{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/vp/vp041.htm","path":"hin/vp/vp041.htm","source_url":"https://sacred-texts.com/hin/vp/vp041.htm","text":"The Vishnu Purana, translated by Horace Hayman Wilson, [1840]\nCreation continued. Production of the mind-born sons of Brahm\u00e1; of the Praj\u00e1patis; of Sanandana and others; of Rudra and the eleven Rudras; of the Manu Sw\u00e1yambhuva, and his wife \u015aatar\u00fap\u00e1; of their children. The daughters of Daksha, and their marriage to Dharma and others. The progeny of Disarms and Adharma. The perpetual succession of worlds, and different modes of mundane dissolution.\nPAR\u00c1\u015aARA.--From Brahm\u00e1, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you 1, being the abode of the three qualities: but as they did not multiply themselves, Brahm\u00e1 created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Mar\u00edchi, Daksha, Atri, and Va\u015bisht\u0301ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Pur\u00e1\u0144as 2. Sanandana and the other sons of\n[paragraph continues] Brahm\u00e1 were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahm\u00e1 perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead,\ndarkened with angry frowns, sprang Rudra 3, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahm\u00e1 said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white 4.\nThen Brahm\u00e1 5 created himself the Manu Sw\u00e1yambhuva, born of, and identical with, his original self, for the protection of created beings; and the female portion of himself he constituted \u015aatar\u00fap\u00e1, whom austerity\npurified from the sin (of forbidden nuptials), and whom the divine Manu Sw\u00e1yambhuva took to wife. From these two were born two sons, Priyavrata\nand Utt\u00e1nap\u00e1da 6, and two daughters, named Pras\u00fati and \u00c1k\u00fati,\ngraced with loveliness and exalted merit 7. Pras\u00fati he gave to Daksha, after giving \u00c1k\u00fati to the patriarch Ruchi 8, who espoused her. \u00c1k\u00fati bore to Ruchi twins, Yajna and Dakshin\u00e1 9, who afterwards became husband and wife, and had twelve sons, the deities called Y\u00e1mas 10, in the Manwantara of Sw\u00e1yambhuva.\nThe patriarch Daksha had by Pras\u00fati twenty-four daughters 11: hear from me their names: Sraddh\u00e1 (faith), Lakshm\u00ed (prosperity), Dhriti (steadiness), Tusht\u0301i (resignation), Pusht\u0301i (thriving), Medh\u00e1 (intelligence), Kr\u00edy\u00e1 (action, devotion), Buddhi (intellect), Lajj\u00e1 (modesty), Vapu (body), S\u00e1nti (expiation), Siddhi (perfection), K\u00edrtti (fame): these thirteen daughters of Daksha, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khy\u00e1ti (celebrity), Sati (truth), Sambh\u00fati (fitness), Smriti (memory), Pr\u00edti (affection), Ksham\u00e1 (patience), Sannati (humility), Anas\u00fay\u00e1 (charity), \u00darjj\u00e1 (energy), with Sw\u00e1h\u00e1 (offering), and Swadh\u00e1 (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Mar\u00edchi, Angiras, Pulastya, Pulaha, Kratu, Atri, and Va\u015bisht\u0301ha; to Fire (Vahni), and to the Pitris (progenitors) 12.\nThe progeny of Dharma by the daughters of Daksha were as follows: by Sraddh\u00e1 he had K\u00e1ma (desire); by Lakshm\u00ed, Darpa (pride); by Dhriti, Niyama (precept); by Tusht\u0301i, Santosha (content); by Pusht\u0301i, Lobha (cupidity); by Medh\u00e1, Sruta (sacred tradition); by Kriy\u00e1, Da\u0144d\u0301a, Naya, and Vinaya (correction, polity, and prudence); by Buddhi, Bodha (understanding); by Lajj\u00e1, Vinaya (good behaviour); by Vapu, Vyavasaya (perseverance). S\u00e1nti gave birth to Kshema (prosperity); Siddhi to Sukha (enjoyment); and K\u00edrtti to Yasas (reputation 13). These were the sons of Dharma; one of whom, K\u00e1ma, had Hersha (joy) by his wife Nandi (delight).\nThe wife of Adharma 14 (vice) was Hins\u00e1 (violence), on whom he begot\na son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, M\u00e1y\u00e1 (deceit) and Vedan\u00e1 (torture), who became their wives. The son of Bhaya and M\u00e1y\u00e1 was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedan\u00e1. The children of Mrityu were Vy\u00e1dhi (disease), Jar\u00e1 (decay), Soka (sorrow), Trish\u0144a (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Vish\u0144u, and perpetually operate as causes of the destruction of this world. On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation.