Book IV

Dynasties of kings. Origin of the solar dynasty from Brahmā. Sons of the Manu Vaivaswata. Transformations of Ilā or Sudyumna. Descendants of the sons of Vaivaswat; those of Nediṣṭha. Greatness of Marutta. Kings of Vaiśālī. Descendants of Śaryāti. Legend of Raivata; his daughter Revatī married to Balarāma. Venerable preceptor, you have explained to me the perpetual and occasional ceremonies which are to be performed by those righteous individuals who are diligent in their devotions; and you have also described to me the duties which devolve upon the several castes, and on the different orders of the human race. I have now to request you will relate to me the dynasties of the kings who have ruled over the earth. I will repeat to you, Maitreya, an account of the family of Manu, commencing with Brahmā, and graced by a number of religious, magnanimous, and heroic princes. Of which it is said, “The lineage of him shall never be extinct, who daily calls to mind the race of Manu, originating with Brahmā.” Listen therefore, Maitreya, to the entire series of the princes of this family, by which all sin shall be effaced. Before the evolution of the mundane egg, existed Brahmā, who was Hiraṇyagarbha, the form of that supreme Brahma which consists of Viṣṇu as identical with the Rig, Yajur, and Sāma Vedas; the primeval, uncreated cause of all worlds. From the right thumb of Brahmā was born the patriarch Dakṣa; his daughter was Aditi, who was the mother of the sun. The Manu Vaivaswata was the son of the celestial luminary; and his sons were Ikṣvāku, Nriga, Dhṛṣṭa, Śaryāti, Nariṣyanta, Prāṃśu, Nābhāga, Nediṣṭa, Karūṣa, and Pṛṣadhra. Before their birth, the Manu being desirous of sons, offered a sacrifice for that purpose to Mitra and Varuṇa; but the rite being deranged, through an irregularity of the ministering priest, a daughter, Ilā, was produced. Through the favour of the two divinities, however, her sex was changed, and she became a man, named Sudyumna. At a subsequent period, in consequence of becoming subject to the effects of a malediction once pronounced by Śiva, Sudyumna was again transformed to a woman in the vicinity of the hermitage of Budha, the son of the deity of the moon. Budha saw and espoused her, and had by her a son named Purūravas. After his birth, the illustrious Ṛṣis, desirous of restoring Sudyumna to his sex, prayed to the mighty Viṣṇu, who is the essence of the four Vedas, of mind, of every thing, and of nothing; and who is in the form of the sacrificial male; and through his favour Ilā once more became Sudyumna, in which character he had three sons, Utkala, Gaya, and Vinata. In consequence of his having been formerly a female, Sudyumna was excluded from any share in his paternal dominions; but his father, at the suggestion of Vaśiṣṭha, bestowed upon him the city Pratiṣṭhāna, and he gave it to Purūravas. Of the other sons of the Manu, Pṛṣadhra, in consequence of the crime of killing a cow, was degraded to the condition of a Śūdra. From Karūṣa descended the mighty warriors termed Kārūṣas (the sovereigns of the north ). The son of Nediṣṭha, named Nābhāga, became a Vaiśya: his son was Bhalandana; whose son was the celebrated Vatsaprī: his son was Prānsu; whose son was Prajāni; whose son was Khanitra; whose son was the very valiant Cakṣupa; whose son was Viṃśa; whose son was Viviṃśati; whose son was Khaninetra; whose son was the powerful, wealthy, and valiant Karandhama; whose son was Avikṣi (or Avikṣit ); whose son was the mighty Marutta, of whom this well known verse is recited; “There never was beheld on earth a sacrifice equal to the sacrifice of Marutta: all the implements and utensils were made of gold. Indra was intoxicated with the libations of Soma juice, and the Brahmans were enraptured with the magnificent donations they received. The winds of heaven encompassed the rite as guards, and the assembled gods attended to behold it.” Marutta was a Cakravarttī, or universal monarch: he had a son named Nariṣyanta; his son was Dama; his son was Rājyavarddhana; his son was Sudhriti; his son was Nara; his son was Kevala; his son was Bandhumat; his son was Vegavat; his son was Budha; his son was Trinavindu, who had a daughter named Ilavilā. The celestial nymph Alambuṣā becoming enamoured of Triṇavindu, bore him a son named Viśāla, by whom the city Vaisāli was founded. The son of the first king of Vaiśālī was Hemacandra; his son was Sucandra; his son was Dhūmrāśva; his son was Sriñjaya; his son was Sahadeva; his son was Kriśāśva; his son was Somadatta, who celebrated ten times the sacrifice of a horse; his son was Janamejaya; and his son was Sumati. These were the kings of Vaiśālī; of whom it is said, “By the favour of Triṇavindu all the monarchs of Vaiśālī were long lived, magnanimous, equitable, and valiant.” Śaryāti, the fourth son of the Manu, had a daughter named Sukanyā, who was married to the holy sage Chyavana: he had also a righteous son, called Ānartta. The son of the latter was Revata, who ruled over the country called after his father Ānartta, and dwelt at the capital denominated Kuśasthalī. The son of this prince was Raivata or Kakudmīn, the eldest of a hundred brethren. He had a very lovely daughter, and not finding any one worthy of her hand, he repaired with her to the region of Brahmā to consult the god where a fit bridegroom was to be met with. When he arrived, the quiristers Hāhā, Hūhū, and others, were singing before Brahmā; and Raivata, waiting till they had finished, imagined the ages that elapsed during their performance to be but as a moment. At the end of their singing, Raivata prostrated himself before Brahmā, and explained his errand. “Whom should you wish for a son-in-law?” demanded Brahmā; and the king mentioned to him various persons with whom he could be well pleased. Nodding his head gently, and graciously smiling, Brahmā said to him, “Of those whom you have named the third or fourth generation no longer survives, for many successions of ages have passed away whilst you were listening to our songsters: now upon earth the twenty-eighth great age of the present Manu is nearly finished, and the Kali period is at hand. You must therefore bestow this virgin gem upon some other husband, for you are now alone, and your friends, your ministers, servants, wife, kinsmen, armies, and treasures, have long since been swept away by the hand of time.” Overcome with astonishment and alarm, the Rāja then said to Brahmā, “Since I am thus circumstanced, do thou, lord, tell me unto whom the maiden shall be given:” and the creator of the world, whose throne is the lotus, thus benignantly replied to the prince, as he stood bowed and humble before him: “The being of whose commencement, course, and termination, we are ignorant; the unborn and omnipresent essence of all things; he whose real and infinite nature and essence we do not know—is the supreme Viṣṇu. He is time, made up of moments and hours and years; whose influence is the source of perpetual change. He is the universal form of all things, from birth to death. He is eternal, without name or shape. Through the favour of that imperishable being am I the agent of his power in creation: through his anger is Rudra the destroyer of the world: and the cause of preservation, Puruṣa, proceeds also from him. The unborn having assumed my person creates the world; in his own essence he provides for its duration; in the form of Rudra he devours all things; and with the body of Ananta he upholds them. Impersonated as Indra and the other gods he is the guardian of mankind; and as the sun and moon he disperses darkness. Taking upon himself the nature of fire he bestows warmth and maturity; and in the condition of the earth nourishes all beings. As one with air he gives activity to existence; and as one with water he satisfies all wants: whilst in the state of ether, associated with universal aggregation, he furnishes space for all objects. He is at once the creator, and that which is created; the preserver, and that which is preserved; the destroyer, and, as one with all things, that which is destroyed; and, as the indestructible, he is distinct from these three vicissitudes. In him is the world; he is the world; and he, the primeval self-born, is again present in the world. That mighty Viṣṇu, who is paramount over all beings, is now in a portion of himself upon the earth. That city Kuśasthalī which was formerly your capital, and rivalled the city of the immortals, is now known as Dvāraka, and there reigns a portion of that divine being in the person of Baladeva; to him, who appears as a man, present her as a wife: he is a worthy bridegroom for this excellent damsel, and she is a suitable bride for him.” Being thus instructed by the lotus-born divinity, Raivata returned with his daughter to earth, where he found the race of men dwindled in stature, reduced in vigour, and enfeebled in intellect. Repairing to the city of Kuśasthalī, which he found much altered, the wise monarch bestowed his unequalled daughter on the wielder of the ploughshare, whose breast was as fair and radiant as crystal. Beholding the damsel of excessively lofty height, the chief, whose banner is a palm-tree, shortened her with the end of his ploughshare, and she became his wife. Balarāma having espoused, agreeably to the ritual, Revatī, the daughter of Raivata, the king retired to the mountain Himālaya, and ended his days in devout austerities.

Dispersion of Revata 's descendants: those of Dhṛṣṭa: those of Nābhāga. Birth of Ikṣvāku, the son of Vaivaswata: his sons. Line of Vikukṣi. Legend of Kakutstha; of Dhundhumāra; of Yuvanāśva; of Māndhātri: his daughters married to Saubhari. Whilst Kakudmin, surnamed Raivata, was absent on his visit to the region of Brahmā, the evil spirits or Rākṣasas named Puṇyajanas destroyed his capital Kuśasthalī. His hundred brothers, through dread of these foes, fled in different directions; and the Kṣatriyas, their descendants, settled in many countries. From Dhṛṣṭa, the son of the Manu, sprang the Kṣatriya race of Dhārṣṭaka. The son of Nabhāga was Nābhāga; his son was Ambarīṣa; his son was Virūpa; his son was Pṛṣadaśva; his son was Rathīnara, of whom it is sung, “These, who were Kṣatriyas by birth, the heads of the family of Rathīnara, were called Āṅgirasas (or sons of Aṅgiras ), and were Brahmans as well as Kṣatriyas.” Ikṣvāku was born from the nostril of the Manu, as he happened to sneeze. He had a hundred sons, of whom the three most distinguished were Vikukṣi, Nimi, and Daṇḍa. Fifty of the rest, under Sakuni, were the protectors of the northern countries. Forty-eight were the princes of the south. Upon one of the days called Aṣṭaka, Ikṣvāku being desirous of celebrating ancestral obsequies, ordered Vikukṣi to bring him flesh suitable for the offering. The prince accordingly went into the forest, and killed many deer, and other wild animals, for the celebration. Being weary with the chase, and being hungered, he sat down, and ate a hare; after which, being refreshed, he carried the rest of the game to his father. Vaśiṣṭha, the family priest of the house of Ikṣvāku, was summoned to consecrate the food; but he declared that it was impure, in consequence of Vikukṣi's having eaten a hare from amongst it (making it thus, as it were, the residue of his meal). Vikukṣi was in consequence abandoned by his offended father, and the epithet Śaśāda (hare-eater) was affixed to him by the Guru. On the death of Ikṣvāku, the dominion of the earth descended to Śaśāda, who was succeeded by his son Purañjaya. In the Treta age a violent war broke out between the gods and the Asuras, in which the former were vanquished. They consequently had recourse to Viṣṇu for assistance, and propitiated him by their adorations. The eternal ruler of the universe, Nārāyaṇa, had compassion upon them, and said, “What you desire is known unto me. Hear how your wishes shall be fulfilled. There is an illustrious prince named Purañjaya, the son of a royal sage; into his person I will infuse a portion of myself, and having descended upon earth I will in his person subdue all your enemies. Do you therefore endeavour to secure the aid of Purañjaya for the destruction of your foes.” Acknowledging with reverence the kindness of the deity, the immortals quitted his presence, and repaired to Purañjaya, whom they thus addressed: “Most renowned Kṣatriya, we have come to thee to solicit thy alliance against our enemies: it will not become thee to disappoint our hopes.” The prince replied, “Let this your Indra, the monarch of the spheres, the god of a hundred sacrifices, consent to carry me upon his shoulders, and I will wage battle with your adversaries as your ally.” The gods and Indra readily answered, “So be it;” and the latter assuming the shape of a bull, the prince mounted upon his shoulder. Being then filled with delight, and invigorated by the power of the eternal ruler of all movable and immovable things, he destroyed in the battle that ensued all the enemies of the gods; and because he annihilated the demon host whilst seated upon the shoulder (or the hump, Kakud ) of the bull, he thence obtained the appellation Kakutstha (seated on the hump ). The son of Kakutstha was Anenas, whose son was Prithu, whose son was Viswagaśva, whose son was Ārdra, whose son was Yuvanāśva, whose son was Śravasta, by whom the city of Śrāvastī was founded. The son of Śravasta was Vrihadaśva, whose son was Kuvalayāśva. This prince, inspired with the spirit of Viṣṇu, destroyed the Asura Dhundhu, who had harassed the pious sage Uttanka; and he was thence entitled Dhundhumāra. In his conflict with the demon the king was attended by his sons, to the number of twenty-one thousand; and all these, with the exception of only three, perished in the engagement, consumed by the fiery breath of Dhundhu. The three who survived were Drīdhāśva, Candrāśva, and Kapilāśva; and the son and successor of the elder of these was Haryyāśva; his son was Nikumbha; his son was Sanhatāśva; his son was Kriśāśva; his son was Prasenajit; and his son was another Yuvanāśva. Yuvanāśva had no son, at which he was deeply grieved. Whilst residing in the vicinage of the holy Munis, he inspired them with pity for his childless condition, and they instituted a religious rite to procure him progeny. One night during its performance the sages having placed a vessel of consecrated water upon the altar had retired to repose. It was past midnight, when the king awoke, exceedingly thirsty; and unwilling to disturb any of the holy inmates of the dwelling, he looked about for something to drink. In his search he came to the water in the jar, which had been sanctified and endowed with prolific efficacy by sacred texts, and he drank it. When the Munis rose, and found that the water had been drunk, they inquired who had taken it, and said, “The queen that has drunk this water shall give birth to a mighty and valiant son.” “It was I,” exclaimed the Rājā, “who unwittingly drank the water!” and accordingly in the belly of Yuvanāśva was conceived a child, and it grew, and in due time it ripped open the right side of the Rājā, and was born, and the Raji, did not die. Upon the birth of the child, “Who will be its nurse?” said the Munis; when, Indra, the king of the gods, appeared, and said, “He shall have me for his nurse” (mām dhāsyati); and hence the boy was named Māndhātri. Indra put his fore finger into the mouth of the infant, who sucked it, and drew from it heavenly nectar; and he grew up, and became a mighty monarch, and reduced the seven continental zones under his dominion. And here a verse is recited; “From the rising to the going down of the sun, all that is irradiated by his light, is the land of Māndhātri, the son of Yuvanāśva.” Māndhātri married Vindumatī, the daughter of Śaśavindu, and had by her three sons, Purukutsa, Ambarīṣa, and Muchukunda; he had also fifty daughters. The devout sage Saubhari, learned in the Vedas, had spent twelve years immersed in a piece of water; the sovereign of the fish in which, named Sammada, of large bulk, had a very numerous progeny. His children and his grandchildren were wont to frolic around him in all directions, and he lived amongst them happily, playing with them night and day. Saubhari the sage, being disturbed in his devotions by their sports, contemplated the patriarchal felicity of the monarch of the lake, and reflected, “How enviable is this creature, who, although horn in a degraded state of being, is ever thus sporting cheerfully amongst his offspring and their young. Of a truth he awakens in my mind the wish to taste such pleasure, and I also will make merry amidst my children.” Having thus resolved, the Muni came up hastily from the water, and, desirous of entering upon the condition of a householder, went to Māndhātri to demand one of his daughters as his wife. As soon as he was informed of the arrival of the sage, the king rose up from his throne, offered him the customary libation, and treated him with the most profound respect. Having taken a seat, Saubhari said to the Rājā, “I have determined to marry: do you, king, give me one of your daughters as a wife: disappoint not my affection. It is not the practice of the princes of the race of Kakutstha to turn away from compliance with the wishes of those who come to them for succour. There are, O monarch, other kings of the earth to whom daughters have been born, but your family is above all renowned for observance. of liberality in your donations to those who ask your bounty. You have, O prince, fifty daughters; give one of them to me, that so I may be relieved from the anxiety I suffer through fear that my suit may be denied.” When Māndhātri heard this request, and looked upon the person of the sage, emaciated by austerity and old age, he felt disposed to refuse his consent; but dreading to iñcur the anger and imprecation of the holy man, he was much perplexed, and, declining his head, was lost a while in thought. The Ṛṣi, observing his hesitation, said, “On what, O Rājā, do you meditate? I have asked for nothing which may not be readily accorded: and what is there that shall he unattainable to you, if my desires be gratified by the damsel whom you must needs give unto me?” To this, the king, apprehensive of his displeasure, answered and said, “Grave sir, it is the established usage of our house to wed our daughters to such persons only as they shall themselves select from suitors of fitting rank; and since this your request is not yet made known to my maidens, it is impossible to say whether it may be equally agreeable to them as it is to me. This is the occasion of my perplexity, and I am at a loss what to do.” This answer of the king was fully understood by the Ṛṣi, who said to himself, “This is merely a device of the Rājā to evade compliance with my suit: the has reflected that I am an old man, having no attractions for women, and not likely to be accepted by any of his daughters: even be it so; I will be a match for him:” and he then spake aloud, and said, “Since such is the custom, mighty prince, give orders that I be admitted into the interior of the palace. Should any of the maidens your daughters be willing to take me for a bridegroom, I will have her for my bride; if no one be willing, then let the blame attach alone to the years that I have numbered.” Having thus spoken, he was silent. Māndhātri, unwilling to provoke the indignation of the Muni, was accordingly obliged to command the eunuch to lead the sage into the inner chambers; who, as he entered the apartments, put on a form and features of beauty far exceeding the personal charms of mortals, or even of heavenly spirits. His conductor, addressing the princesses, said to them, “Your father, young ladies, sends you this pious sage, who has demanded of him a bride; and the Rāja has promised him, that he will not refuse him any one of you who shall choose him for her husband.” When the damsels heard this, and looked upon the person of the Ṛṣi, they were equally inspired with passion and desire, and, like a troop of female elephants disputing the favours of the master of the herd, they all contended for the choice. “Away, away, sister!” said each to the other; “this is my election, he is my choice; he is not a meet bridegroom for you; he has been created by Brahmā on purpose for me, as I have been created in order to become his wife: he has been chosen by me before you; you have no right to prevent his becoming my husband.” In this way arose a violent quarrel amongst the daughters of the king, each insisting upon the exclusive election of the Ṛṣi: and as the blameless sage was thus contended for by the rival princesses, the superintendent of the inner apartments, with a downcast look, reported to the king what had occurred. Perplexed more than ever by this information, the Rājā exclaimed, “What is all this! and what am I to do now! What is it that I have said!” and at last, although with extreme reluctance, he was obliged to agree that the Ṛṣi should marry all his daughters. Having then wedded, agreeably to law, all the princesses, the sage took them home to his habitation, where he employed the chief of architects, Viśvakarman, equal in taste and skill to Brahmā himself, to construct separate palaces for each of his wives: he ordered him to provide each building with elegant couches and seats and furniture, and to attach to them gardens and groves, with reservoirs of water, where the wild-duck and the swan should sport amidst beds of lotus flowers. The divine artist obeyed his injunctions, and constructed splendid apartments for the wives of the Ṛṣi; in which by command of Saubhari, the inexhaustible and divine treasure called Nanda took up his permanent abode, and the princesses entertained all their guests and dependants with abundant viands of every description and the choicest quality. After some period had elapsed, the heart of king Māndhātri yearned for his daughters, and he felt solicitous to know whether they were happily circumstanced. Setting off therefore on a visit to the hermitage of Saubhari, he beheld upon his arrival a row of beautiful crystal palaces, shining as brilliantly as the rays of the sun, and situated amidst lovely gardens, and reservoirs of pellucid water. Entering into one of these magnificent palaces, he found and embraced a daughter, and said to her, as the tears of affection and delight trembled in his eyes, “Dear child, tell me how it is with you. Are you happy here? or not? Does the great sage treat you with tenderness? or do you revert with regret to your early home?” The princess replied, “You behold, my father, how delightful a mansion I inhabit, surrounded by lovely gardens and lakes, where the lotus blooms, and the wild swans murmur. Here I have delicious viands, fragrant unguents, costly ornaments, splendid raiment, soft beds, and every enjoyment that affluence can procure. Why then should I call to memory the place of my birth? To your favour am I indebted for all that I possess. I have only one cause of anxiety, which is this; my husband is never absent from my dwelling: solely attached to me, he is always at my side; he never goes near my sisters; and I am concerned to think that they must feel mortified by his neglect: this is the only circumstance that gives me uneasiness.” Proceeding to visit another of his daughters, the king, after embracing her, and sitting down, made the same inquiry, and received the same account of the enjoyments with which the princess was provided: there was also the same complaint, that the Ṛṣi was wholly devoted to her, and paid no attention to her sisters. In every palace Māndhātri heard the same story from each of his daughters in reply to his questions; and with a heart overflowing with wonder and delight he repaired to the wise Saubhari, whom he found alone, and, after paying homage to him, thus addressed him: “Holy sage, I have witnessed this thy marvellous power; the like miraculous faculties I have never known any other to possess. How great is the reward of thy devout austerities!” Having thus saluted the sage, and been received by him with respect, the Rājā resided with him for some time, partaking of the pleasures of the place, and then returned to his capital. In the course of time the daughters of Māndhātri bore to Saubhari a hundred and fifty sons, and day by day his affection for his children became more intense, and his heart was wholly occupied, with the sentiment of self. “These my sons,” he loved to think, “will charm me with their infant prattle; then they will learn to walk; they will then grow up to youth and to manhood: I shall see them married, and they will have children; and I may behold the children of those children.” By these and similar reflections, however, he perceived that his anticipations every day outstripped the course of time, and at last he exclaimed, “What exceeding folly is mine! there is no end to my desires. Though all I hope should come to pass for ten thousand or a hundred thousand years, still new wishes would spring up. When I have seen my infants walk; when I have beheld their youth, their manhood, their marriage, their progeny; still my expectations are unsatisfied, and my soul yearns to behold the descendants of their descendants. Shall I even see them, some other wish will be engendered; and when that is accomplished, how is the birth of fresh desires to he prevented? I have at last discovered that there is no end to hope, until it terminates in death; and that the mind which is perpetually engrossed by expectation, can never be attached to the supreme spirit. My mental devotions, whilst immersed in water, were interrupted by attachment to my friend the fish. The result of that connexion was my marriage; and insatiable desires are the consequences of my married life. The pain attendant upon the birth of my single body, is now augmented by the cares attached to fifty others, and is farther multiplied by the numerous children whom the princesses have borne to me. The sources of affliction will be repeatedly renewed by their children, and by their espousals, and by their progeny, and will be infinitely increased: a married life is a mine of individual anxiety. My devotions, first disturbed by the fish of the pool, have since been obstructed by temporal indulgence, and I have been beguiled by that desire for progeny which was communicated to me by association with Sammada. Separation from the world is the only path of the sage to final liberation: from commerce with mankind innumerable errors proceed. The ascetic who has accomplished a course of self-denial falls from perfection by contracting worldly attachments: how much more likely should one so fall whose observances are incomplete? My intellect has been a prey to the desire of married happiness; but I will now so exert myself for the salvation of my soul, that, exempt from human imperfections, I may be exonerated from human sufferings. To that end I will propitiate, by arduous penance, Viṣṇu, the creator of the universe, whose form is inscrutable, who is smaller than the smallest, larger than the largest, the source of darkness and of light, the sovereign god of gods. On his everlasting body, which is both discrete and indiscrete substance, illimitably mighty, and identical with the universe, may my mind, wholly free from sin, be ever steadily intent, so that I may be born no more. To him I fly for refuge; to that Viṣṇu, who is the teacher of teachers, who is one with all beings, the pure eternal lord of all, without beginning, middle, or end, and besides whom is nothing.”

