63 - The Ikşhvāku Dynasty

vide Vå.P.Ch.88. 

Suta said:

1. When Raivata, otherwise known as Kakudmin, went to that world (of Brahma), his city, Kuśhasthali, was completely over-run and captured by Punyajanas (Yakşhas) and Rakşhasas. 

2. T'he hundred brothers of that virtuous and noble-souled king were afflicted by arrows. Therefore, they fled in every direction due to fear. 

3. O excellent Bråhmaņas, the dynasty of these Kșhatriyas who fled due to excessive fright, is very great. They are present in different places.¹ 

1. VV, 3-7. Though the present chapter deals mainly with the Ikşhváku dynasty, these verses mention the dynastic list in the pre-Yayati period i.e. before Chirca 3000 B.C. as per Vedic Age p. 276 (BVB=Bharatiya Vidya Bhavan, Bombay). 

Thus Sharyåtas ruled in Anarta (Gujarat and part of Malwa) with its capital at Kushasthali or Dwarka (De, 7), Dhårshtikas ruled over Vähika (between the Bias and Sutlej) in Panjab (Dc, 15). The descendants of Nábhāga were probably in the midlands of the Gangetic doab, but their special feature was the attainment of Brahminhood as Angirasas, indicating the fluidity of caste system of that period. 

4. They are well-known in all the quarters as Sharyåtas. They are righteous. The line of Dhrusta is called Dhárshţika. All the members were bold and aggressive in battle. 

5-6. That clan of those noble-souled Kshatriyas consisted of three thousand (families). Nabhäga's heir was the hero named Nabhäga. Ambarișha was the son of Nábhága. His son was Virūpa. Prasadaśva was the son of Virūpa and his son was Rathitara. 

7. These were born of Kshatriyas but are remembered as having become Angiras. The excellent members of Rathitara family were Brāhmaṇas as well as Kșhatriyas. 

8. Formerly, when Manu sneezed, Ikşhvāku was born. Ikşhvāku² had a hundred sons who distributed much wealth as religious gifts. 

2. From V. 8, the author describes the dynasty of Ikşhvāku. His three sons Vikukshi, Nimi and Danda founded dynasties at Ayodhya (U.P.), Videha (Bihar) and Dandaka (North Deccan). 

9. Vikukșhi, Nimi and Danda, these three were the most excellent ainong them. He had fifty sons, the chief of whom was Šhakuni. 

10-11. They were the kings protecting Uttarapatha Northern territory. Forty-eight of them, the father of whom was Virāta were the defenders of Dakşhiņāpatha (Southern territory), in the Southern quarter. 

Once, at the performance of the Ashtaka¹ (a kind of Shraddha), Ikşhvāku commanded Vikukșhi thus. 

1. Aşhtaka is a Shråddha performed on the 8th day of the dark halves of the months of Märgashirsa, Paüşha, Mågha, Phålguna (. Ashvaláyana Gr.S. II.4.1), but most other Gruhya sutras regard the first three as the Ashaka days. Flesh is to be offered to Pitrus in this Shraddha (Gobhila Gr.S.III.10.48). Hence, Ikşhvåku's order to Vikukşhi to bring flesh vide v.12. Now, no flesh is served in Shråddha. 

The King said:

12. "Fetch flesh for the sake of Shraddha, O highly powerful one, after killing animals. The Shrâddha of Ashtaka has to be performed by me surely." 

13. At the instance of thc intelligent one, he went for hunting. After killing thousands of animals, the powerful prince became tired. 

14-15. Vikukṣhi who had gone for hunting, ate a rabbit. When Vikukșhi returned with the meat and his army, the king urged Vasişhtha saying "Let the ineat be sprinkled (with holy water)". Vasişhtha said “So be it". On being urged thus the meat was duly presented by the king. On seeing the meat polluted, Vasişhtha became angry and spoke to him:

16-13. “This meat has been defiled by your son, O king. By cating the rabbit, O king of great splendour, the meat cannot remain unpolluted. O sinless one, rabbit has been eaten earlier by this wicked fellow. Therefore, O excellent king, this meat intended to be offered to the Pitrus is defiled". 

