Chapter One

The Descendents of Manus Daughters

|| 4.1.1 ||
maitreya uvca
manos tu atarpy
tisra kany ca jajire
ktir devahti ca
prastir iti virut
Maitreya said: Through atarp, Manu bore three daughters
known as kti, Devahti and Prasti.
Offering respects to r-guru, to Ka, the ocean of mercy, and to
Lokantha, the eye of the universe, I take shelter of r uka.
I offer myself and everything I have to the absolute Lord who is dearer
than life to all the cowherd men and women, and to the service of his dear
devotees.
In the Fourth Canto, in thirty-one chapters, there is a description of
visarga-- what was created by Brahm and the Manus by the order of the
Lord. In one chapter, the Manus and Manus daughters are described, and
in six chapters the destruction of Dakas sacrifice and its restoration are
described. Five chapters describe Dhruva, and eleven chapters describe
Pthu. Eight chapters describe the Pracets.
In the First Chapter, the descendents of the three daughters head by kti
and the stories Yaja and Datttreya, born of Nryaa, are described.
In the previous volume, in relating the story of Kardama, the family of
Devahti, Manus second daughter, was not described. To put things in
order, now the lineage of the first daughter, kti, is described. Brahm
had many sons, but among them Manu was outstanding for his devotion.
That is the significance of the word tu. The word ca indicates that he also
had two sons.
|| 4.1.2 ||

kti rucaye prdd

api bhrtmat npa
putrik-dharmam ritya
atarpnumodita

With the consent of atarpa, Manu gave kti to Ruci, taking

shelter of putrik-dharma, even though kti had brothers.
Though he had sons, Manu gave kti to Ruci on the condition that Rucis
son would be give back to Manu as his own son (putrik-dharma). He did
not desire more sons, but knew that kti would give birth to an avatra,
since Manu had omniscience. May the Lord be my daughters son and my
son as well. In giving the daughter away the following would be said:
abhrtk pradsymi tubhya kanym alaktm
asy yo jyate putra sa me putro bhavet
I will give you my daughter well ornamented, with few brothers. The son
born to her will be my son.
Abhrtkm means few brothers, rather than no brothers.
|| 4.1.3 ||

prajpati sa bhagavn
rucis tasym ajjanat
mithuna brahma-varcasv
paramea samdhin
By intense concentration, the powerful Prajpati Ruci begot in
kti two children of divine splendor.

|| 4.1.4 ||

yas tayo purua skd

viur yaja-svarpa-dhk
y str s daki bhter
aa-bhtnapyin
The male was directly the Supreme Lord in the form of Yaja and
the female was indestructible Daki, a portion of Lakm.
Bhte means of Lakm. She was a portion of Lakm. Thus there is
no violation when the two got married.

|| 4.1.5 ||

ninye sva-gha putry

putra vitata-rociam

svyambhuvo mud yukto

rucir jagrha dakim

Svyambhuva joyfully brought the son of his daughter to his

house and Ruci kept Daki.

|| 4.1.6 ||

t kmayn bhagavn
uvha yaju pati
tuy toam panno
'janayad dvdatmajn
The Lord of sacrifice, Yaja, married Daki, who desired him,
and taking pleasure in her, who was satisfied, produced twelve
sons.
The Lord of sacrifice is Viu, Yaja.
|| 4.1.7 ||

toa pratoa santoo

bhadra ntir iaspati
idhma kavir vibhu svahna
sudevo rocano dvi-a
The twelve sons were named Toa, Pratoa, Santoa, Bhadra,
Snti, Iaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana.
Dvi-at means twelve.
|| 4.1.8-9 ||

tuit nma te dev

san svyambhuvntare
marci-mir ayo
yaja sura-gaevara
priyavratottnapdau
manu-putrau mahaujasau
tat-putra-pautra-naptm
anuvtta tad-antaram

