SECTION 3: ANUŞANGA PADA
The Sages said:
1. On hearing the second section (in full) as narrated by the intelligent Sūta, Shämšhapāyana thereafter asked him about (the subject matter of) the third Pāda (Section).
2. “The second Päda has been narrated by you along with its sequel (Appendix); please recount the third Pāda in detail along with the necessary) introduction’’ Being requested thus, Sūta began to speak with his inner soul highly delighted.
Sūta said:
3. O Brāhmaṇas, I shall recount the third pada in detail along with (necessary) introduction. Even as I recount it, listen and understand it completely.
4. O Brāhmaṇas, listen in details and in proper order to the creative activity of the present Vaivasvata Manu of noble soul.
5-7. The (Manu) period is already calculated as being of seventy-one sets of four Yugas. After bowing to Vivasván (the Sun-god) I shall narrate the Vaivasvata creation beginning with Manu and ending with the future events. It comprises Devaganas, Sages, Dänavas, Pitrus, Gandharvas, Räkşhasas, Bhūtaganas, human beings, animals, birds and immobile beings.
8-9. The seven great sages who had passed away in the first Svayambhuva Manvantara and who were the creators and initiators then, are reborn in the Vaivasvata Manvantara after the lapse of the Chakşhusha Manvantara. It is due to the curse of Maheśhvara that the noble souls, Dakşha and the very powerful sages Bhrugu and others manifested themselves (in this Manvantara).
10. The seven sages were born again as seven mental sons of Brahmă. They were adopted as sons by Svayambhū (the self-born god Brahma) himself.
11. The creative activity was initiated again as before and in the proper order, by those noble souls who manifested themselves and who created the series of subjects.
12. I shall mention the progeny of those people of pure knowledge and holy rites in brief as well as in detail (according to the context) and in the proper order.
13. This world consisting of mobile and immobile beings and embellished with planets and stars is filled with beings born of their families.
14. On hearing these words a doubt arose in the minds of the sages. Overwhelmed by the doubt, the sages of pure holy rites honoured Sūta and asked him for the sake of clarification of their doubts.
The sages said:
15. O excellent one, how were the seven sages born as seven mental sons at the outset? How were they adopted as sons? Please explain this to us.
Thereafter, the highly-splendid Sūta well versed in Puranas began the auspicious narration.
Sūta said:
16-17. How the seven great sages who had been great Siddhas in the Svayambhuva Manvantara, failed to attain the fruit of penance in the Vaivasvata Manvantara (I shall narrate.) Overwhelmed with the curse of Bhava (Shiva) they did not attain the (fruit of the) penance. Once they gathered together in the Jana Loka.
18-19. In the Jana Loka all the great sages spoke to one another: The blessed ones were talking to one another in the grand sacrifice of Varuņa: “In the Chakşhuşha Manvantara let us all be born as the sons of Pitamaha. Then it will be conducive to welfare”.
20. In the Svayambhuva Manvantara they had been cursed by Bhava. In order to make (the curse) truthful (i.e. fulfilled), they were born again. From the Jana Loka they went to heaven.
21. We have heard that in the Yajña of the great lord, Brahmă assumed the form of Varuņa. With a desire for progeny he had consigned the semen into the holy fire. It was then that the sages had their second birth.
22. Bhrugu, Angiras, Marichi, Pulastya, Pulaha, Kratu, Atri and Vasişhtha—these eight1 were the sons of Brahmä.
1. There are two discrepancies here. Saptarshis means a set of seven sages but here eight sons of Brahmă are enumerated. Apart from this discrepancy in number the names of the Saptarshis of this Manvantara as given in vv 25-28 of the last chapter are different from this list even though v. 28 of that chapter asserts that “these seven sages exist in the present Manvantara” (etc saptarshayah siddhā vartante samprate’ntare).
This previous list (3.25-28) agrees more with the one in VP.III.1.32 if the names therein are regarded as gotras of the sages.