\nMAITREYA.--Tell me, Br\u00e1hman, what is the essential nature of these revolutions, perpetual preservation, perpetual creation, and perpetual destruction.\nPAR\u00c1\u015aARA.--Madhus\u00fadana, whose essence is incomprehensible, in the forms of these (patriarchs and Manus), is the author of the uninterrupted vicissitudes of creation, preservation, and destruction. The dissolution of all things is of four kinds; Naimittika, 'occasional;' Pr\u00e1kritika, 'elemental;' Atyantika, 'absolute;' Nitya, 'perpetual 15: The first, also\ntermed the Br\u00e1hma dissolution, occurs when the sovereign of the world reclines in sleep. In the second, the mundane egg resolves into the primary element, from whence it was derived. Absolute non-existence of the world is the absorption of the sage, through knowledge, into supreme spirit. Perpetual destruction is the constant disappearance, day and night, of all that are born. The productions of Prakriti form the creation that is termed the elemental (Pr\u00e1krita). That which ensues after a (minor) dissolution is called ephemeral creation: and the daily generation of living things is termed, by those who are versed in the Pur\u00e1\u0144as, constant creation. In this manner the mighty Vish\u0144u, whose essence is the elements, abides in all bodies, and brings about production, existence, and dissolution. The faculties of Vish\u0144u to create, to preserve, and to destroy, operate successively, Maitreya, in all corporeal beings and at all seasons; and he who frees himself from the influence of these three faculties, which are essentially composed of the three qualities (goodness, foulness, and darkness), goes to the supreme sphere, from whence he never again returns.\n49:1 It is not clear which of the previous narratives is here referred to, but it seems most probable that the account in p. 35, 36. is intended.\n49:2 Considerable variety prevails in this list of Praj\u00e1patis, Brahmaputras, Br\u00e1hmanas, or Brahmarshis; but the variations are of the nature of additions made to an apparently original enumeration of but seven, whose names generally recur. Thus in the Mah\u00e1bh\u00e1rata, Moksha Dharma, we have in one place, Mar\u00edchi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Va\u015bisht\u0301ha, 'the seven highminded sons of the self-born Brahm\u00e1.' In another place of the same, however, we have Daksha substituted for Va\u015bisht\u0301ha: 'Brahm\u00e1 then created mind-begotten sons, of whom Daksha was the seventh, with Mar\u00edchi,' &c. These seven sons of Brahm\u00e1 are also identified with the seven Rishis as in the V\u00e1yu; although, with palpable inconsistency, eight are immediately enumerated, or, Bhrigu, Mar\u00edchi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Va\u015bisht\u0301ha. The Uttara Khanda of the Padma P. substitutes Kardama for Va\u015bisht\u0301ha. The Bh\u00e1gavata includes Daksha, enumerating nine. The Matsya agrees with Manu in adding N\u00e1rada to the list of our text. The K\u00farma P. adds Dharma and Sankalpa. The Linga, Brahm\u00e1\u0144d\u0301a, and V\u00e1yu P. also add them, and extend the list to Adharma and Ruchi. The Hari Van\u015ba in one place inserts Gautama, and p. 50 in another Manu. Altogether therefore we have seventeen, instead of seven. But the accounts given of the origin of several of these, shew that they were not originally included amongst the M\u00e1nasa putras, or sons of Brahm\u00e1's mind; for even Daksha, who finds a place in all the lists except one of those given in the Mah\u00e1bh\u00e1rata, is uniformly said to have sprung from Brahm\u00e1's thumb: and the same patriarch, as well as Dharma, is included in some accounts, as in the Bh\u00e1gavata and Matsya P., amongst a different series of Brahm\u00e1's progeny, or virtues and vices; or, Daksha (dexterity), Dharma (virtue), K\u00e1ma (desire), Krodha (passion), Lobha (covetousness), Moha (infatuation), Mada (insanity), Pramoda (pleasure), Mrityu (death), and Angaja (lust). These are severally derived from