During Svyambhuvas period, the Tuitas were the devats,

Marci and others were the sages, and Yaja was the head of the
devats. Svyambhuva Manu's two sons, Priyavrata and
Uttnapda, became very powerful, and their sons and grandsons
were active during that period.
Incidentally, six types of beings who preside during that Manvantara are
described in two verses. It will be explained later:
manvantara manur dev manu-putr surevara
ayo 'vatra ca hare a vidham ucyate
In each reign of Manu, six types of personalities appear as manifestations
of Lord Hari: the ruling Manu, the chief devats, the sons of Manu, Indra,
the great sages and the partial incarnations of the Supreme Lord. SB
12.7.15
In this verse the total comes to six because Svyambhuva was Manu and
Yaja took the role of Indra and the avatra of the Lord.

|| 4.1.10 ||

devahtim adt tta

kardamytmaj manu
tat-sambandhi ruta-prya
bhavat gadato mama
Manu gave Devahti the second daughter to Kardama. You have
heard from me almost everything about them already.
He told about Devahtis son and daughters. He says almost
everything because he had not told about her daughters descents.

|| 4.1.11 ||

dakya brahma-putrya
prasti bhagavn manu
pryacchad yat-kta sargas
tri-loky vitato mahn

Manu gave Prasti, his third daughter, to Daka, the son of

Brahm. They spread great population throughout the three
worlds.

|| 4.1.12 ||

y kardama-sut prokt
nava brahmari-patnaya
ts prasti-prasava
procyamna nibodha me
Kardamas nine daughters mentioned previously became the
wives of nine great sages. Please understand the sons and
grandsons which I will now describe.
Another version has kattar-brahmari. Prasti-prasavam means the
spreading of sons and grandsons.
|| 4.1.13 ||

patn marces tu kal

suuve kardamtmaj
kayapa primna ca
yayor prita jagat
Kla, daughter of Kardama, and the wife of Marci, gave birth to
Kayapa and Priman, whose descendents spread throughout
the universe.
By their descendents (yayo) the universe became full.

|| 4.1.14 ||

primsta viraja
vivaga ca parantapa
devakuly hare pdaaucd ybht sarid diva
O Vidura! Priman had two sons, Viraja and Vivaga, and a
daughter named Devakuly, who became the divine Gag from
washing the Lords feet.
The descendents of Kayapa will be described in the Sixth Canto.
Devakuly was the name of the daughter. In another birth she became the
divine river Gag because of the divine act of washing the Lords feet.

|| 4.1.15 ||

atre patny anasy tr

jaje suyaasa sutn
datta durvsasa somam
tmea-brahma-sambhavn
Anasy, another daughter of Kardama and Devahti, became the
wife of Atri Muni, and gave birth to three very famous sons
Datttreya, Durvs and Soma,who were partial
representations of Lord Viu, Lord iva and Lord Brahm.
tma means Viu. Actually these three were aas of Viu, iva and
Brahm.
|| 4.1.16 ||

vidura uvca
atrer ghe sura-reh
sthity-utpatty-anta-hetava
kicic cikravo jt
etad khyhi me guro
Vidura said: O guru! Please tell me why Brahm, Viu and iva,
who are the creator, maintainer and destroyer, desired to be born
in the house of Atri Muni.
Kicit means why.

|| 4.1.17 ||

maitreya uvca
brahma codita sv
atrir brahma-vid vara
saha patny yayv ka
kuldri tapasi sthita
Maitreya said: Inspired by Brahm to create, Atri Muni, the best
of knowers of Brahman, being austere, went with his wife to ka
Mountain.
ka is the name of a mountain.
|| 4.1.18-19 ||

tasmin prasna-stabakapaloka-knane
vrbhi sravadbhir udghue
nirvindhyy samantata
prymena sayamya
mano vara-ata muni
atihad eka-pdena
nirdvandvo 'nila-bhojana
In a grove of flowering pala and aoka trees filled with the
sound of the Nirvindhy River, Atri, controlling his mind and
breath, remained standing on one foot for a hundred years,
consuming only air.
He stood in a grove of trees with flower clumps. Udghue means sounding.
|| 4.1.20 ||