23. In his grand elaborate Yajña all the Devas had come, All the Angas (ancillaries) of the Yajña and Vaşhatkāra had assumed corporeal forms.
24. The Saman mantras, thousands of Yajur mantras and the Rugveda embellished with Pada and Krama2 (Păthas) were present there in embodied form.
2. Krama is a special method of reciting vedic texts. It is so called as the recitation proceeds from the first member, either word or letter to the second, then the second is repeated and connected with the third and so on.
25. The Yajurveda enriched with (relevant) metres, brilliant with Omkāra as its mouth (face) was present here along with Sūktas, Brāhmaṇas and Mantras related to the Arthas (objects & purposes) of the Yajna.
26. The Sāma Veda so rich in (the variety of Vedic) metres and with all Mantra-Songs (which are) to be sung at the outset was present there along with Viśhvāvasu and other Gandharvas.
27. The Brāhma Veda (Atharva Veda) was (present there) accompanied by terrible rites. (But) due to the presence of the) Pratyangirasas, it appeared to have a single head with two bodies.1
1. The AV. consists of two sets of Mantras: the auspicious ones Atharvans) and the terrible ones meant for the destruction of the enemies Angiras). Hence AV is said to have two bodies.
28. (The following details about the recitation of the Vedas) Lakshaņas (the characteristic topics), Svaras (notes), Stobhas (chanted interjections in a Säman-song), Nirukta (etymologies), Svarabhaktis (insertion of vowel sound for ease in pronunciation), Ashraya (resting places or annexation), Vashatkāra (pronouncing Vaşhat’), Nigraha (suppression) and Pragraha (vowels not subject to Sandhi rules) (all these were physically present).
29-30. The brilliantly shining goddess Earth, the quarters, the intermediate quarters, the Lords of quarters, the celestial virgins, the wives of Devas, the mothers and Ayu—all these were present there in embodied form in front of the Lord (Brahma) who was performing the Yajña assuming the form of Varuņa.
31. On seeing the ladies, the semen virile of Svayambhū fell on the ground. There is no doubt about this that it took place on account of the dispensation of the inevitable in the case of Brahmarşhis (Brahmanical sages).
32. Pitamaha (god Brahma) then took it up by means of Sruks and Sruvă (sacrificial spoons and ladles) and performed the Homa as if it were ghee, reciting the mantras duly.
33. Thereafter, the Prajapati began the creation of living beings (or aggregate of elements). Due to the splendour that was beside, the fiery things were born; the Guņas Sattva and Rajas were not pervaded by the Guna Tamas.
34. From the Saguna brilliance, Tamas stayed perpetually in the sky. All the living beings were born from the Tamas (darkness) and the Tejas (brilliance).
35. When the sons born of Karman were created, Brahma took up his Semen Virile in the ghee-pot and performed the Homa.
36. When the Semen Virile was consigned to the holy fire, the great sages manifested themselves. They were embodied and very brilliant. All the seven (sages) had the attributes of new born infants.
37. When the Semen Virile was once poured into the fire, Kavi (i.e. Venus) came out of the flame. On seeing him coming out splitting up the flame, Hiranyagarbha (Brahma) said: “You are Bhrugu”. Thereafter he is called Bhrugu.1
1. Cf. Bruhad-devatā V. 97-101 for the story of the births of Bhrugu, Angiras and Atri. Etymologies of these names also are borrowed therefrom though grammarians offer different derivations.
38. Mahadeva saw him coming out like that and said to Brahma: “I am desirous of a son and I am initiated. He is born to me, O lord. Hence may lord Bhrugu be my son.”
39. Mahadeva was permitted by god Brahmā who said: “So be it”. Mahadeva adopted Bhrugu as his son. All the descendants of Bhrugu are called Väruņas. He became a holy lord (sage).