different parts of Brahm\u00e1's body: and the Bhag\u00e1vata, adding Kardama (soil or sin) to this enumeration, makes him spring from Brahm\u00e1's shadow. The simple statement, that the first Praj\u00e1patis sprang from the mind or will of Brahm\u00e1, has not contented the depraved taste of the mystics, and in some of the Pur\u00e1\u0144as, as the Bh\u00e1gavata, Linga, and V\u00e1yu, they also are derived from the body of their progenitor; or, Bhrigu from his skin, Mar\u00edchi from his mind, Atri from his eyes, Angiras from his mouth, Pulastya from his ear, Pulaha from his navel, Kratu from his hand, Va\u015bisht\u0301ha from his breath, Daksha from his thumb, and N\u00e1rada from his hip. They do not exactly agree, however, in the places whence these beings proceed; as for instance, according to the Linga, Mar\u00edchi springs from Brahm\u00e1's eyes, not Atri, who there proceeds, instead of Pulastya, from his ears. The V\u00e1yu has also another account of their origin, and states them to have sprung from the fires of a sacrifice offered by Brahm\u00e1; an allegorical mode of expressing their probable original, considering them to be in some degree real persons, from the Brahmanical ritual, of which they were the first institutors and observers. The V\u00e1yu P. also states, that besides the seven primitive Rishis, the Praj\u00e1patis are numerous, and specifies Kardama, Ka\u015byapa, \u015aesha, Vikr\u00e1nta, Susravas, Bahuputra, Kum\u00e1ra, Vivaswat, Suchisravas, Pr\u00e1chetasa (Daksha), Arisht\u0301anemi, Bahula. These and many others were Praj\u00e1patis. In the beginning of the Mah\u00e1bh\u00e1rata (A. P.) we have again a different origin, and first Daksha, the son of Prachetas, it is said, had seven sons, after whom the twenty-one Praj\u00e1patis were born, or appeared. According to the commentator, the seven sons of Daksha were the allegorical persons Krodha, Tamas, Dama, Vikrita, Angiras, Kardama, and Aswa; and the twenty-one Praj\u00e1patis, the seven usually specified Mar\u00edchi and the rest, and the fourteen Manus. This looks like a blending of the earlier and later notions.\n51:3 Besides this general notice of the origin of Rudra and his separate forms, we have in the next chapter an entirely different set of beings so denominated; and the eleven alluded to in the text are also more particularly enumerated in a subsequent chapter. The origin of Rudra, as one of the agents in creation, is described in most of the Pur\u00e1\u0144as. The Mah\u00e1bh\u00e1rata, indeed, refers his origin to Vish\u0144u, representing him as the personification of his anger, whilst Brahm\u00e1 is that of his kindness. The K\u00farma P. makes him proceed from Brahm\u00e1's mouth, whilst engaged in meditating on creation. The Var\u00e1ha P. makes this appearance of Rudra the consequence of a promise made by \u015aiva to Brahm\u00e1, that he would become his son. In the parallel passages in other Pur\u00e1\u0144as the progeny of the Rudra created by Brahm\u00e1 is not confined to the eleven, but comprehends infinite numbers of beings in person and equipments like their parent; until Brahm\u00e1, alarmed at their fierceness, numbers, and immortality, desires his son Rudra, or, as the Matsya calls him, V\u00e1madeva, to form creatures of a different and mortal nature. Rudra refusing to do this, desists; whence his name Sth\u00e1nu, from Sth\u00e1, 'to stay.' Linga, V\u00e1yu P. &c.\n51:4 According to the V\u00e1yu, the female became first twofold, or one half white, and the other black; and each of these, again, becomes manifold, being the various energies, or \u015aaktis, of Mah\u00e1deva, as stated by the K\u00farma, after the words ### which are those of our text: ###. The Linga and V\u00e1yu specify many of their names. Those of the white complexion, or mild nature, include Lakshm\u00ed, Saraswat\u00ed, Gaur\u00ed, Um\u00e1, &c. Those of the dark hue, and fierce disposition, Durg\u00e1, K\u00e1l\u00ed, Chand\u00ed, Mah\u00e1r\u00e1tr\u00ed, and others.