araa ta prapadye 'ha

ya eva jagad-vara
prajm tma-sam mahya
prayacchatv iti cintayan
He thought, I surrender to the Lord of the universe. May he give
me offspring equal to him!
|| 4.1.21-22 ||

tapyamna tri-bhuvana
prymaidhasgnin
nirgatena muner mrdhna
samkya prabhavas traya
apsaro-muni-gandharvasiddha-vidydharoragai
vityamna-yaasas
tad-rama-pada yayu
Brahm, Viu and iva, spreading great fame, seeing that the
three worlds, like fuel, were burning because of the fire
emanating from the sages head by the fire of pryma, went
to his hermitage along with Gandharvas, Siddhas Vidydharas
and the Ngas.

The three deities saw the three worlds, fuel for his pryma, burn up by
the fire of penance coming from the sages head. It is understood that he
stood there doing pryma. This is related the description in verse 19:
controlling the mind by pryma, he stood there. This is a simultaneous
action as when saying Jingling, the anklet fell off, or While closing his
eyes, he laughed.

|| 4.1.23 ||

tat-prdurbhva-sayogavidyotita-man muni
uttihann eka-pdena
dadara vibudharabhn
Eager to meet them because they had appeared, standing on one
leg in respect, he gazed that them.
He was eager to meet them because they had appeared there. He was
standing up in order to greet them properly.

|| 4.1.24-25 ||

praamya daavad bhmv

upatasthe 'rhajali
va-hasa-supara-sthn
svai svai cihnai ca cihnitn
kpvalokena hasadvadanenopalambhitn
tad-roci pratihate
nimlya munir aki
He offered respects by falling on the ground and then, with
articles of worship in his hands, approached iva on his bull,
Brahm on his swan and Viu on Garua, marked with their
insignias, whom he understood to be his superiors by their
glances of mercy and smiling faces. Because of their effulgence
he closed his eyes.
He held flowers and other items in his hands. Their symbols were the
trident, the water pot and the cakra among other things. He recognized
them (upalambhitn) by their glances of mercy, which no other being
could have, indicated by their pleased faces.

|| 4.1.26 ||

cetas tat-pravaa yujann

astvt sahatjali
lakay sktay vc
sarva-loka-garyasa
Concentrating upon them, with folded hands, he began to praise
the most praiseworthy in all the worlds with verses with sweet
words.
lakay means sweet.

|| 4.1.27 ||

atrir uvca
vivodbhava-sthiti-layeu vibhajyamnair
my-guair anuyuga vighta-deh
te brahma-viu-giri praato 'smy aha vas
tebhya ka eva bhavat ma ihopahta
Atri said: In every kalpa Brahm, Viu and iva accept bodies
with guas divided up for creating, maintaining and destroying
the universe. I offer respects to you. Whom among you have I
called?
You have accepted bodies for creation, maintenance and destruction of
the universe, by the division of guas in every kalpa. I recognize you. Or
you have accepted bodies by the material guas. This is a statement
made out of ignorance concerning the position of Viu, since it is
impossible for the Supreme Lord to have a body of material sattva. I offer
respects to you. By mercy you should destroy my doubt. Who among you
did I call by my sdhana? He had indicated one person when he said I
surrender unto the Lord of the universe. (verse 20) Among you, who is
the Lord of the universe? By your mercy, you should say.

|| 4.1.28 ||

eko mayeha bhagavn vividha-pradhnai

citt-kta prajananya katha nu yyam
atrgats tanu-bht manaso 'pi drd
brta prasdata mahn iha vismayo me

