Birth of Devas, Daityas, Birds and Serpents etc.

1. O sire, tell me duly and in detail, about the birth of gods, demons and of the Gandharvas, serpents and goblins.

2. The creation in ancient times is said to be effected by volition, sight and touch; (but) the creation after Prācetasa Daksha is effected by coitus.

3-4. Listen, O Kaurava, as to how he created (gods etc.): When he was creating groups of gods, sages and serpents, the world did not grow. So Daksha generated thousands of sons on his young maid-servant.

5-6. Seeing those magnanimous ones (i.e. Daksha's sons), desiring to create various kinds of beings, Nārada said to Daksha's sons who approached him:

"O you best sages, knowing the entire measure of the earth up and down, you should (proceed to) create with discrimination."

7. Having heard these words, they went in all directions; and even now have not returned as rivers from the sea.

8. When Haryaśvas had disappeared, Daksha Prajāpati again produced a thousand sons on Vīrinī.

9-10. Those (sons) named Śabalāśva gathered in the act of creation. To them, who went after (i.e. approached) Nārada, the sage told as before:

"Having known the entire extent of the earth, and coming back, you will especially undertake the creation."

11. They followed their brothers along the same path. Since then a younger brother does not desire (to follow) the path of the (elder) brother.

12-16. The one who follows, gets into trouble; therefore, one should avoid it. When they too disappeared, Prācetasa Daksha Prajāpati generated sixty daughters on Vīrinī. He gave (in marriage) ten (daughters) to Dharma, and thirteen to Kaśyapa, twenty-seven to Soma, and four to Aristanemi, two to Bhrigu's son, two to intelligent Krśāśva, and gave two to Aiigiras. Hear in detail the names of these mothers of gods and the expanse of mankind from the beginning: Arundhatī, Vasu, Jāmī, Lambā, Bhānu, Marutvatī, Sańkalpā, Muhūrtā, Sādehyā, nd the beautiful Viśvā.

17. These are known to be the wives of Dharma. Know from me their sons; Viśvedevas were (the sons) of Viśvā, and Sādhyā gave birth to Sādhyas.

18. Marutvāns were born of Marutvatī, and Vasavas of Vasu; Bhānus of Bhānu and Muhūrtajas of Muhūrtā.

19. Those known as Ghosa were born of Lambā and Nāgavīthīs were born of Jāmī. Prthvītala and Sambhūta were born of Arundhatl.

20-23. Samkalpas were born of Sariikalpā. Understand (now) the progeny of Vasu. Gods, bright and pervading all quarters, are called Vasus. Hear their names from me: Apa, Dhruva, Soma, Dhara, Anila, Anala, Pratyūsa and Prabhāsa are known as the eight Vasus. Apa had four sons: Śrānta, Vaitanda and Śānta and the sage Babhru — (they were) the officers protecting the sacrifice. Kāla was the son of Dhruva, and Varcas was born from Soma.

24-25. Dravina and Havyavāha — these two are said to be the sons of Dhara. Hari's sons were: Kalpāntastha and Prāna, Ramana and also Śiśira, as well as the charming Dhava and Śiva. Śiva obtained a son, having the mind's speed and giving (causing) unknown speed.

26. Anala also obtained sons like Śākha, Viśākha — self-existent in (supreme authorities on?) the Vedas — having mostly the qualities of fire.

27. Then Kārtikeya was known to be the child of the Krttikās. Rbhu, Muni and Devala were the sons of Pratyūsa.

28-34. Viśvakarmā Prajāpati was the son of Prabhāsa. He was an architect (skilled) in (fashioning) palaces, houses, gardens, images, ornaments, lakes, parks and wells; he also was the carpenter of gods. Ajaikapāda, Ahirbudhnya, Virūpāksa, Raivata, Hara, Bahurūpa, Tryambaka the lord of gods, Sāvitra, Jayanta, Pinākin, and Aparājita — these eleven, the lords of (Shiva's) attendants, are called Rudra. These mind-born ones and holders of tridents are said to have eightyfour crores of imperishable sons, who, being the principal attendants in all the directions, protect; these are the sons and grandsons born from the womb of Surabhi. I shall name the sons and grandsons of Kaśyapa's wives: Aditi, Diti, Danu, Arista, Surasā, Surabhi, Vinatā, Tāmrā, Krodhavaśā, Irā, Kadrū, Khasā, and Muni.

