Genealogical Table of the Daughters of Manu (Srimad Bhagavatam #47)

Although the main purpose of Srimad Bhagavatam is the spiritual knowledge it contains, the genealogical trees of great personalities helps us to see how they form a coherent description.

Feb 08, 2025

The Srimad Bhagavatam is composed of numerous pastimes with deep spiritual significance. These are not random stories, but pastimes carefully selected, describing the activities of the Lord and His pure devotees. By studying these descriptions we can learn about them and thus gradually become attracted to the path of pure devotional service.

In the material platform, hearing about a person is very different from physically being with him or her, but in the spiritual platform everything is absolute and there is no difference between the person and his name and activities. Hearing about the activities of the Lord and His eternal associates means associating with them, and this association can bring us to the transcendental platform, especially when the Srimad Bhagavatam is studied alongside like-minded devotees.

The different pastimes included in the Srimad Bhagavatam are organized chronologically, starting from the beginning of the current cycle of creation. The description is not linear, like when the description jumped from the first to the sixth manvantara in the third canto to describe the pastime of Hiranyaksa fighting Lord Varaha, for example, but it generally follows the genealogical tree that started from Brahma.

Although the main purpose of studying the Srimad Bhagavatam is to absorb the spiritual knowledge it contains, studying the genealogical tree of the different personalities described helps us to connect the pastimes and to see how they form a coherent description of the history of the universe. Without this study, they appear to be just disconnected stories. We can see that several chapters of the Srimad Bhagavatam are described to describe this genealogical tree that started from Brahma, starting from chapter 4.1. If it was not important, it would not be described in such detail.

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Genealogical Table of the Daughters of Manu (Chapter 4.1)

The previous day of Brahma was the last day of the first parārdha or the first half of his life, and thus it ended with a complete devastation of the universe. At the beginning of the current day, the first of the second half of his life, Brahma had the darshan of the Lord, as described in the second canto, and recreated the universe from scratch, including all the great sages.

In his quest to fill the universe with good population, Brahma begot several exalted sons out of his mind, starting with the Four Kumaras. Brahma asked them to populate the universe, and when they declined, He became angry. From this anger, Lord Shiva appeared, and when requested to populate the universe, Lord Shiva produced the Rudras, who in turn started filling the universe with descendants of a very angry nature. The Rudras, together with their descendants started destroying the newly-formed universe, prompting Brahma to ask Lord Shiva to stop generating such a population. Lord Shiva then retired from this role and has since engaged in meditation for the welfare of all living entities until the time of the devastation of the universe comes.

We can see that up to this point, Brahma was not successful in his mission of populating the universe. He then generated ten extremely exalted sons: Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha, Dakṣa and Nārada. The first nine received the mission of populating the universe, while Narada inherited the science of devotional service from Brahma and received the mission of spreading it all over the universe.

However, even after generating these exalted sons, the process of populating the universe was not going according to plan. Brahma then created Manu, together with his wife Śatarūpā to help him increase the saintly population of the universe. Manu had two sons and three daughters, one of which was Devahuti, given in marriage to Kardama Muni, who was another mental son of Brahma, born out of his shadow. Apart from Lord Kapila, Kardama and Devahuti had nine daughters, who were already described in the third canto.

Now, in the fourth canto, the stories of other descendants of Manu and the other sons of Brahma will be described, leading to the pastimes of Daksa cursing Lord Shiva, Dhruva Maharaja, Prthu Maharaja, and so on. Taken together, all these different pastimes also describe the history of the universe.

The descendants of Ākūti (4.1.1 to 4.1.10)

Svāyambhuva Manu and Śatarūpā had five children: two sons (Priyavrata and Uttānapāda) and three daughters, Ākūti, Prasūti, and Devahūti.

Ākūti was given in marriage to prajapati Ruci. His birth is not described in SB, but the Vayu Purana (9.92) mentions that Ruci was born from the Mind of Brahma, with Daksa being born of the vital air and Marici from the eyes.

Verse 4.1.2 describes that the marriage of Ākūti and Ruci happened under a curious condition: their son would be returned to Manu as his son. The reason is that it was predestined that the Lord (as Yajña) would appear as their son. Manu was anxious to have the Lord as his son and therefore adopted him. This process of adoption is called putrikā-dharma. Normally it is done by someone without sons, but Manu used this system due to his desire of obtaining the Lord as His son.