Thereupon, Ikşhváku became furious and spoke this to Vikukșhi:

19-21. “Directed by ine in connection with the holy rite of the Manes, you went for hunting. But you ate the flesh of the rabbit in the forest earlier to-day. You have been unkind (in this context), Hence, I am banishing you. Go anywhere else alongwith your own fate". 

Thus he was abandoned by Ikşhváku. He came to be known by the name Shaśhåda (one who eats rabbit). Later, the son became extremely virtuous. When Ikşhvāku passed away he got the entire Earth at the instance of Vasişhtha. He became the ruler of Ayodhyā. 

22-23. Urged and guided by Vasişhtha, he ruled over the kingdom for some time. Even when he was ruling over the kingdom, the king was fully afflicted by this sin. After some time, he fell into the hell, having waves of urine and faeces. After reading this anecdote, a learned man should understand (its implications). He should not eat anything against the Vedic injunction. 

24. Learned men explain the etymological meaning of Mamsa¹ (flesh) thus:

1. A popular etymology-a special featurc of this Purāņa. But this is a quotation from Manu V.53. 

(The being) whose flesh I am eating here shall eat me (Mam-me, sa—he bhakşhayitā -shall eat) in the next birth. This is the Mamsatva (state of being flesh) of meat. 

25-26. Śhaśhāda's heir was a heroic king named Kakutstha. Formerly, there was the Idibaka* fight. In it Indra took the form of a bull. This king scated himself on the hump of the bull (Indra). (Kakut-hump, tstha-occupant) and won the war. Hence, he is remembered as Kakutstha.² 

* Adibka-The deadly combat fought by Vasişhtha and Viśhvamitra afler assurning the form of Adi and Baka (two aquatic birds). Devas and Asuras fought with each other after taking sides of Vasişhtha and Viśhvåmitra. 

2. Kálidasa, however, explains thc epithet Kakutstha (as 'one who occupies a prominent place among kings', vide Raghuvamsha VI.71 Ikshvåku vaṁshyah kakudam nrupanāṁ kakutstha ityáhitalakshanobhūt. 

Kakutstha's son was nenas and Pruthu was the son of Anenas. 

27-28. Drushadashva was the son of Pruthu. The powerful (hing) Andhra (camc) after him. Yuvanāśhva was the successor of Indhra. Srivasta was born as his son. Srāvasta became a king by whom the city of Shrāvasti (Mod. Sahel-Mahet on the Rapti River in Oudh U.P] was founded. Śhrāvasta's heir was Bruhadaśhva of great renown. 

29. Bruhadašhva's son was renowned as Kuvaläśhva. This king later on came to be known as Dhundhumăra since he slew the demon Dhundhu. 

The sages requested:

30. We wish to hear in detail, O sage of great intelligence, how Dhundhu was killed, on account of which Kuvaläśhva came to be called Dhundhumára. 

Sūta replied:

31-33. Kuvalāśhva had twenty-one thousand sons. All of them were experts in different lores. They were strong and unassailable. All of them were righteous. They performed sacrifices and distributed plenty of monetary gifts. Bruhadaśhva the elderly ruler enthroned Kuvaläshva in that realm. Kuvaläśhva was very powerful, excellent and virtuous. After transferring the royal position and splendour to his son, the king entered the forest. 

34. Uttanka the Brahminical sage, prevented the great king Bruhadaśhva who was brave, excellent and virtuous, from going to the forest. 

Uttanka said:

35. “The duty of protecting people should be carried out by you. It behoves you to do it. O king, I am unable to perform penancc unperturbed. 

36. Near the precincts of my hermitage, on the other side of Meru, the ocean is filled with sand, O king. 

37-38. A great Asura named Dhundhu is lying underground there hidden by the sands. He cannot be killed by the Devas. He has a huge body and is very powerful. He is the son of Räkşhasa Madhu. After performing terrible penance, he stays there for the destruction of the people. 

39. When he exhales at the end of a year, the ground there quakes and shakes along with the forests. 

40-41. A great column of dust is raised by the air exhaled by him It envelops the path of the sun. The Earth-quake continues for a week. It is extremely terrifying, as it is accompanied by sparks, flames and fumes. Hence, O king, I am unable to stay within my hermitage.¹

1. B.G. Law regards this legend as a natural phenomenon. He conjectures that this volcanic pit near the western sea was sub-merged with sea water and the volcanic action ceased by the efforts of Kuvalashva (Tribes in Ancient India, p. 126), while Pargiter regards this as a shallow sand-filled sea in Rajasthan which prevented Aryan expansion (AIHT. pp. 260-61).