40. A second (ladleful of) Semen Virile fell on the burning coals. Angiras was born of it with his limbs firmly united on fire (burning coals). Hence he is known as Angiras.
41. On seeing his birth, the Fire-god spoke to Brahma: “It was I who held your Semen Virile. Hence may this second son be mine.”
42. The Fire-god was addressed by Brahma: “Let it be so”. Hence, we have heard that all the descendants of Angiras are known as Āgneyas.
43. When the Semen Virile was consigned to the holy fire for six more times by Brahma, the creator, the six Brahmas (sons of Brahma) were born. So it is heard.
44. Marichi was the first among them, born from the rays (of sacrificial fire). Since the (second) son was born in the Kratu (sacrifice), he is called Kratu.
45. “I am the third” (Aham-Trutīya), saying thus the third son was born. So he is called Atri. The fourth son was born with sharp pointed hairs. Hence he is remembered as Pulastya.
46-47. The son born with long hairs is remembered as Pulaha. He who was born out of the Vasu (fire?) was called Vasuman. He is called Vasişhtha by those who know the truth, by the expounders of Vedas. Thus these six great sages are the mental sons of Brahmā.
48. They maintain the continuity of the worlds. These subjects are developed and nurtured by them. Hence Brahma’s sons are mentioned as Prajāpatis.
49-50. Others called Pitrus were created by these great sages alone. The seven groups of sages are well known in the world, viz. Márichas, Bhärgavas, Angirasas, Paulastyas, Paulahas, Vasişhthas and Ātreyas; these groups of Pitrus are well-known in the world.
51. These three Ganas have been briefly mentioned before; They are Apūrvas (Rare), Prakāśhas (Brilliant) and Jyotishmantas (Illuminated ones).
52. Their king is lord Yama and they have wiped off their sins by their religious) observances. There are other Prajapatis also. Listen to them attentively.
53-54. There are other Prajapatis many in number, viz. Kardama, Kaśhyapa, Sheşha (?), Vikrānta, Suśhruvas, Bahuputra, Kumāra, Vivasvan, Shuchiśhravas, Pracetas, Arishtanemi, Bahula and many others.1
1. Different Purāņas give different lists of Prajāpatis. For example, the lists in Mbh, Mt. P. or Garuda differ from our text (and Bd. P) and inter se.
55. Kushocchayas and Valakhilyas had become great sages. They had the speed of the mind. They could go anywhere. They became Emperors.
56. The groups of sages called Vaikhănasas are honoured by Brāhmaṇas. They were born of the sacred ashes. They are engaged in penance and learning.
57. The handsome Ashvinas were born of his ears. The pure ones born of the eyes are known as Aksharajas.
58. The elder Prajapatis were born of his vessels. The sages were born of the hair pores in the skin and the sweat dirt.
59. From his tears and cry were born the terrible mouths Niryāsas (?), the junctions of fortnights, years, days and nights and the terrible light of Pitrus.
60. Raudra they say is the blood. Lohita is remembered as gold. That should be known as Maitra also. The smoke is remembered as animals.
61. The flames are Rudras and Adityas. Divine human beings were born of the burning coal and the flame.
62. Brahmă born of Brahman is the primordial being in the world. Requesting (for the hand of) a virgin, the sages told him who bestowed everything:
63. “Brahma, the eldest among Suras, is delighted with Devas. These lords will be giving birth to all the subjects.
64. All of them are Prajapatis. All of them are sages. These rites will uphold these worlds with his grace.
65. They have developed couples increasing your splendour. Among Devas there are learned ones in Vedas. All the saintly kings are also such.
66. All of them are devoted to the Vedic Mantras. They have been born out of the attributes of Prajapatis. The infinite Brahman is the Truth and the greatest penance.
67. O lord, all of us are your own children, the Brahman (Vedas), the Brāhmaṇas and all the worlds including the mobile and the immobile beings.
68. Beginning with Marichi and including all the sages, we Devas are thinking about and longing for children by your (blessings)”.
