{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/vp/vp045.htm","path":"hin/vp/vp045.htm","source_url":"https://sacred-texts.com/hin/vp/vp045.htm","text":"The Vishnu Purana, translated by Horace Hayman Wilson, [1840]\nThe descendants of the daughters of Daksha married to the Rishis.\nMAITREYA.--Thou hast narrated to me, great Muni, all that I asked of thee: now resume the account of the creation subsequently to Bhrigu.\nPAR\u00c1\u015aARA.--Lakshm\u00ed, the bride of Vish\u0144u, was the daughter of Bhrigu by Khy\u00e1ti. They had also two sons, Dh\u00e1tri and Vidh\u00e1tri, who married the two daughters of the illustrious Meru, \u00c1yati and Niryati; and had by them each a son, named Pr\u00e1\u0144a and Mrika\u0144d\u0301a. The son of the latter was M\u00e1rka\u0144d\u0301eya, from whom Veda\u015biras was born 1. The son of Pr\u00e1\u0144a was named Dyutimat, and his son was R\u00e1javat; after whom, the race of Bhrigu became infinitely multiplied.\nSambh\u00fati, the wife of Mar\u00edchi, gave birth to Paurnam\u00e1sa, whose sons were Virajas and Sarvaga. I shall hereafter notice his other descendants, when I give a more particular account of the race of Mar\u00edchi 2.\nThe wife of Angiras, Smriti, bore daughters named Siniv\u00e1l\u00ed, Kuhu,\n[paragraph continues] R\u00e1k\u00e1, and Anumati (phases of the moon 3). Anas\u00fay\u00e1, the wife of Atri, was the mother of three sinless sons, Soma (the moon), Durv\u00e1sas, and the ascetic Datt\u00e1treya 4. Pulastya had, by Pr\u00edti, a son called in a former birth, or in the Sw\u00e1yambhuva Manwantara, Dattoli, who is now known as the sage Agastya 5. Ksham\u00e1, the wife of the patriarch Pulaha, was the mother of three sons, Karmasa, Arvar\u00edvat, and Sahish\u0144u 6. The wife of Kratu, Sannati, brought forth the sixty thousand B\u00e1lakhilyas, pigmy sages, no bigger than a joint of the thumb, chaste, pious, resplendent as the rays of the sun 7. Va\u015bisht\u0301ha had seven sons by his wife Urjj\u00e1, Rajas, G\u00e1tra, \u00darddhab\u00e1hu, Savana, Anagha, Sutapas, and \u015aukra, the seven pure sages 8. The Agni named Abhim\u00e1n\u00ed, who is the eldest born of\n[paragraph continues] Brahm\u00e1, had, by Sw\u00e1h\u00e1, three sons of surpassing brilliancy, P\u00e1vaka, Pavam\u00e1na, and \u015auchi, who drinks up water: they had forty-five sons, who, with the original son of Brahm\u00e1 and his three descendants, constitute the forty-nine fires 9. The progenitors (Pitris), who, as I have mentioned, were created by Brahm\u00e1, were the Agnishw\u00e1ttas and Varhishads; the former being devoid of, and the latter possessed of, fires 10. By them, Swadh\u00e1 had two daughters, Men\u00e1 and Dh\u00e1ran\u00ed, who were both acquainted with theological truth, and both addicted to religious meditation; both accomplished in perfect wisdom, and adorned with all estimable qualities 11. Thus has been explained the progeny of the\ndaughters of Daksha 12. He who with faith recapitulates the account, shall never want offspring.\n82:1 The commentator interprets the text ### to refer to Pr\u00e1\u0144a: 'Veda\u015biras was born the son of Pr\u00e1\u0144a.' So the Bh\u00e1gavata has ###. The Linga, the V\u00e1yu, and M\u00e1rka\u0144d\u0301eya, however, confirm our reading of the text, making Veda\u015biras the son of M\u00e1rka\u0144d\u0301eya. Pr\u00e1\u0144a, or, as read in the two former, P\u00e1\u0144d\u0301u, was married to Pu\u0144d\u0301ar\u00edk\u00e1, and had by her Dyutimat, whose sons were Srij\u00e1va\u0144a and Asruta or Asrutavra\u0144a. Mrika\u0144d\u0301a (also read Mrika\u0144d\u0301u) married Manaswin\u00ed, and had M\u00e1rka\u0144d\u0301eya, whose son, by Murddhany\u00e1, was Veda\u015biras: he married P\u00edvar\u00ed, and had many children, who constituted the family, or Brahmanical tribe, of Bh\u00e1rgavas, sons of Bhrigu. The most celebrated of these was U\u015banas, the preceptor of the Daityas, who, according to the Bh\u00e1gavata, was the son of Veda\u015biras; but the V\u00e1yu makes him the son of Bhrigu by Paulom\u00ed, and born at a different period.