42. Resist him, O king of great powerful arms, with a desire for the welfare of the worlds. Your brilliant splendour is already great. Vishnu will develop it further by contribution of his own splendour. 

43. Indeed, you alone are capable of slaying him, O lord of the Earth. Let the worlds become happy and relieved with that Asura slain. 

44-45. O sinless one, formerly, a boon had been granted to me (that you would help me by killing him). Indeed, Dhundhu of excessive virility and power, cannot be over-powered completely by any one of insignificant brilliance or even by rulers of the Earth, though they may fight with him for hundreds of years. His prowess and strength is very great, difficult to be approached even by the Devas”. 

46. On being told thus by the noble-souled Uttanka, that saintly king gave him Kuvalashva for the task of warding off Dhundhu. 

47. "O holy lord, I have laid down my arms. This is my son, O excellent Brahmana. He will undoubtedly become the slayer of Dhundhu”. 

48. He ordered his son to carry out the task of slaying Dhundhu with any step. The king of praiseworthy holy rites, went to the forest itself for the sake of penance. 

49-51. Abiding by the order of his father, Kuvalashva accompanied by his twenty-one thousand sons and Uttanka proceeded ahead for resisting Dhundhu. Lord Vishnu entered him with his own divine splendour. When, being urged by Uttanka and with a desire for the welfare of the world, the unassailable king marched out, there arose a great din and commotion in the sky. 

52. “This king shall become Dhundhumara (slayer of Dhundhu) with effect from today". The Devas showered him all round with divine flowers. 

53-55. Then the divine Dundubhis (war-drums) were sounded loudly.

The heroic lion among men went along with his sons and dug up the vast inexhaustible ocean filled with sands. Dhundhu who had concealed himself beneath the sands, was found out by his sons who were digging the sands on the Western side. 

That infuriated Asura appeared to upset the worlds by means of fire coming out of his mouth. 

56. By means of his Yogic power that great and excellent Asura let flow water like the great ocean blending its currents and waves together at the time of moon-rise. 

57-60a. All his sons were burnt down completely; only three survived that battle. 

Then that king of enormous strength and great splendour approached that immensely mighty Rakshasa Dhundhu who killed his kinsmen. The king, O dear one, who was a Yogin, suppressed his forceful flood of water let loose by him my means of his Yogic power and subdued fire by means of water. In the end the king killed that aquatic demon of huge body, by means of his prowess. After accomplishing his task, the king pointed the Rakshasa to Uttanka. 

60b-63. Uttanka granted boon to that noble-souled king that the more he gave as gifts the more would be his wealth everlasting. The other boons he granted were the invincibility (in battle) by the enemies, perpetual interest in Dharma and never-ending residence in the heaven. He granted the everlasting worlds in heaven to his sons who were killed by the demon. 

Out of the three of his sons who survived, the eldest is called Drudhashva. Bhadrashva and Kapilashva are remembered as the younger ones. Drudhashva is known as Dhaundhumari (i.e., son of Dhundhumara) and Haryashva was his son. 

64. Haryashva's son was Nikumbha who was always devoted to the duties of a Kshatriya. Samhatashva, who was an expert in battle, was the son of Nikumbha.

65-66. Krushashva and Akrutashva were the two sons of Samhatashva. His wife was the chaste Haimavati and his mother Drushadvati was well-known in the three worlds. His (?) son was Prasenajit. Yuvanashva, his son, was famous in the three worlds. 

67. His wife Gauri was an extremely virtuous and chaste lady. But she was cursed by her husband and was converted into the river Bahuda*.

*mod. Burha-Rapti, a feeder of Rapti river in Oudh.

68. Her son Gaurika (i.e., son of Gauri) became an emperor. Mandhatru, the son of Yuvanashva, was a king who conquered the three worlds. 

69-72. In this context the Brahmanas well-versed in the Puranas cite the following stanza: - 

The entire space where the sun rises and establishes itself is called the territory of Mandhata, son of Yuvanashva. 