Saubhari and his wives adopt an ascetic life. Descendants of Māndhātri. Legend of Narmadā and Purukutsa. Legend of Triśaṅku. Bāhu driven from his kingdom by the Haihayas and Tālajaṅghas. Birth of Sagara: he conquers the barbarians, imposes upon them distinguishing usages, and excludes them from offerings to fire, and the study of the Vedas. HAVING thus communed with himself, Saubhari abandoned his children, his home, and all his splendour, and, accompanied by his wives, entered the forest, where he daily practised the observances followed by the ascetics termed Vaikhānasas (or anchorets having families), until he had cleansed himself from all sin. When his intellect had attained maturity, he concentrated in his spirit the sacramental fires, and became a religious mendicant. Then having consigned all his acts to the supreme, he obtained the condition of Achyuta, which knows no change, and is not subject to the vicissitudes of birth, transmigration, or death. Whoever reads, or hears, or remembers, or understands, this legend of Saubhari, and his espousal of the daughters of Māndhātri, shall never, for eight successive births, be addicted to evil thoughts, nor shall he act unrighteously, nor shall his mind dwell upon improper objects, nor shall he be influenced by selfish attachments. The line of Māndhātri is now resumed. The son of Ambarīṣa, the son of Māndhātri, was Yuvanāśva; his son was Harita, from whom the Aṅgirasa Hāritas were descended. In the regions below the earth the Gandharvas called Mauneyas (or sons of the Muni Kaśyapa ), who were sixty millions in number, had defeated the tribes of the Nāgas, or snake-gods, and seized upon their most precious jewels, and usurped their dominion. Deprived of their power by the Gandharvas, the serpent chiefs addressed the god of the gods, as he awoke from his slumbers; and the blossoms of his lotus eyes opened while listening to their hymns. They said, “Lord, how shall we be delivered from this great fear?” Then replied the first of males, who is without beginning, “I will enter into the person of Purukutsa, the son of Māndhātri, the son of Yuvanāśva, and in him will I quiet these iniquitous Gandharvas.” On hearing these words, the snake-gods bowed and withdrew, and returning to their country dispatched Narmadā to solicit the aid of Purukutsa. Narmadā accordingly went to Purukutsa, and conducted him to the regions below the earth, where, being filled with the might of the deity, he destroyed the Gandharvas. He then returned to his own palace; and the snake-gods, in acknowledgment of Narmadā's services, conferred upon her as a blessing, that whosoever should think of her, and invoke her name, should never have any dread of the venom of snakes. This is the invocation; “Salutation be to Narmadā in the morning; salutation be to Narmadā at night; salutation be to thee, O Narmadā! defend me from the serpent's poison.” Whoever repeats this day and night, shall never be bitten by a snake in the dark nor in entering a chamber; nor shall he who calls it to mind when he eats suffer any injury from poison, though it be mixed with his food. To Purukutsa also the snake-gods announced that the series of his descendants should never be cut off. Purukutsa had a son by Narmadā named Trasadasyu, whose son was Sambhūta, whose son was Anaraṇya, who was slain, by Rāvaṇa in his triumphant progress through the nations. The son of Anaraṇya was Pṛṣadaśva; his son was Haryyaśva; his son was Sumanas; his son was Tridhanwan; his son was Trayyāruṇa; and his son was Satyavrata, who obtained the appellation of Triśaṅku, and was degraded to the condition of a Cāṇḍāla, or outcast. During a twelve years' famine Triśaṅku provided the flesh of deer for the nourishment of the wife and children of Viswamitra, suspending it upon a spreading fig-tree on the borders of the Ganges, that he might not subject them to the indignity of receiving presents from an outcast. On this account Viśvāmitra, being highly pleased with him, elevated him in his living body to heaven. The son of Triśaṅku was Hariścandra; his son was Rohitāśva; his son was Harita; his son was Cuñcu, who had two sons named Vijaya and Sudeva. Ruruka was the son of Vijaya, and his own son was Vrika, whose son was Bāhu (or Bāthuka). This prince was vanquished by the tribes of Haihayas and Tālajaṅghas, anti his country was overrun by them; in consequence of which he fled into the forests with his wives. One of these was pregnant, and being an object of jealousy to a rival queen, the latter gave her poison to prevent her delivery. The poison had the effect of confining the child in the womb for seven years. Bāhu, having waxed old, died in the neighbourhood of the residence of the Muni Aurva. His queen having constructed his pile, ascended it with the determination of accompanying him in death; but the sage Aurva, who knew all things, past, present, and to come, issued forth from his hermitage, and forbade her, saying, “Hold! hold! this is unrighteous; a valiant prince, the monarch of many realms, the offerer of many sacrifices, the destroyer of his foes, a universal emperor, is in thy womb; think not of committing so desperate an act!” Accordingly, in obedience to his injunctions, she relinquished her intention. The sage then conducted, her to his abode, and after some time a very splendid boy was there born. Along with him the poison that had been given to his mother was expelled; and Aurva, after performing the ceremonies required at birth, gave him on that account the name of Sagara (from Sa, ‘with,’ and Gara, ‘poison’). The same holy sage celebrated his investure with the cord of his class, instructed him fully in the Vedas, and taught him the use of arms, especially those of fire, called after Bhārgava. When the boy had grown up, and was capable of reflection, he said to his mother one day, “Why are we dwelling in this hermitage? where is my father? and who is he?” His mother, in reply, related to him all that had happened. Upon hearing which he was highly incensed, and vowed to recover his patrimonial kingdom; and exterminate the Haihayas and Tālajaṅghas, by whom it had been overrun. Accordingly when he became a man he put nearly the whole of the Haihayas to death, and would have also destroyed the Śakas, the Yavanas, Kāmbojas, Pāradas, and Pahnavas, but that they applied to Vaśiṣṭha, the family priest of Sagara, for protection. Vaśiṣṭha regarding them as annihilated (or deprived of power), though living, thus spake to Sagara: “Enough, enough, my son, pursue no farther these objects of your wrath, whom you may look upon as no more. In order to fulfil your vow I have separated them from affinity to the regenerate tribes, and from the duties of their castes.” Sagara, in compliance with the injunctions of his spiritual guide, contented himself therefore with imposing upon the vanquished nations peculiar distinguishing marks. He made the Yavanas shave their heads entirely; the Śakas he compelled to shave (the upper) half of their heads; the Pāradas wore their hair long; and the Pahnavas let their beards grow, in obedience to his commands. Them also, and other Kṣatriya races, he deprived of the established usages of oblations to fire and the study of the Vedas; and thus separated from religious rites, and abandoned by the Brahmans, these different tribes became Mlecchas. Sagara, after the recovery of his kingdom, reigned over the seven-zoned earth with undisputed dominion. This page consists solely of footnotes.