There are 14 Manus in a day of Brahma, of which Svāyambhuva Manu is the first. Just as "Indra" or "Surya", the names of the Manus are actually posts that are occupied by different persons on each day of Brahma. On each day of Brahma, the first Manu is called Svāyambhuva, the second Svarocisa, and so on. We are currently in the reign of the 7th Manu.

The list of the 14 manus is: (1) Svayambhuva, (2) Svarocisa, (3) Uttama, (4) Tamasa, (5) Raivata, (6) Caksusa, (7) Vaivasvata, (8) Savarni, (9) Daksasavarni, (10) Brahma-savarni, ( 11) Dharma-savarni, (12) Rudra-savarni, (13) Deva-savarni and (14) Indra-savarni.

In his purport to CC Madhya 20.328, Srila Prabhupada gives a list of the Manus and their fathers, according to Srila Bhaktisiddhanta Sarasvati. The Manus are not necessarily descendants of the previous Manu. Just as in the case of demigods, the appointment is made based on qualification, and not on birthright.

"Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, gives a list of Manus and their fathers' names: (1) Svāyambhuva Manu, the son of Lord Brahmā; (2) Svārociṣa, the son of Svarocis, or Agni, the predominating deity of fire; (3) Uttama, the son of King Priyavrata; (4) Tāmasa, the brother of Uttama; (5) Raivata, the twin brother of Tāmasa; (6) Cākṣuṣa, the son of the demigod Cakṣus; (7) Vaivasvata, the son of Vivasvān, the sun-god (whose name is mentioned in the Bhagavad-gītā (4.1)); (8) Sāvarṇi, a son born to the sun-god and his wife Chāyā; (9) Dakṣa-sāvarṇi, the son of the demigod Varuṇa; (10) Brahma-sāvarṇi, the son of Upaśloka; (11–14) Rudra-sāvarṇi, Dharma-sāvarṇi, Deva-sāvarṇi and Indra-sāvarṇi, the sons of Rudra, Ruci, Satyasahā and Bhūti respectively."

During the reign of each Manu, the Lord appears as an incarnation to assist in managing the universal affairs. These incarnations are also 14 in number, corresponding to the 14 Manus. As Prabhupada explains in Teachings of Lord Caitanya (ch. 7):

"There are fourteen manvantara-avatāras: (1) Yajña, (2) Vibhu, (3) Satyasena, (4) Hari, (5) Vaikuṇṭha, (6) Ajita, (7) Vāmana, (8) Sārvabhauma, (9) Ṛṣabha, (10) Viṣvaksena, (11) Dharmasetu, (12) Sudhāmā, (13) Yogeśvara and (14) Bṛhadbhānu. Out of these fourteen manvantara-avatāras, Yajña and Vāmana are also līlā-avatāras. The manvantara-avatāras are also known as vaibhava-avatāras."

Yajña (or Yajñamūrti), the adopted son of Svāyambhuva Manu, was the first of these incarnations. In his purport to verse 4.1.5, Prabhupada explains more about the meaning of His name:

"The name Yajña comes from yajuṣāṁ patiḥ, which means “Lord of all sacrifices.” In the Yajur Veda there are different ritualistic prescriptions for performing yajñas, and the beneficiary of all such yajñas is the Supreme Lord, Viṣṇu. Therefore it is stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇaḥ: one should act, but one should perform one’s prescribed duties only for the sake of Yajña, or Viṣṇu. If one does not act for the satisfaction of the Supreme Personality of Godhead, or if one does not perform devotional service, then there will be reactions to all one’s activities."

Yajña is also mentioned in several other verses of the Srimad Bhagavatam:

"The seventh incarnation was Yajña, the son of Prajāpati Ruci and his wife Ākūti. He controlled the period during the reign of Svāyambhuva Manu and was assisted by demigods such as His son Yāma.
Purport: During the period of Svāyambhuva Manu (the present period is of Vaivasvata Manu) there was no suitable living being who could occupy the post of Indra, the King of the Indraloka (heaven) planet. The Lord Himself at that time became Indra. Assisted by His own sons like Yama and other demigods, Lord Yajña ruled the administration of the universal affairs." (SB 1.3.12)
"The Supreme Lord, Viṣṇu, who sits in everyone’s heart, appearing as Yajñapati, observed that the Rākṣasas and demons were going to devour Svāyambhuva Manu. Thus the Lord, accompanied by His sons named the Yāmas and by all the other demigods, killed the demons and Rākṣasas. He then took the post of Indra and began to rule the heavenly kingdom." (SB 8.1.18)

Posts such as Brahma and Indra are normally occupied by empowered living entities, but sometimes, when there are no qualified living entities, the Lord personally assumes the post so the material creation can go on. During the reign of Svāyambhuva Manu there was no one qualified to assume the post of Indra, and therefore the Lord, as Yajña, assumed the role.