His wife was the daughter of Chitraratha (?) and Shashabindu. She was a chaste lady named Bindumati. In beauty she was unrivalled on the Earth. This chaste lady was the eldest sister of ten thousand brothers. Lord Mandhata begot of her three sons viz. Purukutsa, Ambarisha and Muchukunda who was well-known.

73. Another Yuvanashva is remembered as the heir of Ambarisha. He was born of Narmada. Sambhuta was his son. 

74. The valorous Anaranya was the bosom-born son of Sambhuta. He was killed by Ravana by whom all the three worlds had been conquered before. 

75. (Defective text) Tenadrushya (?) (prob. Trasadasyu) was the son of Anaranya**. Haryashva was Trasadasyu's son. King Sumati was born of Drushadvati and Haryashva.)

** The Text lenadrushyonaranyaya is wrong. Identical verse Va.P. 88.75 reads Trasadasyonaranyasya'--Trasadasyu was the son of Anaranya’. 

76. His son was a virtuous king named Tridhanva. The son of Tridhanva was the scholarly lord Trayyaruni. 

77-79. A son of great strength named Satyavrata: was born to him. After killing the heaven-dwellers (?), Vidrabha's wife was abducted by him. This sin was committed by that intelligent one out of lust, strength and great delight, forcibly out of delusion and due to the power of the inevitable future. This was done by him when the Mantras of the wedding ceremony had not been concluded. * His father Trayyaruna banished him because he had been sinful. 

*Vide verse No. 96 below.

80-81. Becoming infuriated with him, he exclaimed many times “This is disgrace and degradation". 

He asked his father again and again, “I am alone. Where shall I go?". 

The father told him, “Go and live along with Chandalas, O defiler of the family. With you as my son, I am not a seeker of a son now. Although I seek sons, they should not be like you”. 

82. On being told thus, he went out of the city at the instance of the lord, the king. Vasishtha, the exalted sage, did not prevent him from going. 

83. Satyavrata who was intelligent and bold, lived near the abodes of Chandalas on being abandoned by his father. His father went to the forest. 

84. On account of this sin, Indra did not shower rain in that country for full twelve years. 

85. Vishvamitra, a sage of great penance, left his wife in the territory of that king and performed extensive penance in the marshy shores of the Scha. 

86. His wife tied her own bosom-born middle son with a rope round his neck and offered him for sale in exchange for a hundred cows. She wanted to sell him in order to sustain and bring up the remaining sons. 

87-88. The excellent king of holy rites and virtuous soul saw the son of the great sage tied round the neck and offered for sale. Thereupon, he released him. 

For the sake of satisfying Vishvamitra and arousing his sympathy, Satyavrata, of great intellect, sustained him and brought him up too. 

89. That boy who had been tied round the neck became a sage of great penance named Galava. That Kaushika (one belonging to the family of Kushika) was redeemed by that heroic king. 

90. On account of his (?) holy vow, devotion, mercy and solemn declaration, the king who adhered to rules of discipline, sustained Vishvamitra's wife also. 

91. He used to kill deer, boars, buffaloes and aquatic beings and bring their meat near the hermitage of Vishvamitra. 

92-93. At the instance of sage Vasishta Satyavrata's father undertook Upamshuvrata (a secret vow) and for that purpose took initiation extending to twelve years. When the king went to the forest, Vasishtha protected Ayodhya, the harem and the whole realm from the evil contact and injustice arising from Satya-vrata. 

94. On account of his childishness as well as due to the force of inevitable future, Satyavrata bore a grudge against Vasishtha due to grief. 

95. When Satyavrata was banished from the realm by the father, Sage Vasishtha did not prevent this, due to a specific reason. 

96. The conclusion of the wedding Mantras shall be only at the seventh step (Saptapadi). Thinking thus Satyavrata abducted her (?) at the seventh step. 

97. “Despite being conversant with Dharmas, Vasishtha wishes for fresh chanting of the Mantras", - saying thus Satyavrata became angry with Vasishtha, in his mind. 

98. The Saintly lord Vasishtha performed penance for their welfare. But Satyavratra did not understand his secret Vow. 

99. The fury of his noble-souled father was excessively directed to his son. Therefore, Indra did not shower rain for twelve years. 

