74 - Royal Dynasties 

Sūta said: 

1. Vahni was the son of Turvasu. Gobhanu was the son of Vahni.¹ Trisänu, the unvanquished hero, was the son of Gobhānu. 

1. AIHT.p.144 records Garbha as the descendent of Vahni and Gobhānu comes after Garbha. 

2. Karandhama was the son of Trisanu. Marutta was his son. Marutta, the son of Āvikşhit mentioned before, was another king. 

3. It is heard that, that king Marutta was issueless. He adopted Dusyanta the son of Pūru, as his son. 

4. It is said that thus, in view of the former curse of Yayāti in the context of the transference of old age, the race of Turvasu got merged in the family of Pūru. 

5. The successor of Duskanta (? Duşhyanta) was the king named Sarūpya. ² Andira was born of Sarūpya. He had four sons. 

2. The same as Sarůtha in Vå.P. But Bharata is regarded as the son of Duşhyanta and Sakuntala in Mbh, etc. 

6. They were Pāņdya, Kerala, Chola and Kulya. Their realms were Påņdyas, Keralas, Cholas and Kulyas. 

7. T'he two sons of Druhyu, viz. Babhru and Setu were renowned warriors. Aruddha was Setu's son and Ripu is men tioned as the son of Babhru. 

8. This strong king fought a great battle with Yauvanåśhva for full fourteen months. Due to great strain, he was killed in that battle by Yauvanāśhva. 

9. The heir and successor of Aruddha was the king named Gandhára.³ The great realın of Gandhára is named after him. 

3. It means Druhyu dynasty ruled over a part of Afghanistan. 

10. The horses born (bred) in the country of Gandhära are excellent horses. Dharma was the son of Gandhára. Dhsta was his son. 

11. Durdama was born as the son of Dhruta. Prachetas was his son. Hundred sons were born to Prachetas. All of them were kings. 

12. They were the rulers of the Mleccha territories in the northern quarter. 

Anu had three sons. They were great heroes and extremely pious. 

13. They are renowned by the name of Sabhänara, Kälachakşhus and Parákşha. 

The son of Sabhānara was Kälānala, the scholarly king. 

14. Sruñjaya was the son of Kälänala. He was righteous and famous. The heroic son of Sruñjaya was Purañjaya by name. 

15. This king was on a par with Indra. His fame became established even in heaven. Mahamanas, the righteous one, was the son of that Mahāśhala (the great householder). 

16. King Mahamanas was the lord of the seven con tinents. He became an emperor of great renown. He begot two well-reputed sons. 

17. They were Ushinara who was conversant with piety and Virtue and Titikşhu who was righteous. Ushinara had five wives who hailed from the families of saintly kings. 

18-20. They were Nrugā, Kurmi, Darvă, Navă and the fifth one Druşhadvati. Uśhīnara had from them five daughters who supported the family. After performing severe penance when he became old, the following virtuous sons were born to him. 

Nruga was the son of Nrugå. Nava was the son of Nava. Kurmi was the son of Kurmi. The virtuous son named Suvrata was the son of Darva. Shibi (famous as) Aushīnara. O Brahmaņas, was the son of Druşhadvati. 

21. The city of Shibi became well known as Shivapura.¹ That of Nruga was Yaudheya; that of Nava was Navarăşhtra and the city of Kurmi was Kurmila. 

1. The following are the locations of places mentioned here: 

i. Shivapura-The country of Siaposh; it included Kafiristan (Dc 211).

ii. Yaudheya-Located between Hydaspes and Indus (Dc 215).

iii. Navarashtra-Nausari in Baroach Dist. Gujarat (Dc 139)

iv. Kurmila-untraced. 

22-23. The city of Suvrata was Ambaşhță.¹ Now understand the sons of Shibi. 

1. Thc country of the tribe of Ambutai who lived in northern Sindh at the time of Alexander. (De 6)

Shibi had four sons honoured in the world. They were known as Shibis. They were Vruşhadarbha, Suvira, Kekaya and Madraka. Their territories were flourishing viz. Kekayas, Madrakas, Vruşhadarbhas and Suviras. 

Listen to the children of Titikşhu. 

24-25. Titikşhu became famous as the king in the Eastern quarter. The mighty Uśhadratha was his son. Hema was his son. Sutapas was born to Hema and Bali was the son of Sutapas. 

26. The noble-minded Bali who was bound by Våmana was a great Yogin and he took birth in human womb being desirous of children, as the family was nearing extinction due to absence of issues. 

27-28. He begot sons who established the disciplined life of four castes. He begot Anga, Vanga, Suhma (? Pundra), Yuddha (?) and Kalinga. This group is called Baleya Kşhatra (i.e. Kshatriya dynasty of Bali). Brāhmaṇas too known as Baleyas perpetuated the line of that lord. 

29-32. Many boons were granted to the intelligent Bali by Brahma who had become pleased. They were-Mahdyogitva (State of being a great Yogin); longevity extending to one Kalpa; invincibility in battles; ability to visit the three worlds, prominence in the matter of progeny due to his power of piety and devotion, state of being unrivalled, ability to understand the principle of Dharma (Devotion, Virtue and Piety). (He was told thus) -"You will establish the four castes duly''. On being told thus by the lord (Brahmä), Bali, the king, attained great tranquility. After a long time, the scholarly king attained his own region. 