I fixed my mind upon one Lord with articles of worship, for

creating progeny. Why have three of you come here, from far
beyond the minds of men? Please be merciful and tell me. I am
filled with bewilderment.
They remained silent. Thus he clarifies his statement. I have fixed one
person in my mind, with various articles of worship (pradhnai), for
creating progeny. Another version has vibhudha-pradhna (chief among
the devats). Why have three of you come?
|| 4.1.29 ||

maitreya uvca
iti tasya vaca rutv
trayas te vibudharabh
pratyhu lakay vc
prahasya tam i prabho
Maitreya said: O Vidura! Hearing his words, the three, smiling,
replied to the sage with sweet words.

|| 4.1.30 ||

dev cu
yath ktas te sakalpo
bhvya tenaiva nnyath
sat-sakalpasya te brahman
yad vai dhyyati te vayam
The devats said: O brhmaa! Since your wish cannot be
unfulfilled, as you have wished, it will come to pass, and not
otherwise. We are that person upon whom you meditated.
We are that Lord of the universe upon whom you meditated. We are the
gives of boons to you whose desires are always fulfilled (sat-sakalpasya).
The meaning is this. You desired that you should have one son equal to
the Lord of the universe. Having a doubt as to who was the Lord of the
universe, you meditated on all three of us, and then decided on one form,
thinking Among the three, let the real Lord come. The three of us,
having three powers in the universe, have come here. Though we are in
three forms, we are one. You should not have used the words the
Supreme Lord. It is similar to the utterance O enemy of Indra! Increase
in power. This statement can also mean the opposite O Indra! O enemy!

Increase in power. (SB 6.9.11) From such a desire, and to show the
strength of your sdhana, you will get a result according to your sdhana
and according to your desire.
|| 4.1.31 ||

athsmad-aa-bhts te
tmaj loka-virut
bhavitro 'ga bhadra te
visrapsyanti ca te yaa
O sage! Our portions will be born as your sons, famous in the
world. Good fortune to you! Your fame will spread everywhere.
In order to show that Viu is actually the Supreme Lord among, then
Viu became Datttreya, an avatra, not the other two. Visrapsyanti
means they will spread. This is a causative from the root sp, meaning
to move.
|| 4.1.32 ||

eva kma-vara dattv

pratijagmu surevar
sabhjits tayo samyag
dampatyor miatos tata
While Atri and his wife were watching, the lords of the devats,
after being worshipped and giving benedictions, departed.
Sabhjit means worshiped. Miaoto means watching.

|| 4.1.33 ||

somo 'bhd brahmao 'ena

datto vios tu yogavit
durvs akarasyo
nibodhgirasa praj

From Brahm , Soma appeared. From Viu, Datttreya

appeared. The portion of iva was the knower of yog Durvs.
Now understand the descendents of Agir.

|| 4.1.34 ||

raddh tv agirasa patn

catasro 'sta kanyak
sinvl kuh rk
caturthy anumatis tath
Agir's wife, raddh, gave birth to four daughters, named
Sinvl, Kuh, Rk and Anumati.

|| 4.1.35 ||

tat-putrv aparv st
khytau svrocie 'ntare
utathyo bhagavn skd
brahmiha ca bhaspati
Besides these four daughters, she also had two sons. One of them
was known as Utathya, directly the Lord, and the other was the
knower of Brahman, Bhaspati.

|| 4.1.36 ||

pulastyo 'janayat patnym

agastya ca havirbhuvi
so 'nya-janmani dahrgnir
virav ca mah-tap
Pulastya begot in his wife, Havirbh, one son named Agastya,
who in another birth became Dahrgni. Pulastya begot another
son, whose name was Virav, endowed with great austerity.
Havirbh became the wife of Pulastya. In another birth Agastya was the
digestive fire (dahrgni). Another son of Pulastya was Virav.