100-101. “Atonement can be made in the family by me if I take up initiation which is very difficult to undertake on the earth now". So thought Vasishtha. He did not prevent the banishment of the son by the father thinking thus—"when he passes away, I shall crown him”. In the meantime, that king of potentiality undertook initiation extending to twelve years.

102-103. When there was no meat readily available, the son of the king espied the divine cow of the noble-souled Vasishtha that milked every one of desires of devotees. 

The most excellent one among powerful ones, who was hungry due to fatigue, adopted the policy of thieves and killed the cow on account of his anger (towards Vasishtha) and delusion too. He himself made the sons of Vishvamitra eat the meat. On hearing about it, Vasishtha cast him off. The holy lord Vasishtha said thus to the prince. 

106-108. “If you had not already had three sins, O base one among men, I would have made you fall down, O cruel one, after inflicting another sin. 

You have committed sins in three ways viz. - "You made your father dissatisfied, you killed the cow of your preceptor, you made use of what had not been sacrificed by the sprinkling of holy water." 

Thus, the sage of great power of penance saw the three sins (Shankus) and called him Trishanku. Therefore, the king is remembered as Trishanku. 

109-112. Vishvamitra who returned (from his penance) became delighted with Trisanku because he had sustained his wise (during the absence of the sage). He granted him a boon. When he was pressed to choose a boon, the prince chose him as his preceptor and requested for this boon—"I shall go to heaven along with this physical body.” When there was a danger of draught extending to twelve years, the sage crowned him in his hereditary kingdom. Even as the Devas as well as Vasishtha were watching, the lordly saint Vishvamitra made him ascend heaven. 

113-114. It was all the more surprising because it happened even as Vasishtha was watching. In this context persons well-versed in the Puranas cite this stanza: 

“Due to Vishvamitra’s favour and on account of the blessing of that intelligent sage, Trishanku of great splendour shines in heaven alone with the Devas. 

115. His wife named Satyavrata, born of the family of Kaikeyas, gave birth to Harishchandra, a sinless son. 

116. King Harishchandra is well known as Traishankava. (son of Trishanku). As a performer of Rajasuya sacrifice, he became famous as an Emperor. 

117. Harishchandra had a heroic and powerful son named Rohita. Harita was the son of Rohita and Chanchu is mentioned as the son of Harita. 

118. Vinaya and Sudeva were the two sons of Chanchu. Sudeva was the conqueror of all Kshatriyas. Hence, he is remembered as Vijaya. 

119. Ruruka was his son. He was a king proficient in details regarding Dharma and Wealth (Artha). Vruka was the son of Ruruka and Bahu was born of him. 

120. Since that king indulged in vice, he was dethroned by the Haihayas, Talajanghas, Shakas, Yavanas, Kambojas, Paradas and Pahlavas. 

121. Even when the Yuga was conducive to the development of virtue, that king was not much of a righteous person. Sagara was the son of Bahu. He was born along with poison.¹

1. Sa-gara (with poison): The etymology of the King's name.

122-123. It was at the hermitage of Bhrugu that he was born. He was protected by Aurva. After acquiring the Agneya Astra (a missile the deity of which is fire-god) from the grandson of Bhrugu (viz. Aurva) king Sagara went over the whole of the Earth and killed Talajanghas and Haihayas. The unerring king repudiated the Dharma (code of conduct etc.) of the Shakas and Pahlavas. 

124-125. (Sagara) who was conversant with the real Dharma cast out the Dharma of the Kshatriyas called (Paradas) i.e., excommunicated them from Kshatriya-hood. 

The sages enquired: 

How was the king Sagara born along with poison? What for did the infuriated king who never committed a fault banish them from the hereditary and traditional codes of conduct of Shakas and others who were Kshatriyas of great prowess? 

Suta explained: 

126. It has already been mentioned that the kingdom of Bahu who indulged in vice, had been formerly seized by the Haihayas and Talajanghas who came along with the Shakas. 

127. The Yavanas, Paradas, Kambojas. Pahlavas (and Shakas), these five clans (of kings) attacked for and on behalf of the Haihayas. 

128. When he had been deprived of his kingdom, Bahu renounced his abode and entered the forest. Accompanied by his wife, the noble-souled king performed a penance. 