The progeny of Sagara: their wickedness: he performs an Aśvamedha: the horse stolen by Kapila: found by Sagara's sons, who are all destroyed by the sage: the horse recovered by Aṃśumat: his descendants. Legend of Mitrasaha or Kalmāṣapāda, the son of Sudāsa. Legend of Khaṭvāṅga. Birth of Rāma and the other sons of Daśaratha. Epitome of the history of Rāma: his descendants, and those of his brothers. Line of Kuśa. Vrihadbala, the last, killed in the great war. SUMATI the daughter of Kaśyapa, and Kesinī the daughter of Rāja Viderbha, were the two wives of Sagara. Being without progeny, the king solicited the aid of the sage Aurva with great earnestness, and the Muni pronounced this boon, that one wife should bear one son, the upholder of his race, and the other should give birth to sixty thousand sons; and he left it to them to make their election. Kesinī chose to have the single son; Sumati the multitude: and it came to pass in a short time that the former bore Asamañjas, a prince through whom the dynasty continued; and the daughter of Vinatā (Sumati) had sixty thousand sons. The son of Asamañjas was Aṃśumat. Asamañjas was from his boyhood of very irregular conduct. His father hoped that as he grew up to manhood he would reform; but finding that he continued guilty of the same immorality, Sagara abandoned him. The sixty thousand sons of Sagara followed the example of their brother Asamañjas. The path of virtue and piety being obstructed in the world by the sons of Sagara, the gods repaired to the Muni Kapila, who was a portion of Viṣṇu, free from fault, and endowed with all true wisdom. Having approached him with respect, they said, “O lord, what will become of the world, if these sons of Sagara are permitted to go on in the evil ways which they have learned from Asamañjas! Do thou, then, assume a visible form, for the protection of the afflicted universe.” “Be satisfied,” replied the sage, “in a brief time the sons of Sagara shall be all destroyed.” At that period Sagara commenced the performance of the solemn sacrifice of a horse, who was guarded by his own sons: nevertheless some one stole the animal, and carried it off into a chasm in the earth, Sagara commanded his sons to search for the steed; and they, tracing him by the impressions of his hoofs, followed his course with perseverance, until coming to the chasm where he had entered, they proceeded to enlarge it, and dug downwards each for a league. Coming to Pātāla, they beheld the horse wandering freely about, and at no great distance from him they saw the Ṛṣi Kapila sitting, with his head declined in meditation, and illuminating the surrounding space with radiance as bright as the splendours of the autumnal sun, shining in an unclouded sky. Exclaiming, “This is the villain who has maliciously interrupted our sacrifice, and stolen the horse! kill him! kill him!” they ran towards him with uplifted weapons. The Muni slowly raised his eyes, and for an instant looked upon them, and they were reduced to ashes by the sacred flame that darted from his person. When Sagara learned that his sons, whom he had sent in pursuit of the sacrificial steed, had been destroyed by the might of the great Ṛṣi Kapila, he dispatched Aṃśumat, the son of Asamaujas, to effect the animals recovery. The youth, proceeding by the deep path which the princes had dug, arrived where Kapila was, and bowing respectfully, prayed to him, and so propitiated him, that the saint said, “Go, my son, deliver the horse to your grandfather; and demand a boon; thy grandson shall bring down the river of heaven on the earth.” Aṃśumat requested as a boon that his uncles, who had perished through the sage's displeasure, might, although unworthy of it, be raised to heaven through his favour. “I have told you,” replied Kapila, “that your grandson shall bring down upon earth the Ganges of the gods; and when her waters shall wash the bones and ashes of thy grandfather's sons, they shall be raised to Svarga. Such is the efficacy of the stream that flows from the toe of Viṣṇu, that it confers heaven upon all who bathe in it designedly, or who even become accidentally immersed in it: those even shall obtain Svarga, whose bones, skin, fibres, hair, or any other part, shall be left after death upon the earth which is contiguous to the Ganges.” Having acknowledged reverentially the kindness of the sage, Aṃśumat returned to his grandfather, and delivered to him the horse. Sagara, on recovering the steed, completed his sacrifice; and in affectionate memory of his sons, denominated Sāgara the chasm which they had dug. The son of Aṃśumat was Dilīpa; his son was Bhagīratha, who brought Gaṅgā down to earth, whence she is called Bhāgirathī. The son of Bhagīratha was Śruta; his son was Nābhāga; his son was Ambarīṣa; his son was Sindhudvīpa; his son was Ayutāśva; his son was Rituparṇa, the friend of Nala, skilled profoundly in dice. The son of Rituparṇa was Sarvakāma; his son was Sudāsa; his son was Saudāsa, named also Mitrasaha. The son of Sudāsa having gone into the woods to hunt, fell in with a couple of tigers, by whom the forest had been cleared of the deer. The king slew one of these tigers with an arrow. At the moment of expiring, the form of the animal was changed, and it became that of a fiend of fearful figure, and hideous aspect. Its companion, threatening the prince with its vengeance, disappeared. After some interval Saudāsa celebrated a sacrifice, which was conducted by Vaśiṣṭha. At the close of the rite Vaśiṣṭha went out; when the Rākṣas, the fellow of the one that had been killed in the figure of a tiger, assumed the semblance of Vaśiṣṭha, and came and said to the king, “Now that the sacrifice is ended, you must give me flesh to eat: let it be cooked, and I will presently return.” Having said this, he withdrew, and, transforming himself into the shape of the cook, dressed some human flesh, which he brought to the king, who, receiving it on a plate of gold, awaited the reappearance of Vaśiṣṭha. As soon as the Muni returned, the king offered to him the dish. Vaśiṣṭha surprised at such want of propriety in the king, as his offering him meat to eat, considered what it should be that was so presented, and by the efficacy of his meditations discovered that it was human flesh. His mind being agitated with wrath, he denounced a curse upon the Rājā, saying, “Inasmuch as you have insulted all such holy men as we are, by giving me what is not to be eaten, your appetite shall henceforth be excited by similar food.” “It was yourself,” replied the Rājā to the indignant sage, “who commanded this food to be prepared.” “By me!” exclaimed Vaśiṣṭha; “how could that have been?” and again having recourse to meditation, he detected the whole truth. Foregoing then all displeasure towards the king, he said, “The food to which I have sentenced you shall not be your sustenance for ever; it shall only be so for twelve years.” The king, who had taken up water in the palms of his hands, and was prepared to curse the Muni, now considered that Vaśiṣṭha was his spiritual guide, and being reminded by Madayantī his queen that it ill became him to denounce an imprecation upon a holy teacher, who was the guardian divinity of his race, abandoned his intention. Unwilling to cast the water upon the earth, lest it should wither up the grain, for it was impregnated with his malediction, and equally reluctant to throw it up into the air, lest it should blast the clouds, and dry up their contents, he threw it upon, his own feet. Scalded by the heat which the water had derived from his angry imprecation, the feet of the Rājā became spotted black and white, and he thence obtained the name of Kalmāṣapāda, or he with the spotted ( kalmāṣa ) feet ( pāda ). In consequence of the curse of Vaśiṣṭha, the Rājā became a cannibal every sixth watch of the day for twelve years, and in that state wandered through the forests, and devoured multitudes of men. On one occasion he beheld a holy person engaged in dalliance with his wife. As soon as they saw his terrific form, they were frightened, and endeavoured to escape; but the regal Rākṣasa overtook and seized the husband. The wife of the Brahman then also desisted from flight, and earnestly entreated the savage to spare her lord, exclaiming, “Thou, Mitrasaha, art the pride of the royal house of Ikṣvāku, not a malignant fiend! it is not in thy nature, who knowest the characters of women, to carry off and devour my husband.” But all was in vain, and, regardless of her reiterated supplications, he ate the Brahman, as a tiger devours a deer. The Brahman's wife, furious with wrath, then addressed the Rājā, and said, “Since you have barbarously disturbed the joys of a wedded pair, and killed my husband, your death shall be the consequence of your associating with your queen.” So saying, she entered the flames. At the expiration of the period of his curse Saudāsa returned home. Being reminded of the imprecation of the Brahmani by his wife Madayantī, he abstained from conjugal intercourse, and was in consequence childless; but having solicited the interposition of Vaśiṣṭha, Madayantī became pregnant. The child, however, was not born for seven years, when the queen, becoming impatient, divided the womb with a sharp stone, and was thereby delivered. The child was thence called Aśmaka (from Aśman, ‘a stone’). The son of Aśmaka was Mūlaka, who, when the warrior tribe was extirpated upon earth, was surrounded and concealed by a number of females; whence he was denominated Nārīkavaca (having women for armour). The son of Mūlaka was Daśaratha; his son was Ilavila; his son was Viśvasaha; his son was Khaṭvāṅga, called also Dilīpa, who in a battle between the gods and the Asuras, being called by the former to their succour, killed a number of the latter. Having thus acquired the friendship of the deities in heaven, they desired him to demand a boon. He said to them, “If a boon is to be accepted by me, then tell me, as a favour, what is the duration of my life.” “The length of your life is but an hour,” the gods replied. On which, Khaṭvāṅga, who was swift of motion, descended in his easy-gliding chariot to the world of mortals. Arrived there, he prayed, and said, “If my own soul has never been dearer to me than the sacred Brahmans; if I have never deviated from the discharge of my duty; if I have never regarded gods, men, animals, vegetables, all created things, as different from the imperishable; then may I, with unswerving step, attain to that divine being on whom holy sages meditate!” Having thus spoken, he was united with that supreme being, who is Vāsudeva; with that elder of all the gods, who is abstract existence, and whose form cannot be described. Thus he obtained absorption, according to this stanza, which was repeated formerly by the seven Ṛṣis; “Like unto Khaṭvāṅga will be no one upon earth, who having come from heaven, and dwelt an hour amongst men, became united with the three worlds by his liberality and knowledge of truth.” The son of Khaṭvāṅga was Dīrghabāhu; his son was Raghu; his son was Aja; his son was Daśaratha. The god from whose navel the lotus springs became fourfold, as the four sons of Daśaratha, Rāma, Lakṣmaṇa, Bharata, and Śatrughna, for the protection of the world. Rāma, whilst yet a boy, accompanied Visvāmitra, to protect his sacrifice, and slew Tāḍakā. He afterwards killed Mārica with his resistless shafts; and Subāhu and others fell by his arms. He removed the guilt of Ahalyā by merely looking upon her. In the palace of Janaka he broke with ease the mighty bow of Maheśvara, and received the hand of Sītā, the daughter of the king, self-born from the earth, as the prize of his prowess. He humbled the pride of Paraśurāma, who vaunted his triumphs over the race of Haihaya, and his repeated slaughters of the Kṣatriya tribe. Obedient to the commands of his father, and cerishing no regret for the loss of sovereignty, he entered the forest, accompanied by his brother Lakṣmaṇa and by his wife, where he killed in conflict Virādha, Kharadūṣana and other Rākṣasas, the headless giant Kabandha, and Bāli the monkey monarch. Having built a bridge across the ocean, and destroyed the whole Rākṣasa nation, he recovered his bride Sītā, whom their ten-headed king Rāvaṇa had carried off, and returned to Ayodhyā with her, after she had been purified by the fiery ordeal from the soil contracted by her captivity, and had been honoured by the assembled gods, who bore witness to her virtue. Bharata made himself master of the country of the Gandharvas, after destroying vast numbers of them; and Śatrughna having killed the Rākṣasa chief Lavaṇa, the son of Madhu, took possession of his capital Mathurā. Having thus, by their unequalled valour and might, rescued the whole world from the dominion of malignant fiends, Rāma, Lakṣmaṇa, Bharata, and Śatrughna reascended to heaven, and were followed by those of the people of Kośala who were fervently devoted to these incarnate portions of the supreme Viṣṇu. Rāma and his brothers had each two sons. Kuśa and Lava were the sons of Rāma; those of Lakṣmaṇa were Aṅgada and Candraketu; the sons of Bharata were Takṣa and Puṣkara; and Subāhu and Śūrasena were the sons of Śatrughna. The son of Kuśa was Atithi; his son was Niṣadha; his son was Nala; his son was Nabhas; his son was Puṇḍarīka; his son was Kṣemadhanwan; his son was Devānīka; his son was Ahīnagu; his son was Pāripātra; his son was Dala; his son was Chala; his son was Uktha; his son was Vajranābha; his son was Śaṅkhanābha; his son was Abhyutthitāśva; his son was Viśvasaha; his son was Hiraṇyanābha, who was a pupil of the mighty Yogī Jaimini, and communicated the knowledge of spiritual exercises to Yājñawalkya. The son of this saintly king was Puṣya; his son was Dhruvasandhi; his son was Sudarśana; his son was Agnivarṇa; his son was Śīghra; his son was Maru, who through the power of devotion ( Yoga ) is still living in the village called Kalāpa, and in a future age will be the restorer of the Kṣatriya race in the solar dynasty. Maru had a son named Prasuśruta; his son was Susandhi; his son was Amarsha; his son was Mahaswat; his son was Viśrutavat; and his son was Vrihadbala, who was killed in the great war by Abhimanyu, the son of Añjuna. These are the most distinguished princes in the family of Ikṣvāku: whoever listens to the account of them will be purified from all his sins.}

Kings of Mithilā. Legend of Nimi, the son of Ikṣvāku. Birth of Janaka. Sacrifice of Sīradhwaja. Origin of Sītā. Descendants of Kuśadhwaja. Kriti the last of the Maithila princes. THE son of Ikṣvāku, who was named Nimi, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśiṣṭha to offer the oblations. Vaśiṣṭha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rājā, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśiṣṭha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśiṣṭha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśiṣṭha also leaving his body, was united with the spirits of Mitra and Varuṇa for a season, until, through their passion for the nymph Urvaśī, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal. When the sacrifice was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, “O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!” To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting. As Nimi left no successor, the Munis, apprehensive of the consequences of the earth being without a ruler, agitated the body of the prince, and produced from it a prince who was called Janaka, from being born without a progenitor. In consequence of his father being without a body ( videha ), he was termed also Vaideha, ‘the son of the bodiless;’ and the further received the name of Mithi, from having been produced by agitation ( mathana ). The son of Janaka was Udāvasu; his son was Nandivarddhana; his son was Suketu; his son was Devarāta; his son was Vrihaduktha; his son was Mahāvīrya; his son was Satyadhriti; his son was Dhṛṣṭaketu; his son was Haryyaśva; his son was Maru; his son was Pratibandhaka; his son was Kritaratha; his son was Krita; his son was Vibudha; his son was Mahādhriti; his son was Kritirāta; his son was Mahāroman; his son was Suvarṇaroman; his son was Hraswaroman; his son was Sīradhwaja. Sīradhwaja ploughing the ground, to prepare it for a sacrifice which he instituted in order to obtain progeny, there sprang up in the furrow a damsel, who became his daughter Sītā. The brother of Sīradhwaja was Kuśadhwaja, who was king of Kāśī; he had a son also, named Bhānumat. The son of Bhānumat was Satadyumna; his son was Śuci; his son was Ūrjjavāha; his son was Śatyadhwaja; his son was Kuni; his son was Añjana; his son was Ritujit; his son was Aṛṣṭanemi; his son was Śrutāyus; his son was Supārśva; his son was Sañjaya; his son was Kṣemāri; his son was Anenas; his son was Mīnaratha; his son was Satyaratha; his son was Sātyarathi; his son was Upagu; his son was Śruta; his son was Sāswata; his son was Sudhanwan; his son was Subhāsa; his son was Suśruta; his son was Jaya; his son was Vijaya; his son was Rita; his son was Sunaya; his son was Vītahavya; his son was Dhriti; his son was Bahulāśva; his son was Kriti, with whom terminated the family of Janaka. These are the kings of Mithilā, who for the most part will be proficient in spiritual knowledge.