\n51:5 Brahm\u00e1, after detaching from himself the property of anger, in the form of Rudra, converted himself into two persons, the first male, or the Manu Sw\u00e1yambhuva, and the first woman, or \u015aatar\u00fap\u00e1: so in the Vedas; 'So himself was indeed (his) son.' The commencement of production through sexual agency is here described with sufficient distinctness, but the subject has been rendered p. 52 obscure by a more complicated succession of agents, and especially by the introduction of a person of a mythic or mystical character, Vir\u00e1j. The notion is thus expressed in Manu: \"Having divided his own substance, the mighty power Brahm\u00e1 became half male and half female; and from that female he produced Vir\u00e1j. Know me to be that person whom the male Vir\u00e1j produced by himself.\" I. 32, 33. We have therefore a series of Brahm\u00e1, Vir\u00e1j, and Manu, instead of Brahm\u00e1 and Manu only: also the generation of progeny by Brahm\u00e1, begotten on Satar\u00fap\u00e1, instead of her being, as in our text, the wife of Manu. The idea seems to have originated with the Vedas, as Kull\u00faka Bhat\u0301t\u0301a quotes a text; 'Then (or thence) Vir\u00e1t was born.' The procreation of progeny by Brahm\u00e1, however, is at variance with the whole system, which almost invariably refers his creation to the operation of his will: and the expression in Manu, 'he created Vir\u00e1j in her,' does not necessarily imply sexual intercourse. Vir\u00e1j also creates, not begets, Manu. And in neither instance does the name of \u015aatar\u00fap\u00e1 occur. The commentator on Manu, however, understands the expression asrijat to imply the procreation of Vir\u00e1j; and the same interpretation is given by the Matsya Pur\u00e1\u0144a, in which the incestuous passion of Brahm\u00e1 for \u015aatar\u00fapa, his daughter in one sense, his sister in another, is described; and by her he begets Vir\u00e1j, who there is called, not the progenitor of Manu, but Manu himself. This therefore agrees with our text, as far as it makes Manu the son of Brahm\u00e1, though not as to the nature of the connexion. The reading of the Agni and Padma P. is that of the Vish\u0144u; and the Bh\u00e1gavata agrees with it in one place, stating distinctly that the male half of Brahm\u00e1, was Manu, the other half, \u015aatar\u00fap\u00e1: ### Bh\u00e1gav. III. 12. 35: and although the production of Vir\u00e1j is elsewhere described, it is neither as the son of Brahm\u00e1, nor the father of Manu. The original and simple idea, therefore, appears to be, the identity of Manu with the male half of Brahm\u00e1, and his being thence regarded as his son. The K\u00farma P. gives the same account as Manu, and in the same words. The Linga P. and V\u00e1yu P. describe the origin of Vir\u00e1j and \u015aatar\u00fap\u00e1 from Brahm\u00e1; and they intimate the union of \u015aatar\u00fap\u00e1 with Purusha or Vir\u00e1j, the male portion of Brahm\u00e1, in the first instance; and in the second, with Manu, who is termed Vair\u00e1ja, or the son of Vir\u00e1j. The Br\u00e1hma P., the words of which are repeated in the Hari Van\u015ba, introduces a new element of perplexity in a new name, that of \u00c1pava. According to the commentator, this is a name of the Praj\u00e1pati Va\u015bisht\u0301ha. As, however, he performs the office of Brahm\u00e1, he should be regarded as that divinity: but this is not exactly the case, although it has been so rendered by the French translator. \u00c1pava becomes twofold, and in the capacity of his male half begets offspring by the female. Again, it is said Vish\u0144u created p. 53 Vir\u00e1j, and Vir\u00e1j created the male, which is Vair\u00e1ja or Manu; who was thus the second interval (Antaram), or stage, in creation. That is, according to the commentator, the first stage was the creation of \u00c1pava, or Va\u015bisht\u0301ha, or Vir\u00e1j, by Vish\u0144u, through the agency of Hiranyagarbha or Brahm\u00e1; and the next was that of the creation of Manu by Vir\u00e1j. \u015aatar\u00fap\u00e1 appears as first the bride of \u00c1pava, and then as the wife of Manu. This account therefore, although obscurely expressed, appears to be essentially the same with that of Manu; and we have Brahm\u00e1, Vir\u00e1j, Manu, instead of Brahm\u00e1 and Manu. It seems probable that this difference, and the part assigned to Vir\u00e1j, has originated in some measure from confounding Brahm\u00e1 with the