69. (Sūta said) O highly blessed ones, Devas along with sages identifying themselves with the abodes and the time are born in this family during the Yajña.
70. In that very form, they may not establish these subjects. They may be stabilised from the beginning till the end of the Yugas.
71. Then the preceptor of the world (Brahmā), without any further thought, spoke- “O Devas, it was after deciding like this that the subjects had been created by me. There is no doubt about this. These sages have been born in your race”.
72. Among them I shall recount in detail and in proper sequence the race of Bhrugu, the ancient noble soul and the first Prajāpati.
73. Bhrugu had two unequalled, excellent and auspicious wives of noble families. One was the daughter of Hiranyakaśhipu, famous by the name ‘Divya’ and the other was the fair-complexioned daughter of Puloman, named Paulomi.
74-75. Divya bore to Bhrugu the planet Shukra (Venus) who was the preceptor of Devas and Asuras, who was the son of Kavi, and was known as Kävya, Shukra and Ushanas. He was the most excellent among the knowers of Vedas. Shukra’s wife named Angi was the mental daughter of the Soma-drinking Pitřus and very famous. She gave birth to four sons.
76-77. He was endowed with Brahman’s splendour and the most excellent among the knowers of Brahman. Shukra begot four sons of her, viz. Tvaşhtru, Varūtrin, Shanda and Amarka. They resembled the sun and in their prowess they were equal to Brahma.
78. Rañjana, Pruthuraśhmi and the scholarly Bruhadgiras were the sons of Varūtrin. They were devoted to Brahman and became the priests of Suras.
79. They approached Manu with the motive of spoiling sacrificial rites. On seeing Dharma being violated, Indra spoke to Manu:
80. I would rather have the sacrifice performed through you than through these”. On hearing these words of Indra, they fled from that place.
81. When they absconded, Indra released (their) wife Chetană. Then he followed her.
82-83. On seeing them come there again with the evil intention of killing Indra, he struck at them (while) they slept in the altar of the lord of Devas on the southern side. While they were being devoured by (dogs, jackals and wolves) their heads fell down simultaneously and became dates.
84. Thus, the sons of Varūtrin were killed by Indra formerly. Shukra begot (of his wife) Yajanī the daughter Devayānī.
85. The three-headed Viśhvarūpa was the great son of Tvaşhtru. Viśhvakarman is remembered as the younger twin brother of Viśhvarūpa.
86. Twelve sons were born to Bhrugu (and were known as) Bhrugu (Gana) Devas1. Lord Kavya begot of Devi those sons.
1. Mt. P. gives a different list of these 12 Deva Yajñika Bhrugus in its lists of Gotras and Pravaras.
87. They were-Bhuvana, Bhāvana, Anya, Anyayata, Kratu, Shravas, Mūrdhan, Vyajaya, Vyaśhruşha, Prasava, Aja and the twelfth one Adhipati.
88. These twelve sons of Bhrugu are remembered as twelve sacrificial Devas. Paulomi bore a lordly son having full self control and engrossed in Brahman.
89, Since he was sickly in the eighth month of conception, he was forcibly taken out of the womb by dire means and so his name became Chyavana. He became conscious due to Pracetas, Through the anger of Chyavana (revived by) Pracetas, Chyavana alias Prachetasa burned the man-eaters through anger1.
1. The text Prachetasāch chyavana-krodhad adhvānam puruşhādajah is defective. For this the corresponding text from Bd. P. II-3-1. is accepted.
90. The son of Bhrugu (i.e. Chyavana) begot of Sukanya two sons honoured by saints, viz. Atmavāna and Dadhicha.
91. The son Sarasvata was born to Sarasvati and Dadhicha. The blessed lady Ruchi, daughter of Nahusha, was the wife of Ātmavāna.
92. The sage Urva (Aurva in Bd. P. and Mbh.) of great renown was born of him after breaking through the thighs (of his mother)2 Ruchīka was the son of Aurva. He was brilliant (in complexion) like a blazing fire.