Kings of the lunar dynasty. Origin of Soma, or the moon: he carries off Tārā, the wife of Vrihaspati: war between the gods and Asuras in consequence: appeased by Brahmā. Birth of Budha: married to Ilā, daughter of Vaivaswata. Legend of his son Pururavas, and the nymph Urvaśī: the former institutes offerings with fire: ascends to the sphere of the Gandharvas. You have given me, reverend preceptor, an account of the kings of the dynasty of the sun: I am now desirous to hear a description of the princes who trace their lineage from the moon, and whose race is still celebrated for glorious deeds. Thou art able to relate it to me, Brahman, if thou wilt so favour me. You shall hear from me, Maitreya, an account of the illustrious family of the moon, which has produced many celebrated rulers of the earth; a race adorned by the regal qualities of strength, valour, magnificence, prudence, and activity; and enumerating amongst its monarchs Nahuṣa, Yayāti, Kārtavīryārjuna, and others equally renowned. That race will I describe to you: do you attend. Atri was the son of Brahmā, the creator of the universe, who sprang from the lotus that grew from the navel of Nārāyaṇa. The son of Atri was Soma (the moon), whom Brahmā installed as the sovereign of plants, of Brahmans, and of the stars. Soma celebrated the Rājasūya sacrifice, and from the glory thence acquired, and the extensive dominion with which he had been invested, he became arrogant and licentious, and carried off Tārā, the wife of Vrihaspati, the preceptor of the gods. In vain Vrihaspati sought to recover his bride; in vain Brahmā commanded, and the holy sages remonstrated; Soma refused to relinquish her. Uśanas, out of enmity to Vrihaspati, took part with Soma. Rudra, who had studied under Aṅgiras, the father of Vrihaspati, befriended his fellow-student. In consequence of Uśanas, their preceptor, joining Soma, Jambha, Kujambha, and all the Daityas, Dānavas, and other foes of the gods, came also to his assistance; whilst Indra and all the gods were the allies of Vrihaspati. Then there ensued a fierce contest, which, being on account of Tārakā (or Tārā), was termed the Tārakāmaya or Tārakā war. In this the gods, led by Rudra, hurled their missiles on the enemy; and the Daityas with equal determination assailed the gods. Earth, shaken to her centre by the struggle between such foes, had recourse to Brahmā for protection; on which he interposed, and commanding Uśanas with the demons and Rudra with the deities to desist from strife, compelled Soma to restore Tārā to her husband. Finding that she was pregnant, Vrihaspati desired her no longer to retain her burden; and in obedience to his orders she was delivered of a son, whom she deposited in a clump of long Muñja grass. The child, from the moment of its birth, was endued with a splendour that dimmed the radiance of every other divinity, and both Vrihaspati and Soma, fascinated by his beauty, claimed him as their child. The gods, in order to settle the dispute, appealed to Tārā; but she was ashamed, and would make no answer. As she still continued mute to their repeated applications, the child became incensed, and was about to curse her, saying, “Unless, vile woman, you immediately declare who is my father, I will sentence you to such a fate as shall deter every female in future from hesitating to speak the truth.” On this, Brahmā again interfered, and pacified the child; and then, addressing Tārā, said, “Tell me, daughter, is this the child of Vrihaspati, or of Soma?” “Of Soma,” said Tārā, blushing. As soon as she had spoken, the lord of the constellations, his countenance bright, and expanding with rapture, embraced his son, and said, “Well done, my boy; verily thou art wise:” and hence his name was Budha. It has already been related how Budha begot Purūravas by Ilā. Purūravas was a prince renowned for liberality, devotion, magnificence, and love of truth, and for personal beauty. Urvaśī having iñcurred the imprecation of Mitra and Varuṇa, determined to take up her abode in the world of mortals; and descending accordingly, beheld Purūravas. As soon as she saw him she forgot all reserve, and disregarding the delights of Svarga, became deeply enamoured of the prince. Beholding her infinitely superior to all other females in grace, elegance, symmetry, delicacy, and beauty, Pururavas was equally fascinated by Urvaśī: both were inspired by similar sentiments, and mutually feeling that each was every thing to the other, thought no more of any other object. Confiding in his merits, Purūravas addressed the nymph, and said, “Fair creature, I love you; have compassion on me, and return my affection.” Urvaśī, half averting her face through modesty, replied, “I will do so, if you will observe the conditions I have to propose.” “What are they?” inquired the prince; “declare them.” “I have two rams,” said the nymph, “which I love as children; they must be kept near my bedside, and never suffered to be carried away: you must also take care never to he seen by me undressed; and clarified butter alone must be my food.” To these terms the king readily gave assent. After this, Purūravas and Urvaśī dwelt together in Alakā, sporting amidst the groves and lotus-crowned lakes of Caitraratha, and the other forests there situated, for sixty-one thousand years. The love of Purūravas for his bride increased every day of its duration; and the affection of Urvaśī augmenting equally in fervour, she never called to recollection residence amongst the immortals. Not so with the attendant spirits at the court of Indra; and nymphs, genii, and quiristers, found heaven itself but dull whilst Urvaśī was away. Knowing the agreement that Urvaśī had made with the king, Viśvavasu was appointed by the Gandharvas to effect its violation; and he, coming by night to the chamber where they slept, carried off one of the rams. Urvaśī was awakened by its cries, and exclaimed, Ah me! who has stolen one of my children? Had I a husband, this would not have happened! To whom shall I apply for aid?" The Rājā overheard her lamentation, but recollecting that he was undressed, and that Urvaśī might see him in that state, did not move from the couch. Then the Gandharvas came and stole the other ram; and Urvaśī, hearing it bleat, cried out that a woman had no protector who was the bride of a prince so dastardly as to submit to this outrage. This incensed Purūravas highly, and trusting that the nymph would not see his person, as it was dark, he rose, and took his sword, and pursued the robbers, calling upon them to stop, and receive their punishment. At that moment the Gandharvas caused a flash of brilliant lightning to play upon the chamber, and Urvaśī beheld the king undressed: the compact was violated, and the nymph immediately disappeared. The Gandharvas, abandoning the rams, departed to the region of the gods. Having recovered the animals, the king returned delighted to his couch, but there he beheld no Urvaśī; and not finding her any where, he wandered naked over the world, like one insane. At length coming to Kurukṣetra, he saw Urvaśī sporting with four other nymphs of heaven in a lake beautified with lotuses, and he ran to her, and called her his wife, and wildly implored her to return. “Mighty monarch,” said the nymph, “refrain from this extravagance. I am now pregnant: depart at present, and come hither again at the end of a year, when I will deliver to you a son, and remain with you for one night.” Purūravas, thus comforted, returned to his capital. Urvaśī said to her companions, “This prince is a most excellent mortal: I lived with him long and affectionately united.” “It was well done of you,” they replied; “he is indeed of comely appearance, and one with whom we could live happily for ever.” When the year had expired, Urvaśī and the monarch met at Kurukṣetra, and she consigned to him his first-born Āyus; and these annual interviews were repeated, until she had borne to him five sons. She then said to Purūravas, “Through regard for me, all the Gandharvas have expressed their joint purpose to bestow upon my lord their benediction: let him therefore demand a boon.” The Rājā replied, “My enemies are all destroyed, my faculties are all entire; I have friends and kindred, armies and treasures: there is nothing which I may not obtain except living in the same region with my Urvaśī. My only desire therefore is, to pass my life with her.” When he had thus spoken, the Gandharvas brought to Purūravas a vessel with fire, and said to him, “Take this fire, and, according to the precepts of the Vedas, divide it into three fires; then fixing your mind upon the idea of living with Urvaśī, offer oblations, and you shall assuredly obtain your wishes.” The Rājā took the brasier, and departed, and came to a forest. Then he began to reflect that he had committed a great folly in bringing away the vessel of fire instead of his bride; and leaving the vessel in the wood, he went disconsolate to his palace. In the middle of the night he awoke, and considered that the Gandharvas had given him the brasier to enable him to obtain the felicity of living with Urvaśī, and that it was absurd in him to have left it by the way. Resolving therefore to recover it, he rose, and went to the place where he had deposited the vessel; but it was gone. In its stead he saw a young Aśvattha tree growing out of a Śami plant, and he reasoned with himself, and said, “I left in this spot a vessel of fire, and now behold a young Aśvattha tree growing out of a Śami plant. Verily I will take these types of fire to my capital, and there, having engendered fire by their attrition, I will worship it.” Having thus determined, he took the plants to his city, and prepared their wood for attrition, with pieces of as many inches long as there are syllables in the Gayatrī: he recited that holy verse, and rubbed together sticks of as many inches as he recited syllables in the Gayatrī. Having thence elicited fire, he made it threefold, according to the injunctions of the Vedas, and offered oblations with it, proposing as the end of the ceremony reunion with Urvaśī. In this way, celebrating many sacrifices agreeably to the form in which offerings are presented with fire, Purūravas obtained a seat in the sphere of the Gandharvas, and was no more separated from his beloved. Thus fire, that was at first but one, was made threefold in the present Manvantara by the son of Ilā.

Sons of Purūravas. Descendants of Amāvasu. Indra born as Gādhī. Legend of Ricīka and Satyavatī. Birth of Jamadagni and Viśvāmitra. Paraśurāma the son of the former. (Legend of Paraśurāma.) Sunahśephas and others the sons of Viśvāmitra, forming the Kauśika race. PURŪRAVAS had six sons, Āyus, Dhīmat, Amāvasu, Viśvavasu, Śatāyus, and Śrutāyus. The son of Amāvasu was Bhīma; his son was Kāñcana; his son was Suhotra, whose son was Jahnu. This prince, whilst performing a sacrifice, saw the whole of the place overflowed by the waters of the Ganges. Highly offended at this intrusion, his eyes red with anger, he united the spirit of sacrifice with himself, by the power of his devotion, and drank up the river. The gods and sages upon this came to him, and appeased his indignation, and reobtained Gaṅgā from him, in the capacity of his daughter (whence she is called Jāhnavī ). The son of Jahnu was Sumantu; his son was Ajaka; his son was Valākāśva; his son was Kuśā, who had four sons, Kuśāmba, Kuśanābha, Amūrttaya, and Amāvasu. Kuśāmba, being desirous of a son, engaged in devout penance to obtain one who should be equal to Indra. Observing the intensity of his devotions, Indra was alarmed lest a prince of power like his own should be engendered, and determined therefore to take upon himself the character of Kuśāmba's son. He was accordingly born as Gādhi, of the race of Kuśa (Kauśika). Gādhi had a daughter named Satyavatī. Ricīka, of the descendants of Bhrigu, demanded her in marriage. The king was very unwilling to give his daughter to a peevish old Brahman, and demanded of him, as the nuptial present, a thousand fleet horses, whose colour should be white, with one black ear. Ricīka having propitiated Varuṇa, the god of ocean, obtained from him, at the holy place called Aśvatīrtha, a thousand such steeds; and giving them to the king, espoused his daughter. In order to effect the birth of a son, Ricīka prepared a dish of rice, barley, and pulse, with butter and milk, for his wife to eat; and at her request he consecrated a similar mixture for her mother, by partaking of which she should give birth to a prince of martial prowess. Leaving both dishes with his wife, after describing particularly which was intended for her, and which for her mother, the sage went forth to the forests. When the time arrived for the food to be eaten, the queen said to Satyavatī, “Daughter, all persons wish their children to be possessed of excellent qualities, and would be mortified to see them surpassed by the merits of their mother's brother. It will be desirable for you, therefore, to give me the mess your husband has set apart for you, and to eat of that intended for me; for the son which it is to procure me is destined to be the monarch of the whole world, whilst that which your dish would give you must be a Brahman, alike devoid of affluence, valour, and power.” Satyavatī agreed to her mother's proposal, and they exchanged messes. When Ricīka returned home, and beheld Satyavatī, he said to her, “Sinful woman, what hast thou done! I view thy body of a fearful appearance. Of a surety thou hast eaten the consecrated food which was prepared for thy mother: thou hast done wrong. In that food I had infused the properties of power and strength and heroism; in thine, the qualities suited to a Brahman, gentleness, knowledge, and resignation. In consequence of having reversed my plans, thy son shall follow a warrior's propensities, and use weapons, and fight, and slay. Thy mother's son shall be born with the inclinations of a Brahman, and be addicted to peace and piety.” Satyavatī, hearing this, fell at her husband's feet, and said, “My lord, I have done this thing through ignorance; have compassion on me; let me not have a son such as thou hast foretold: if such there must be, let it be my grandson, not my son.” The Muni, relenting at her distress, replied, “So let it be.” Accordingly in due season she gave birth to Jamadagni; and her mother brought forth Viswamitra. Satyavatī afterwards became the Kauśikī river. Jamadagni married Reṇukā, the daughter of Reṇū, of the family of Ikṣvāku, and had by her the destroyer of the Kṣatriya race, Paraśurāma, who was a portion of Nārāyaṇa, the spiritual guide of the universe.

“ JAMADAGNI (the son of Ricīka ) was a pious sage, who by the fervour of his devotions, whilst engaged in holy study, obtained entire possession of the Vedas. Having gone to king Prasenajit, he demanded in marriage his daughter Reṇukā, and the king gave her unto him. The descendant of Bhrigu conducted the princess to his hermitage, and dwelt with her there, and she was contented to partake in his ascetic life. They had four sons, and then a fifth, who was Jāmadagnya, the last but not the least of the brethren, Once when her sons were all absent, to gather the fruits on which they fed, Reṇukā, who was exact in the discharge of all her duties, went forth to bathe. On her way to the stream she beheld Citraratha, the prince of Mrittikāvatī, with a garland of lotuses on his neck, sporting with his queen in the water, and she felt envious of their felicity. Defiled by unworthy thoughts, wetted but not purified by the stream, she returned disquieted to the hermitage, and her husband perceived her agitation. Beholding her fallen from perfection, and shorn of the lustre of her sanctity, Jamadagni reproved her, and was exceeding wroth. Upon this there came her sons from the wood, first the eldest, Rumaṇwat, then Susheṇa, then Vasu, and then Viśvavasu; and each, as he entered, was successively commanded by his father to put his mother to death; but amazed, and influenced by natural affection, neither of them made any reply: therefore Jamadagni was angry, and cursed them, and they became as idiots, and lost all understanding, and were like unto beasts or birds. Lastly, Rāma returned to the hermitage, when the mighty and holy Jamadagni said unto him, ‘Kill thy mother, who has sinned; and do it, son, without repining.’ Rāma accordingly took up his axe, and struck off his mother's head; whereupon the wrath of the illustrious and mighty Jamadagni was assuaged, and he was pleased with his son, and said, ‘Since thou hast obeyed my commands, and done what was hard to be performed, demand from me whatever blessings thou wilt, and thy desires shall be all fulfilled.’ Then Rāma begged of his father these boons; the restoration of his mother to life, with forgetfulness of her having been slain, and purification from all defilement; the return of his brothers to their natural condition; and, for himself, invincibility in single combat, and length of days: and all these did his father bestow. ”It happened on one occasion, that, during the absence of the Ṛṣi's sons, the mighty monarch Kārttavīrya, the sovereign of the Haihaya tribe, endowed by the favour of Dattātreya with a thousand arms, and a golden chariot that went wheresoever he willed it to go, came to the hermitage of Jamadagni, where the wife of the sage received him with all proper respect. The king, inflated with the pride of valour, made no return to her hospitality, but carried off with him by violence the calf of the milch cow of the sacred oblation, and cast down the tall trees surrounding the hermitage. When Rāma returned, his father told him what had chanced, and he saw the cow in affliction, and he was filled with wrath. Taking up his splendid bow, Bhārgava, the slayer of hostile heroes, assailed Kārttavīrya, who had now become subject to the power of death, and overthrew him in battle. With sharp arrows Rāma cut off his thousand arms, and the king perished. The sons of Kārttavīrya, to revenge his death, attacked the hermitage of Jamadagni, when Rāma was away, and slew the pious and unresisting sage, who called repeatedly, but fruitlessly, upon his valiant son. They then departed; and when Rāma returned, bearing fuel from the thickets, he found his father lifeless, and thus bewailed his unmerited fate: ‘Father, in resentment of my actions have you been murdered by wretches as foolish as they are base! by the sons of Kārttavīrya are you struck down, as a deer in the forest by the huntsman’s shafts! Ill have you deserved such a death; you who have ever trodden the path of virtue, and never offered wrong to any created thing! How great is the crime that they have committed, in slaying with their deadly shafts an old man like you, wholly occupied with pious cares, and engaging not in strife! Much have they to boast of to their fellows and their friends, that they have shamelessly slain a solitary hermit, incapable of contending in arms!' Thus lamenting, bitterly and repeatedly, Rāma performed his father's last obsequies, and lighted his funeral pile. He then made a vow that he would extirpate the whole Kṣatriya race. In fulfilment of this purpose he took up his arms, and with remorseless and fatal rage singly destroyed in fight the sons of Kārttavīrya; and after them, whatever Kṣatriyas he encountered, Rāma, the first of warriors, likewise slew. Thrice seven times did the clear the earth of the Kṣatriya caste; and he filled with their blood the five large lakes of Samanta - pañcaka, from which he offered libations to the race of Bhrigu. There did he behold his sire again, and the son of Ricīka beheld his son, and told him what to do. Offering a solemn sacrifice to the king of the gods, Jāmadagnya presented the earth to the ministering priests. To Kaśyapa he gave the altar made of gold, ten fathoms in length, and nine in height. With the permission of Kaśyapa, the Brahmans divided it in pieces amongst them, and they were thence called Khaṇḍavāyana Brahmans. Having given the earth to Kaśyapa, the hero of immeasurable prowess retired to the Mahendra mountain, where he still resides: and in this manner was there enmity between him and the race of Kṣatriyas, and thus was the whole earth conquered by Rāma." ____________ The son of Visvāmitra was Śunahśephas, the descendant of Bhrigu, given by the gods, and thence named Devarāta. Visvāmitra had other sons also, amongst whom the most celebrated were Madhuchandas, Kritajaya, Devadeva, Aṣṭaka, Kaccapa, and Hārita; these founded many families, all of whom were known by the name of Kauśikas, and intermarried with the families of various Ṛṣis.