When the Lord appears, He always comes accompanied by His potency, who sometimes appears as his sister. In this case, the material relationship is not considered, but the eternal, factual relationship. Lakṣmīdevi is the eternal consort of Lord Vishnu, even when she appears from the same father and mother.

As Lord Vishnu appeared as Yajña, simultaneously Lakṣmī appeared as a partial incarnation alongside him as Dakṣiṇā. Yajña was adopted by Svāyambhuva Manu, while Dakṣiṇā grew up as the daughter of Prajapati Ruci. Later they were married.

Yajña and Dakṣiṇā begot twelve boys: Toṣa, Pratoṣa, Santoṣa, Bhadra, Śānti, Iḍaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana. Just as Yajña assumed the post of Indra, his twelve sons assumed the posts of the leading demigods and reined alongside Him. Collectively, these twelve sons are called the Tuṣitas.

The duration of each Manvantara is tied to the lifetime of the corresponding Manu, but normally they don't reign the whole period. Usually, after a Manu has grown-up children, he retires from administration and goes to the forest to perform austerities, just as every saintly king is supposed to do.

Svāyambhuva Manu had two sons: Priyavrata and Uttānapāda. Priyavrata became a disciple of Narada Muni and took a vow of renunciation, leading the throne to his young brother, Uttānapāda. Later, the lineage of Uttānapāda was broken, leading Brahma to ask Priyavrata to return, as described in the 5th canto. The sons of Priyavrata became the 3rd, 4th, and 5th Manus. The fact that they could live for so long is not as surprising as it may seem. Very elevated souls like these can often attain a stage where they can live indefinitely eternally, often staying all the way to the end of the day of Brahma.

This kind of partial immortality is actually very common, starting from the planetary system of Maharloka. In general, repeated birth and death are for souls engaged in material activities and sense gratification. When one gives up such pursuits he gradually becomes elevated to the level of such great sages and enjoys very long lifespans.

In any case, after retiring from active service, Svāyambhuva Manu was performing austerities. During the trance of his meditation, he was attacked by the demons, who wanted to devour him. Yajña then appeared with His sons to fight them, protecting his adoptive father. This pastime is described in the 8th canto:

"Svāyambhuva Manu, the husband of Śatarūpā, was by nature not at all attached to enjoyment of the senses. Thus he gave up his kingdom of sense enjoyment and entered the forest with his wife to practice austerities. O scion of Bharata, after Svāyambhuva Manu had thus entered the forest with his wife, he stood on one leg on the bank of the river Sunandā, and in this way, with only one leg touching the earth, he performed great austerities for one hundred years." (SB 8.1.7-8)

"Svāyambhuva Manu was thus in a trance, chanting the mantras of Vedic instruction known as the Upaniṣads. Upon seeing him, the Rākṣasas and asuras, being very hungry, wanted to devour him. Therefore they ran after him with great speed. The Supreme Lord, Viṣṇu, who sits in everyone’s heart, appearing as Yajñapati, observed that the Rākṣasas and demons were going to devour Svāyambhuva Manu. Thus the Lord, accompanied by His sons named the Yāmas and by all the other demigods, killed the demons and Rākṣasas. He then took the post of Indra and began to rule the heavenly kingdom." (SB 8.1.17-18)

From this description, it appears that the posts of Indra and the main demigods remained vacant for some time at the beginning of the first Manvantara, until Yajña and his sons assumed them. Up to that point the population of the universe was relatively small, but they filled the universe with all kinds of living entities, as Prabhupada explains in his purport to verse 4.1.8:

"During the life of Svāyambhuva Manu, six kinds of living entities were generated from the demigods known as the Tuṣitas, from the sages headed by Marīci, and from descendants of Yajña, king of the demigods, and all of them expanded their progeny to observe the order of the Lord to fill the universe with living entities. These six kinds of living entities are known as manus, devas, manu-putras, aṁśāvatāras, sureśvaras and ṛṣis. Yajña, being the incarnation of the Supreme Personality of Godhead, became the leader of the demigods, Indra."
The son of Yajña who became Agni had a son named Svārociṣa, who became the second Manu. This is also described in the 8th canto: "The son of Agni named Svārociṣa became the second Manu. His several sons were headed by Dyumat, Suṣeṇa and Rociṣmat." (SB 8.1.19)

Apart from the post of Manu and the different demigods, another important role is played by the seven great sages, the Saptarṣi, responsible for preserving and disseminating Vedic knowledge, guiding Manu and the other rulers of the universe. Just as in the case of demigods, at each Manvantara, these seven posts are occupied by qualified persons. During the reign of Svāyambhuva Manu, Marīci (the son of Brahma) assumed the post of the leader amongst them.

The seven sages reside in the Saptaṛṣi Maṇḍala, the seven stars revolving around the polestar. Sometimes great sages came down from the higher planetary systems to assume the role, and sometimes great sages from Earth are elevated there. They remain in their posts for the duration of the Manvantara, and at the end are supposed to be promoted to Maharloka or another of the higher planetary systems, where they can continue to develop their spiritual practice until the end of the universe.

Just as the great sages, the demigods also reign for the duration of a manvantara, and at the end are supposed to be elevated to Maharloka. Demigods assume their posts due to a combination of high piety and material desires. By enjoying great power and opulence as demigods they have the opportunity of exhausting these material desires, and become great sages in Maharloka, where they can live until the end of the day of Brahma. If successful in their spiritual practice, they can then be promoted to Janaloka at the time of the partial devastation (at the end of the day of Brahma), where they can also live until the end of the lifetime of Brahma.

In his purport to verse 4.1.6, Srila Prabhupada gives a very important purport connected with family life:

"An ideal husband and wife are generally called Lakṣmī-Nārāyaṇa to compare them to the Lord and the goddess of fortune, for it is significant that Lakṣmī-Nārāyaṇa are forever happy as husband and wife. A wife should always remain satisfied with her husband, and a husband should always remain satisfied with his wife. In the Cāṇakya-śloka, the moral instructions of Cāṇakya Paṇḍita, it is said that if a husband and wife are always satisfied with one another, then the goddess of fortune automatically comes. In other words, where there is no disagreement between husband and wife, all material opulence is present, and good children are born. Generally, according to Vedic civilization, the wife is trained to be satisfied in all conditions, and the husband, according to Vedic instruction, is required to please the wife with sufficient food, ornaments and clothing. Then, if they are satisfied with their mutual dealings, good children are born."

As we can see, the idea of married life described in the Vedas is different from what most of us have in mind nowadays. The Vedic idea is based on both performing their respective duties and playing their roles, while at the same time performing their spiritual practice. It's not possible to find any long-lasting happiness based on just sense gratification, it has to come from spiritual practice. In modern society, couples try to be happy simply by mutual satisfaction, and when this satisfaction is not found, they divorce. The Vedic idea is a balance between the performance of duties and spiritual practice by both spouses, which has the potential to lead to long-lasting happiness. Another point emphasized by Srila Prabhupada is that such enlightened couples, who have harmonious relationships, are capable of begetting exalted children who can guide society.

The descendants of Devahuti and Kardama Muni (SB 4.1.12 to 4.1.47)

Even though having just two children with his husband, Ākūti became the source of a great part of the population of the universe, since her grandchildren, the sons of Yajña produced a great number of descendants.

Next, there are the descendants of Devahuti and Kardama Muni. As mentioned in the 3rd canto, apart from Lord Kapila, they had nine daughters, who were married to great sages. As Prabhupada mentions on 3.24.15: "The nine principal ṛṣis, or sages, are Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha and Atharvā. All these ṛṣis are most important, and Brahmā desired that the nine daughters already born of Kardama Muni be handed over to them."

The descendants of the nine daughters are:

1) Kalā married Marīci and gave birth to two children, whose names were Kaśyapa and Pūrṇimā. This Kaśyapa is different from the Kaśyapa described in the third canto, who married Diti and Aditi. The other Kaśyapa is the son of Marīci, and his story happens much later, in the 6th Manvantara. The Kaśyapa mentioned here was a sage who didn't leave descendants. His brother Pūrṇimā, on the other hand, begot three children (Viraja, Viśvaga and Devakulyā). Their descendants "are spread all over the world".