2. Mbh, Adi 177 informs that when Haihayas tried a genocide of the Bhrugu clan, Bhrugu women fled to hills. While running Chyavana’s wife Āruşhi concealed her foetus in her thigh, When Haihaya officers arrested her to execute her, her foetus—a son-broke through his mother’s thigh and blinded all Haihayas with his supreme brilliance. As this child broke through his mother’s thigh (ūru), he was called Aurva (one born out of the thigh).
93-94. When the carus3 (sacrificial offerings) pertaining to Rudra and Vişhnu (charged with specific mantras) by Bhrugu were interchanged, Jamadagni was born, as the Charu pertaining to Vaişhņava fire was (mistakenly) eaten (by his mother). Reņukā bore to Jamadagni the son Rama of unmeasured splendour. He was equal to Shakra (Indra) in valour and had the traits both of a Brāhmaṇa and a Kshatriya.
3. Ruchi – is a misprint for charu.
95. Aurva had a hundred sons of whom Jamadagni was the eldest. Those descendants of Bhrugu had thousands of sons due to mutual alliance.
96. Among other sages outside (the original family) there are many other descendants of Bhrugu. They are divided into seven Gotras, viz. Vatsa, Viśhva, Aśhvişhena, Panda, Pathya and Shaunaka. These seven clans are alternatively known as Bhargavas.
97. Listen to the narration of the family of Angiras, the intelligent son of Agni. It was in the family of Angiras, the intelligent son of Agni, that Bhāradvājas along with Gautamas were born. The most important Devas belonging to the family of Angiras are Tvişhimants (?) of great prowess.
98. Atharvan, Angiras had three wives, viz. Surūpå the daughter of Märīcha, Svarāt the daughter of Kardama and Pathyā the daughter of Manu. I shall mention their progeny.
99. The heirs of Atharvan born of those wives were the uplifters of the family. They were born as a result of the great penance of that purified soul.
100-101. Bruhaspati was born of Surūpā and Svarāt gave birth to Gautama. Pathyā gave birth of Avandhya, Vamadeva, Utathya and Uśhija. Dhisņu was thes on of Pathya. Samvarta was the mental son (of Atharvan). Vichitta, Āyasya and Sharadvan were the sons of Utathya.
102. Dirghatama was the son of Ashi. Bruhaduttha was the son of Vamadeva. Dhisņu’s son was Sudhanvan and his son was Ruşhabha.
103. Rathakāras (Charioteers) are remembered as Devas. They are well-known as Ruşhis (Rubhus?). Bharadvaja of very great fame and well-known was born of Bruhaspati.
104. The progeny of Samvarta, (mental)’ son of Angiras, are considered as Devas. Listen to them. These Angiras Devas are regarded as junior to Bruhaspati.
105-108. Ten own sons of Angiras were born of Surūpā. They were ten and their names are- Audārya, Āyu, Danu, Dakşha, Darbha, Prana, Havişhman, Havishnu, Kratu and Satya. The following ten and five (i.e. fifteen) are to be known as belonging to the Paksha (i.e. Gotra) of Angiras-Ayasya, Utathya, Vamadeva; Uśhija, Bharadvājas, Shankrutikas, Gārgya, Kāņva, Rathītara, Mudgalas, Vişhnuvruddhas, Haritas, Väyus, Bhākşhas of Bhāradvāja family, Arşhabhas and Kimbhayas. Many others (external) sages (belonging to the families outside) are remembered among other sages.
109. I shall now describe the race of Marichi consisting of excellent men as its scions. In his race was born the Universe consisting of mobile and immobile beings.
110. Contemplating on the waters (Apaḥ) with a desire for progeny, Marichi desired the waters. The lord mentally conceived thus— “A son born of a praiseworthy woman, endowed with all good qualities and having good tastes is honoured”.