33. Their territories viz. Angas, Vangas, Suhmakas, Pundras and Kalingas were very flourishing. Understand their genealogy. 

34. All those sons of his were Kshetrajas (born of his wife to another). They were born to a sage. Those sons of great prowess were born to Sudeşhpå by Dirghatamas. 

The Sages said: 

35. How were the five sons of Bali begot as Kshetrajas, O holy Sir, by the sage Dirghatamas. Kindly recount this to us who ask you. 

Sūta said: 

36. Formerly, there was a well- renowned and intelligent Sage named Ushija. The wife of this noble-souled sage was Mamatā by name. 

37. The younger brother of Ushija was the priest of heaven-dwellers named Bruhaspati. He had a great deal of effulgence. He approached Mamata. 

38. Mamata who did not like Bruhaspati said to him “I am the wife of your elder brother and I am pregnant too. 

39. This child in my womb, O Bruhaspati, yells con stantly practising the recitation of the Vedas along with their Angas (ancillary subjects). 

40. You too are Amogharetas (one whose semen never goes in vain). It does not behove you, O lord, to approach me on this occasion or in the manner you think.” 

41-42. Though told thus clearly Bruhaspati of great effulgence could not resist the passionate impulse of himself, although he was a noble soul. 

The righteous-souled Bruhaspati did indeed have sexual intercourse with her. Even as he was discharging the seminal fluid, the child in the womb spoke to him. 

43. — “Do not discharge semen O Bruhaspati. There is no space here for two. You are one whose semen never goes in vain. But I have come here before." 

44. On being told thus, the exalted sage Bruhaspati, be came infuriated then. He cursed the son of his brother Ushija, though he was yet in the womb. 

45. "Since, out of delusion, you told me thus, at a time eagerly desired by all living beings, you will enter a period of prolonged darkness”. 

46. Thereupon, due to the curse, the son of Ushija became a sage named Dirghatamas. He carned great reputation and he was on a par with Bruhaspati by means of his splendour and prowess. 

47. He was an Urddhvaretas (a person abstaining from sexual inter-course). He lived in the hermitage of the brother (of his father). He heard Godharma (the dharma of the cattle) from a lordly bull, the son of Surabhi. 

48. His faiher's brother built a house for him. While he was staying, the bull came there casually. 

49. The son of Surabhi grazed the Darbha grass spread in the yard for the Darsha rites (the holy rites to be perforined on the New moon day). Dirghatamas caught hold of him by the horns even as he was struggling to free himself. 

50-51. On being held by him, the bull did not move even a step. Then he told the sage-"Leave me, o most excellent one among the mighty beings. O dear one, a mighty person like you, I have never come across anywhere. I am the vehicle of lord Tryambaka, and am born now on the Earth. Therefore, O excellent one among the mighty beings, release me. Acquire my affection in return and choose a boon." 

52-53. On being told thus, he spoke to him (the Sage said to the bull) — “Where will you go alive away from me? Hence, I will not leave you though a quadruped, (because) you have eaten other's property. Then the bull replied to Dirghatamas. 

54-55. "O we do not incur anything like the sin of theft, O dear one. We do not distinguish between what should be eaten and what should not be eaten or what should be drunk and what should not be drunk. O Brahmaņa, we do not differen tiate betweer, what should be done and what should not be done or what should be approached and what should not be appro ached. We are not at all sinners, O Brahmaņa. This Dharma of kine is well known.” 

56. On hearing the name of cows, he became bewildered and released him. With his devotion and desire to hear the bull's words he propitiated the son of the cow. 

57. By the grace of the leading bull he accepted Godharma¹ (law of cattle). He retained it in his mind. Being eagerly devoted to it, he became one like the Bulls. 

1. This obscure rite is mentioned by Buddha in derision. Mbh. attests to the existence of this practice - MW 365A 

58. Thereafter, as ill luck would have it he became deluded in his mind and so he sexually desired the wife of his younger brother (or son?) Autathya, although she struggled and cricd in protest. 

59. It was by resorting to Godharma that he desired his daughter-in-law. Sharadván did not brook it, as he considered it an outrage and insult. 

60-62. On seeing this perversity, the noble-souled Śharadván thought over it deeply. He understood the future consequences. With the eyes turned red due to anger, he disparagingly said to Dirghatamas-- "You do not distinguish between what should be approached and what should not be approached. Adopting Godharma, you have desired your own daughter-in-law. Since you are ill-behaved, I abandon you. You may go along with your evil action. Since you are blind and old (I considered) that you should be sustained, but you have acted in a vile manner. Therefore, you are forsaken. I consider you as one of evil conduct." 

Suta said: 

63-64. Therefore, he (i.e. Sharadvän) thought of a cruel activity. He rebuked him in many ways, caught hold of him with both arms and put him in a sealed box. Then he cast it off in the waters of Gangā. 