|| 4.1.37 ||

tasya yaka-patir deva

kuberas tv iavi-suta
rvaa kumbhakara ca
tathnyasy vibhaa

The son of Viravs wife Iavi, was Kuvera, the master of all
Yakas. Another wife Kein, has sons named Rvaa,
Kumbhakara and Vibhaa.
Vivrav bore a son Kuvera in his wife Iavi. The other wife was Kein.
|| 4.1.38 ||

pulahasya gatir bhry

trn asta sat sutn
karmareha varysa
sahiu ca mah-mate
O Vidura! Gati, the wife of the sage Pulaha, gave birth to three
pure sons, named Karmareha, Varyn and Sahiu.
|| 4.1.39 ||

krator api kriy bhry

vlakhilyn asyata
n ai-sahasri
jvalato brahma-tejas
Kratu's wife, Kriy, gave birth to sixty thousand great sages,
named the Vlakhilyas, who were brilliant with spiritual
knowledge.
|| 4.1.40 ||

rjy jajire putr

vasihasya parantapa
citraketu-pradhns te
sapta brahmarayo 'mal
The sons of Vasiha took birth in his wife, rj. These sons
headed by Citraketu were the seven spotlessly sages

|| 4.1.41 ||

citraketu suroci ca
viraj mitra eva ca
ulbao vasubhdyno
dyumn akty-dayo 'pare

The names of these seven sages are as follows: Citraketu, Suroci,

Viraj, Mitra, Ulbaa, Vasubhdyna and Dyumn. Some other
sons headed by akti were born from Vasiha's other wife.
akty-daya apare means sons from another wife.

|| 4.1.42 ||

cittis tv atharvaa patn

lebhe putra dhta-vratam
dadhyacam avairasa
bhgor vaa nibodha me
Citti, wife of the sage Atharv, gave birth to a son named
Dadhyaca, firm in vows, having a horses head. Now you may
hear from me about the descendants of the sage Bhgu.
|| 4.1.43 ||

bhgu khyty mah-bhga

patny putrn ajjanat
dhtra ca vidhtra
riya ca bhagavat-parm
In his wife, known as Khyti, the fortunate sage Bhgu begot two
sons, named Dht and Vidht, and one daughter, named r,
who was devoted to the Lord.
Putrn means two sons and one daughter.
|| 4.1.44 ||

yati niyati caiva

sute merus tayor adt
tbhy tayor abhavat
mkaa pra eva ca
The sage Meru gave his daughters named yati and Niyati to
Dht and Vidht. yati and Niyati gave birth to two sons,
Mkaa and Pra.
The daughters were given to Dht and Vidht (tayoh).
|| 4.1.45 ||

mrkaeyo mkaasya
prd vedair muni

kavi ca bhrgavo yasya

bhagavn uan suta
From Mkaa, Mrkaeya Muni was born, and from Pra the
sage Vedair. Bhgu had another son, the great Uan, also
known as Kavi, or Bhrgava, son of Bhgu.
Bhgus son was Kavi.
|| 4.1.46-47 ||

ta ete munaya kattar

lokn sargair abhvayan
ea kardama-dauhitrasantna kathitas tava
vata raddadhnasya
sadya ppa-hara para
prasti mnav daka
upayeme hy ajtmaja
O Vidura! These sages produced various types of population
through these offspring. To you, listening with faith, I have
related the topics of grandsons and descendents of Kardama,
which immediately destroy all sins. Daka, son of Brahm,
married Prasti, daughter of Manu.
The sages produced various types of population (lokn).
|| 4.1.48 ||

tasy sasarja duhit

oamala-locan
trayodadd dharmya
tathaikm agnaye vibhu
Daka begot sixteen daughters with beautiful eyes in his wife
Prasti. He gave thirteen in marriage to Dharma, and one to Agni.
|| 4.1.49-50 ||

pitbhya ek yuktebhyo
bhavyaik bhava-cchide
raddh maitr day ntis
tui pui kriyonnati

