540 Analysis of the Purdnas. [Dec. 



ed with an account of the origin and duties of various sages, and the at- 

 tributes and power of some of the forms of Siva. In the eighteenth 

 chapter commences an enumeration of the Kalpas which is continued 

 through the 19th and 20th. Thirty-three Kalpas are mentioned, the 

 last of which is called the Visxaarupa or Siveta, from the prevailing form 

 of Siva being of a white complexion. From this circumstance it appears 

 to be the same with the Vdishnava Vdrdha kalpa, in which Siva is in- 

 carnate on the mountain CKhagala as the Muni Sweta ; having for his 

 disciples Swaita Szcetasikha, Swetdsya and Swetalohita, the same who 

 are mentioned in the Kurma Parana ; the list of the Kalpasxs followed 

 by that of the Mahdyugas in the present Manwantara, in each Dwd- 

 para of which, as well as a Vedavydsa, there is an incarnation of Siva, 

 who has four sons or disciples, all Mahdyogis and portions of the divi- 

 nity. Those of the present period are Lakuli, and his sons Kusika, 

 Gdrgya, Mitraka, and Rushta ; the scene of their Yoga is called the 

 Kdydrohana Kshetra on mount Meru. 



The subject of creation is not yet dismissed, and blended with illus- 

 trations of Siva's supremacy continues through several other chapters. 

 In the 23rd chapter, Brahma and Vishnu are introduced as propitiat- 

 ing Mahaoeva and receiving boons from his favour. To Brahma he 

 grants progeny ; to Vishnu praise ; admitting him to be along with 

 himself the source of all tilings, though in an inferior degree, thus he says 

 to Vishnu " I am Agni or fire, thou art Soma the moon ; thou art the 

 night, I the day, thou art falsehood, I am truth : thou art sacrifice, I 

 am the fruit of it ; thou art knowledge, I am that that is to be known," &c. 



The origin of Rudra from Brahma by virtue of the boon given to 

 him, and the various appellations assigned by Brahma to that form of 

 Siva are next detailed, and this isfollowed by an account of the families 

 of the seven Rishis, Bhrigu, Marichi, Angiras, KARDAMAor Pula- 

 ha, Pulastya, KRATu,and Vasishtha. Atri is not mentioned here,but 

 his wife, Anasuya is named as the mother of Sruti the wife of the son 

 of Kerdama or Pulaha, named also Kerdama, from which alliance 

 the patronimic. A' trey a is applied in the text to the descendants of that 

 sage. The place left by Atris' exclusion, is occupied by Bhrigu, who it 

 appears, is considered as a form of M ahadeva. The descendants of Bhri- 

 gu are called Bhargavas, and a branch of them sprung from the grand- 

 son of Bhrigu named Mrikand a are termed Markandeyas; the descen- 

 dants of Marichi are the Kas'vapas from Kasyapa his grand-son, the 

 posterity of Angira are the ANGiRASAs;of Pulastya the Paulastyas, 

 of Vasishtha the Vasishthas, and of Kratu the pigmy sages called Ba- 

 lakhilyas. These denominations and genealogical classifications, as well 