65-67. The sealed box was carried by the current and was wasted here and there for seven days. A king named Bali¹ saw it. He was conversant with the principles of piety and matters concerning wealth. He was accompanied by his wife. He saw the box sinking and floating. When it came near the bank the pious king Bali, the son of Virochana, took it. He pro pitiated Dirghatamas with different kinds of foodstuffs and kept him well-looked after, in the harem. On being delighted due to that, he (the sage) asked Bali to choose a boon. 

1. The text has mixed up Bali, the great rival of Indra and this Bali, the king of East India. The story of having Anga, Vanga, Kalinga, Pundra, Suhma as the sons from Dirgha-tamas to his qucen Sudeshna is of a different Bali and not of Indra's rival. See MLBD. PE. pp.104-105. 

68-69. The leading Dänava who was desirous of sons, chose the boon thus.

Bali said: -

Osage of exalted dignity and fortune, O bestower of honour, I am desirous of progeny. It behoves you to beget sons of my wife, sons endowed with virtue and wealth. 

On being told thus, the sagc said to him-"So be it”. 

70. The king sent his wife named Sudeşhņā to the sage. On seeing him blind and old, the queen did not go to him. 

71-73. She beautified her maid with ornaments and sent her to him. The sage of great Self-control with a pious soul begot two sons viz. Kakshivän and Chakşhus of her in the womb of a Shūdra lady. The two sons Kakshivän and Chakşhus had grcat prowess. On seeing them well learned in the Vedas in accord ance with the injunctions, and on observing them to be masters of everything and expounders of Vedic lore, on finding that they have achieved spiritual enlightenment and that they had become the most excellent ones, Bali, the son of Virochana, said to the sage—"These two are my sons”. 

74-75. He (thc sage) said— “No”. Thereafter, he said again--"'These are my sons. They are excellent Brāhmaṇas born of Shūdra womb, the servant of yours. 

Considering me blind and old, Sudeshnă your chief Queen sent her Shūdra maid to me thereby insulting me. 

76-77. Thereupon, Bali propitiated the excellent sage once again. Bali, the lord rebuked his wife Sudeşhņa. He made her bedecked in ornaments and offered her to the sage. 

78-79. The sage Dirghatamas then said to the Queen “O splendid lady, I will be completely smeared with curd mixed with salt and I will remain nude. Without any feeling of revulsion, you must lick my body from head to the sole of foot. Thereby, O gentle lady, you shall attain sons as desired by you. 

80. The Queen carried out his bchest but coming to the anus she had feelings of revulsion and so she avoided it.

81-82. Then the sage told her, "Since, O splendid lady, you avoided the anus, you will have the eldest of your sons without anus. 

Thereupon, that queen replied to Dirghatamas- "O exalted one, it does not behove you to give me a son like this".

The sage said: -

83-84. "O Queen, this is your own fault. It cannot be otherwise. O Queen of good holy rites, I shall grant you a grandson like this; Even without the anus, he will have capability. 

Touching her belly Dirghatamas said thus: 

85-86. “O lady of pure smiles, since the curd has been licked by you from my body, your conception is complete. Your womb is filled like the occan on the full-moon day. 

Five sons comparable to the sons of Devas will be born to you. 

They will be lustrous and virtuous. They will have exploits. They will be oppressors of their foes. They will be performing sacrifices. 

87. Then Anga was born as the eldest son of Sudeşhnå. Thereafter, Vanga, Kalinga, Pundra and Suhma were born. 

88. These five sons were born of the wife of Bali and they perpetuated the line. It was thus that these sons were formerly given to Bali by Dirghatamas. 

89-90. In view of certain reasons, progeny of Bali had been prevented by Brahmå, saying— “Let there not be any offspring of this noble-souled king by his own wives. That was why he begot children of human womb. 

The delighted cow Surabhi spoke these words to Dirghatamas. 

91. "O sage, you pondered over Godharma and did like this. Therefore, I am pleased with your single-minded devotion to us. 

92-94. Hence, I shall dispel your chronic darkness. You will be able to see. By sniffing and inhaling the air from your body, I shall dispel the sin of curse imprecated by Bruhaspati, which lingers yet in your body. I shall dispel the fear of old age and death in you." 

The moment he was sniffed and smelt, he became com petent to see as the darkness was dispelled. He became a young man endowed with longevity and power of sight. He became Gautama because his Tamas (darkness) was removed by a cow.¹ 

1. A popular etymology of Gautama. 

95. Kakshivån went to Girivraja along with his father and performed elaborate penance as directed by him. 

96. After the lapse of a great deal of time, he became sanctified through austerities. The saintly lord got rid of his defects. He attained the status of a Brahmaņa along with his younger brother Chakşhus. 

97. Then the father said to him: "O. lord, now I am one endowed with son. With you as my famous son, O dear one, I am now contented and happy. 

98-99a. Thereafter, he engaged himself in Yogic practice and attained the abode of Brahma. 

After attaining the status of a Brahmaņa, Kakshivån begot a thousand sons. Those sons are remembered as Kūşhmāņdas and Gautamas. 