2) Anasūyā married Atri Muni. They gave birth to three very famous sons — Soma, Dattātreya, and Durvāsā, who were partial representations of Lord Viṣṇu, Lord Śiva and Lord Brahmā. Soma was a partial representation of Lord Brahmā, Dattātreya was a partial representation of Lord Viṣṇu, and Durvāsā was a partial representation of Lord Śiva.

Vidhura inquires about this curious pastime, and Maitreya describes the details in verses 17 to 33.

After their marriage, Atri and Anasūyā went on to perform austerities for 100 years. Despite his devotional attitude, Atri had no clear concept of the personality of Godhead. He didn't know His name, and apparently didn't understand the concept of God being Supreme, without an equal, since the purpose of his austerities was to obtain a son on the same level as Him. Prabhupada explains that he approached the Lord just like the four classes of pious persons described in the Bhagavad-Gita (the distressed, the one desiring wealth, etc). Prabhupada concludes that Atri was not a pure devotee and his desire of begetting a son like the Lord was material. He didn't want the Lord as his son, but someone like Him.

Still, because of his meditation on the Supersoul and his austerities, Lord Brahma and Shiva appeared with Lord Vishnu to see him. Because Atri Muni was confused about who was the Supreme Personality of Godhead, all three of them appeared to him.

In his purport to 4.1.30, Srila Prabhupada explains:

"Atri Muni unspecifically thought of the Personality of Godhead, the Lord of the universe, although he had no clear idea of the Lord of the universe nor of His specific form. Mahā-Viṣṇu, from whose breathing millions of universes emanate and into whom they are again withdrawn, may be accepted as the Lord of the universe. Garbhodakaśāyī Viṣṇu, from whose abdomen sprouted the lotus flower which is the birthplace of Brahmā, may also be considered the Lord of the universe. Similarly, Kṣīrodakaśāyī Viṣṇu, who is the Supersoul of all living entities, may also be considered the Lord of the universe. Then, under the order of Kṣīrodakaśāyī Viṣṇu, the Viṣṇu form within this universe, Lord Brahmā and Lord Śiva may also be accepted as the Lords of the universe."
"Atri Muni had no clear conception of the Lord of the universe; therefore the three presiding deities who are actually the lords of the universe in the three departments of the modes of nature all came before him. Now, according to the strength of his determination for a son, his desire would be fulfilled by the grace of the Lord."

Prabhupada gives another account of this story in his purport to SB 1.3.11: "The Lord incarnated Himself as Dattātreya, the son of Ṛṣi Atri and Anasūyā. The history of the birth of Dattātreya as an incarnation of the Lord is mentioned in the Brahmāṇḍa Purāṇa in connection with the story of the devoted wife. It is said there that Anasūyā, the wife of Ṛṣi Atri, prayed before the Lords Brahmā, Viṣṇu and Śiva as follows: "My lords, if you are pleased with me, and if you desire me to ask from you some sort of blessings, then I pray that you combine together to become my son." This was accepted by the lords, and as Dattātreya the Lord expounded the philosophy of the spirit soul and especially instructed Alarka, Prahlāda, Yadu, Haihaya, etc."

From this description, it appears that not only Atri prayed, but also Anasūyā. She asked for a son who would be a combination of the three Lords. Since Lord Vishnu is the source of both Brahma and Shiva, Dattātreya, his incarnation can be considered the combination of the three deities. Together with Him came also Soma (the moon-god) and Durvāsā, who were partial incarnations of Brahma and Shiva.

3) Śraddhā married Aṅgirā. They gave birth to four daughters, named Sinīvālī, Kuhū, Rākā and Anumati. They had also two sons: Utathya and Bṛhaspati (who became the guru of the demigods). From this description, it appears that Bṛhaspati lives for the entire day of Brahma, serving as guru for different generations of demigods in different manvantaras.