35-39. Hear now the (names of the) sons born from them: Those gods who were known as Tusita in the period of Cāksusa Manu were known as the twelve Ādityas in the Vaivasvata period. Indra, Dhātā, Bhaga, Tvastā, Mitra, Varuna, Aryaman, Vivasvān, Savitā, Pūsan, Amśumān, and Vishnu — these twelve are thousand-rayed Adityas. From Kaśyapa, the son of Marlca, were born the sons of Aditi. The sons of the sage Krśāśva are known as Devapraharana. These groups of gods, O dear one, are born and perish in the Manu-periods and in each Kalpa.

40. We have heard that Diti got two sons, Hiranyakaśipu and Hiranyāksa, from Kaśyapa.

41. Similarly, four sons were born from Hiranyakaśipu: Prahlāda, Anuhlāda, Samhlāda, and Uhlāda.

42. The sons of Prahlāda were Ayusmān, Śibi, andBāskali. The fourth son was Virocana by name. He got a son named Bali.

43. O king, Bali had a hundred sons with Bāna as the eldest; and also Dhrtarāstra, Sūrya, Vivasvān and Arńśutāpana.

44. Nikumbha, Nāmāgu, Vaksa, Kuksi, Bhauma, and Bhisana were many other (sons): but the eldest, viz. Bāna was preeminent in virtues.

45-47. Bāna had a thousand arms, and was endowed with excellence (in the use) of all missiles; and in his city the Trident-holder, pleased by his (i.e. Bāna's) penance lived, and his being the destroyer (Mahākāla) of the world became significant. Hiranyāksa's son was Andhaka by name. And Bhūtasantāpana, and Mahānāga also were (his sons). From these were born seventyseven crores of sons and grandsons.

48. They were very powerful, had gigantic bodies and many forms and were very vigorous. From Kaśyapa, Danu obtained a hundred sons proud of boons.

49-53. Among them Vipracitti, of great power, was the chief. (Others were) Dvirastamūrdhā, Śakuni, Śańkuśirodhara, Ayomukha, Śambara, Kapila, Vāmana, Marīci, Māgadha, and l l.iri. Gajaśiras, Nidrādhara, Ketu, Ketuvlrya Taśakratu, IiHlramitragraha, Vrajanābha, Ekavastra, Mahābāhu, Vajrāksa, Tāraka, Asiloman, Puloman, Vikurvāna, Mahāpura, Svar-I bhānu, and Vrsaparvan — these and others were also Danu's sons. Suprabhā was Svarbhānu's daughter, and Śacī was the daughter of Puloman.

54. Maya's daughters were Upadānavī, Mandodarī and Kuhū. Vrsaparvan's daughters were Sarmisthā, Sundari and Candā.

55. Pulomā and Kālakā were the two daughters of Vaiś-vānara; Mārīca's very spirited wife had many children.

56. From the two, sixty thousand Dānavas were born in olden times; Mārīca generated the Paulomas and Kālakhañjas.

57. They, living in Hiranyapura, having obtained a boon from Brahma, were incapable of being killed by men, but were killed by Arjuna.

58-60. Vipracitti begot nine sons on Sirhhikā. Hiranyaka-śipu's sister's sons were thirteen: Karhsa, Śarhkha, Rājendra, Nala, Vātāpi, Ilvala, Namuci, Khasrma, Añjana, Naraka, Kālanābha, Paramānu and the well-known Kalpavīrya, who exalted Danu's race.

61-63. In the family of the demon Samhlāda, (were) born the Nivātakavacas, incapable of being killed by all gods, Gandh-arvas, serpents and fiends, (but) who were killed in battle by Arjuna resorting to power. From the semen of Mārlca, Tāmrā gave birth to six daughters: Śukī, Śyenī, Bhāsī, Sugtdhrī, Grdhrikā and Śucī. ŚukI lawfully gave birth to parrots and owls.

64. Śyenī gave birth to hawks and Bhāsī to ospreys, Grdhrī to vultures and Sugrdhrī to birds like pigeons.