99b-100a. Thus the mutual contact of Dirghatamas and Bali the son of Virochana, has been recounted. Their children have been enumerated. 

100b-101. After performing the coronation of his five sinless (meritorious) sons, lord Bali became satisfied. Resorting to Yogic power and having communion with the Supreme Soul, he moves about in the world biding his time. He is invisible to all living beings. 

102. King Dadhivåhana was the son of the saintly king Anga. Due to the fault of Sudeşhņā, that king was called Anapana without anus. 

103. King Diviratha is remembered as the son of Anapana. The learned king Dharmaratha was the son of Diviratha. 

104-106. These are said to be the descendants of Ikşhvåku. They will be born in thc Kaliyuga in the family of Bruhadbala. 

They shall be endowed with great vigour and exploit. They will be heroic, learned and truthful. They will conquer the sense-organs. 

In this context the following verse regarding the family is cited by the people who know future events.

-- "This family of Ikşhvåkus shall continue upto Sumitra. Having reached Sumitra in the Kali Yuga it will become extinct." 

107-110. Thus the Kshatriya clan originating from Manu and Aila (Pururavas) has been recounted. Henceforth, I shall narrate to you the lineage of king Bruhadratha of Magadha, especially the kings of the past, present and future¹ born in the race of Jarasandha, in the family of Sahadeva, in accordance with their importance. 

1. VV. 107-203 give the brief history of different 'Future' dynasties. The dynasties mentioned here are (1) Bårhadratha, (2) Pradyota, (3) Śhiśhunåga (4) Nanda, (5) Maurya, (6) Kāņva and (8) Andhra. 

For the discussion of these historical dynasties, see Introduction “Historical Tradition in Bd.P.” 

Understand the same as I recount. 

Sahadeva was vanquished and killed in the Bharata battle. The saintly king Somāpi was his son. He ruled the kingdom of Girivraja for fifty-eight years. 

111. His son Shrutaśhravas ruled for sixty-seven years. His son Ayutayu ruled the kingdom for iwenty-six years. 

112. Nirámitra enjoyed the Earth for a hundred years and went to heaven. 

Sukşhatra held sway over the Earth for fifty-six years. 

113. Bruhatkarman ruled the kingdom for twenty-three years. Senäjit is reigning at present. The following kings of the future will rule the kingdom for the period (mentioned against their names). 

114-115. Śhrutañjaya will rule for forty years. The mighty king Ripuñjaya of great intellect and exploit will rule over the Earth-for thirtyfive years. 

Shuchi will stay in the kingdom (as a ruler) for fiftyeight years. 

116. Kşhema will be the king for full twenty-eight years. The vigorous king Suvrata will retain the kingdom for sixty-four years. 

117-118. (?) Dharmanetra will be five years old when he becomes a king. He will enjoy (the kingdom) for fifty-eight years. Suśharma will reign over the kingdom for thirty-eight and protect the Earth after exterminating the Kshatriyas, due to the force of inevitability of the future. Drudhasena will be a king for forty, ten and eight years (i.e. 58 years). 

119. Then Sumati will obtain and rule the kingdom for thirty-three years. Thereafter, king Sunetra will enjoy (the kingdom) for forty years. 

120. Satyajit will rule over the Earth for eighty-three years. After obtaining the kingdom Visvajit will rule over it for twenty-five years. 

121-124. Ariñjaya will retain the Earth (as a king) for fifty years. Thus there will be twentytwo kings (called) Bruhadrathas. They will retain the kingdom for full thousand years. 

When the Bruhadrathas pass away, when there will be no slayers of heroes, Sunaka will kill his master and crown his son. Even as all the Kshatriyas remain watching, he will kill his master the king and crown his son Pradyoti by his might. 

He will be made to do like this by the inevitability of the) future. All the vassal kings will bow down to him. That excellent person will rule as a king for twenty-three years. 

125. Thereafter, Pålaka will be the king for twenty-four years. Vishakhayūpa will be the king for fifty years. 

126. Ajaka will have the kingdom for twenty-one years. His son Nandivardhana will be the king for twenty years. 

127-129. These five kings called Pradyotas (Descendants of (Pradyoti) will rule for one hundred and thirtyeight years. Shiśhunåga will dispel their entire glory and become (king) in Varañasi. His son will go to Girivraja. Shiśhunåga will be the king for forty years; Kakavarna, his son, will be the king for thirtysix years. Thereafter, Kşhemadharma will be the king for twenty years. 

130. Then Kşhatraujas will obtain the kingdom and rule for forty years. Vidhisára will be king for thirtyeight years. 

131. Ajátaśhatru will be the king for twentyfive years. Darbhaka will be the king for thirtyfive years. 

132-133. Afterwards Upayi will become king (and rule) for thirty-three years. On the fourth day that king will build an excellent city named Kusumapura (now Patna in Bihår) on the Southern bank of Gangā. Nandivardhana will be the king for forty years. 

134-135. Mahảnandi will be the king for forty-three years. 

Thus Shiśhunåga and his descendants will be the kings for three hundred and sixty years. Kings of the family of Shiśhunåga are thus only ten. They are all Kshatriyas by caste. Other kings will rule thereafter for an equal period. 