Sons of Āyus. Line of Kṣatravriddha, or kings of Kāśī. Former birth of Dhanwantarī. Various names of Pratarddana. Greatness of Alarka. ĀYUS, the eldest son of Purūravas, married the daughter of Rāhu (or Ārāhu), by whom he had five sons, Nahuṣa, Kṣatravriddha, Rambha, Raji, and Anenas. The son of Kṣatravriddha was Suhotra, who had three sons, Kāśa, Leśa, and Ghritsamada. The son of the last was Śaunaka, who first established the distinctions of the four castes. The son of Kāśa was Kaśirājā; his son was Dīrghatamas; his son was Dhanwantari, whose nature was exempt from human infirmities, and who in every existence had been master of universal knowledge. In his past life (or when he was produced by the agitation of the milky sea), Nārāyaṇa had conferred upon him the boon, that he should subsequently be born in the family of Kāsirājā, should compose the eightfold system of medical science, and should be thereafter entitled to a share of offerings made to the gods. The son of Dhanwantari was Ketumat; his son was Bhīmaratha; his son was Divodāsa; his son was Pratarddana, so named from destroying the race of Bhadraśreṇya. He had various other appellations, as Śatrujit, ‘the victor over his foes,’ from having vanquished all his enemies; Vatsa, or ‘child,’ from his father's frequently calling him by that name; Ritadhwaja, ‘he whose emblem was truth,’ being a great observer of veracity; and Kuvalayāśva, because he had a horse ( aśva ) called Kuvalaya. The son of this prince was Alarka, of whom this verse is sung in the present day; “For sixty thousand and sixty hundred years no other youthful monarch except Alarka, reigned over the earth.” The son of Alarka was Santati; his son was Sunītha; his son was Suketu; his son was Dharmaketu; his son was Satyaketu; his son was Vibhu; his son was Suvibhu; his son was Sukumāra; his son was Dhṛṣṭaketu; his son was Vaiṇahotra; his son was Bharga; his son was Bhargabhūmi; from whom also rules for the four castes were promulgated. These are the Kāśya princes, or descendants of Kāśa. We will now enumerate the descendants of Raji.

Descendants of Raji, son of Āyus: Indra resigns his throne to him: claimed after his death by his sons, who apostatize from the religion of the Vedas, and are destroyed by Indra. Descendants of Pratīkṣatra, son of Kṣatravriddha. RAJI had five hundred sons, all of unequalled daring and vigour. Upon the occurrence of a war between the demons and the gods, both parties inquired of Brahmā which would be victorious. The deity replied, “That for which Raji shall take up arms.” Accordingly the Daityas immediately repaired to Raji, to secure his alliance; which he promised them, if they would make him their Indra after defeating the gods. To this they answered and said, “We cannot profess one thing, and mean another; our Indra is Prahlāda, and it is for him that we wage war.” Having thus spoken, they departed; and the gods then came to him on the like errand. He proposed to them the said conditions, and they agreed that he should be their Indra. Raji therefore joined the heavenly host, and by his numerous and formidable weapons destroyed the army of their enemies. When the demons were discomfited, Indra placed the feet of Raji upon his head, and said, “Thou hast preserved me from a great danger, and I acknowledge thee as my father; thou art the sovereign chief over all the regions, and I, the Indra of the three spheres, am thy son.” The Rājā. smiled, and said, “Even be it so. The regard that is conciliated by many agreeable speeches is not to be resisted even when such language proceeds from a foe (much less should the kind words of a friend fail to win our affection).” He accordingly returned to his own city, and Indra remained as his deputy in the government of heaven. When Raji ascended to the skies, his sons, at the instigation of Nārada, demanded the rank of Indra as their hereditary right; and as the deity refused to acknowledge their supremacy, they reduced him to submission by force, and usurped his station. After some considerable time had elapsed, the god of a hundred sacrifices, Indra, deprived of his share of offerings to the immortals, met with Vrihaspati in a retired place, and said to him, “Cannot you give me a little of the sacrificial butter, even if it were no bigger than a jujube, for I am in want of sustenance?” “If,” replied Vrihaspati, “I had been applied to by you before, I could have done any thing for you that you wished; as it is, I will endeavour and restore you in a few days to your sovereignty.” So saying, he commenced a sacrifice for the purpose of increasing the might of Indra, and of leading the sons of Raji into error, and so effecting their downfall. Misled by their mental fascination, the princes became enemies of the Brahmans, regardless of their duties, and contemners of the precepts of the Vedas; and thus devoid of morality and religion, they were slain by Indra, who by the assistance of the priest of the gods resumed his place in heaven. Whoever hears this story shall retain for ever his proper place, and shall never be guilty of wicked acts. Rambha, the third son of Āyus, had no progeny. Kṣatravriddha had a son named Pratīkṣatra; his son was Sañjaya; his son was Vijaya; his son was Yajñakrit; his son was Harshavarddhana; his son was Sahadeva; his son was Adīna; his son was Jayasena; his son was Saṅkriti; his son was Kṣatradharman. These were the descendants of Kṣatravriddha. I will now mention those of Nahuṣa.

The sons of Nahuṣa. The sons of Yayāti: he is cursed by Śukra: wishes his sons to exchange their vigour for his infirmities. Puru alone consents. Yayāti restores him his youth: divides the earth amongst his sons, under the supremacy of Puru. YATI, Yayāti, Sanyāti, Āyāti, Viyati, and Kriti were the six valiant sons of Nahuṣa. Yati declined the sovereignty, and Yayāti therefore succeeded to the throne. He had two wives, Devayānī the daughter of Usanas, and Śarmiṣṭhā the daughter of Vṛṣaparvan; of whom this genealogical verse is recited: “Devayānī bore two sons, Yadu and Turvasu. Sarmiṣṭhā, the daughter of Vṛṣaparvan, had three sons, Druhyu, Anu, and Puru.” Through the curse of Uśanas, Yayāti became old and infirm before his time; but having appeased his father-in-law, he obtained permission to transfer his decrepitude to any one who would consent to take it. He first applied to his eldest son Yadu, and said, “Your maternal grandfather has brought this premature decay upon me: by his permission, however, I may transfer it to you for a thousand years. I am not yet satiate, with worldly enjoyments, and wish to partake of them through the means of your youth. Do not refuse compliance with my request.” Yadu, however, was not willing to take upon him his father's decay; on which his father denounced an imprecation upon him, and said, “Your posterity shall not possess dominion.” He then applied successively to Druhyu, Turvasu, and Anu, and demanded of them their juvenile vigour. They all refused, and were in consequence cursed by the king. Lastly he made the same request of Sarmiṣṭhā's youngest son, Puru, who bowed to his father, and readily consented to give him his youth, and receive in exchange Yayāti's infirmities, saying that his father had conferred upon him a great favour. The king Yayāti being thus endowed with renovated youth, conducted the affairs of state for the good of his people, enjoying such pleasures as were suited to his age and strength, and were not incompatible with virtue. He formed a connexion with the celestial nymph Viśvācī, and was wholly attached to her, and conceived no end to his desires. The more they were gratified, the more ardent they became; as it is said in this verse, “Desire is not appeased by enjoyment: fire fed with sacrificial oil becomes but the more intense. No one has ever more than enough of rice, or barley, or gold, or cattle, or women: abandon therefore inordinate desire. When a mind finds neither good nor ill in all objects, but looks on all with an equal eye, then every thing yields it pleasure. The wise man is filled with happiness, who escapes from desire, which the feeble minded can with difficulty relinquish, and which grows not old with the aged. The hair becomes grey, the teeth fall out, as man advances in years; but the love of wealth, the love of life, are not impaired by age.” “A thousand years have passed,” reflected Yayāti, “and my mind is still devoted to pleasure: every day my desires are awakened by new objects. I will therefore now renounce all sensual enjoyment, and fix my mind upon spiritual truth. Unaffected by the alternatives of pleasure and pain, and having nothing I may call my own, I will henceforth roam the forests with the deer.” Having made this determination, Yayāti restored his youth to Puru, resumed his own decrepitude, installed his youngest son in the sovereignty, and departed to the wood of penance ( Tapovana ). To Turvasu he consigned the south-east districts of his kingdom; the west to Druhyu; the south to Yadu; and the north to Anu; to govern as viceroys under their younger brother Puru, whom he appointed supreme monarch of the earth.

The Yādava race, or descendants of Yadu. Kārttavīrya obtains a boon from Dattātreya: takes Rāvaṇa prisoner: is killed by Paraśurāma: his descendants. I WILL first relate to you the family of Yadu, the eldest son of Yayāti, in which the eternal immutable Viṣṇu descended upon earth in a portion of his essence; of which the glory cannot be described, though for ever hymned in order to confer the fruit of all their wishes—whether they desired virtue, wealth, pleasure, or liberation—upon all created beings, upon men, saints, heavenly quiristers, spirits of evil, nymphs, centaurs, serpents, birds, demons, gods, sages, Brahmans, and ascetics. Whoever hears the account of the race of Yadu shall be released from all sin; for the supreme spirit, that is without form, and which is called Viṣṇu, was manifested in this family. Yadu had four sons, Sahasrajit, Kroṣṭi, Nala, and Raghu. Śatajit was the son of the elder of these, and he had three sons, Haihaya, Veṇu, and Haya. The son of Haihaya was Dharmanetra; his son was Kuntī; his son was Sāhañji; his son was Mahishmat; his son was Bhadrasena; his son was Durdama; his son was Dhanaka, who had four sons, Kritavīryya, Kritāgni, Kritavarman, and Kritaujas. Kritavīryya's son was Arjuna, the sovereign of the seven Dvīpas, the lord of a thousand arms. This prince propitiated the sage Dattātreya, the descendant of Atri, who was a portion of Viṣṇu, and solicited and obtained from him these boons—a thousand arms; never acting unjustly; subjugation of the world by justice, and protecting it equitably; victory over his enemies; and death by the hands of a person renowned in the three regions of the universe. With these means he ruled over the whole earth with might and justice, and offered ten thousand sacrifices. Of him this verse is still recited; “The kings of the earth will assuredly never pursue his steps in sacrifice, in munificence, in devotion, in courtesy, and in self-control.” In his reign nothing was lost or injured; and so he governed the whole earth with undiminished health, prosperity, power, and might, for eighty five thousand years. Whilst sporting in the waters of the Narmadā, and elevated with wine, Rāvaṇa came on his tour of triumph to the city Māhishmatī, and there he who boasted of overthrowing the gods, the Daityas, the Gandharvas and their king, was taken prisoner by Kārttavīrya, and confined like a tame beast in a corner of his capital. At the expiration of his long reign Kārttavīrya was killed by Paraśurāma, who was an embodied portion of the mighty Nārāyaṇa. Of the hundred sons of this king, the five principal were Śūra, Śūrasena, Vṛṣaṇa, Madhu, and Jayadhwaja. The son of the last was Tālajaṅgha, who had a hundred sons, called after him Tālajaṅghas: the eldest of these was Vītihotra; another was Bharata, who had two sons, Vṛṣa and Sujātī. The son of Vṛṣa was Madhu; he had a hundred sons, the chief of whom was Vṛṣṇi, and from him the family obtained the name of Vṛṣṇi. From the name of their father, Madhu, they were also called Mādhavas; whilst from the denomination of their common ancestor Yadu, the whole were termed Yādavas. This page consists solely of footnotes.

Descendants of Kroṣṭri. Jyāmagha 's connubial affection for his wife Śaivyā: their descendants kings of Vidarbha and Chedi. KROṢṬRI, the son of Yadu, had a son named Vrijinīvat; his son was Svāhī; his son was Ruṣadru; his son was Citraratha; his son was Śaśavindu, who was lord of the fourteen great gems; he had a hundred thousand wives and a million of sons. The most renowned of them were Prithuyaśas, Prithukarman, Prithujaya, Prithukīrtti, Prithudāna, and Prithuśravas. The son of the last of these six was Tamas; his son was Uśanas, who celebrated a hundred sacrifices of the horse; his son was Śiteyus; his son was Rukmakavaca; his son was Parāvrit, who lead five sons, Rukméshu, Prithurukman, Jyāmagha, Pālita, and Harita. To this day the following verse relating to Jyāmagha is repeated: “Of all the husbands submissive to their wives, who have been or who will be, the most eminent is the king Jyāmagha, who was the husband of Śaivyā.” Śaivyā was barren; but Jyāmagha was so much afraid of her, that he did not take any other wife. On one occasion the king, after a desperate conflict with elephants and horse, defeated a powerful foe, who abandoning wife, children, kin, army, treasure, and dominion, fled. When the enemy was put to flight, Jyāmagha beheld a lovely princess left alone, and exclaiming, “Save me, father! Save me, brother!” as her large eyes rolled wildly with affright. The king was struck by her beauty, and penetrated with affection for her, and said to himself, “This is fortunate; I have no children, and am the husband of a sterile bride; this maiden has fallen into my hands to rear up to me posterity: I will espouse her; but first I will take her in my car, and convey her to my palace, where I must request the coñcurrence of the queen in these nuptials.” Accordingly he took the princess into his chariot, and returned to his own capital. When Jyāmagha's approach was announced, Śaivyā came to the palace gate, attended by the ministers, the courtiers, and the citizens, to welcome the victorious monarch: but when she beheld the maiden standing on the left hand of the king, her lips swelled and slightly quivered with resentment, and she said to Jyāmagha, “Who is this light-hearted damsel that is with you in the chariot?” The king unprepared with a reply, made answer precipitately, through fear of his queen; “This is my daughter-in-law.” “I have never had a son,” rejoined Śaivyā, “and you have no other children. Of what son of yours then is this girl the wife?” The king disconcerted by the jealousy and anger which the words of Śaivyā displayed, made this reply to her in order to prevent further contention; “She is the young bride of the future son whom thou shalt bring forth.” Hearing this, Śaivyā smiled gently, and said, “So be it;” and the king entered into his great palace. In consequence of this conversation regarding the birth of a son having taken place in an auspicious conjunction, aspect, and season, the queen, although passed the time of women, became shortly afterwards pregnant, and bore a son. His father named him Vidarbha, and married him to the damsel he had brought home. They had three sons, Kratha, Kaiśika, and Romapāda. The son of Romapāda was Babhru, and his son was Dhriti. The son of Kaiśika was Chedi, whose descendants were called the Chaidya kings. The son of Kratha was Kunti; his son was Vṛṣṇi; his son was Nirvriti; his son was Dasārha; his son was Vyoman; his son was Jīmūta; his son was Vikriti; his son was Bhīmaratha; his son was Navaratha; his son was Daśaratha; his son was Śakuni; his son was Karambhi; his son was Devarāta; his son was Devakṣatra; his son was Madhu; his son was Anavaratha; his son was Kuruvatsa; his son was Anuratha; his son was Puruhotra; his son was Aṃśu; his son was Satwata, from whom the princes of this house were termed Sātwatas. This was the progeny of Jyāmagha; by listening to the account of whom, a man is purified from his sins.