4) Havirbhū married Pulastya. They had two sons: Agastya and Viśravā. The second son, Viśravā had two wives. From the first. Iḍaviḍā was born Kuvera, the treasurer of the demigods and master of the Yakṣas who live in the planetary system of Bhuvarloka (the planetary system immediately above ours). Bhuvarloka starts in the upper atmosphere and extends all the deep space, where Svargaloka starts and can be accessed from our plane by qualified people through subtle passages in the Himalayas, just like the Pandavas did. The second wife of Viśravā was Keśinī, from whom Rāvaṇa, Kumbhakarṇa, and Vibhīṣaṇa were born.

Viśravā is described as being a saintly person, and Vibhīṣaṇa shared these saintly qualities. Rāvaṇa and Kumbhakarṇa were two great demons, but in reality, they were Jaya and Vijaya, playing their pastimes as demons. This explains how they could take birth from such an exalted father.

5) Gati married Pulaha and gave birth to three very good sons who became great sages: Karmaśreṣṭha, Varīyān, and Sahiṣṇu.

6) Kriyā married Kratu and gave birth to sixty thousand great sages, named the Vālakhilyas, who were very exalted in spiritual knowledge.

7) Ūrjā (Arundhatī) married Vasiṣṭha and bore seven spotlessly great sages: Citraketu, Suroci, Virajā, Mitra, Ulbaṇa, Vasubhṛdyāna and Dyumān. The Citraketu described here is not the same Citraketu who is described in the 6th canto of Srimad Bhagavatam as being cursed by Lord Shiva and taking his next birth as Vṛtrāsura. The son of Ūrjā was a great sage, while the Citraketu described in the 6th canto was a Ksatriya, born much later.

8) Citti (Śānti) married Atharvā and gave birth to a son named Aśvaśirā by accepting a great vow called Dadhyañca. There are no particular pastimes connected with Aśvaśirā, he is just described as a great sage who had deep spiritual wisdom.

9) Khyāti married Bhṛgu and gave birth to two sons, named Dhātā and Vidhātā, and one daughter, named Śrī, who was a great Vaishnavi. The two sons married the daughters of the sage Meru. Amongst their descendants are Mārkaṇḍeya Muni (who survived the devastation of the universe, as described in the 12th canto) and Śukrācārya, the great Brahmana who acts as the priest of the demons.

The descendants of Prasūti and Daksa (4.1.48 to 4.1.65)

After describing the descendants of Devahuti, Maitreya returns to give more details about the descendants of the middle daughter of Svāyambhuva Manu, Prasūti, who was married to Dakṣa.

The name "Dakṣa" means "expert", because he is qualified to rapidly increase the population of the universe. Verse 4.1.11 describes that "The descendants of Dakṣa are spread throughout the three worlds."

However, the service of Daksa, as well as his life came to an end when he offended Lord Shiva, events that are described in chapters 4.2 to 4.7. At the end of the pastime, Daksa was revived with the head of a goat and was capable of finishing the sacrifice he had started. However, he didn't go back to his post as a prajapati after that. He abandoned his body and took another birth as the son of the Pracetas and Marisa.

The Pracetas, described later in the Srimad Bhagavatam, are descendants of Uttānapāda, the younger son of Svāyambhuva Manu. King Uttānapāda had two queens, named Sunīti and Suruci. Suruci was much more dear to the King; while Sunīti, the mother of Dhruva Maharaja, was not his favorite. This led to the whole pastime of Dhruva meditating in the forest and meeting the Lord, being blessed to become the king of Bhu-Mandala, succeeding his father. He ruled at a certain point during the first Manvantara.

Although this second birth happened still during the first Manvantara, Daksa performed austerities until the 6th Manvantara, when he married Pāñcajanī (Asiknī) and started again his work of populating the universe. These events are described in the 6th canto, chapters four, five, and six. Because Daksa retired for such a long period, without producing any descendants, the lineage of Uttānapāda was broken, which led Svāyambhuva Manu and Brahma to approach Priyavrata (the other son) and ask him to assume the post of managing the universe (as described in the 5th canto), since at this point both Svāyambhuva Manu and Uttānapāda had retired from family life and couldn't produce any more descendants.

What about the descendants of Daksa in his first life, as the husband of Prasūti?