136-138. There will be twenty-four kings in the dynasty of įkşhvāku, twenty-five (rulers of) Panchalas, twenty-four Kalakas, twenty-four kings in Haihaya dynasty, thirtytwo rulers in Ekalinga dynasty, twentyfive kings in Shaka race, thirty-six rulers in the Kuru dynasty and twenty-eight kings of Mithilã; the Śhūrasena rulers were twenty-three, the Vitihotra rulers twenty. Thus all these kings will be contemporarics (?) 

139. Mahānandi's son, begot of a Shūdra woman, will become the king hy force of Time (circumstances). (He will be called) Mahåpadma. He will be an exterminator of all Kshatriyas. 

140-141. Thereafter, all the future kings will be born of Shūdra wombs. Mahāpadma will be a single ruler of great power, the sole Emperor He will rule for eighty-eight years 

142. Thereafter, his eight sons will be kings for twelve years in due order, in the family of Mahapadma. 

143. The leading Brāhmaṇa Kautilya will exterminate all of them. That leading man will enjoy* the Earth for a hundred years. 

*As suggested by Pargiter (DKA p.26) bhukta mahi 'the earth that was enjoyed' (for 100 years etc) was a better reading. 

144. Kauțilya will instal Chandragupta. He will be king for twenty-four years. 

145. Bhadrasara (?) will be king for twenty-five years. The king will accord contentment to Asoka (by installing him as a king) for thirty-six years. 

146. His son Kulala (Kuśhåla, Kuņāla) will be king for eight years. Bandhupalita, the son of Kuśhāla, shall enjoy the kingdom for eight years. 

147. Indrapalita will be the heir and successor of Bandhupalita. [For Ten years' as emended in DKA p. 29]. Devavarma shall become the ruler of men for seven years. 

148-149. His son shall be the king Sutadhanu. Brhad ratha shall be the king for seven years. Thus these nine Mauryas will enjoy the Earth for full hundred and thirtyseven years. From them the kingdom will go to the Surigas. 

150. Puşhyamitra the commander-in-chief will overthrow Bruhadratha and rule the kingdom for sixty years. 

151. Agnimitra will be the king for cight years. There after, Sujyestha will be the king for seven years. 

152. Vasumitra will then become king and reign for ten years. Then Bhadra will be the ruler for two years. 

153. Thereafter, Pulindaka will be the king for three years. Thereafter, Ghoşha will be the king for three years. 

154. Vajramitra will be the king for seven years. Bhāgavata will be the king for thirıytwo years. 

155-157. His son Devabhūmi will be the king for ten years. Thus these ten kings of the family of Shungas will enjoy the Earth for full one hundred and twelve years. From them, the kingdom will go to the Kanva family. The Minister Vasudeva will kill king Devabhūmi who will be indulging in vice from childhood onwards. He will become the king in the realm of the Shungas. He will be a Káņvayana (Belonging to the family of Kaņva) and will reign for five years. 

158. Bhūmimitra, his son, will be the king for twenty-four years. After him Näräyana will be the king for twelve years. 

159-161. His son Suśharmă will be the king for four years. The kings called Kanvāyanas shall be four and they will reign for fortyfive years and enjoy the Earth. Then the kingdom will pass on to the Andhras. 

Sindhuka belonging to the Andhra race will uproot by force, Suśharma the Kāņvåyana and hold sway over the Earth. 

Sindhuka will be the king for twentythree years. 

162-163. Krişhņa, his brother, will be the king for ten years after him. His son, Śhri-Shantakarņi [Śhátakarni) will be a great king; Shantakarņi will be the king for fifty-six years. His son Apolava will be the king for twelve years. 

164. Pațuman will be the king for twenty-four years. Anişhtakarma will be the king for twenty-five years. 

165. Then for a full year, Håla will be the king. The extremely powerful king named Pattallaka will be the king for five years. 

166. Purişhabhīru will be the king for twentyone years. Śhătakarni will be the king for a year. 

167. Shivasváti will be the king for twenty-eight years. Gautamiputra will be the king for twenty-one years. 

168. Then Yajña-Sri Shatakarņi will be the king for nineteen years. After him Vijaya will be the king for only six years. 

169-170. His son Daņdaśhri Sutakarņi will be the king for three years. pulomāri (?) shall be the king for seven years. 

Thus these thirty Andhra kings will enjoy the Earth for four hundred and fiftysix years. 

171. Five families of Andhras have passed away. Those belonging to their families are seven in the future (?) There after there will be ten Abhīra kings. 

172. Gardabhin kings are seven. Then the Shaka rulers are ten. There will be eight Yavana families and fourteen Tuşhāras. 

173. There will be thirteen Gurundas and eleven Maunas. Andhras will enjoy the Earth for three hundred years. 

174. The ten Abhiras will be kings for sixty-seven years. The seven Gardabhins will enjoy the Earth for seventy-two years. 

175. Shakas will enjoy the Earth for three hundred and eighty years. 

Yavanas will enjoy the Earth for one hundred and sixty years. 

