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The progeny of Kadrú were a thousand powerful many-headed serpents, of immeasurable might, subject to Garuda; the chief amongst whom were Sesha, Vásuki, Takshaka, Śankha, Śweta, Mahápadma, Kambala, Aswatara, Elápatra, Nága, Karkotaka, Dhananjaya, and many other fierce and venomous serpents.1

2

The family of Krodhavaśá were, all, sharp-toothed monsters, whether on the earth, amongst the birds, or in the waters, that were devourers of flesh.3†

substituted for Surasá, in the Váyu, and in one of the accounts of the Padma. The Bhagavata says § Rákshasas were her offspring. The Matsya has both Surasa and Anayus; making the former the parent of all quadrupeds, except cows; the latter, the mother of diseases.

'The Vayu names forty; the most noted amongst whom, in addition to those of the text, are Airávata, Dhŕitaráshtra, Mahánila, Baláhaka, Anjana, Pushpadaṁshtra, Durmukha, Kálíya, Puńdaríka, Kapila, Náhusha, and Mani.

2 By Damshtrin (f) some understand serpents; some, Rákshasas: but, by the context, carnivorous animals, birds, and fishes seem intended. The Váyu makes Krodhavaśá|| the mother of twelve daughters, Mrigí and others, from whom all wild animals, deer, elephants, monkeys, tigers, lions, dogs, also fishes, reptiles, and Bhútas and Piśáchas, or goblins, sprang.

3 One copy only inserts a half-stanza here: "Krodhá was

* Suparna, in the original.

All the MSS. accessible to me read as follows:

zu Huaxi fafs aen: að a ¿fgu: 1

स्थलजाः पक्षिणोऽन्नाञ्च दारुणाः पिशिताशनाः ॥

"Know thus her irascible brood", &c.

It is Kadrú that is referred to; and there is no mention of "Krodhavaśá”.
Vide supra, p. 26, note 1.

§ It says-VI., 6, 28-Yátudhánas. These are a sort of goblins (?). According to the Bhagavata-puráňa, VI., 6, 27, the serpents and other reptiles were offspring of Krodhavaśá.

Surabhi was the mother of cows and buffaloes;1 Irá,* of trees, and creeping plants, and shrubs, and every kind of grass; Khasá, of the Yakshas' and Rákshasas; Muni, of the Apsarasas;3 and Arishtá, of the illustrious Gandharvas.

the mother of the Pisáchas ";† which is an interpolation, apparently, from the Matsya or Hari Vamsa. The Padma Purána, second legend, makes Krodhá the mother of the Bhútas; and Pisáchá, of the Pisáchas.

1 The Bhagavata‡ says, of animals with cloven hoofs. The Váyu has, of the eleven Rudras, of the bull of Śiva, and of two daughters, Rohini and Gandharví; from the former of whom descended horned cattle, and, from the latter, horses.

2

According to the Váyu, Khasá had two sons, Yaksha and Rakshas, severally the progenitors of those beings.

3 The Padma, second series, makes Vách the mother of both Apsarasas and Gandharvas. The Váyu has long lists of the names of both classes, as well as of Vidyadharas and Kimnaras. The Apsarasas are distinguished as of two kinds, Laukika, 'worldly', of whom thirty-four are specified; and Daivika or 'divine', ten in number. The latter furnish the individuals most frequently engaged in the interruption of the penances of holy sages, such as Menaká, Sahajanyá, Ghŕitáchí, Pramlochá, Viśwáchí, and Púrvachitti. Urvasí is of a different order to both, being the daughter of Nárayana. Rambhá, Tilottamá, Miśrakeśí, are included amongst the Laukika nymphs. There are also fourteen Ganas or troops of Apsarasas, bearing peculiar designations, as Áhútas, Šobhayantís, Vegavatis, &c. §

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I find it in several MSS.; and it occurs in the text as recognized by the smaller commentary. It is in these words:

क्रोधा तु जनयामास पिशाचांश्च महाबलान् । But three copies have, instead of क्रोधा तु, गास्तु वै ।

VI., 6, 26.

§ See the note at the end of this chapter.

1

These were the children of Kasyapa, whether movable or stationary, whose descendants multiplied infinitely through successive generations. This creation, O Brahman, took place in the (second or) Swárochisha Manwantara. In the (present or) Vaivaswata Manwantara, Brahmá being engaged at the great sacrifice instituted by Varuna, the creation of progeny, as it is called, occurred. For he begot, as his sons, the seven Rishis, who were, formerly, mind-engendered, and was, himself, the grandsire of the Gandharvas, serpents, gods, and Dánavas. 2

The Kúrma, Matsya, Brahma, Linga, Agni, Padma, and Váyu Puránas agree, generally, with our text, in the description of Kasyapa's wives and progeny. The Váyu enters most into details, and contains very long catalogues of the names of the different characters descended from the sage. The Padma and Matsya, and the Hari Vamsa, repeat the story, but admit several variations, some of which have been adverted to in the preceding

notes.