Sons of Satwata. Bhoja princes of Mrittikāvatī. Sūrya the friend of Satrājit: appears to him in a bodily form: gives him the Syamantaka gem: its brilliance and marvellous properties. Satrājit gives it to Prasena, who is killed by a lion: the lion killed by the bear Jāmbavat. Kṛṣṇa suspected of killing Prasena, goes to look for him in the forests: traces the bear to his cave: fights with him for the jewel: the contest prolonged: supposed by his companions to be slain: he overthrows Jāmbavat, and marries his daughter Jāmbavatī: returns with her and the jewel to Dvārakā: restores the jewel to Satrājit, and marries his daughter Satyabhāmā. Satrājit murdered by Śatadhanwan: avenged by Kṛṣṇa. Quarrel between Kṛṣṇa and Balarāma. Akrūra possessed of the jewel: leaves Dvārakā. Public calamities. Meeting of the Yādavas. Story of Akrūra's birth: he is invited to return: accused by Kṛṣṇa of having the Syamantaka jewel: produces it in full assembly: it remains in his charge: Kṛṣṇa acquitted of having purloined it. THE sons of Satwata were Bhajina, Bhajamāna, Divya, Andhaka, Devāvriddha, Mahābhoja, and Vṛṣṇi. Bhajamāna had three sons, Nimi, Krikaṇa, and Vṛṣṇi, by one wife, and as many by another, Śatajit, Sahasrajit, and Ayutajit. The son of Devāvriddha was Babhru of whom this verse is recited; “We hear when afar, and we behold when nigh, that Babhru is the first of men, and Devāvriddha is equal to the gods: sixty-six persons following the precepts of one, and six thousand and eight who were disciples of the other, obtained immortality.” Mahābhoja was a pious prince; his descendants were the Bhojas, the princes of Mrittikāvatī, thence called Mārttikāvatas. Vṛṣṇi had two sons, Sumitra and Yudhājit; from the former Anamitra and Śini were born. The son of Anamitra was Nighna, who had two sons, Prasena and Satrājit. The divine Āditya, the sun, was the friend of the latter. On one occasion Satrājit, whilst walking along the sea shore, addressed his mind to Sūrya, and hymned his praises; on which the divinity appeared and stood before him. Beholding him in an indistinct shape, Satrājit said to the sun, “I have beheld thee, lord, in the heavens as a globe of fire: now do thou shew favour unto me, that I may see thee in thy proper form.” On this the sun taking the jewel called Syamantaka from off his neck, placed it apart, and Satrājit beheld him of a dwarfish stature, with a body like burnished copper, and with slightly reddish eyes. Having offered his adorations, the sun desired him to demand a boon, and he requested that the jewel might become his. The sun presented it to him, and then resumed his place in the sky. Having obtained the spotless gem of gems, Satrājit wore it on his neck, and becoming as brilliant thereby as the sun himself, irradiating all the region with his splendour, he returned to Dvārakā. The inhabitants of that city, beholding him approach, repaired to the eternal male, Puruṣottama, who, to sustain the burden of the earth, had assumed a mortal form (as Kṛṣṇa), and said to him, “Lord, assuredly the divine sun is coming to visit you.” But Kṛṣṇa smiled, and said, “It is not the divine sun, but Satrājit, to whom Āditya has presented the Syamantaka gem, and he now wears it: go and behold him without apprehension.” Accordingly they departed. Satrājit having gone to his house, there deposited the jewel, which yielded daily eight loads of gold, and through its marvellous virtue dispelled all fear of portents, wild beasts, fire, robbers, and famine. Achyuta was of opinion that this wonderful gem should be in the possession of Ugrasena; but although he had the power of taking it from Satrājit, he did not deprive him of it, that he might not occasion ally disagreement amongst the family. Satrājit, on the other hand, fearing that Kṛṣṇa would ask him for the jewel, transferred it to his brother Prasena. Now it was the peculiar property of this jewel, that although it was an inexhaustible source of good to a virtuous person, yet when worn by a man of bad character it was the cause of his death. Prasena having taken the gem, and hung it round his neck, mounted his horse, and went to the woods to hunt. In the chase he was killed by a lion. The lion, taking the jewel in his mouth, was about to depart, when he was observed and killed by Jāmbavat, the king of the bears, who carrying off the gem retired into his cave, and gave it to his son Sukumāra to play with. When some time had elapsed, and Prasena did not appear, the Yādavas began to whisper one to another, and to say, “This is Kṛṣṇa's doing: desirous of the jewel, and not obtaining it, he has perpetrated the murder of Prasena in order to get it into his possession.” When these calumnious rumours came to the knowledge of Kṛṣṇa, he collected a number of the Yādavas, and accompanied by them pursued the course of Prasena by the impressions of his horse's hoofs. Ascertaining by this means that he and his horse had been killed by a lion, he was acquitted by all the people of any share in his death. Desirous of recovering the gem, he thence followed the steps of the lion, and at no great distance came to the place where the lion had been killed by the bear. Following the footmarks of the latter, he arrived at the foot of a mountain, where he desired the Yādavas to await him, whilst he continued the track. Still guided by the marks of the feet, he discovered a cavern, and had scarcely entered it when he heard the nurse of Sukumāra saying to him, “The lion killed Prasena; the lion has been killed by Jāmbavat: weep not, Sukumāra, the Syamantaka is your own.” Thus assured of his object, Kṛṣṇa advanced into the cavern, and saw the brilliant jewel in the hands of the nurse, who was giving it as a plaything to Sukumāra. The nurse soon descried his approach, and marking his eyes fixed upon the gem with eager desire, called loudly for help. Hearing her cries, Jāmbavat, full of anger, came to the cave, and a conflict ensued between him and Achyuta, which lasted twenty-one days. The Yādavas who had accompanied the latter waited seven or eight days in expectation of his return, but as the foe of Madhu still came not forth, they concluded that he must have met his death in the cavern. “It could not have required so many days,” they thought, “to overcome an enemy;” and accordingly they departed, and returned to Dvārakā, and announced that Kṛṣṇa had been killed. When the relations of Achyuta heard this intelligence, they performed all the obsequial rites suited to the occasion. The food and water thus offered to Kṛṣṇa in the celebration of his Śrāddha served to support his life, and invigorate his strength in the combat in which he was engaged; whilst his adversary, wearied by daily conflict with a powerful foe, bruised and battered in every limb by heavy blows, and enfeebled by want of food, became unable longer to resist him. Overcome by his mighty antagonist, Jāmbavat cast himself before him and said, “Thou, mighty being, art surely invincible by all the demons, and by the spirits of heaven, earth, or hell; much less art thou to be vanquished by mean and powerless creatures in a human shape; and still less by such as we are, who are born of brute origin. Undoubtedly thou art a portion of my sovereign lord Nārāyaṇa, the defender of the universe.” Thus addressed by Jāmbavat, Kṛṣṇa explained to him fully that he had descended to take upon himself the burden of the earth, and kindly alleviated the bodily pain which the bear suffered from the fight, by touching him with his hand. Jāmbavat again prostrated himself before Kṛṣṇa, and presented to him his daughter Jāmbavatī, as an offering suitable to a guest. He also delivered to his visitor the Syamantaka jewel. Although a gift from such an individual was not fit for his acceptance, yet Kṛṣṇa took the gem for the purpose of clearing his reputation. He then returned along with his bride Jāmbavatī to Dvārakā.. When the people of Dvārakā beheld Kṛṣṇa alive and returned, they were filled with delight, so that those who were bowed down with years recovered youthful vigour; and all the Yādavas, men and women, assembled round Ānakadundubhi, the father of the hero, and congratulated him. Kṛṣṇa related to the whole assembly of the Yādavas all that had happened, exactly as it had befallen, and restoring the Syamantaka jewel to Satrājit was exonerated from the crime of which he had been falsely accused. He then led Jāmbavatī into the inner apartments. When Satrājit reflected that he had been the cause of the aspersions upon Kṛṣṇa's character, he felt alarmed, and to conciliate the prince he gave him to wife his daughter Satyabhāmā. The maiden had been previously sought in marriage by several of the most distinguished Yādavas, as Akrūra, Kritavarman and Śatadhanwan, who were highly incensed at her being wedded to another, and leagued in enmity against Satrājit. The chief amongst them, with Akrūra and Kritavarman, said to Śatadhanwan, “This caitiff Satrājit has offered a gross insult to you, as well as to us who solicited his daughter, by giving her to Kṛṣṇa: let him not live: why do you not kill him, and take the jewel? Should Achyuta therefore enter into feud with you, we will take your part.” Upon this promise Śatadhanwan undertook to slay Satrājit. When news arrived that the sons of Pāṇḍu had been burned in the house of wax, Kṛṣṇa, who knew the real truth, set off for Bāraṇāvata to allay the animosity of Duryodhana, and to perform the duties his relationship required. Śatadhanwan taking advantage of his absence, killed Satrājit in his sleep, and took possession of the gem. Upon this coming to the knowledge of Satyabhāmā, she immediately mounted her chariot, and, filled with fury at her father's murder, repaired to Bāraṇāvata, and told her husband how Satrājit had been killed by Śatadhanwan in resentment of her having been married to another, and how he had carried off the jewel; and she implored him to take prompt measures to avenge such heinous wrong. Kṛṣṇa, who is ever internally placid, being informed of these transactions, said to Satyabhāmā, as his eyes flashed with indignation, “These are indeed audacious injuries, but I will not submit to them from so vile a wretch. They must assail the tree, who would kill the birds that there have built their nests. Dismiss excessive sorrow; it needs not your lamentations to excite any wrath.” Returning forthwith to Dvārakā, Kṛṣṇa took Baladeva apart, and said to him, “A lion slew Prasena, hunting in the forests; and now Satrājit has been murdered by Śatadhanwan. As both these are removed, the jewel which belonged to them is our common right. Up then, ascend your car, and put Śatadhanwan to death.” Being thus excited by his brother, Balarāma engaged resolutely in the enterprise; but Śatadhanwan, being aware of their hostile designs, repaired to Kritavarman, and required his assistance. Kritavarman, however, declined to assist him, pleading his inability to engage in a conflict with both Baladeva and Kṛṣṇa. Śatadhanwan thus disappointed, applied to Akrūra; but he said, “You must have recourse to some other protector. How should I be able to defend you? There is no one even amongst the immortals, whose praises are celebrated throughout the universe, who is capable of contending with the wielder of the discus, at the stamp of whose foot the three worlds tremble; whose hand makes the wives of the Asuras widows, whose weapons no host, however mighty, can resist: no one is capable of encountering the wielder of the ploughshare, who annihilates the prowess of his enemies by the glances of his eyes, that roll with the joys of wine; and whose vast ploughshare manifests his might, by seizing and exterminating the most formidable foes.” “Since this is the case,” replied Śatadhanwan, “and you are unable to assist me, at least accept and take care of this jewel.” “I will do so,” answered Akrūra, “if you promise that even in the last extremity you will not divulge its being in my possession.” To this Śatadhanwan agreed, and Akrūra took the jewel; and the former mounting a very swift mare, one that could travel a hundred leagues a day, fled from Dvārakā. When Kṛṣṇa heard of Śatadhanwan's flight, he harnessed his four horses, Śaivya, Sugrīva, Meghapuṣpa, and Balāhaka, to his car, and, accompanied by Balarāma, set off in pursuit. The mare held her speed, and accomplished her hundred leagues; but when she reached the country of Mithilā, her strength was exhausted, and she dropped down and died. Śatadhanwan dismounting, continued his flight on foot. When his pursuers came to the place where the mare had perished, Kṛṣṇa said to Balarāma, “Do you remain in the car, whilst I follow the villain on foot, and put him to death; the ground here is bad; and the horses will not be able to drag the chariot across it.” Balarāma accordingly stayed with the car, and Kṛṣṇa followed Śatadhanwan on foot: when he had chased him for two kos, he discharged his discus, and, although Śatadhanwan was at a considerable distance, the weapon struck off his head. Kṛṣṇa then coining up, searched his body and his dress for the Syamantaka jewel, but found it not. He then returned to Balabhadra, and told him that they had effected the death of Śatadhanwan to no purpose, for the precious gem, the quintessence of all worlds, was not upon his person. When Balabhadra heard this, he flew into a violent rage, and said to Vāsudeva, “Shame light upon you, to be thus greedy of wealth! I acknowledge no brotherhood with you. Here lies my path. Go whither you please; I have done with Dvārakā, with you, with all our house. It is of no use to seek to impose upon me with thy perjuries.” Thus reviling his brother, who fruitlessly endeavoured to appease him, Balabhadra went to the city of Videha, where Janaka received him hospitably, and there he remained. Vāsudeva returned to Dvārakā. It was during his stay in the dwelling of Janaka that Duryodhana, the son of Dhritarāṣṭra, learned from Balabhadra the art of fighting with the mace. At the expiration of three years, Ugrasena and other chiefs of the Yādavas, being satisfied that Kṛṣṇa had not the jewel, went to Videha, and removed Balabhadra's suspicions, and brought him home. Akrūra, carefully considering the treasures which the precious jewel secured to him, constantly celebrated religious rites, and, purified with holy prayers, lived in affluence for fifty-two years; and through the virtue of that gem there was no dearth nor pestilence in the whole country. At the end of that period, Śatrughna, the great grandson of Satwata, was killed by the Bhojas, and as they were in bonds of alliance with Akrūra, he accompanied them in their flight from Dvārakā. From the moment of his departure various calamities, portents, snakes, dearth, plague, and the like, began to prevail; so that he whose emblem is Garūda called together the Yādavas, with Balabhadra and Ugrasena, and recommended them to consider how it was that so many prodigies should have occurred at the same time. On this Andhaka, one of the elders of the Yadhu race, thus spake: “Wherever Śvaphalka, the father of Akrūra, dwelt, there famine, plague, dearth, and other visitations were unknown. Once when there was want of rain in the kingdom of Kāsirājā, Śvaphalka was brought there, and immediately there fell rain from the heavens. It happened also that the queen of Kāśīrājā conceived, and was quick with a daughter; but when the time of delivery arrived, the child issued not from the womb. Twelve years passed away, and still the girl was unborn. Then Kāśīrājā spake to the child, and said, ‘Daughter, why is your birth thus delayed? come forth; I desire to behold you, why do you inflict this protracted suffering upon your mother?’ Thus addressed, the infant answered, ‘If, father, you will present a cow every day to the Brahmans, I shall at the end of three years more be born.’ The king accordingly presented daily a cow to the Brahmans, and at the end of three years the damsel came into the world. Her father called her Gāndinī, and he subsequently gave her to Śvaphalka, when he came to his palace for his benefit. Gāndinī, as long as she lived, gave a cow to the Brahmans every day. Akrūra was her son by Śvaphalka, and his birth therefore proceeds from a combination of uncommon excellence. When a person such as he is, is absent from us, is it likely that famine, pestilence, and prodigies should fail to occur? Let him then he invited to return: the faults of men of exalted worth must not be too severely scrutinized.” Agreeably to the advice of Audhaka the elder, the Yādavas sent a mission, headed by Keśava, Ugrasena, and Balabhadra, to assure Akrūra that no notice would be taken of any irregularity committed by him; and having satisfied him that he was in no danger, they brought him back to Dvārakā. Immediately on his arrival, in consequence of the properties of the jewel, the plague, dearth, famine, and every other calamity and portent, ceased. Kṛṣṇa, observing this, reflected that the descent of Akrūra from Gāndinī and Śvaphalka was a cause wholly disproportionate to such an effect, and that some more powerful influence must be exerted to arrest pestilence and famine. “Of a surety,” said he to himself, “the great Syamantaka jewel is in his keeping, for such I have heard are amongst its properties. This Akrūra too has been lately celebrating sacrifice after sacrifice; his own means are insufficient for such expenses; it is beyond a doubt that he has the jewel.” Having come to this conclusion, he called a meeting of all the Yādavas at his house, under the pretext of some festive celebration. When they were all seated, and the. purport of their assembling had been explained, and the business accomplished, Kṛṣṇa entered into conversation with Akrūra, and, after laughing and joking, said to him, “Kinsman, you are a very prince in your liberality; but we know very well that the precious jewel which was stolen by Sudhanwan was delivered by him to you, and is now in your possession, to the great benefit of this kingdom. So let it remain; we all derive advantage from its virtues. But Balabhadra suspects that I have it, and therefore, out of kindness to me, shew it to the assembly.” When Akrūra, who had the jewel with him, was thus taxed, he hesitated what he should do. “If I deny that I have the jewel,” thought he, “they will search my person, and find the gem hidden amongst my clothes. I cannot submit to a search.” So reflecting, Akrūra said to Nārāyaṇa, the cause of the whole world, “It is true that the Syamantaka jewel was entrusted to me by Śatadhanwan, when he went from hence. I expected every day that you would ask me for it, and with much inconvenience therefore I have kept it until now. The charge of it has subjected me to so much anxiety, that I have been incapable of enjoying any pleasure, and have never known a moment's ease. Afraid that you would think me unfit to retain possession of a jewel so essential to the welfare of the kingdom, I forbore to mention to you its being in my hands; but now take it yourself, and give the care of it to whom you please.” Having thus spoken, Akrūra drew forth from his garments a small gold box, and took from it the jewel. On displaying it to the assembly of the Yādavas, the whole chamber where they sat was illuminated by its radiance. “This,” said Akrūra, “is the Syamantaka gem, which was consigned to me by Śatadhanwan: let him to whom it belongs now take it.” When the Yādavas beheld the jewel, they were filled with astonishment, and loudly expressed their delight. Balabhadra immediately claimed the jewel as his property jointly with Achyuta, as formerly agreed upon; whilst Satyabhāmā, demanded it as her right, as it had originally belonged to her father. Between these two Kṛṣṇa considered himself as an ox between the two wheels of a cart, and thus spake to Akrūra in the presence of all the Yādavas: “This jewel has been exhibited to the assembly in order to clear my reputation; it is the joint right of Balabhadra and myself, and is the patrimonial inheritance of Satyabhāmā. But this jewel, to be of advantage to the whole kingdom, should be taken charge of by a person who leads a life of perpetual continence: if worn by an impure individual, it will be the cause of his death. Now as I have sixteen thousand wives, I am not qualified to have the care of it. It is not likely that Satyabhāmā will agree to the conditions that would entitle her to the possession of the jewel; and as to Balabhadra, he is too much addicted to wine and the pleasures of sense to lead a life of self-denial. We are therefore out of the question, and all the Yādavas, Balabhadra, Satyabhāmā, and myself, request you, most bountiful Akrūra, to retain the care of the jewel, as you have done hitherto, for the general good; for you are qualified to have the keeping of it, and in your hands it has been productive of benefit to the country. You must not decline compliance with our request.” Akrūra, thus urged, accepted the jewel, and thenceforth wore it publicly round his neck, where it shone with dazzling brightness; and Akrūra moved about like the sun, wearing a garland of light. He who calls to mind the vindication of the character of Kṛṣṇa from false aspersions, shall never become the subject of unfounded accusation in the least degree, and living in the full exercise of his senses shall be cleansed from every sin.