176-177. Tuşhåras will retain the kingdom for five hundred years. The thirteen Gurundas who belong to Mleccha tribes will enjoy the Earth for three hundred years (?) along with Vịshalas. 

The eleven Maunas will reign for three hundred years. 

178. When they are exterminated by force of time, the clan of Kilakila shall rule. After the Kilakilas, Vindhya śhakti will be the king. 

179. He will retain the Earth for ninety-six years. Understand, henceforth, the kings of the future belonging to the land of Vidiśhå. 

180-181. The serpent-king Sadachandra, the son of Sheşha, the king of Serpents, will conquer the city of Suras. * He will uplift the race of Nägas (serpents). 

* Surapuranjaya but Svarapurnajaya in Vå. P. 99.368. 

The second king will be Chandråmshu. Thereafter, Nakhavăn will be the king. The fourth one born in this family will be Dhanadharma. 

182. Bhūtinanda shall succeed him as ruler in Vidiśhå. His younger brother will be Nandiyaśhas by name. 

183. In his family, there will be only three kings. His daughters' son shall become the king in Pūrikā. 

184. Vindhyaśhakti's son, a heroic warrior named Pravira will enjoy the city Kanchanakå for sixty years. 

185. He will perform Vājapeya sacrifices after distributing exccllent Dakşhiņās at the conclusion. His four sons will become rulers. 

186-187. Three of them by marriage alliance with Vindhyakas** shall become kings. Supratika and Gabhira shall enjoy the kingdom for twenty years. 

**vindhyakanam kulănum te nrupå vaivāhikäs trayah, the word vaivahika renders the mcaning obscure if not absurd. Vā. P. 99.372 reads: vindhyakánāṁ kule ‘tite nrupå vaivāhikas trayaḥ. 

when the dynasty of Vindhyaka was terminated, there were three kings of the Agni-kula (the race of the Firc god). 

King Sankamåna will become the ruler of Mahişhi. There shall be six Puşhyamitras and thirteen Strimitias (Pattamitras in Vå. P.) 

188. There will be seven kings ruling over Mekală for seventy years. The kings in Komala will be very powerful. 

189. They are called Meghas and they are very intelligent. There will be nine kings in that line. All the Naişha dhas will be great kings, and the family will last till the close of Manvantara. 

190-193. They are born in the family of Nala. They will be vigorous and extremely powerful. 

Vishvaspháņi will be the king of Magadha. He will be very vigorous. After uprooting all the kings, he will create other castes viz. Kaivartas, Madrakas, Pulindas and Brahmaņas. Those kings will establish the people in different lands. Viśhvasphāņi will be extremely powerful and noble. In battle he will be as brilliant as Vişhņu. The king Viśhvasphåņi, it is said, will appear like a eunuch. After exterminating the current Kshatriyas, he will create other Kshatriyas. 

194. Nine Näga kings will rule over the city of Campāvati. Seven Näga kings will enjoy the beautiful city of Mathura. 

195. The descendants of those seven families will enjoy the territories around Gangå such as Prayaga, Säketa and Magadha. 

196. They will enjoy the following territories abounding in jewels and food-grains viz. Naişhadha, Yaduka, Shaishīta and Kalatoyaka. 

197. Devarakṣhitas (those guarded by Devas) will rule over the territories of Kosala, Andhra, Pauņdra, Tamralipta and Sagara as well as the charming city of Champå. 

198. Guha will protect the following territories viz. Kalinga, Mahişha and Mahendranilaya. 

199-200. Kanakähvaya (one named Kanaka) will enjoy the territories of Striraşhțra (realm of women) and Bhojaka. 

All these kings will be contemporaries. There will be Yavanas (Yavana kings) who will be difficult to please and quick in being furious. They will be untruthful and unrighte ous in the affairs of Virtue, Love and Wealth. 

201. Those kings will not be regularly consecrated with the ritualistic sprinkling of holy water over the head. Those kings will be evil in their conduct, due to the evil influence of the Yuga.¹ 

1. VV.201-241 depict the gloomy picture of the Kali Age. This description is common to other Puriņas also. R. C. Hazra, in PRHRC states that such was probably the condition of Hindu society from 200 B.C. to A.D. 200. 

202. Those persons will become kings by turns after the lapse of some time. They will be devoid of Dharma. They will be base and mean in the matter of love and wealth. 

203. On account of them all the territories will become inter-mixed. They will follow the customs and conventions of the Mlecchas. They will act in contravention of established principles of religion and ruin the subjects. 

204-206. When their turn comes, when the era becomes abounding in women, the kings will be greedy, miserly and untruthful. The subjects will slowly and little by little decline and decay in regard to length of life, features of the body, physical strength and learning. When the subjects thus reach the lowest point (of deterioration) the kings and emperors will be over-whelmed by Kala (God of Time, or death) and they will be ruined. Struck down, by Kalki, all the Mlecchas will face destruction. 

207. Similarly, all those who are unrighteous and extremely heretic will face destruction. 

Even the name 'king' will vanish, when only the Sandhya period of junction between two Yugas in the Kali Yuga remains. 