\n82:2 Alluding especially to Ka\u015byapa, the son of Mar\u00edchi, of whose posterity a full detail is subsequently given. The Bh\u00e1gavata adds a daughter, Devakuly\u00e1; and the V\u00e1yu and Linga, four daughters, Tusht\u0301i, Pusht\u0301i, Twish\u00e1, and Apachiti. The latter inserts the grandsons of Paurnam\u00e1sa. Virajas, married to Gaur\u00ed, has Sudh\u00e1man, a Lokap\u00e1la, or ruler of the east quarter; and Parvasa (quasi Sarvaga) has, by Parvas\u00ed, Yajnav\u00e1ma and Ka\u015byata, who were both founders of Gotras, or families. The names of all these occur in different forms in different MSS.\n83:3 The Bh\u00e1gavata adds, that in the Sw\u00e1rochisha Manwantara the sages Uttathya and Vrihaspati were also sons of Angiras; and the V\u00e1yu, &c. specify Agni and K\u00edrttimat as the sons of the patriarch in the first Manwantara. Agni, married to Sadwat\u00ed, has Parjanya, married to Mar\u00edchi; and their son is Hiranyaroman, a Lokap\u00e1la. K\u00edrttimat has, by Dhenuk\u00e1, two sons, Charish\u0144u and Dhritimat.\n83:4 The Bh\u00e1gavata gives an account of Atri's penance, by which the three gods, Brahm\u00e1, Vish\u0144u, and \u015aiva, were propitiated, and became, in portions of themselves, severally his sons, Soma, Datta, and Durv\u00e1sas. The V\u00e1yu has a totally different series, or five sons, Satyanetra, Havya, \u00c1pomurtti, Sani, and Soma; and one daughter, Sruti, who became the wife of Kardama.\n83:5 The text would seem to imply that he was called Agastya in a former Manwantara, but the commentator explains it as above. The Bh\u00e1gavata calls the wife of Pulastya, Havirbh\u00fa, whose sons were the Muni Agastya, called in a former birth Dahr\u00e1gni or Jat\u0301har\u00e1gni, and Visravas. The latter had by Ilavil\u00e1, the deity of wealth, Kuvera; and by Kesin\u00ed, the R\u00e1kshasas R\u00e1va\u0144a, Kumbhakar\u0144a, and Vibh\u00edsha\u0144a. The V\u00e1yu specifies three sons of Pulastya, Dattoli, Vedab\u00e1hu, and Vin\u00edta; and one daughter, Sadwat\u00ed, married (see note 3) to Agni.\n83:6 The Bh\u00e1gavata reads Karma\u015bresht\u0301ha, Var\u00edyas, and Sahish\u0144u. The V\u00e1yu and Linga have Kardama and Ambar\u00edsha in place of the two first, and add Vanakap\u00edvat and a daughter, P\u00edvar\u00ed, married to Veda\u015biras (see note 1). Kardama married \u015aruti (note 4), and had by her Sankhap\u00e1da, one of the Lokap\u00e1las, and a daughter, K\u00e1my\u00e1, married to Priyavrata (note 6, p. 53). Vana-kap\u00edvat, also read Dhana-k. and Ghana-k., had a son, Sahish\u0144u, married to Yasodhar\u00e1, and they were the parents of K\u00e1madeva.\n83:7 The different authorities agree in this place. The V\u00e1yu adds two daughters, Puny\u00e1 and Sumat\u00ed, married to Yajnav\u00e1ma (see note 2).\n83:8 The Bh\u00e1gavata has an entirely different set of names, or Chitraketu, Surochish, Virajas, Mitra, Ulwana, Vasubhridy\u00e1na, and p. 84 Dyumat. It also specifies Saktri and others, as the issue of a different marriage. The V\u00e1yu and Linga have the same sons as in our text, reading Putra and Hasta in place of G\u00e1tra: they add a daughter, Pu\u0144d\u0301arik\u00e1, married to Pa\u0144d\u0301u (see note 1). The eldest son, according to the V\u00e1yu, espoused a daughter of M\u00e1rka\u0144d\u0301eya, and had by her the Lokap\u00e1la of the west, Ketumat. The seven sons of Va\u015bisht\u0301ha are termed in the text the seven Rishis, appearing in that character in the third Manwantara.