tasyāṁ kukṣiṁ pravishya saḥ ||1-3-132
On certain occasion lady diti went to bed without washing her feet, and then indra entered her womb with his weapon thunderbolt, and induced sleepiness on her...
vajra-pāṇiḥ tato garbhaṁ saptadhā taṁ nyakṛntata |
sa pāṭhyamāno vajreṇa garbhaḥ tu pra-ru-roda ha ||1-3-133
Then, indra dissected her foetus into seven pieces with his thunderbolt, while she wailed a lot when her foetus is thus cut into pieces...
mā rodīḥ iti taṁ śakraḥ punaḥ punaḥ atha abravīt |
And indra repeatedly said, 'mā ruda, rā ruda...' 'don't cry, don't cry...'
saḥ abhavat saptadhā garbhaḥ tam indro ruṣitaḥ punaḥ ||1-3-134
eka-ekaṁ saptadhā cakre vajreṇa iva ari-karśanaḥ |
maruto nāma devāḥ te babhūvuḥ bharatarṣabha ||1-3-135
yathā uktaṁ vai maghavatā tathaiva maruto'bhavan |
devā eko-na-paṣcāśat sahāyā vajra-pāṇinaḥ ||1-3-136
Again that eliminator of enemies, indra, wrathfully cut each piece of foetus into seven with his weapon thunderbolt... and all the forty-nine pieces of that foetus latter became gods called marut-gaṇā-s, as has been verbalised by indra when he said 'mā ruda, ma+rut= marut' and all of them have become the assistants of same indra - at the request of their mother...
More details of this dissection are there in bāla kāṇḍa of Valmiki Ramayana.
teṣām evaṁ pravṛddhānāṁ bhūtānāṁ janamejaya|
rocayan vai gaṇa śreṣṭhaṁ devānām amitaujasām ||1-3-137
nikāyeṣu nikāyeṣu hariḥ prādāt prajāpatīn |
And when the created beings are multiplying, oh, janamejaya, śrī hari nominated prajāpati-s in every sector, in order to enrich the lambency of self-effulgent gods...
kramaśaḥ tāni rājyāni pṛthu pūrvāṇi bhārata ||1-3-138
And oh, bharata, that śrīhari made pṛthu as first emperor and from then forward kings and kingdoms are coming on and on...
sa hariḥ puruṣo vīraḥ kṛṣṇo jiṣṇuḥ prajāpatiḥ |
parjanyaḥ tapanaḥ anantaḥ tasya sarvam idaṁ jagat ||1-3-139
As such, śrīhari is puruṣa - Prime Person; vīra - āll-ṁighty; kṛṣṇa - incarnate kṛṣṇa; jiṣṇu - All- Victorious; likewise he alone is parjanya - medha - intellect; tapana - scorcher - sun; ananta - avyakta - infinite; and he alone is prajāpati - whatever the sphere of action may be...
bhūta sargam imaṁ samyak jānato bharatarṣabha |
na āvṛttibhayam asti iha para-loka bhayaṁ kutaḥ ||1-3-140
" Oh, best one among bharata-s, whoever knows about this creation of the beings, in its entirety together with the legend of the birth of marut-gaṇa-s, he does not have the fear of rebirth, as such, where is the question of fear about his attaining higher worlds...
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iti śrīmahābhārate khilabhāge harivaṁśe harivaṁśaparvaṇi marudutpattikathane tṛtīyo'dhyāyaḥ || 3 ||
Thus, this is the third chapter of first canto called harivamsha-parva, in harivamśa-purāṇa, the sequel of mahābhārata, narrating the emergence of marut-gaṇā-s, the Wind-gods.
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