65-67. Śucī gave birth to swans, cranes and ducks. These are said to be the sons of Tāmrā. Listen to (the names of the offspring) ofVinatā: Garuda, the best among birds, and Aruna, the lord of birds, and daughter Saudāminī well-known in the sky. Sampāti and Jatāyu were the two sons of Aruna; Sampāti's son was Babhru, who was swift and very well-known.

68. Jatāyu's famous sons were Karnikāra and Śatagāmin. From them innumerable sons and grandsons of birds were born.

69. A thousand serpents were formerly born on Surasā. Kadrū, of a good vow, obtained a thousand (sons), the Nāgas.

70-74. Of them, O subduer of enemies, twentysix prominent ones are famous: Śesa, Vāsuki, Karkota, Sańkha, Airāvata, Kam-bala,Dhanañjaya,Mahānīla, Padma, Aśvatara.Taksaka, Elāpatra, Mahāpadma, Dhrtarāstra, Balāhaka, Śańkhapāla, Mahāśańkha, Puspadamstra, Śubhānana, Śańkha, Romāca, Nahusa, Ramana, Panina, Kapila, Durmukha, and Patañjali. These had innumerable sons and grandsons, who were mostly burnt in the abode of Janamejaya. Krodhavaśā gave birth to the well-known group of demons.

75-76. A lakh of these snakes perished at the hands of Bhīmasena. From Kaśyapa Surabhi formerly gave birth to snakes, jackals, crows etc. and the triad of buffaloes, cows and excellent ladies. Similarly, Muni gave birth to a group of sages and of the celestial nymphs.

77. In the same, way, Arista gave birth to many Kinnaras and Gandharvas; Irā created all the grass, trees and clumps of creepers.

78. Khasā gave birth to crores of Yaksas and demons. These hundreds and thousands are Kaśyapa's relatives.

79. O Bhīsma, this is known to be the creation in the Manu-period named Svārocisa. Then, O you, conversant with religious law, Diti gave birth to fortynine Maruts, all dear to gods.

1. How did Maruts, the sons of Diti, become dear to gods, and how did they have excellent intimacy with gods?

2. Formerly, in the war between the gods and the demons, when, by Hari and gods, her sons and grandsons were killed, Diti, afflicted with grief, went to the excellent terrestrial globe.

3. At the great sacred place in Puskara, on the auspicious bank of the Sarasvatī, Diti the mother of the Daityas, intent Upon propitiating her husband, practised a severe penance.

4-6. She, of a good vow, afflicted with old age and grief, subsisting on fruit, performed fully, for a hundred years, a penance, with vows like Krcchra-cāndrāyana, for the sages. Then she, tormented by penance, asked Vasishtha and others: "Tell me avow that will remove my grief for my sons and will cause good luck in this and the next world".

7. Vasishtha and others told (her) about the vow of the full-moon night of Jyestha, due to the auspiciousness of which she became free from the grief for her sons.

8. O brāhmana, I wish to hear about the vow of the fullmoon of Jyestha, by which Diti got back her fortynine sons.

9. Hear from me in details the vow which was formerly told by Vasishtha and others to Diti.

10-13. In the bright fortnight of Jyestha, on the full-moon day, one, of a pure vow, should place an unbruised pitcher filled with white rice, and having many fruits and sugarcanes, covered with a couple of white clothes, and besmeared with sandal; then one should put on it a copper-vessel, containing gold according to one's capacity, and various kinds of eatables and jaggery; in a hollow of a lotus, one should instal a golden image of Brahma. To his (i.e. Brahma's) left, one should fashion (the image of) Sāvitrī made of sugar.

14. To them he should offer perfume and incense and have vocal and instrumental music. How can one do it without it since Brahma lives in the lotus?

15-18. Having fashioned an auspicious image made of jaggery and called Brahma, one should worship Brahma with white flowers, sacred grains and Sheshamum; one should worship him, saying 'Salutation to Brahma' while worshipping his feet; saying 'Salutation to Saubhāgyada' while worshipping his shanks; saying 'Salutation to Viriñca' while worshipping his hair of thinghs; saying' 'Salutation to Manmatha' while worshipping his waist; saying 'Salutation to Svacchodara' while worshipping his belly; saying 'Salutation to Atandra' while worshipping his chest; saying 'Salutation to Padmamukha' while worshipping his face; saying 'Salutation to Vedapāni' while worshipping his arms: saying 'Salutation to Sarvātman' while worshipping his head; and one should also worship the lotus. Then in the morning one should present the pitcher to a brāhmana.