Descendants of Śini, of Anamitra, of Śvaphalka and Citraka, of Andhaka. The children of Devaka and Ugrasena. The descendants of Bhajamāna. Children of Śūra: his son Vasudeva: his daughter Prithā married to Pāṇḍu: her children Yudhiṣṭhira and his brothers; also Karṇa by Āditya. The sons of Pāṇḍu by Mādrī. Husbands and children of Śūra's other daughters. Previous births of Śiśupāla. THE younger brother of Anamitra was Śini; his son was Satyaka; his son was Yuyudhāna, also known by the name of Sātyaki; his son was Asanga; his son was Tūni; his son was Yugandhara. These princes were termed Śaineyas. In the family of Anamitra, Priśni was born; his son was Śvaphalka, the sanctity of whose character has been described: the younger brother of Śvaphalka was named Citraka. Śvaphalka had by Gāndinī, besides Akrūra, Upamadgu, Mridura, Śārimejaya, Giri, Kṣatropakṣatra, Śatrughna, Arimarddana, Dharmadhris, Dhṛṣṭasarman, Gandhamojāvaha, and Prativāha. He had also a daughter, Sutārā. Devavat and Upadeva were the sons of Akrūra. The sons of Chitrika were Prithu and Vipritha, and many others. Andhaka had four sons, Kukkura, Bhajamāna, Śuci, Kambalavarhiṣ. The son of Kukkura was Vṛṣṭa; his son was Kapotaroman; his son was Viloman; his son was Bhava, who was also called Chandanodakadundubhi; he was a friend of the Gandharva Tumburu; his son was Abhijit; his son was Punarvasu; his son was Āhuka, and he had also a daughter named Āhukī. The sons of Āhuka were Devaka and Ugrasena. The former had four sons, Devavat, Upadevā, Sudeva, and Devarakṣita, and seven daughters, Vrikadevā, Upadevā, Devarakṣitā, Śrīdevā, Śāntidevā, Sahadevā, and Devakī: all the daughters were married to Vasudeva. The sons of Ugrasena were Kansa, Nyagrodha, Sunāman, Kanka, Śaṅku, Subhūmi, Rāṣṭrapāla, Yuddhamuṣṭhi, and Tuṣṭimat; and his daughters were Kansā, Kansavatī, Sutanu, Rāṣṭrapālī, and Kaṅkī. The son of Bhajamāna was Vidūratha; his son was Śūra; his son was Śamin; his son was Pratīkṣatra; his son was Swayambhoja; his son was Hridika, who had Kritavarman, Śatadhanu, Devamīḍhuṣa, and others. Śūra, the son of Devamīḍhuṣa, was married to Māṛṣā, and had by her ten sons. On the birth of Vasudeva, who was one of these sons, the gods, to whom the future is manifest, foresaw that the divine being would take a human form in his family, and thereupon they sounded with joy the drums of heaven: from this circumstance Vasudeva was also called Ānakadunbubhi. His brothers were Devabhāga, Devaśravas, Anādhṛṣṭi, Karundhaka, Vatsabālaka, Śriñjaya, Śyāma, Śamīka, and Gaṇḍūṣa; and his sisters were Prithā, Śrutadevā, Śrutakīrttī, Śrutaśravas, and Rājādhidevī. Śūra had a friend named Kuntibhoja, to whom, as he had no children, the presented in due form his daughter Pritha. She was married to Paṇḍu, and bore him Yudhiṣṭhira, Bhīma, and Arjuna, who were in fact the sons of the deities Dharma, Vāyu (air), and Indra. Whilst she was yet unmarried, also, she had a son named Karṇa, begotten by the divine Āditya (the sun). Paṇḍu had another wife, named Mādrī, who had by the twin sons of Āditya, Nāsatya and Dasra, two sons, Nakula and Sahadeva. Śrutadevā was married to the Kāruṣa prince Vriddhaśarman, and bore him the fierce Asura Dantavaktra. Dhṛṣṭaketu, raja of Kaikeya, married Śrutakīrtti, and had by her Santarddana and four other sons, known as the five Kaikeyas. Jayasena, king of Avanti, married Rājādhidevī, and had Vinda and Anavinda. Śrutaśravas was wedded to Damaghoṣa, raja of Chedi, and bore him Śiśupāla. This prince was in a former existence the unrighteous but valiant monarch of the Daityas, Hiraṇyakaśipu, who was killed by the divine guardian of creation (in the man-lion Avatāra ). He was next the ten-headed sovereign Rāvaṇa, whose unequalled prowess, strength, and power were overcome by the lord of the three worlds, Rāma. Having been killed by the deity in the form of Rāghava, he had long enjoyed the reward of his virtues in exemption from an embodied state, but had now received birth once more as Śiśupāla, the son of Damaghoṣa, king of Chedi. In this character he renewed, with greater inveteracy than ever, his hostile hatred towards the god surnamed Puṇḍarikākṣa, a portion of the supreme being, who had descended to lighten the burdens of the earth; and was in consequence slain by him: but from the circumstance of his thoughts being constantly engrossed by the supreme being, Śiśupāla was united with him after death; for the lord giveth to those to whom he is favourable whatever they desire, and he bestows a heavenly and exalted station even upon those whom he slays in his displeasure.

Explanation of the reason why Śiśupāla in his previous births as Hiraṇyakaśipu and Rāvaṇa was not identified with Viṣṇu on being slain by him, and was so identified when killed as Śiśupāla. The wives of Vasudeva: his children: Balarāma and Kṛṣṇa his sons by Devakī: born apparently of Rohiṇī and Yasodā. The wives and children of Kṛṣṇa. Multitude of the descendants of Yadu. Most eminent of all who cultivate piety, I am curious to hear from you, and you are able to explain to me, how it happened that the same being who when killed by Viṣṇu as Hiraṇyakaśipu and Rāvaṇa obtained enjoyments which, though scarcely attainable by the immortals, were but temporary, should have been absorbed into the eternal Hari when slain by him in the person of Śiśupāla. When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hiraṇyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hiraṇyakaśipu was not aware that his destroyer was Viṣṇu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Viṣṇu, only unlimited power and enjoyment upon earth, as Daśānana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśānana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jānakī, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Viṣṇu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Viṣṇu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Kṛṣṇa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Kṛṣṇa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Viṣṇu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Viṣṇu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith! Vasudeva, also called Ānakadandubhi, had Rohiṇī, Pauravī, Bhadrā, Madirā, Devakī, and several other wives. His sons by Rohiṇī were Balabhadra, Sāraṇa, Śaru, Durmada, and others. Balabhadra espoused Revatī, and had by her Nisaṭha and Ulmuka. The sons of Śaraṇa were Mārṣṭi, Mārṣṭimat, Śīśu, Satyadhriti, and others. Bhadrāśva, Bhadrabāhu, Durgama, Bhūta, and others, were born in the family of Rohiṇī (of the race of Puru ). The sons of Vasudeva by Madirā were Nanda, Upananda, Krītaka, and others. Bhadrā bore him Upanidhi, Gada, and others. By his wife Vaiśālī he had one son named Kauśika. Devakī bore him six sons, Kīrttimat, Suṣeṇa, Udāyin, Bhadrasena, Rijudaśa, and Bhadradeha; all of whom Kansa put to death. When Devakī was pregnant the seventh time, Yoganidrā (the sleep of devotion), sent by Viṣṇu, extricated the embryo from its maternal womb at midnight, and transferred it to that of Rohiṇī; and from having been thus taken away, the child (who was Balarāma) received the name of Saṅkarṣaṇa. Next, the divine Viṣṇu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmā and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakī, and was born as her son Vāsudeva. Yoganidrā, proud to execute his orders, removed the embryo to Yasodā, the wife of Nanda the cowherd. At his birth the earth was relieved from all iniquity; the sun, moon, and planets shone with unclouded splendour; all fear of calamitous portents was dispelled; and universal happiness prevailed. From the moment he appeared, all mankind were led into the righteous path in him. Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminī, Satyabhāmā, Jāmbavatī, Jātahaśinī, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Cārudeṣṇa, Sāmba, and others. Pradyumna married Kakudvatī, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrā, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Bāhu; and his son was Sucāru. In this manner the descendants of Yadu multiplied, and there were many hundreds of thousands of them, so that it would be impossible to repeat their names in hundreds of years. Two verses relating to them are current: “The domestic instructors of the boys in the use of arms amounted to three crores and eighty lacs (or thirty-eight millions). Who shall enumerate the whole of the mighty men of the Yādava race, who were tens of ten thousands and hundreds of hundred thousands in number?” Those powerful Daityas who were killed in the conflicts between them and the gods were born again upon earth as men, as tyrants and oppressors; and, in order to check their violence, the gods also descended to the world of mortals, and became members of the hundred and one branches of the family of Yadu. Viṣṇu was to them a teacher and a ruler, and all the Yādavas were obedient to his commands. Whoever listens frequently to this account of the origin of the heroes of the race of Vṛṣṇi, shall be purified from all sin, and obtain the sphere of Viṣṇu.

I shall now summarily give you an account of the descendants of Turvasu. The son of Turvasu was Vahni; his son was Gobānu; his son was Traiśāmba; his son was Karandhama; his son was Marutta. Marutta had no children, and he therefore adopted Duṣyanta, of the family of Puru; by which the line of Turvasu merged into that of Puru. This took place in consequence of the malediction denounced on his son by Yayāti.

THE son of Druhyu was Babhru; his son was Setu; his son was Āradwat; his son was Gāndhāra; his son was Dharma; his son was Dhrita; his son was Duryāman; his son was Pracetas, who had a hundred sons, and they were the princes of the lawless Mlecchas or barbarians of the north.

ANU, the fourth son of Yayāti, had three sons, Sabhānara, Cākṣuṣa, and Paramekṣu. The son of the first was Kālānara; his son was Śriñjaya; his son was Purañjaya; his son was Janamejaya; his son was Mahāmani; his son was Mahāmanas, who had two sons, Uśīnara and Titikṣu. Uśīnara had five sons, Śivi, Triṇa, Gara, Krimi, Dārvan. Śivi had four sons, Vṛṣadarbha, Suvīra, Kaikeya, and Madra. Titikṣu had one son, Uṣadratha; his son was Hema; his son was Sutapas; his son was Bali, on whose wife five sons were begotten by Dīrghatamas, or Anga, Banga, Kaliṅga, Suhma, and Puṇḍra; and their descendants, and the five countries they inhabited, were known by the same names. The son of Anga was Pāra; his son was Divaratha; his son was Dharmaratha; his son was Citraratha; his son was Romapāda, also called Daśaratha, to whom, being childless, Daśaratha, the son of Aja, gave his daughter Śāntā to be adopted. After this, Romapāda had a son named Caturaṅga; his son was Prithulākṣa; his son was Champa, who founded the city of Campā. The son of Champa was Haryyaṅga; his son was Bhadraratha, who had two sons, Vrihatkarman and Vrihadratha. The son of the first was Vrihadbhānu; his son was Vrihanmanas; his son was Jayadratha, who, by a wife who was the daughter of a Kṣatriya father and Brahmani mother, had a son named Vijaya; his son was Dhriti; his son was Dhritavrata; his son was Satyakarman; his son was Adhiratha, who found Karna in a basket on the banks of the Ganges, where he had been exposed by his mother, Pritha. The son of Karṇa was Vṛṣasena. These were the Anga kings. You shall next hear who were the descendants of Puru.

Descendants of Puru. Birth of Bharata, the son of Duṣyanta: his sons killed: adopts Bharadvāja or Vitatha. Hastin, founder of Hastinapur. Sons of Ajāmīḍha, and the races derived from them, as Pāñcālas, &c. Kripa and Kripī found by Śāntanu. Descendants of Rikṣa, the son of Ajāmīḍha. Kurukṣetra named from Kuru. Jarāsandha and others, kings of Magadhā. THE son of Puru was Janamejaya; his son was Prācinvat; his son was Pravīra; his son was Manasyu; his son was Bhayada; his son was Sudyumna; his son was Bahugava; his son was Samyāti; his son was Ahamyāti; his son was Raudrāśva, who had ten sons, Riteyu, Kakṣeyu, Sthaṇḍileyu, Ghriteyu, Jaleyu, Sthaleyu, Santateyu, Dhaneyu, Vaneyu, and Vrateyu. The son of Riteyu was Rantināra, whose sons were Tansu, Apratiratha, and Dhruva. The son of the second of these was Kaṇwa, and his son was Medhātithi, from whom the Kāṇvāyāna Brahmanas descended. Anila was the son of Tansu, and he had four sons, of whom Duṣyanta was the elder. The son of Duṣyanta was the emperor Bharata; a verse explanatory of his name is chaunted by the gods; “The mother is only the receptacle; it is the father by whom a son is begotten. Cerish thy son, Duṣyanta; treat not Śakuntalā with disrespect. Sons, who are born from the paternal loins, rescue their progenitors from the infernal regions. Thou art the parent of this boy; Śakuntalā has spoken truth.” From the expression ‘cherish,’ Bharaswa, the prince was called Bharata. Bharata had by different wives nine sons, but they were put to death by their own mothers, because Bharata remarked that they bore no resemblance to him, and the women were afraid that he would therefore desert them. The birth of his sons being thus unavailing, Bharata sacrificed to the Maruts, and they gave him Bharadvāja, the son of Vrihaspati by Mamata the wife of Utathya, expelled by the kick of Dirghatamas, his half brother, before his time. This verse explains the purport of his appellation; “'Silly woman,' said Vrihaspati, ‘cherish this child of two fathers’ ( bhara dvā-jam). ‘No, Vrihaspati,’ replied Mamatā, ‘do you take care of him.’ So saying, they both abandoned him; but from their expressions the boy was called Bharadvāja.” He was also termed Vitatha, in allusion to the unprofitable (vitatha) birth of the sons of Bharata. The son of Vitatha was Bhavanmanyu; his sons were many, and amongst them the chief were Vrihatkṣatra, Mahāvīryya, Nara, and Garga. The son of Nara was Saṅkriti; his sons were Ruciradhī and Rantideva. The son of Garga was Sini, and their descendants called Gārgyas and Śainyas, although Kṣatriyas by birth, became Brahmans. The son of Mahāvīryya was Urukṣaya, who had three sons, Trayyāruṇa, Puṣkarin, and Kapi; the last of whom became a Brahman. The son of Vrihatkṣatra was Suhotra, whose son was Hastin, who founded the city of Hastināpur. The sons of Hastin were Ajamīḍha, Dvimīḍha, and Purumīḍha. One son of Ajamīḍha was Kaṇwa, whose son was Medhātithi; his other son was Vrihadishu, whose son was Vrihadvasu; his son was Vrihatkarman; his son was Jayadratha; his son was Viśvajit; his son was Senajit, whose sons were Rucirāśva, Kāśya, Driḍhadhanuṣ, and Vasahanu. The son of Rucirāśva was Prithusena; his son was Pāra; his son was Nīpa; he had a hundred sons, of whom Samara, the principal, was the ruler of Kāmpilya. Samara had three sons, Pāra, Sampāra, Sadaśva. The son of Pāra was Prithu; his son was Sukriti; his son was Vibhrātra; his son was Anuha, who married Kritvī, the daughter of Śuka (the son of Vyāsa ), and had by her Brahmadatta; his son was Viśvaksena; his son was Udaksena; and his son was Bhallāṭa. The son of Dvimīḍha was Yavīnara; his son was Dhritimat; his son was Satyadhriti; his son was Driḍhanemi; his son was Supārśva; his son was Sumati; his son was Sannatimat; his son was Krita, to whom Hiraṇyanābha taught the philosophy of the Yoga, and he compiled twenty-four Saṃhitās (or compendia) for the use of the eastern Brahmans, who study the Sāma - veda. The son of Krita was Ugrāyudha, by whose prowess the Nīpa race of Kṣatriyas was destroyed; his son was Kṣemya; his son was Suvīra; his son was Nripañjaya; his son was Bahuratha. These were all called Pauravas. Ajamīḍha had a wife called Nīlinī, and by her he had a son named Nīla; his son was Śānti; his son was Śuśānti; his son was Purujānu; his son was Cakṣu; his son was Haryyaśva, who had five sons, Mudgala, Śriñjaya, Vrihadishu, Pravīra, and Kāmpilya. Their father said, “These my five ( pañca ) sons are able (alam) to protect the countries;” and hence they were termed the Pāñcālas. From Mudgala descended the Maudgalya Brahmans: he had also a son named Bahvaśva, who had two children, twins, a son and daughter, Divodāsa and Ahalyā. The son of Śaradwat or Gautama by Ahalyā was Śatānanda; his son was Satyadhriti, who was a proficient in military science. Being enamoured of the nymph Urvaśī, Satyadhriti was the parent of two children, a boy and a girl. Śāntanu, a Raja, whilst hunting, found these children exposed in a clump of long Śara grass; and, compassionating their condition, took them, and brought them up. As they were nurtured through pity (kripā), they were called Kripa and Kripī. The latter became the wife of Droṇa, and the mother of Aswatthāman. The son of Divodāsa was Mitrāyu; his son was Chyavana; his son was Sudāsa; his son was Saudāsa, also called Sahadeva; his son was Somaka; he had a hundred sons, of whom Jantu was the eldest, and Pṛṣata the youngest. The son of Pṛṣata was Drupada; his son was Dhṛṣṭadyumna; his son was Dṛṣṭaketu. Another son of Ajamīḍha was named Rikṣa; his son was Samvaraṇa; his son was Kuru, who gave his name to the holy district Kurukṣetra; his sons were Sudhanuṣ, Jahnu, Parīkṣit, and many others. The son of Sudhanuṣ was Suhotra; his son was Chyavana; his son was Krītaka; his son was Uparicara the Vasu, who had seven children, Vrihadratha, Pratyagra, Kuśāmba, Māvella, Matsya, and others. The son of Vrihadratha was Kuśāgra; his son was Riṣabha; his son was Puṣpavat; his son was Satyadhrita; his son was Sudhanwan; and his son was Jantu. Vrihadratha had another son, who being born in two parts, which were put together (sandhita) by a female fiend named Jarā, he was denominated Jarāsandha; his son was Sahadeva; his son was Somāpi; his son was Srutaśravas. These were kings of Magadhā.