"Dakṣa begot sixteen very beautiful daughters with lotuslike eyes in his wife Prasūti. Of these sixteen daughters, thirteen were given in marriage to Dharma, and one daughter was given to Agni.
One of the remaining two daughters was given in charity to the Pitṛloka, where she resides very amicably, and the other was given to Lord Śiva, who is the deliverer of sinful persons from material entanglement. The names of the thirteen daughters of Dakṣa who were given to Dharma are Śraddhā, Maitrī, Dayā, Śānti, Tuṣṭi, Puṣṭi, Kriyā, Unnati, Buddhi, Medhā, Titikṣā, Hrī and Mūrti. These thirteen daughters produced the following sons: Śraddhā gave birth to Śubha, Maitrī produced Prasāda, Dayā gave birth to Abhaya, Śānti gave birth to Sukha, Tuṣṭi gave birth to Muda, Puṣṭi gave birth to Smaya, Kriyā gave birth to Yoga, Unnati gave birth to Darpa, Buddhi gave birth to Artha, Medhā gave birth to Smṛti, Titikṣā gave birth to Kṣema, and Hrī gave birth to Praśraya. Mūrti, a reservoir of all respectable qualities, gave birth to Śrī Nara-Nārāyaṇa, the Supreme Personality of Godhead." (SB 4.1.48-52)

Daksa had 16 daughters. One was married to Agni, one to the Pitās, one (Sati) to Lord Shiva, and the other thirteen to Dharma. These daughters gave birth to many highly qualified children, the most exalted of whom were the sages Nara and Nārāyaṇa, the incarnation of the Lord.

"On the occasion of the appearance of Nara-Nārāyaṇa, the entire world was full of joy. Everyone’s mind became tranquil, and thus in all directions the air, the rivers and the mountains became pleasant. In the heavenly planets, bands began to play, and they showered flowers from the sky. The pacified sages chanted Vedic prayers, the denizens of heaven known as the Gandharvas and Kinnaras sang, the beautiful damsels of the heavenly planets danced, and in this way, at the time of the appearance of Nara-Nārāyaṇa, all signs of good fortune were visible. Just at that time, great demigods like Brahmā also offered their respectful prayers." (SB 4.1.53-55)

Although transcendental, the Lord is the origin of the cosmic manifestation. He is everywhere, but at the same time is invisible to the materialists, who can't see beyond matter. Materialists can't see the Lord even when He is personally present, but devotees who are in the mode of goodness can. The Lord appears as an incarnation to give them association and free them from conditioned life. The demigods thus pray for His merciful glance.

"The demigods said: Let us offer our respectful obeisances unto the transcendental Personality of Godhead, who created as His external energy this cosmic manifestation, which is situated in Him as the air and clouds are situated in space, and who has now appeared in the form of Nara-Nārāyaṇa Ṛṣi in the house of Dharma. Let that Supreme Personality of Godhead, who is understood by truly authorized Vedic literature and who has created peace and prosperity to destroy all calamities of the created world, be kind enough to bestow His glance upon the demigods. His merciful glance can supersede the beauty of the spotless lotus flower which is the home of the goddess of fortune." (SB 4.1.56-57)

The sages Nara and Nārāyaṇa are incarnations of Arjuna and Krsna. Arjuna is the eternal friend of the Lord, who appears at different times and in different forms to accompany the Lord in His pastimes in innumerable universes.

Svāhā, the daughter married to Agni gave birth to Pāvaka, Pavamāna, and Śuci, the three fire-gods who accept the oblations destined to demigods in Vedic sacrifices. They in turn generated other 45 sons who were also fire-gods. In this way, there are 49 fire-gods in total, including Agni and his three sons. All these fire gods accept oblations offered in Vedic sacrifices by both brahmanas and impersonalists.

Svadhā, who was married to the Pitās gave birth to two daughters, Vayunā and Dhāriṇī.

The two last verses of the chapter make the connection with the pastime of Daksa cursing Lord Shiva, described in the next chapters:

"The sixteenth daughter, whose name was Satī, was the wife of Lord Śiva. She could not produce a child, although she always faithfully engaged in the service of her husband. The reason is that Satī’s father, Dakṣa, used to rebuke Lord Śiva in spite of Śiva’s faultlessness. Consequently, before attaining a mature age, Satī gave up her body by dint of yogic mystic power." (SB 4.1.65-66)

Although a great personality, Daksa has only material knowledge of sacrifices and fruitive activities. Therefore, he failed to recognize the exalted spiritual qualities of Lord Shiva. Although he gave his 16th daughter, Sati, to him in marriage, following the instruction of Lord Brahma, he later became heavily offensive to Lord Shiva because of his unusual behavior. These offenses led to his downfall.