2 We have a considerable variation, here, in the commentary; and it may be doubted if the allusion in the text is accurately explained by either of the versions. In one it is said that 'Brahmá, the grandsire of the Gandharvas, &c., appointed the seven Rishis, who were born in a former Manwantara, to be his sons, or to be the intermediate agents in creation. He created no other beings himself, being engrossed by the sacrificial ceremony:' पूर्वमन्वन्तरोत्पन्नान्देवान्सप्तर्षीन्गन्धवादीनां पितामहो ब्रह्मापुत्रत्वे प्रजासर्गाधिकारे कल्पयामास । न त्वन्यान्ससर्ज स्वयं तद्यज्ञे व्यापृतत्वात् । Instead of "putratwe", 'in the state of sons', the reading is, sometimes, "pitratwe", 'in the character of fathers', that is, to all other beings. Thus, the gods and the rest, who, in a former Manwantara, originated from Kasyapa, were created, in the present period, as the offspring of the seven Rishis. The other explanation agrees with the preceding, in ascribing the birth of

Diti, having lost her children, propitiated Kaśyapa;

all creatures to the intermediate agency of the seven Rishis, but calls them the actual sons of Brahmá, begotten, at the sacrifice of Varuñia, in the sacrificial fire: एवं कथा तत्र क्रतौ व्यापृतेन ब्रह्मणा देवकन्यादर्शनस्कन्ने स्वरेतस्यग्नौ हुते जाताः सप्तर्षयः पुत्रत्वे कल्पिता इति । * The authority for the story is not given, beyond its being in other Puráñas, पुराणान्तरेषु । It has the air of a modern mystification. The latter member of the passage is separated altogether from the foregoing, and carried on to what follows; thus : “In the war of the Gandharvas, serpents, gods, and demons, Diti having lost her children", &c.; the word ‘virodha’ being understood, it is said : विरोध इति शेषे । This is defended by the authority of the Hari Vamśa, where the passage occurs, word for word, except in the last half-stanza, which, instead of

occurs

गन्धर्वभोगिदेवानां दानवानां च सत्तम ।

ततो विरोधे देवानां दानवानां च भारत ।

The parallel passages are thus rendered by M. Langlois : + Le

* The first Sanskrit extract, in this note, is from the smaller commentary; this one, from the larger.

The passage annotated is as follows:

एष मन्वन्तरे सर्गो ब्रह्मन्स्खारोचिषे स्मृतः ।
वैवस्वते च महति वारुणे वितते क्रतौं ॥
जुह्वानस्य ब्रह्मणो वै प्रजासर्ग इहोच्यते ।
पूर्वं यत्र तु सप्तर्षीनुत्पन्नान्सप्त मानसान् ॥
पुत्रत्वे कल्पयामास स्वयमेव पितामहः ।
गन्धर्वभोगिदेवानां दानवानां च सत्तम ॥

+ Harivanśa, 238. But the Calcutta edition has, in place of दानवानां च, दैत्यानां चैव.

† Vol. I., pp. 22 and 23. The original — Harivaisa, 236 and 237is as follows:

एष मन्वन्तरे तात सर्गः खारोचिषे स्मृतः ।
वैवस्वते तु महति वारुणे वितते क्रतौ ॥
जुह्वानस्य ब्रह्मणो वै प्रजासर्ग इहोच्यते ।
पूर्वं यत्र तु ब्रह्मर्षोनुत्पन्नान्सप्त मानसान् ॥

and the best of ascetics, being pleased with her, promised her a boon; on which she prayed for a son of irresistible prowess and valour, who should destroy Indra. The excellent Muni granted his wife the great gift she had solicited, but with one condition. "You shall bear a son”, he said, "who shall slay Indra;* if, with thoughts wholly pious, and person entirely pure, you carefully carry the babe in your womb for a hundred years." Having thus said, Kasyapa departed. And the dame conceived, and, during gestation, assiduously observed the rules of mental and personal purity. When the king of the immortals learnt that Diti bore a son destined for his destruction, he came to her, and attended upon her with the utmost humility, watching for an opportunity to disappoint her intention. At last, in the last year of the century, the opportunity occurred. Diti retired, one night, to rest, without performing the prescribed ablution of her feet, and fell asleep; on which the thunderer divided, with his thunderbolt, the embryo in her womb into seven portions. The child, thus mutilated, cried bitterly;

Manou Swârotchicha avait cessé de régner, quand cette création eut lieu: c'était sous l'empire du Manou Vêvaswata, le sacrifice de Varouna avait commencé. La première création fut celle de Brahmâ, quand il jugea qu'il était temps de procéder à son sacrifice, et que, souverain aïeul du monde, il forma lui-même dans sa pensée et enfanta les sept Brahmarchis.'

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Here the Sanskrit inserts the name of Maghavat.
+ अकृत्वा पादयोः शौचं दितिः शयनमाविशत् ।
fazİ FIZICYNAra aen: gft fax a: 11
वज्रपाणिर्महागर्भं चिच्छेदाथ स सप्तधा ।

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