129. Once that king, though disabled, went to fetch water. On account of old age and weakness, he passed away in the middle. 

130. His wife, a member of the family of Yadu, was pregnant and she had gone after him. Poison had been administered to her by her co-wife with a desire to kill the child in the womb. 

131. She lit the funeral pyre of her husband and got on to it. On seeing her, Aurva, the grand-son of Bhrugu, made her desist from it out of mercy. 

132. She gave birth to the child developed in her womb along with the poison. She gave birth to a righteous son named Sagara who became very powerful. 

133. Aurva performed Jatakarman and other post-natal holy rites of the noble-souled prince. He taught him Vedas and Sacred scriptures. Thereafter, he taught him how to discharge missiles and miraculous weapons. 

134. After that the king determined to exterminate the Shakas, Yavanas, Kambojas, Paradas, and Pahlavas. 

135. On being hit, hurt and killed by the noble-souled, heroic Sagara, all of them sought refuge in Vasishtha, desirous of shelter. 

136. On seeing them filled with humility, the great sage granted them freedom from fear and restrained Sagara. 

137. Remembering his own vow and on hearing the prescriptive words of this preceptor, Sagara struck off their customary observances of caste and other characteristics, and made them change their guise and garments. 

138-139.¹ He shaved half of the heads of Shakas and discharged them. He shaved off the heads of Yavanas and Kambojas completely. The Paradas were compelled to keep their hairs dishevelled and the Pahlavas were made to grow their moustache and beard. All of them were deprived of the study of the Vedas and the utterance of the Vashatkara Mantras, by that noble-souled king.

1. VV.138-139 describe the ways of hair-dressing etc. of these tribes. 

140-141. The Shakas, Yavanas, Kambojas, Pahlavas, Paradas, Kalisparshas, Mahishikas, Darvas, Colas and Khashas —the customary observations of their castes and conventions of all these groups of Kshatriyas were prohibited formerly by the noble-souled Sagara at the instance of Vasishtha. 

142. After conquering the whole of the Earth by means of righteous victory, the king took initiation for the horse sacrifice and made the sacrificial horse go round the world. 

143. As he made it go round, the horse was stolen away near the shore of the South-Eastern Ocean and made to enter beneath the earth. 

144-145. The king got that place completely dug up by his sons. Digging up the bed of the great ocean, they met with the primordial being, Lord Vishnu in the form of Kapila, the lord Hari, Krishna, the lord of subjects, lord Hamsa, lord Narayana. 

146. After coming within the path of his vision and being afflicted by its fiery splendour, all those princes were burned; only four sons survived. 

147. They were Barhiketu, Suketu, Dharmaratha and the heroic Panchajana. They perpetuated the line of the lord. 

148-150. Hari, Narayana granted him boons viz-- everlasting status to his race, ability to perform hundred horse sacrifices, the all-pervading ocean as a son, and the eternal residence in heaven. 

Fetching the horse with him, the ocean, the lord of rivers, saluted him. By that activity of his, he got the name Sagara. 

After getting back the sacrificial horse from the ocean, the king performed horse-sacrifices again and again making up the total of one hundred. 

151-152. His sixty thousand Sons were burned by the anger of the lord Kapila. We have heard that the noble-souled sixty thousand sons entered the brilliant lustre of Narayana.

The Sages asked: -- 

153. Tell us by what procedure were the numerous, highly mighty and valorous sons of Sagam, sixty thousand in number were born. 

Suta replied: -

154. Sagara had two wives who had dispelled their sins by means of their penance. The elder of the two was the daughter of Vidarbha named Keshini. 

151. His younger wife was the daughter of Arishtanemi. She was extremely virtuous and unparalleled in beauty throughout the world. 

136-159a. On being propitiated by means of austerities, the lordly sage Aurva granted them these boons viz.-One of them would give birth to a desired son who would perpetuate the line and the second would give birth to sixty thousand sons. 

On hearing the words of the sage, Keshinichose the single excellent son who would perpetuate the line, O king, in the assembly. Sumati, the sister of Suparna, of exalted good fortune, delightedly chose the sixty thousand sons. 

159b-160. As time passed on, the elder queen gave birth to the eldest son of Sagara well known by the name of Asamanja, the scion of the family of Kakutstha. Sumati of great renown gave birth to a pot-gourd like the lump of foetus. 