111-112. All the waters were called. The lord dwelt in their company. The lord procreated an unequalled son named Aristanemi who became Prajapati and who was of well-controlled mind. Vadhauveśha1(?) begot the son Maricha, having the splendour of the Sun.
1. Bd. P. reads nirata: so’psvatitapat ‘who performed penance in waters’.
113. Contemplating on the speech of good men2 he stayed under water for seven thousand years with a desire to beget sons. Hence (the son) became unequalled.
2. Chaste goddess Vak (Bd. P.).
114. Kaśhyapa was the knower of the sun (?) Hence he was on a par with Brahmā. In every Manvantara, he is born through a part of Brahmā.
115. The subjects3 were angered by Dakşha, it is said (?) for the sake of (his) daughters. Then he drank wine. The word ‘Kashya’ means wine.
3. Bd. P. (ibid. v. 120) reads Prabhuh for Prajāh hereof. It means ‘When the holy Lord got enraged at the over-bearing speech for his daughters’.
116. Haśhchekasas (?)4 should be known as Brahma’s Kaśhya. Kashya is remembered by Brāhmaṇas as wine. Because he drank Kashya (wine) he is called Kaśhyapa.5
4. Hashchekasa is obscure. Bd. P. reads häsye kashir hi vijñeyo ‘The word Kashi should be understood in the sense of humour’.
5. A funny derivation. The sage Kashyapa is so designated as he was a drunkard (Kashya-wine) and whip-like (Kasha-a whip) harsh in speech.
117. He used harsh words. On being cursed by Dakşha, he became infuriated and thereby became Kaśhyapa.
118. On being requested by Kaśhyapa and urged by Brahmā Parameşhthin, Daksha gave his daughters to Kaśhyapa. All of them were expounders of Brahman. All of them were the mothers of the worlds.
119. He who knows this holy creation of Ruşhis through Varuņa becomes long-lived and meritorious. He becomes Purified and attains excellent happiness. By listening to this and retaining this in memory) he becomes free from all sins.
120. Then all the sages spoke to Romaharshana: “When the sixth Prajāsarga (creation of the subjects) of Chākṣhuşha Manu had been dissolved, the creation of Vaivasvata Manu began to function (How did it take place?).”
Sūta said:
121. When the Vaivasvata Manvantara arrived, Daksha was commanded by the self-born lord himself-”Create the subjects”. Daksha created mobile and the immobile living beings.
122. Then Daksha proceeded to create the four types of Prajās (subjects), viz. Jarāyujas (viviparous), Andajas (oviparous), Udbhijjas (plants that pierce the ground and grow), and Svedajas (those born of sweat).
123-125. He performed severe penance for ten thousand years. He became endowed with Yogic power and more particularly with supernatural powers like Animă etc. As he possesses glorious power, he divided himself into human beings, serpents, Rakshasas, Devas, Asuras and Gandharvas. All of them being endowed with divine bodies and wealth of beauty and splendour, they were lords equal to himself. He was desirous of creating other mental living beings of various kinds.
126. (He created) sages, Devas, Gandharvas, human beings, serpents, Rakshasa’s, Yakshas, Bhūtas, Pishachas, birds, animals and deer.
127. When these mentally created beings did not flourish and multiply, he was rebuked by the intelligent lord Mahadeva.
128-129. He became then desirous of creating the different subjects by the process of sexual intercourse. He took to himself as wife the daughter of Virana, the Prajāpati. She was Asikni who was endowed with great penance and who supported the worlds. The entire Universe consisting of the mobile and the immobile beings was sustained by her.
130-134. In this matter they quoted two verses about Daksha, the son of Pracheas. “When Daksha married Asikni the great daughter of Virana, he created a million mobile wells along with those identifying with them. Creating them into rivers and mountains, the powerful Daksha pursued them. On seeing him the sages said, “He will establish the first and the second sets of creation of subjects of Daksha the Prajapati.” Thus after creating a million wells Daksha the Prachetasa married Asiknī, the daughter of Vīraņa. Daksha the lord Prāchetasa begot of Asikni, daughter of Virana, a thousand sons of unmeasured splendour.