19-20. With devotion one should feed the brāhmana and oneself eat saltless (food), and devoutly cicumambulate and recite this hymn: 'The revered one, the grandsire of all the worlds, who lives in the hearts of all people, and who is called Ananda (joy), may be pleased now'.

21. With this rite one should practise the vow every month; and observing a fast, one should worship the immutable Brahma on every full-moon day.

22-23. Eating one fruit (only) one should at night sleep on the ground. Then in the thirteenth month one should give a bed to Viriñca with ghee and a cow and with all ingredients, and fashioning a golden image of Brahma and (an image of Sāvitrī) of silver.

24-25. (One should say:) 'May the creator born from a lotus obtain Sāvitrī.' Honouring a brāhmana with his wife, by (giving them) garments and ornaments, one should give a cow etc. according to one's ability and should say: 'Be pleased'. One should perform a sacrifice with white Sheshamum and utter the names of Brahma.

26. One, knowing the religious practices, should, along with ghee made from cow's milk, give money and a garland offlowers to brahmanas according to one's capacity.

27. One, who — even ladies (can observe this vow) — observes (the vow) according to the rite on a full-moon day, being free from all sins, gets identity with Brahman.

28. In this world (such a) one certainly obtains excellent sons and good fortune. He, who is Brahma, is known to be Vishnu, to be the essence of joy, and Maheśvara.

29. One who desires happiness should remember the lord in any form one likes. Having heard this, Diti did everything fully.

30. Kaśyapa, due to the great virtue of her vow, having come there with great joy, made that rough (lady) full of form and beauty.

31. He persuaded her (to ask for) boons, and she chose an excellent boon: "I desire a powerful, very lustrous, magnanimous son, capable of killing all gods, to murder Indra."

32-34. Kaśyapa uttered these words: "With this (boon) I shall give you a powerful son who will kill Indra; but, O you auspicious one, do this: O you of beautiful breasts, I shall today perform the Āpastamba sacrifice for (obtaining) a son. Then I shall deposit my semen (into you) after touching your breasts, O auspicious one. O lady, you will have a son capable of killing Indra."

35. Then he performed the Āpastamba sacrifice with (i.e. spending) great wealth for (obtaining) a son, and hurriedly offered the oblation saying: "O enemy of Indra, be (conceived)."

36. The gods fainted and the demons and the fiends turned away their faces. Kaśyapa then put the semen into Diti, and again said to her:

37. "Your face is like the moon; your breasts resemble the Mpa-fruit (are stout). Your lips have the form of corals and your complexion is very lovely.

38. Seeing you, O you lady of large eyes, I forget my own body. Therefore, O lady, of charming hips, I have, with my own hand (i.e. myself), deposited my seed into your body.

39-41. You should, O lady, having an excellent face, take care of this foetus in a penance-grove for one hundred years. During pregnancy you should not eat in the evening; you should not remain under, or go to the roots of, trees. You should not resort to (i.e. handle) instruments like mortar, pestle etc.; you should not plunge into water, and should avoid a vacant dwelling.

42. You should not remain on ant-hills; you should not be dejected in mind; you should not write (i.e. scratch) with nails on the ground, on charcoal, or ashes.

43. You should not always be sleepy, and should avoid (acts causing) fatigue. You should not come to rest upon charcoal or ashes of husk or bowls of bones.

44. You should avoid quarrel with people, and should avoid smearing your body with oily substances; you should not remain with loose hair and should never remain impure.

45. You should never sleep either by raising or lowering your head; should not be without garments (on your person); should not be dejected or with wet feet.

46. You should not utter inauspicious words; you should not laugh excessively Intent upon auspiciousness, you should everyday perform worship along with the elders.

47-48. You should take bath with water connected (i.e. mixed) with all herbs; having protected yourself and with a desire to serve, and intent upon worshipping with vows, you should keep a pleasing face, and be engrossed in the things dear to your husband; should never condemn (your) husband in any condition.

49. Should never say: 'I am emaciated, weak; old age has come upon me; my breasts have moved (away) from their place, and face is curled with folds. You have made me like this'." (Before departing, he said:) "may it be well with you. I shall go (now)".

