266:2 Yama, provoked at her partiality for her own children, abused Chháyá, and lifted up his foot to kick her. She cursed him to have his leg affected with sores and worms; but his father bestowed upon him a cock, to eat the worms, and remove the discharge; and Yama, afterwards propitiating Mahádeva, obtained the rank of Lokapála, and sovereign of Tartarus.

267:3 The Matsya says he trimmed the sun every where except in the feet, the extent of which he could not discern. Consequently in pictures or images the feet of the sun must never be delineated, under pain of leprosy, &c.

267:4 The term is Śiviká, which properly means 'a litter,' The commentator calls it Astra, 'a weapon.'

267:5 This legend is told, with some variations of no great importance, in the Matsya, Márkańd́eya, and Padma P. (Swarga Khańd́a), in the Bhágavata, and Hari Vanśa, &c.

267:6 The Márkańd́eya, whilst it admits Sávarńi to be the son of the sun, has a legend of his former birth, in the Swárochisha Manwantara, as Suratha Rájá, who became a Manu by having then propitiated Deví. It was to him that the Durgá Máhátmya or Chańd́í, the popular narrative of Durga's triumphs over various demons, was narrated.

267:7 The Váyu has Jámadagnya or Paraśuráma, of the Kuśika race; Gálava, of that of Bhrigu; Dwaipáyana (or Vyása), of the family of Vaśisht́ha; Kripa, the son of Śaradwat; Díptimat, descended from Atri; Rishyasringa, from Kaśyapa; and Aswattháman, the son of Drońa, of the Bháradwája family. The Matsya and Padma have Satánanda in place of Diptimat.

268:8 The four following Sávarńis are described in the Váyu as the mind-engendered sons of a daughter of Daksha, named either Suvratá (Váyu) or Priyá (Bráhma) by himself and the three gods, Brahmá, Dharma, and Rudra, to whom he presented her on mount Meru; whence they are called also Meru-sávarńis. They are termed Sávarńis from their being of one family or caste. According to the same authority, followed by the Hari Vanśa, it appears that this Manu is also called Rohita. Most of the details of this and the following Manwantaras are omitted in the Matsya, Brahmá, Padma, and Márkańd́eya Puráńas. The Bhágavata and Kúrma give the same as our text; and the Váyu, which agrees very nearly with it, is followed in most respects by the Hari Vanśa. The Matsya and Padma are peculiar in their series and nomenclature of the Manus themselves, calling the 9th Rauchya, 10th Bhautya, 11th Merusavárńi, son of Brahmá, 12th Ritu, 13th Ritadháman, and 14th Viswaksena. The Bhágavata calls the two last Manus, Deva-sávarńi and Indra-sávarńi.

268:9 Hence the Váyu identifies the first with days, the second with nights, and the third with hours.

269:10 The son of the Prajápati Ruchi (Váyu, &c.), by the nymph Mániní, the daughter of the Apsaras Pramlochá (Márkańd́eya).