208. The few people who survive till that period will face various hardships, as Dharma (virtue) has become discredited. They will become destitutes without possessions and belongings. They will not have proper means. Their wealth and assets will be taken away and destroyed. They will be afflicted by sickness, miseries and sorrows. 

209. They will be ruined due to drought and absence of rain and by killing one another. 

210. They will have none to support them. Due to great fear, they will desert their profession and places of work. They will become still morc miserable. They will leave off cities and villages. They will begin to dwell in forest. 

211-212. Thus, when all these things are destroyed, the people will abandon their houses and resort to rivers and mountains. When the feelings of affection are lost, they will become miserable with all their friends devoid of friendship. They will err and deviate from the discipline and duties of the four castes and stages of life. They will have a mixed caste with intermarriages etc. and it will be an awful state of affairs. 

213-217a. They will resort to rivers, marshy places in the foreshores of seas as well as mountains. Men will resort to Anga, Kalinga, Vanga, Kåśhmira, Kāśhī, Kosala and large lakes and ponds around the mountain Ruşhikānta. 

The noble people along with the Mlecchas will go to the shores of the salty sea and to the top of Himavan and the forests in between. 

Men will sustain themselves with the meat of deer, fishes, birds and beasts of prey as well as sugar-cane plants, honey, greens, fruits and roots. 

Like the sages of olden days, they will make for themselves different garments of leaves, barks of trecs and hides of deer and wear them. 

217b-220. With wooden spikes they will attempt to ferret out seeds and other edible things from beneath the ground. With great effort, they will keep goats, sheep, donkeys and camels. Men will resort to the rivers for the sake of water and sustenance. The kings will be harassing one another by means of their evil dealings. They will think highly of themselves. They will be devoid of progeny. They will not maintain cleanliness or good habits and conventions. Men will be like this, engaged fully in sinful activities. The common people will have to obey people of mean and base nature, evil conduct and depressed condition. 

221-222. No one will live beyond a life span of twenty-three years. They will be weak and oppressed by old age. They will be sick and fatigued on account of sensuous attach ment to worldly objects. They will be taking in leaves, roots and fruits as their food and will wear barks of trees and hides of antelopes for dress. Desirous of means of sustenance and occupations for livelihood, they will be roaming over the Earth. 

223-225. By the timc the subjects reach this situation, the Kali Yuga will come to a close. Kali Yuga consisting of a thousand years according to divine reckoning, will lapse and along with the Kali Yuga, the people will also pass away. When the Kali Yuga lapses completely along with the Sand-hyāmsha (period of junction or transition), Kruta Yuga will dawn. 

When the Sun, Moon, Bruhaspati (Jupiter) and Tişhya constellations meet together in one Rašhi (sign of zodiac), the Kruta Yuga will set in. 

226. The genealogy and the order of succession of the kings of the past, present and future, has been completely recounted to you. 

227. It should be known that the period beginning with the birth of Paríkşhit and ending with the coronation of Mahānanda consists of a thousand and fifty years. 

228-229. (Defective Text). It is possible to mention proof (?) for the fact that the period after Mahåpadma and ending with the Andhra kings is remembered as comprising eight hundred and thirty-six years. This has already been mentioned. This period has been calculated by well-known sages conversant with Purăņas. 

230-231. The stellar zone consists of twentyseven stars. The Saptarshis are seven sages (Ursa Major). During the period of Parikşhit the Saptarshis were in the Pitrya constellation (i.e. Magha) where they stayed for a hundred years. They will stay for a hundred years in each of the contellations by twins. Hence, the period of dynasty of Andhras will be two thousand seven hundred years. 

232-234. This Yuga of Saptarshis, it should be known is in accordance with the divine reckoning. The numbers of months calculated in accordance with the divine reckoning are remembered as six and the divine years are seven. From them the divine period begins to function (360x7}=2700) The first two (stars) of the Saptarshis are seen in the sky in the north. Between them, a constellation is seen. It should be known that the Saptarshis are in conjunction with that star. This period of contact will last for a hundred years. 

235-238. This is the basis for the contact of the Rşhis and the stars. The Saptarshis in contact with Magha constellation were there for hundred years in the age of Parikşhit. 

(?) Hundred years will be completed with the twenty fourth (king) in the line of Andhras. 

The subjects will violently attack the Prakrtis (ministers etc). 

When the holy rites laid down in Śhrutis and Smộtis fall into disuse and become slack, when the discipline of life in the four stages and castes becomes upset, the subjects will be oppressed by falsehood in regard to virtue, wealth and love. They will be deluded and morally weak. They will become involved in Sankara (inter-mixture of castes). The Shūdras will have alliance with the Brāhmaṇas (and other "twice-born" people.). 

239. Brāhmaṇas will perform Yagas (sacrifices) on behalf of Shūdras. Sudras will be the source of origin of Mantras. Bråhmaņas will resort to them and attend on them with a desire to get some base means of livelihood. 

240. Their subjects will be falling away from Dharma little by little. At the end of the Yuga, the subjects will be utterly destroyed. 