135. On seeing those subjects desirous of flourishing the extremely powerful celestial sage, Brahma’s son Nārada, fond of arguments, spoke evil words to them resulting in himself being cursed.
136. The Brāhmaṇa (Närada) is sometimes called son of Kaśhyapa. Due to his mean action the Brahmana sage was afraid of Dakşha’s curse.
137-140. Parameșhthin was born as Kaśhyapa’s son. Again due to the fear of curse of Daksha, he was born as his mental son. His second birth was as the mental son of Kaśhyapa. He was formerly born as Nārada (son) of Parameşhthin. Formerly Dakşha’s sons famous as Haryaśhvas were destroyed for the purpose of censure. They were undoubtedly annihilated. Lord Dakşha became infuriated and attempted to destroy him (Nārada). Keeping the Brahmarşhis ahead, he (Dakşha) was requested by Paramesthin (not to kill Närada).
141. Then Daksha stipulated the conditions with Parameshthin: “Let Närada be born of my daughter as your son”.
142. Then Dakşha gave his beloved daughter to Parameshthin. Närada was born thereof. The sage became calm and ceased to be afraid.
143. On hearing this those Brāhmaṇas became curious. They asked Sūta, the seer of truth, the foremost among the eloquent ones:
The sages enquired:
144. How were the sons of Prajapati, the subjects born of Prachetasa destroyed by the noble-souled Närada?
145. On hearing these auspicious truthful words born of a desire to know, he (Sūta) spoke these sweet words endowed with all good qualities:
146. Haryaśhvas, the sons of Dakşha, desirous of procreating subjects, the extremely powerful ones came there and Närada spoke to them:1
1. According to Mbh Adi. 75.7-8, Nārada instructed Haryaśhvas, the first batch of 1000 sons of Daksha, in Sankhya Philosophy. Thereby all became recluses and frustrated Dakşha’s plan of populating the world. Here (vv. 147-48) Nárada advised them to know the magnitude of the earth, which they were going to populate.
147. “Alas, all of you are childish. You do not know the entire surface of the world. What is within, what is above and what is below, you do not know. How will you create the subjects?
148. What is the extent of the Earth? What are the things to be created? Is it possible to create without knowing these? Small or great defects are sure to be seen therein”.
149. On hearing his words they went away to various quarters. On reaching the aerial zone, they were utterly non plussed.
150. Wandering (here and there) intermingled with the (blowing) winds, they have not returned till this day. Thus those great sages are wandering after reaching the aerial zone.
151. When his sons were lost, Lord Dakhşha, the Prāchetasa, begot again of Vīriņi a thousand sons.
152-153. These sons (known as) Shabalāśhvas (having horses of diverse colours), desirous of multiplying subjects were told the same words by Närada. On hearing those words all those powerful young men spoke to one another— “The great sage has said well. Undoubtedly the track of our brothers should be followed.
154. After knowing the magnitude of the Earth we shall easily create the subjects”. They too went the same way to all the quarters. Even to this day they have not returned like the rivers (not returning) after falling into the oceans.
155. Ever since then, if a younger brother goes in quest of a lost elder brother, he too gets lost. This is not to be done by one who knows.
156-158. When the Shabalāśhvas were lost, lord Dakşha became infuriated and cursed Närada- “Be ruined, endure the pain of staying in a womb”. When those noble-souled (sons) were lost, Daksha begot of Viriņi sixty daughters. Those daughters were accepted as wives by Lord Kaśhyapa, Dharma, Lord Soma (the Moon god) and other great sages.
159. He who knows entirely this creation of Daksha precisely, becomes long-lived, famous, blessed and endowed with progeny.