\n84:9 The eldest son of Brahm\u00e1, according to the commentator, upon the authority of the Vedas. The V\u00e1yu P. enters into a very long detail of the names and places of the whole forty-nine fires. According to that, also, P\u00e1vaka is electric or Vaidynta fire; Pavam\u00e1na is that produced by friction, or Nirmathya; and \u015auchi is solar, Saura, fire. Pavam\u00e1na was the parent of Kavyav\u00e1hana, the fire of the Pitris; \u015auchi of Havyav\u00e1hana, the fire of the gods; and Pavam\u00e1na of Saharaksha, the fire of the Asuras. The Bh\u00e1gavata explains these different fires to be so many appellations of fire employed in the invocations with which different oblations to fire are offered in the ritual of the Vedas: ### explained by the commentator, ###.\n84:10 According to the commentator, this distinction is derived from the Vedas. The first class, or Agnishw\u00e1ttas, consists of those householders who, when alive, did not maintain their domestic fires, nor offer burnt-sacrifices: the second, of those who kept up the household flame, and presented oblations with fire. Manu calls these Agnidagdhas and the reverse, which Sir W. Jones renders, 'consumable by fire,' &c. Kull\u00faka Bhat\u0301t\u0301a gives no explanation of them. The Bh\u00e1gavata adds other classes of Pitris; or, the \u00c1jyapas, drinkers of ghee;' and Somap\u00e1s, drinkers of the acid juice.' The commentator, explaining the meaning of the terms S\u00e1gnayas and An\u00e1gnyas, has, ### which might be understood to signify, that the Pitris who are 'without fire' are those to whom oblations are not offered; and those 'with fire' are they to whom oblations are presented.\n84:11 The V\u00e1yu carries this genealogy forward. Dh\u00e1ran\u00ed was married to Meru, and p. 85 had by him Mandara and three daughters, Niyati, \u00c1yati, and Vel\u00e1: the two first were married to Dh\u00e1tri and Vidh\u00e1tri (p. 81). Vel\u00e1 was the wife of Samudra, by whom she had S\u00e1mudr\u00ed, married to Prach\u00ednavarhish, and the mother of the ten Prachetasas, the fathers of Daksha, as subsequently narrated. Men\u00e1 was married to Him\u00e1vat, and was the mother of Main\u00e1ka, and of Gang\u00e1, and of P\u00e1rvati or Um\u00e1.\n85:12 No notice is here taken of Sati, married to Bhava, as is intimated in c. 8 (p. 59), when describing the Rudras. Of these genealogies the fullest and apparently the oldest account is given in the V\u00e1yu P.: as far as that of our text extends, the two nearly agree, allowing for differences of appellation originating in inaccurate transcription, the names frequently varying in different copies of the same work, leaving it doubtful which reading should be preferred. The Bh\u00e1gavata, as observed above (p. 54. n. 12), has created some further perplexity by substituting, as the wives of the patriarchs, the daughters of Kardama for those of Daksha. Of the general statement it may be observed, that although in some respects allegorical, as in the names of the wives of the Rishis (p. 54); and in others astronomical, as in the denominations of the daughters of Anginas (p. 82); yet it seems probable that it is not altogether fabulous, but that the persons in some instances had a real existence, the genealogies originating in imperfectly preserved traditions of the families of the first teachers of the Hindu religion, and of the descent of individuals who took an active share in its propagation.","title":"The Vishnu Purana: Book I: Chapter X","type":"page"}