50-51. When she said "All right", he, in the presence of all beings, vanished there only. Then she took to the vow as told by her husband.

52-57. Knowing that and leaving gods' residence, Indra came near her and remained there desiring to hear what she said. Indra wanted to know the weak points of Diti. He was acting in a false manner, distracted interanally and having a smiling face outwardly, as it were not knowing her mission and doing (only) what was good for him. She regarded herself as blessed, and with a proud mind, through joy, not cleansing her feet, lay anywhere by day, with hair let loose and with her head raised when only three days were left for hundred years to be completed. Then, taking that opportunity, the lord of Śacī, and the ruler of gods, entering inside (her body), cut the foetus into seven parts with his bolt; then those (pieces) were born as sons, as bright as the sun.

58-59. Those seven boys who were crying were suppressed (i.e. appeased) with the water of libation. Again Indra, with the bolt in his hand, cut each of the crying ones, who were in the womb, into seven pieces. Thus cut into fortynine (in number) they cried very much.

60-62. Again and again Indra suppressed (i.e. appeased) them by saying, 'Do not cry'. Then the killer of Vritra conjectured: 'Due to the virtue of which act have they survived? He knew by means of (his) religious merit that this was the fruit of the Paurnamāsī (vow), or indeed this happened as a result of the worship of Brahma; (so) though struck by the bolt, they did not perish.

63. Even one became many. Since the foetus was protected, and they indeed could not be killed, let them be gods.

64-65. Since, when born from the womb, they were told not to cry, therefore, let them be named Maruts, and let them be happy'. Then the lord of gods, having propitiated Diti, (said to her): "Forgive me; resorting to the rule of need, I did this bad act."

66. The lord of gods, making the group of Maruts equal to gods, and putting Diti along with her sons in an aeroplane, went to heaven.

67. Since then all the Maruts enjoyed a share in the sacrificial offerings. They did not have unity with the Asuras; therefore, they were dear to gods.

68. O brāhmana, you have explained to me in detail the initial creation. Tell me what is the secondary creation and

69-70. When Prithu was crowned (as the king) of all the kingdom, he became the lord on the earth; Brahma made Soma (the moon) having radiance within, the lord of the herbs, sacrificial vows, and austerities and of constellations, stars, brāhmanas, clumps of trees and spreading creepers. Similarly he made Varuna the lord of waters, and Vaiśravana (i.e. Kubera) the lord of wealth.

71. He made Vishnu the lord of the suns and Vasus, and Agni the lord of the worlds; made Daksha the lord of Prajāpatis, and Śakra the lord of Maruts.

72. He made Prahlāda the lord of the kings of Daityas, and of Dānavas. He made the trident-holder the lord of demons, fiends, beasts, spirits, Yaksas and vampires.

73. He made Himalaya mountain the lord of mountains, and ocean the lord of rivers. He made Chitraratha the chief of the Gandharvas, Vidyādharas and Kinnaras.

74. He appointed Vāsuki of strong power as the lord of serpent-demons, and Taksaka as the lord of snakes. He made the lordly elephant, Airāvata by name, the lord of the quarterelephants.

75. He made Suparna the lord of birds and Uccaihśravas the lord of horses. He made lion the lord of beasts, bull the lord of cows, and the fig tree with waving leaves the lord of plants.

76. Then Brahma consecrated these as the lords of quarters: He consecrated Suvarman, eminent as a foe, as the lord of the eastern quarter.

77. Then he made him — Śańkha by name — the lord of the south. Brahma made Ketumanta the lord of the (western) direction.

78. Then Prajāpati made Hiranyaroman, the son of Megha, the lord of the northern direction. Even now, the lords of quarters always carrying upon them (the responsibility of the protection of the earth) protect the earth.

79. Along with these four, he first installed as the king of the earth (a man) Prithu by name. When the period of Manu named Cāksusa was over, he made this (period) of Vaivasvata (Manu) on the earth.

80. When the period of Manu by name Cāksusa was over, and when the period called Vaivasvata set in, he, born in the solar family, became the king, with his insignia, of this movable and immovable (creation).

81-82. O son of Kuru, listen, in short, with concentrated and gracious mind, to all the periods of Manus and their lives, the measure of a Kalpa, and the creation in it. Formerly in the period of Svāyambhuva Manu, there were gods called Yāmā.