male half of his individuality, and considering as two beings that which was but one. If the Purusha or Vir\u00e1j be distinct from Brahm\u00e1, what becomes of Brahm\u00e1? The entire whole and its two halves cannot coexist; although some of the Paur\u00e1\u0144ics and the author of Manu seem to have imagined its possibility, by making Vir\u00e1j the son of Brahm\u00e1. The perplexity, however, is still more ascribable to the personification of that which was only an allegory. The division of Brahm\u00e1 into two halves designates, as is very evident from the passage in the Vedas given by Mr. Colebrooke, (As. R. VIII. 425,) the distinction of corporeal substance into two sexes; Vir\u00e1j being all male animals, \u015aatar\u00fap\u00e1 all female animals. So the commentator on the Hari Van\u015ba explains the former to denote the horse, the bull, &c.; and the latter, the mare, the cow, and the like. In the Bh\u00e1gavata the term Vir\u00e1j implies, Body, collectively, as the commentator observes; 'As the sun illuminates his own inner sphere, as well as the exterior regions, so soul, shining in body (Vir\u00e1ja), irradiates all without and within.' All therefore that the birth of Vir\u00e1j was intended to express, was the creation of living body, of creatures of both sexes: and as in consequence man was produced, he might be said to be the son of Vir\u00e1j, or bodily existence. Again, \u015aatar\u00fap\u00e1, the bride of Brahm\u00e1, or of Vir\u00e1j, or of Manu, is nothing more than beings of varied or manifold forms, from Sata, 'a hundred,' and 'form;' explained by the annotator on the Hari Van\u015ba by Anantar\u00fap\u00e1, 'of infinite,' and Vividhar\u00fap\u00e1, 'of diversified shape;' being, as he states, the same as M\u00e1y\u00e1, 'illusion,' or the power of multiform metamorphosis. The Matsya P. has a little allegory of its own, on the subject of Brahm\u00e1's intercourse with \u015aatar\u00fap\u00e1; for it explains the former to mean the Vedas, and the latter the Savitr\u00ed, or holy prayer, which is their chief text; and in their cohabitation there is therefore no evil.\n53:6 The Br\u00e1hma P. has a different order, and makes V\u00edra the son of the first pair, who has Utt\u00e1nap\u00e1da, &c. by K\u00e1my\u00e1. The commentator on the Hari Van\u015ba quotes the V\u00e1yu for a confirmation of this account; but the passage there is, '\u015aatar\u00fap\u00e1 bore to the male Vair\u00e1ja (Manu) two V\u00edras,' i. e. heroes or heroic sons, p. 54 Utt\u00e1np\u00e1da and Priyavrata. It looks as if the compiler of the Br\u00e1hma P. had made some very unaccountable blunder, and invented upon it a new couple, V\u00edra and K\u00e1my\u00e1: no such person as the former occurs in any other Pur\u00e1\u0144a, nor does K\u00e1my\u00e1, as his wife.\n54:7 The Bh\u00e1gavata adds a third daughter, Devah\u00fati; for the purpose apparently of introducing a long legend of the Rishi Kardama, to whom she is married, and of their son Kapila: a legend not met with any where else.\n54:8 Ruchi is reckoned amongst the Praj\u00e1patis by the Linga and V\u00e1yu Pur\u00e1\u0144as.\n54:9 These descendants of Sw\u00e1yambhuva are all evidently allegorical: thus Yajna is 'sacrifice,' and Dakshi\u0144\u00e1 'donation' to Brahmans.\n54:10 The Bh\u00e1gavata (b. IV. c. 1) says the Tushitas, but they are the divinities of the second, not of the first Manwantara, as appears also in another part of the same, where the Y\u00e1mas are likewise referred to the Sw\u00e1yambhuva Manwantara.\n54:11 These twenty-four daughters are of much less universal occurrence in the Pur\u00e1\u0144as than the more extensive series of fifty or sixty, which is subsequently described, and which appears to be the more ancient legend.