51:3 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 Puráńas. The Mahábhárata, indeed, refers his origin to Vishńu, representing him as the personification of his anger, whilst Brahmá is that of his kindness. The Kúrma P. makes him proceed from Brahmá's mouth, whilst engaged in meditating on creation. The Varáha P. makes this appearance of Rudra the consequence of a promise made by Śiva to Brahmá, that he would become his son. In the parallel passages in other Puráńas the progeny of the Rudra created by Brahmá is not confined to the eleven, but comprehends infinite numbers of beings in person and equipments like their parent; until Brahmá, alarmed at their fierceness, numbers, and immortality, desires his son Rudra, or, as the Matsya calls him, Vámadeva, to form creatures of a different and mortal nature. Rudra refusing to do this, desists; whence his name Sthánu, from Sthá, 'to stay.' Linga, Váyu P. &c.

51:4 According to the Váyu, 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 Śaktis, of Mahádeva, as stated by the Kúrma, after the words ### which are those of our text: ###. The Linga and Váyu specify many of their names. Those of the white complexion, or mild nature, include Lakshmí, Saraswatí, Gaurí, Umá, &c. Those of the dark hue, and fierce disposition, Durgá, Kálí, Chandí, Mahárátrí, and others.