53:6 The Bráhma P. has a different order, and makes Víra the son of the first pair, who has Uttánapáda, &c. by Kámyá. The commentator on the Hari Vanśa quotes the Váyu for a confirmation of this account; but the passage there is, 'Śatarúpá bore to the male Vairája (Manu) two Víras,' i. e. heroes or heroic sons, p. 54 Uttánpáda and Priyavrata. It looks as if the compiler of the Bráhma P. had made some very unaccountable blunder, and invented upon it a new couple, Víra and Kámyá: no such person as the former occurs in any other Puráńa, nor does Kámyá, as his wife.

54:7 The Bhágavata adds a third daughter, Devahúti; for the purpose apparently of introducing a long legend of the Rishi Kardama, to whom she is married, and of their son Kapila: a legend not met with any where else.

54:8 Ruchi is reckoned amongst the Prajápatis by the Linga and Váyu Puráńas.

54:9 These descendants of Swáyambhuva are all evidently allegorical: thus Yajna is 'sacrifice,' and Dakshińá 'donation' to Brahmans.

54:10 The Bhágavata (b. IV. c. 1) says the Tushitas, but they are the divinities of the second, not of the first Manwantara, as appears also in another part of the same, where the Yámas are likewise referred to the Swáyambhuva Manwantara.

54:11 These twenty-four daughters are of much less universal occurrence in the Puráńas than the more extensive series of fifty or sixty, which is subsequently described, and which appears to be the more ancient legend.

54:12 The twenty-four daughters of Daksha are similarly named and disposed of in most of the Puráńas which notice them. The Bhágavata, having introduced a third daughter. of Swáyambhuva, has a rather different enumeration, in order to assign some of them, the wives of the Prajápatis, to p. 55 Kardama and Devahúti. Daksha had therefore, it is there said (b. IV. c. 1), sixteen daughters, thirteen of whom were married to Dharma, named Sraddhá, Maitrí (friendship), Dayá (clemency), Sánti Tusht́i, Pusht́i, Kriyá, Unnati (elevation), Buddhi, Medhá, Titikshá (patience), Hrí (modesty), Múrtti (form); and three, Sati, Swáhá, and Swadhá, married, as in our text. Some of the daughters of Devahúti repeat these appellations, but that is of slight consideration. They are, Kalá (a moment), married to Maríchi; Anasúyá to Atri; Sraddhá to Angiras; Havirbhu (oblation-born) to Pulastya; Gati (movement) to Pulaha; Kriyá to Kratu; Khyáti to Bhrigu; Arundhati to Vaśisht́ha; and Sánti to Atharvan. In all these instances the persons are manifestly allegorical, being personifications of intelligences and virtues and religious rites, and being therefore appropriately wedded to the probable authors of the Hindu code of religion and morals, or to the equally allegorical representation of that code, Dharma, moral and religious duty.