buddhir medh titik hrr

mrtir dharmasya patnaya
raddhsta ubha maitr
prasdam abhaya day
He gave one daughter to the Pits combined and one daughter to
iva, who destroys material existence. The names of the thirteen
daughters of Daka who were given to Dharma are raddh,
Maitr, Day, Snti, Tui, Pui, Kriy, Unnati, Buddhi, Medh,
Titik, Hr and Mrti. raddh gave birth to ubha, Maitr
produced Prasda, Day gave birth to Abhaya.
Yuktebha means together. By the original meaning of the words the
daughters starting with raddh are the presiding deities of various aktis
of attva-gua. These daughters had corresponding qualities.
|| 4.1.51-52 ||

nti sukha muda tui

smaya puir asyata
yoga kriyonnatir darpam
artha buddhir asyata
medh smti titik tu
kema hr praraya sutam
mrti sarva-guotpattir
nara-nryav
nti gave birth to Sukha, Tui gave birth to Muda, Pui gave
birth to Smaya, Kriy gave birth to Yoga, Unnati gave birth to
Darpa, Buddhi gave birth to Artha, Medh gave birth to Smti,
Titik gave birth to Kema, and Hr gave birth to Praraya.
Mrti was the source of the Lord who is the ocean of all
auspicious qualities, r Nara-Nryaa.
Smaya means enthusiastic to perform acts of dharma. Darpa means
expert in austerity and yoga. Another smaya (arrogance) and darpa
(pride) produced generations of sinful people. Sarva-guotpatti means
that she was the source of the Lord who is endowed with all auspicious
qualities. Mrti, a form of uddha-sattva, should be understood to be the
akti who manifests the Lord.
|| 4.1.53 ||

yayor janmany ado vivam

abhyanandat sunirvtam
mansi kakubho vt
prasedu sarito 'draya
At the appearance of Nara-Nryaa, the entire world became
filled of joy. Everyone's minds, all directions, the air, the rivers
and the mountains became pleased.

|| 4.1.54-55 ||

divy avdyanta tryi

petu kusuma-vaya
munayas tuuvus tu
jagur gandharva-kinnar
ntyanti sma striyo devya
st parama-magalam
dev brahmdaya sarve
upatasthur abhiavai
In the heavenly planets, instruments sounds, flowers fell from the
sky. The satisfied sages chanted prayers, the Gandharvas and
Kinnaras sang, and the beautiful damsels of the heavenly planets
danced. All signs of good fortune were visible. Just at that time,
great demigods like Brahm also worshiped the Lord with
prayers.

|| 4.1.56 ||

dev cu
yo myay viracita nijaytmanda
khe rpa-bhedam iva tat-praticakaya
etena dharma-sadane i-mrtindya
prducakra puruya nama parasmai

The devats said: We offer our respects to the Lord who has now
appeared in the house of Dharma in the form of a sage to show
that the universe belongs to him, is created by his energy, and is
situated within him, like a cloud in the sky.
We offer respects to the Lord who, has appeared in the form of a sage for
revealing (praticakanya) that the universe belongs to him, is made by

him, through his my and is situated within him, like a group of clouds in
the sky. The instrumental case (i-mrtin) indicates that it is his nature.
Neuter gender of rpa-bhedam, etena and mrtia is poetic license.
|| 4.1.57 ||

so 'ya sthiti-vyatikaropaamya sn
sattvena na sura-gan anumeya-tattva
dyd adabhra-karuena vilokanena
yac chr-niketam amala kipatravindam
May that Lord, known through the Vedas, glance up us devats
who have been created with sattva-gua, in order that he
destroy disturbances in the order of the universe with his
merciful eye which derides the spotless lotus, the abode of
Lakm.
May he glance on us with a merciful eye (vilokanena), which deride
(kipat) the spotless lotus, the abode of Lakm, in order to destroy the
disturbance to the order of the universe (sthiti-vyatikara)
|| 4.1.58 ||