161. The sixty thousand sons emerged from the gourd-like lump of foetus. He then placed them (the pieces of the foetus) in the pot filled with ghee. 

162-163. The king engaged as many nurses (as there were pieces) in order to nurture them individually. Thereafter, in nine months, all those sons of exalted fortune fully developed comfortably increasing the pleasure of Sagara. After a long time, they entered the prime of youth. 

164-165. The other son of Sagara born of Keshini was Barhiketu of great strength well known as Asamanja. Since he was engaged against the interests of citizens, he was banished from the city by his father. The heroic son of Asamanja was named Amshuman. 

166. His noble-souled son was well known as Dilipa. Bhagiratha, a hero of great splendour, was born of Dilipa. 

167. It was by him that Ganga, the most excellent of all rivers, rendered splendid by aerial chariots, was brought here (in this world) and assigned the status of his daughter by the lord of Suras (Brahma). 

168-169. In this context, persons well-versed in the Puranas cite this verse. “By means of his active endeavour Bhagiratha brought Ganga to the Earth. Hence Ganga is called Bhagirathi by those excellent persons who are conversant with genealogy.” Bhagiratha's son was named Shruta. 

170. Nabhaga was his heir. He was always engaged in virtuous activities, Ambarisha was his son and Sindhudvipa was the next k 

171-172. It is well known that persons of yore conversant with the Puranas and genealogy sing thus: — The Earth protected by the arms of Ambarisha, son of Nabhaga became perfectly free from the three distresses”. Ayutayu was the heroic son of Sindhudvipa. 

173. Rutuparna of great renown was the heir of Ayutayu. This strong king who was conversant with the divine Mantra Akshahrudaya (the heart of dice) was a friend of Nala. 

174. Two Nalas of steadfast holy vows are well known in the Puranas: the one, the son of Virasena and the other the prominent member of the family of Ikshvaku. 

175. Sarvakama, the lord of the people, was the son of Rutuparna. King Sudasa, his son, became a friend of Indra. 

176. Sudasa's son, the king named Sudasa became well known as Kalmashapada. He is known by the name Mitrasaha also.

177. For the perpetuation of the line of Ikshvaku, Vasishtha of great brilliance, begot Ashmaka of the wife of Kalma-shapada. 

178-179. Mulaka was the bosom-born son of Ashmaka. In this context too they cite this, concerning king Mulaka: 

"Indeed, because he was afraid of Parashurama, that king remained surrounded by women. Desirous of protection, the lord who was devoid of robes had women for his coat of mail. 

180. The righteous-souled king Shataratha is remembered as the son of Mulaka. Idavida, the powerful king, was born of Shataratha. 

181. The valorous Krutavarma was the glorious son of Idavida. His son Vishvasaha was born of Putrikasi (?). 

182-183. Dilipa¹ was his son. He became well known as Khatvanga. Having attained a span of life extending to a Muhurta, he returned from Heaven and combined the three worlds on account of his intelligence and truthfulness. Dirghabahu was his son. Raghu was born of him.

1. This is Dilipa II. Dilipa I was the father of Bhagiratha (see v.166).

184. Aja was the son of Raghu. The heroic king named Dasharatha was born of him. He was the delighter of the members of the family of Ikshvaku. 

183. Rama, Bharata, Shatrughna and Lakshmana of great strength were the sons of Dasharatha. Rama was heroic, conversant with Dharma and well-known in the worlds. 

186. Shatrughna went to Madhuvana and killed Lavana, son of Madhu. There the city of Mathura was founded by Shatrughna. 

187. Subahu and Shurasena were the sons of Shatrughna. They were born of the princess of Videha. They ruled over the city of Mathura. 

188. Angada and Chandraketu were the two sons of Lakshmana. Their territories at the border of the Himalaya mountain were very prosperous and flourishing. 

189. In the territory of Karapatha (?) the city of Angada was called Angada. Chandrachakra, the splendid city of Chandraketu is well known.

190. The heroic Taksha and Pushkara were the sons of Bharata. The cities of those two noble souls were situated in the realm of the Gandharvas. 

191. The city of Taksha was well known in all the quarters by the name of Takshashila. The city of the heroic Pushkara was well known as Pushkaravati. 