\n54:12 The twenty-four daughters of Daksha are similarly named and disposed of in most of the Pur\u00e1\u0144as which notice them. The Bh\u00e1gavata, having introduced a third daughter. of Sw\u00e1yambhuva, has a rather different enumeration, in order to assign some of them, the wives of the Praj\u00e1patis, to p. 55 Kardama and Devah\u00fati. Daksha had therefore, it is there said (b. IV. c. 1), sixteen daughters, thirteen of whom were married to Dharma, named Sraddh\u00e1, Maitr\u00ed (friendship), Day\u00e1 (clemency), S\u00e1nti Tusht\u0301i, Pusht\u0301i, Kriy\u00e1, Unnati (elevation), Buddhi, Medh\u00e1, Titiksh\u00e1 (patience), Hr\u00ed (modesty), M\u00fartti (form); and three, Sati, Sw\u00e1h\u00e1, and Swadh\u00e1, married, as in our text. Some of the daughters of Devah\u00fati repeat these appellations, but that is of slight consideration. They are, Kal\u00e1 (a moment), married to Mar\u00edchi; Anas\u00fay\u00e1 to Atri; Sraddh\u00e1 to Angiras; Havirbhu (oblation-born) to Pulastya; Gati (movement) to Pulaha; Kriy\u00e1 to Kratu; Khy\u00e1ti to Bhrigu; Arundhati to Va\u015bisht\u0301ha; and S\u00e1nti to Atharvan. In all these instances the persons are manifestly allegorical, being personifications of intelligences and virtues and religious rites, and being therefore appropriately wedded to the probable authors of the Hindu code of religion and morals, or to the equally allegorical representation of that code, Dharma, moral and religious duty.\n55:13 The same remark applies here. The Pur\u00e1\u0144as that give these details generally concur with our text, but the Bh\u00e1gavata specifies the progeny of Dharma in a somewhat different manner; or, following the order observed in the list of Dharma's wives, their children are, Rita (truth), Pras\u00e1da (favour), Abhaya (fearlessness), Sukha, Muda (pleasure), Smaya (wonder), Yoga (devotion), Darpa, Artha (meaning), Smriti (memory), Kshema, Prasraya (affection), and the two saints Nara and N\u00e1r\u00e1ya\u0144a, the sons of Dharma by M\u00fartti. We have occasional varieties of nomenclature in other authorities; as, instead of \u015aruta, Sama; K\u00farma P.: instead of Dandanaya, Samaya; and instead of Bodha, Apram\u00e1da; Linga P.: and Siddha in place of Sukha; K\u00farma P.\n55:14 The text rather abruptly introduces Adharma and his family. He is said by the commentator to be the son of Brahm\u00e1, and the Linga P. enumerates him among the Praj\u00e1patis, as well as Dharma. According to the Bh\u00e1gavata, he is the husband of Mrish\u00e1 (falsehood), and the father of Dambha (hypocrisy) and M\u00e1y\u00e1 (deceit), who were adopted by Nirritti. The series p. 56 of their descendants is also somewhat varied from our text; being in each descent, however, twins which intermarry, or Lobha (covetousness) and Nikriti, who produce Krodha (wrath) and Hins\u00e1: their children are, Kali (wickedness) and Durukti (evil speech): their progeny are, Mrityu and Bh\u00ed (fear); whose offspring are, Niraya (hell) and Y\u00e1tan\u00e1 (torment).\n56:15 The three first of these are more particularly described in the last book: the last, the Nitya, or constant, is differently described by Col. Vans Kennedy (Ancient and Hindu Mythology, p. 224, note). \"In the 7th chapter,\" he observes, \"of the Vish\u0144u Pur\u00e1\u0144a four kinds of Pralaya are described. The Naimittika takes place when Brahm\u00e1 slumbers: the Pr\u00e1kritika when this universe returns to its original nature: Atyantika proceeds from divine knowledge: and Nitya is the extinction of life, like the extinction of a lamp, in sleep at night.\" For this last characteristic, however, our text furnishes no warrant; nor can it be explained to signify, that the Nitya Pralaya means no more p. 57 than \"a man's falling into a sound sleep at night.\" All the copies consulted on the present occasion concur in reading ### as rendered above. The commentator supplies the illustration, 'like the flame of a lamp;' but he also writes, 'That which is the destruction of all that are born, night and day, is the Nitya, or constant.' Again, in a verse presently following we have the Nitya Sarga, 'constant or perpetual creation,' as opposed to constant dissolution: 'That in which, oh excellent sages, beings are daily born, is termed constant creation, by those learned in the Pur\u00e1\u0144as.' The commentator explains this, 'The constant flow or succession of the creation of ourselves and other creatures is the Nitya or constant creation: this is the meaning of the text.' It is obvious, therefore, that the alternation intended is that of life and death, not of waking and sleep.","title":"The Vishnu Purana: Book I: Chapter VII","type":"page"}