eva sura-gaais tta

bhagavantv abhiutau
labdhvalokair yayatur
arcitau gandhamdanam
O Vidura! The Supreme Lords Nara-Nryaa, thus worshipped
and praised by the devats who had received their glance,
departed for Gandhamdana Hill.
They were worshipped by the devats who had received mercy
(avalokai).
|| 4.1.59 ||

tv imau vai bhagavato

harer av ihgatau
bhra-vyayya ca bhuva
kau yadu-kurdvahau
These two portions of the Lord have entered Ka and Arjuna,
best of the Yadu and Kuru dynasties for relieving the earth of its
burden.
Nara and Nryaa (subject), portions of the Lord, at the end of Dvparayuga (iha), have attained the forms of Ka and Arjuna (object). The

portions (aas) have entered their as. This is explained in the Laghubhgavatmta (1.5.13):
karttrau tau hareraau naranryav .
dvparnte karmabhtv ytau ka-phlgunau
Nara-Nryaa, the expansions of Viu, entered Ka and Arjuna at the
end of Dvpara- yuga.
|| 4.1.60 ||

svhbhimnina cgner
tmajs trn ajjanat
pvaka pavamna ca
uci ca huta-bhojanam
Svh, wife of Agni, deity of fire, begot three children, named
Pvaka, Pavamna and uci, who identified themselves with fire
and ate the oblations offered in sacrifice.
Svh was Agnis wife.1 All three children, who identified with fire (agnyabhimnina), ate the oblations of sacrifice.
|| 4.1.61 ||

tebhyo 'gnaya samabhavan

catvriac ca paca ca
ta evaikonapacat
ska pit-pitmahai
From them forty-five more fire gods arose. Along with their
fathers and grandfather, they became forty-nine.
There were three fathers mentioned in the last verse and one grandfather
Agni.

|| 4.1.62 ||

vaitnike karmai yannmabhir brahma-vdibhi

gneyya iayo yaje
nirpyante 'gnayas tu te

Svh was one daughter of Daka mentioned in verse 48

These are the forty-nine persons with whose names the offerings
related to Agni are performed by followers of the Vedas in Vedic
rites of sacrifice.
By the names of these forty-nine devats, offerings are performed
(nirpyante) in Vedic (vaitnike) actions of sacrifice. These are not the
common fires, and thus there is no waste in having so many.

|| 4.1.63 ||

agnivtt barhiada
saumy pitara jyap
sgnayo 'nagnayas te
patn dkya svadh
The Agnivttas, the Barhiadas, the Saumyas and the jyapas
are the Pits. Some receive fire sacrifice and others do not. Their
wife was Svadh, another daughter of Daka.
Saumy means those who drink soma. Those who receive fire sacrifice
are called sgnaya and those who do not receive fire sacrifice are called
anagnaya.
|| 4.1.64 ||

tebhyo dadhra kanye dve

vayun dhri svadh
ubhe te brahma-vdinyau
jna-vijna-prage
Svadh begot from the Pits two daughters named Vayun and
Dhri, who were conversant in the Vedas and were expert in
knowledge and realization.
From the Pits, Svh held (dadhra) two daughters in her womb. Words
should be supplied to complete the meaning.
|| 4.1.65 ||

bhavasya patn tu sat

bhava devam anuvrat
tmana sada putra
na lebhe gua-lata

The sixteenth daughter of Daka, Sat, was the wife of Lord iva.
Although always engaged in the service of her husband, she did
not produce a child with her good qualities.
|| 4.1.66 ||

pitary apratirpe sve

bhavyngase ru
aprauhaivtmantmnam
ajahd yoga-sayut
Because her father was unfavorable to iva by showing anger
though iva was faultless, she gave up her body through mystic
trance before reaching maturity.
This gives the reason for not producing a son. Her father was unfavorable
to faultless iva by showing anger.

Thus ends the commentary on the First Chapter of the Fourth Canto of the
Bhgavatam for the pleasure of the devotees, in accordance with the previous
cryas.