192. Those people who are conversant with the Puranas sing this Gatha (lyrical verse). It concerns Rama. It consists of facts due to the greatness of that intelligent one. 

193-195. “Rama was dark-complexioned and youthful. He had red eyes and bright face. He was a person of few words. His arms extended as far as his knees. He had splendid face, leonine shoulders and long brawny arms. He ruled over the kingdom for ten thousand years. 

In his kingdom the sound of the chanting of Mantras of Ruk, Saman and Yajus as well as that of — "Let it be given, let it be enjoyed" was incessant and unbroken. 

While living in Janasthana (Nasik in Maharashtra) Rama accomplished a task of the Devas. 

196. Earlier, proceeding in search of Sita's whereabouts, Rama the bull among men (the powerful leader), the king of great fame slew (Ravana) the descendant of Pulastya, the demon who had committed sins. 

197. He had Sattva (purest) qualities (or he had great inherent strength). He was richly endowed with good qualities. He shone with his own brilliance. Thus Rama, the son of Dasharatha, shone surpassing the sun and fire. 

198. The two sons of that powerful king were like him. They are well known as Kusha and Lava. Understand their territories. 

199. Koshala was the kingdom of Kusha and his city was Kushasthali.¹ This beautiful city was built by him on the sides and ridges of the Vindhya mountain.

1. De identifies it with Ujjain but our text locates it on of the Vindhya mountain. 

200. Uttarakoshala was the kingdom of the noble-souled Lava. His city Shravasti is well known in all the worlds. 

Understand the line of Kusha.

201. Atithi, the virtuous-souled son of Kusha was fond of entertaining guests. The famous king named Nishadha was the son of Atithi. 

202. Nala was the son of Nishadha. Nabhas was the son of Nala. Pundarika was the son of Nabhas and Kshemadhanvan is remembered as the king after him. 

203. The valorous king Devanika was the son of Kshemadhanvan, Lord Ahinagu was the son of Devanika. 

204. Ahinagu's heir was Pariyatra of great fame. Dala was his son. King Bala was born of him.

205. The noble-souled son of Bala was Uluka.¹ Vajranabha was his son and his son was Shankhana.

1. Va.P.88.205 calls him Aunkha while in the AIHT list of Ayodhya kings (p. 149) he is recorded as Uktha.

206. Shankhana's son was a scholar well known as Vyushitashva. It is said that king Vishvasaha was the son of Vyushitashva. 

207. Hiranya-nabha alias Kaushalya (belonging to Koshala) was his most excellent son. In the Prachya Saman Mantras, he is remembered as the disciple of Paushyanji.²

2. Paushyanji-a teacher of Sama-veda. He was a disciple of Sukarman Jaimini. He taught 500 branches of Samaveda (PCK-Prachina charita kosha I.9.624).

It is seen that most of the kings in this chapter are listed in Pargiter's AIHT, pp.145-149.

203. He learned five hundred Samhitas from Paushyanji. Yoga was learnt from him by the intelligent Yajnavalkya. 

209. Pushpa (Pushya), his son, was a scholar. His son was Dhruvasandhi. Sudarshana was his son. Agnivarna was born of Sudarshana. 

210-211. Shighra was the son of Agnivarna, Maru is remembered as the son of Shighra. Maru practised Yogic exercises and stayed in Kalapagrama. 

This lord was the person who made the Kshatriyas function in the twenty-first Prayuga (? subsidiary Yuga). 

Prabhusuta (Prasushruta-Va.P.) was the son of Maru and Susandhi was his son.

212. Susandhi's son was Marsha (Amarsha?) otherwise known by the name of Sahasvan. The son of Sahasvan was a king named Vishrutavan. 

213-216. King Bruhadbala was the son of Vishrutavan. 

These are the sons and heirs of Ikshvaku. They are remembered to be hundreds in number. Those who were very important have been recounted on account of their importance. 

If a person reads this creation of Aditya Vivasvan (the sun) he becomes endowed with children. He attains Sayujya merging with Manu, the son of Vivasvan, who is known as Lord Shraddhadeva and who grants nourishment to the subjects 

He shall be rid of his sins and Rajas qualities. He shall become long-lived. He shall never swerve from the righteous path.