83-84. And also seven sages only like Marīci and others were said to be there. These ten increased the race of Manu: Agnīdhra, Agnibāhu, Vibhu, Savana, Jyotismat, Dyutimat, Bhavya, Medhā, Medhāt;thi, Vasu.

85. These, having brought about secondary creation, reached the highest place. Thus is described the Svāyambhuva period; after this comes the Svārocisa.

86. Svārocisa's four sons, having god-like lustre were: Nabha, Nabhasya, Bhāvana, and Kīrtivardhana.

87. The seven sages were: Datta, Agni, Chyavana, Stambha, Prāna, Kaśyapa and ArvāBrihaspati.

88-93. Then, in the Svārocisa period, gods were called Tusita. The seven sons of Vasishtha were then the Prajāpatis: Havi, Indra, Sukrta, Mūrti, Apa, Jyotiratha, and Smrta. This is said to be the second period of Manu.

After this I shall narrate the next auspicious period of Manu. In it the Manu named Auttami produced ten sons; Isa, Ūrja, Tanūja, Śuci, Śukra, Madhu, Mādhava, Nabhasya, Nabha, Saha, Sahasya and excellent KIrtivardhana were the twelve Ādityas. Gods were (then) called Ūrja. The seven sages were:

Kaukabhinda, Kutunda, Dālbhya, Śańkha, Pravāhita, Miti and Sammiti;and these seven increased the contemplation of the supreme spirit.

94-95. The fourth period of Manu is known as Tāmasa. The names of the seven sages in it (are): Kapi, Prithu, Agni, Akapi, Kavi, Janya and Dhāman. The hosts of gods in the Tāmasa period were called Sādhyas.

96-98. All the ten sons of Tāmasa, viz. Akalmasa, Tapa, Dhanvi, Tapomūla, Tapodhana, Taporāśi, Tapasya, Sutapasya and Parantapa increased the race. Similarly, listen to the fifth, i.e. the Raivata:

Devabāhu, Subāhu, Parjanya, Samaya, Muni, Hiranya-roman, Saptāśva are said to be the seven sages.

99-102. The gods Bhūtarajas are similarly said to be the elements. These ten are the sons of Raivata, (they are) endowed with piety, vigour and power:

Avaśa, Tattvadarśin, Vītimān, Havyapa, Kapi, Mukta, Nirutsuka, Sattva, Nirmoha, and Prakāśaka. Bhrigu, Sudhāma, Viraja, Sahisnu, Nārada, Vivasvān and Krti were the seven sages in the Cāksusa period; and the gods were known as Lekhā; and the Vibhus also were separately termed as gods.

103-104. When the Cāksusa period set in, the gods had the fifth world: and similarly Cāksusa had ten sons — Ruru and others. They have already been mentioned by me in the Svāyambhuva family. Thus I have described the Cākshusa period to you.

105-106. I shall (now) tell you about the seventh which is called Vaivasvata. Now the seven great sages are: Atri and Vasishtha, Kaśyapa and Gautama, the contemplative Bharadvāja, the valorous Viśvāmitra and Jamadagni.

107. After setting the religious order, they will reach the highest place. I shall describe to you the future period of Sāvarnya Manu.

108. The sages (of this Manvantara) are said to be: Aśvatthāman, Śaradvān, Kauśika, Gālava, Śatānanda, Kāśyapa and Rāma.

109-110. Dhrti, Varlyān, Yavasu, Suvarna and Dhrti (again), Varisnu, Virya, Sumati, Vasu and powerful Shukra are said to be the sons of the future Sāvarni Manu. Raucya and others also are said to be Manus.

111. Raucya, the son ef Prajāpati Ruci will be a Manu; and also Bhautya, the son of Bhūti, will be a Manu.

112. Then Merusāvarni, son of Brahma, is said to be a Manu. And also Rbhu, Rtudhāman, Viśvaksena will (each) be a Manu.

113. Past and future Manus are (thus) described (by me). O prince, a thousand yugas will be occupied by (each one of) these.

114. Having created all these mobile and immobile beings in their own periods, they will, at the end of the kalpa, obtain release along with Brahma.

115. At the end of a thousand yugas they will again and again perish, and led by Brahma will then be absorbed in Vishnu.

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