241. Kali Yuga began on the day when Krişhņa passed on to heaven. Understand how it is calculated. 

242-243. Three hundred and sixty thousand years (3,60,000) according to human reckoning constitute the Kali Yuga. That is the period of a thousand years according to divine reckoning. The two periods of its conjunction have already been mentioned. When the entire period lapses, Kruta Yuga sets in. 

244. The two dynasties viz. that of Aila and that of Ikşhvāku have been recounted along with their different clans and subdivisions. The solar dynasty of Ikşhvåku is remembered as ending with Sumitra. 

245-246. Persons conversant with the lunar dynasty know that the Kshatriya race of Aila ends with Kşhemaka. These renowned descendants of the Sun of the past, present and future have been glorified. They are remembered to have been born as Brāhmaṇas, Kshatriyas, Vaiśhyas and Shūdras. 

247-248. Thousands of noble souls have passed on in different Yugas. Their number is legion. Many names are repeated. Hence, the kings are not fully enumerated family wise. In this Vaivasvata Manvantara, Nimi's race comes to an end. 

249. I shall mention those persons from whom the Kshatriya race begins in this Yuga. Even as I recount it try to understand the same. 

250. Deväpi, the king belonging to the family of Pūru, and Maru who belongs to Ikşhváku family, these two are endowed with great Yogic power. They occupied the village called Kalapa. 

251-253. In the twenty-fourth Chatur-Yuga (set of four Yugas) these will be the persons responsible for the function ing of Kshatriya race. A son named Suvarcas will be born to Ikşhvāku in the twentyninth Yuga. He will be the founder in the racc. Paula shall be the first person in the Aila dynasty of Deväpi. These two will be the persons who set the Kshatriya race function in the set of four Yugas. The same principle regarding the perpetuation of the line should be understood everywhere. When the Kali Yuga lapses, they will be born in the Kruta Yuga. 

254-259. In the first Tretà Yuga, along with the Saptarşhis, they will set the Gotras of Brahmaņas and the families of Kshatriyas function. With a part of Dvåpara, the Kshatriyas will stay behind along with the sages. It is for the sake of the nucleus of the races of Brahmaņas and Kshatriyas in the future creation of the Kruta Yuga. 

In the same manner, the Saptarşhis stay behind among the Asuras along with the kings in every Yuga for the perpe tuation of the line. The relationship of the Kshatriyas with the Brāhmaṇas is remembered as one of extermination (?) 

The progeny of the seven Manvantaras has been heard by you. The origin of the Yugas as well as of the race of Brāhmaṇas and Kshatriyas is mutually interdependent (?) 

The origin and destruction of these, how these function and how they meet with destruction after beginning to function, --only the Saptarshis know this because of their longevity. 

260-261. In this order, O Brāhmaṇas, the families---Aila and Ikşhvāku are originated in the Tretä and destroyed in the Kali Yuga. They will follow the Yuga, till the close of the Manvantara. 

262. When the Kshatriyas were completely exterminated by Räma son of Jamadagni, this entire Earth was rendered confused by the Kshatriya kings. 

263-264. I shall recount the original cause of the two races. Understand it. The origins of the family of Aila and that of Ikşhvāku are different (Sun and Moon). 

The kings and other Kşhatriyas come in a series (?). Just as those belonging to the family of Aila, so also those of Ikşhvåku are well renowned kings. 

265. Hundred and one families belonging to them have been accorded coronation. The extent of the Bhojas is remem bered as twice. 

266. (Defective Text). Three-fourths of the Kshatriyas, become established. The other one-fourth is scattered here and there in various directions (?) Undersand even as I recount those who are equal (?) to those who are of the past. 

267. There are hundred descendants of the Prativ indhyas, hundred Någas along with Haihayas, hundred and one Dhstarastras and eighty Janamejayas. 

268-269. Hundred Brahmadattas, hundred Śhårins and Virins and hundred Paulas, Shvetas, Käshyas, Kuśhas and others who have gone by and Śhaśhabindus arc a thousand. All of them performed horse-sacrifices distributing millions of coins as monetary gifts. 

270-271. Thus there had been hundreds and thousands of saintly kings in the past in the current Manvantara of Vaivasvata Manu. Many of the children born to them are remembered. But understand that it is impossible to describe them in detail and in the proper order even in hundreds of years. 

272-274. Twentyeight sets of four Yugas have gone by in the Vaivasvata Manvantara along with these saintly kings. Understand those that yet remain. Forty-three sets of four Yugas are yet to come in the future along with the future kings. Thereafter, thc Vaivasvata Manvantara will come to a closc, thus everything has been mentioned to you either succinctly or in detail. 

275-278. On account of the innumerable repetitions it is impossible to mention all completely along with the Yugas. 

These five families of the sons of Yayāti are beneficial to the people. They have been recounted. They have passed by sustaining the worlds. 

By retaining in memory and by listening to the descrip tion of thc five families of great intellect one acquires five excellent and rare worldly benefits viz. long life, reputation, wealth, children and heavenly bliss for an indefinite period. 

Thus, O Brāhmaṇas, the third Pada (section) has been recounted to you in detail as well as in the proper order. 

What else shall I describe?