Descendants of Kuru. Devāpi abdicates the throne: assumed by Śāntanu: he is confirmed by the Brahmans: Bhīṣma his son by Gaṅgā: his other sons. Birth of Dhritarāṣṭra, Pāṇḍu, and Vidura. The hundred sons of Dhritarāṣṭra. The five sons of Pāṇḍu: married to Draupadī: their posterity. Parīkṣit, the grandson of Arjuna, the reigning king. PARĪKṢIT, the son of Kuru, had four sons, Janamejaya, Śrutasena, Ugrasena, and Bhīmasena. The son of Jahnu was Suratha; his son was Vidūratha; his son was Sārvabhauma; his son was Jayasena Ārāvin; his son was Ayutāyus; his son was Akrodhana; one of his sons was Devatithi, and another was called Rikṣa; his son was Dilīpa; his son was Pratīpa, who had three sons, Devāpi, Śāntanu, and Bāhlīka. The first adopted in childhood a forest life, and Śāntanu became king. Of him this verse is spread through the earth; “Śāntanu is his name, because if he lays his hands upon an old man, he restores him to youth, and by him men obtain tranquillity ( śānti ).” In the kingdom over which Śāntanu ruled there was no rain for twelve years. Apprehensive that the country would become a desert, the king assembled the Brahmans, and asked them why no rain fell, and what fault he had committed. They told him that he was as it were a younger brother married before an elder, for he was in the enjoyment of the earth, which was the right of his elder brother Devāpi. “What then am I to do?” said the Rājā: to which they replied, “Until the gods shall be displeased with Devāpi, by his declining from the path of righteousness, the kingdom is his, and to him therefore you should resign it.” When the minister of the king, Asmarisārin, heard this, he collected a number of ascetics who taught doctrines opposed to those of the Vedas, and sent them into the forest; where meeting with Devāpi, they perverted the understanding of the simple-minded prince, and led him to adopt heretical notions. In the meantime, Śāntanu being much distressed to think that he had been guilty of the offence intimated by the Brahmans, sent them before him into the woods, and then proceeded thither himself, to restore the kingdom to his elder brother. When the Brahmans arrived at the hermitage of Devāpi, they informed him, that, according to the doctrines of the Vedas, succession to a kingdom was the right of the elder brother: but he entered into discussion with them, and in various ways advanced arguments which had the defect of being contrary to the precepts of the Vedas. When the Brahmans heard this, they turned to Śāntanu, and said, “Come hither, Rājā; you need give yourself no further trouble in this matter; the dearth is at an end: this man is fallen from his state, for he has uttered words of disrespect to the authority of the eternal, untreated Veda; and when the elder brother is degraded, there is no sin in the prior espousals of his junior.” Śāntanu thereupon returned to his capital, and administered the government as before; and his elder brother Devāpi being degraded from his caste by repeating doctrines contrary to the Vedas, Indra poured down abundant rain, which was followed by plentiful harvests. The son of Bāhlīka was Somadatta, who had three sons, Bhūri, Bhūriśravas, and Śala. The son of Śāntanu was the illustrious and learned Bhīṣma, who was born to him by the holy river-goddess, Gaṅgā; and he had by his wife Satyavatī two sons, Citrāṅgada and Vicitravīryya. Citrāṅgada, whilst yet a youth, was killed in a conflict with a Gandharva, also called Citrāṅgada. Vicitravīryya married Ambā and Ambalikā, the daughters of the king of Kāśī; and indulging too freely in connubial rites, fell into a consumption, of which he died. By command of Satyavatī, my son Kṛṣṇa -dwaipāyana, ever obedient to his mother's wishes, begot upon the widows of his brother the princes Dhritarāṣṭra and Pāṇḍu, and upon a female servant, Vidura. Dhritarāṣṭra had Duryodhana, Duhsāśana, and other sons, to the cumber of a hundred. Pāṇḍu having iñcurred the curse of a deer, whose mate he had killed in the chase, was deterred from procreating children; and his wife Kuntī, bare to him in consequence three sons, who were begotten by the deities Dharma, Vāyu, and Indra; namely, Yudhiṣṭhira, Bhīma, and Arjuna: and his wife Mādrī had two sons, Nakula and Sahadeva, by the celestial sons of Aśvinī. These had each a son by Draupadī. The son of Yudhiṣṭhira was Prativindhya; of Bhīma, Śrutasoma; of Arjuna, Śrutakīrtti; of Nakula, Śatānīka; and of Sahadeva, Śrutakarman. The Pāṇḍavas had also other sons. By his wife Yaudheyī, Yudhiṣṭhira had Devaka. The son of Bhīma by Hiḍimbā was Ghaṭotkaca, and he had also Sarvatraga by his wife Kāśī. The son of Sahadeva by Vijayā was Suhotra; and Niramitra was the son of Nakula by Kareṇumatī. Arjuna had Irāvat by the serpent-nymph Ulupī; Babhruvāhana, who was adopted as the son of his maternal grandfather, by the daughter of the king of Manipura; and, by his wife Subhadrā Abhimanyu, who even in extreme youth was renowned for his valour and his strength, and crushed the chariots of his foes in fight. The son of Abhimanyu by his wife Uttarā was Parīkṣit, who, after the Kurus were all destroyed, was killed in his mother's womb by the magic Brāhma weapon, hurled by Aswatthāman: he was however restored to life by the clemency of that being whose feet receive the homage of all the demons and the gods, and who for his own pleasure had assumed a human shape (Kṛṣṇa). This prince, Parīkṣit, now reigns over the whole world with undivided sway.

I WILL now enumerate the kings who, will reign in future periods. The present monarch, Parīkṣit, will have four sons, Janamejaya, Śrutasena, Ugrasena, and Bhīmasena. The son of Janamejaya will be Śatānīka, who will study the Vedas under Yājñyawalkya, and military science with Kripa; but becoming dissatisfied with sensual enjoyments, he will acquire spiritual knowledge from the instructions of Śaunaka, and ultimately obtain salvation. His son will be Aswamedhadatta (a son given by the gods in reward for the sacrifice of a horse ); his son will be Asīma- kṛṣṇa; his son will be Nicakra, who will remove the capital to Kauśāmbī, in consequence of Hastināpura being washed away by the Ganges; his son will be Uṣṇa; his son will be Citraratha; his son will be Vṛṣṇimat; his son will be Susheṇa; his son will be Sunītha; his son will be Rica; his son will be Nricakṣu; his son will be Sukhīhala; his son will be Pariplava; his son will be Sunaya; his son will be Medhāvin; his son will be Nripañjaya; his son will be Mridu; his son will be Tigma; his son will be Vrihadratha; his son will be Vasudāna; and his son will be another Śatānīka; his son will be Udayana; his son will be Ahīnara; his son will be Khaṇḍapāni; his son will be Niramitra; his son will be Kṣemaka: of him this verse is recited; “The race which gave origin to Brahmans and Kṣatriyas, and which was purified by regal sages, terminated with Kṣemaka; in the Kali age.”

I WILL now repeat to you the future princes of the family of Ikṣvāku. The son of Vrihadbala will be Vrihatkṣaṇa; his son will be Urukṣepa; his son will be Vatsa; his son will be Vatsavyūha; his son will be Prativyoman; his son will be Divākara; his son will be Sahadeva; his son will be Vrihadaśva; his son will be Bhānuratha; his son will be Supratītha; his son will be Marudeva; his son will be Sunakṣatra; his son will be Kinnara; his son will be Antarīkṣa; his son will be Suvarna; his son will be Amitrajit; his son will be Vrihadrāja; his son will be Dharman; his son will be Kritañjaya; his son will be Raṇañjaya; his son will be Sañjaya; his son will be Śākya; his son will be Śuddhodana; his son will be Rātula; his son will be Prasenajit; his son will be Kṣudraka; his son will be Kuṇḍaka; his son will be Suratha; his son will be Sumitra. These are the kings of the family of Ikṣvāku, descended from Vrihadbala. This commemorative verse is current concerning them; “The race of the descendants of Ikṣvāku will terminate with Sumitra: it will end in the Kali age with him.”

I WILL now relate to you the descendants of Vrihadratha, who will be the kings of Magadhā. There have been several powerful princes of this dynasty, of whom the most celebrated was Jarāsandha; his son was Sahadeva; his son is Somāpi; his son will be Śrutavat; his son will be Ayutāyus; his son will be Niramitra; his son will be Sukṣatra; his son will be Vrihatkarman; his son will be Senajit; his son will be Śrutañjaya; his son will be Vipra; his son will be Śuci; his son will be Kṣemya; his son will be Suvrata; his son will be Dharma; his son will be Suśuma; his son will be Driḍhasena; his son will be Sumati; his son will be Suvala; his son will be Sunīta; his son will be Satyajit; his son will be Viśvajit; his son will be Ripuñjaya. These are the Vārhadrathas, who will reign for a thousand years.

Future kings of Magadhā. Five princes of the line of Pradyota. Ten Śaiśunāgas. Nine Nandas. Ten Mauryas. Ten Śuṅgas. Four Kaṇwas. Thirty Āndhrabhrityas. Kings of various tribes and castes, and periods of their rule. Ascendancy of barbarians. Different races in different regions. Period of universal iniquity and decay. Coming of Viṣṇu as Kalki. Destruction of the wicked, and restoration of the practices of the Vedas. End of the Kali, and return of the Krita, age. Duration of the Kali. Verses chanted by Earth, and communicated by Asita to Janaka. End of the fourth book. THE last of the Vrīhadratha dynasty, Ripuñjaya, will have a minister named Sunika, who having killed his sovereign, will place his son Pradyota upon the throne: his son will be Pālaka; his son will be Viśākhayūpa; his son will be Janaka; and his son will be Nandivarddhana. These five kings of the house of Pradyota will reign over the earth for a hundred and thirty-eight years. The next prince will be Śiśunaga; his son will be Kākavarṇa; his son will be Kṣemadharman; his son will be Kṣatraujas; his son will be Vidmisāra; his son will be Ājātaśatru; his son will be Dharbaka; his son will be Udayāśva; his son will also be Nandivarddhana; and his son will be Mahānandi. These ten Śaiśunāgas will be kings of the earth for three hundred and sixty-two years. The son of Mahānanda will be born of a woman of the Śūdra or servile class; his name will be Nanda, called Mahāpadma, for he will be exceedingly avaricious. Like another Paraśurāma, he will be the annihilator of the Kṣatriya race; for after him the kings of the earth will be Śūdras. He will bring the whole earth under one umbrella: he will have eight sons, Sumālya and others, who will reign after Mahāpadma; and he and his sons will govern for a hundred years. The Brahman Kauṭilya will root out the nine Nandas Upon the cessation of the race of Nanda, the Mauryas will possess the earth, for Kanṭilya will place Candragupta on the throne: his son will be Vindusāra; his son will be Aśokavarddhana; his son will be Suyaśas; his son will be Daśaratha; his son will be Sangata; his son will be Śāliśūka; his son will be Somaśarmman; his son will be Saśadharman; and his successor will be Vrihadratha. These are the ten Mauryas, who will reign over the earth for a hundred and thirty-seven years. The dynasty of the Śuṅgas will next become possessed of the sovereignty; for Puṣpamitra, the general of the last Maurya prince, will put his master to death, and ascend the throne: his son will be Agnimitra; his son will be Sujyeṣṭha; his son will be Vasumitra; his son will be Ārdraka; his son will be Pulindaka; his son will be Ghoṣavasu; his son will be Vajramitra; his son will be Bhāgavata; his son will be Devabhūti. These are the ten Śuṅgas, who will govern the kingdom for a hundred and twelve years. Devabhūti, the last Śunga prince, being addicted to, immoral indulgences, his minister, the Kaṇwa named Vasudeva will murder him, and usurp the kingdom: his son will be Bhūmimitra; his son will be Nārāyaṇa; his son will be Suśarman. These four Kāṇwas will be kings of the earth for forty-five years. Suśarman the Kāṇwa will be killed by a powerful servant named Śipraka, of the Āndhra tribe, who will become king, and found the Āndhrabhritya dynasty: he will be succeeded by his brother Kṛṣṇa; his son will be Śrī Śātakarṇi; his son will be Pūrnotsaṅga; his son will be Śātakarṇi (2nd); his son will be Lambodara; his son will be Ivīlaka; his son will be Meghasvāti; his son will be Patumat; his son will be Aṛṣṭakarman; his son will be Hāla; his son will be Tālaka; his son will be Pravilasena; his son will be Sundara, named Śātakarṇi; his son will be Chakora Śātakarṇi; his son will be Śivasvāti; his son will be Gomatiputra; his son will be Pulimat; his son will be Śivaśrī Śātakarṇi; his son will be Śivaskandha; his son will be Yajñaśrī; his son will be Vijaya; his son will be Candraśrī; his son will be Pulomārciṣ. These thirty Andhrabhritya kings will reign four hundred and fifty-six years. After these, various races will reign, as seven Ābhīras, ten Garddhabas, sixteen Śakas, eight Yavanas, fourteen Tuṣāras, thirteen Muṇḍas, eleven Maunas, altogether seventy-nine princes, who will be sovereigns of the earth for one thousand three hundred and ninety years; and then eleven Pauras will be kings for three hundred years. When they are destroyed, the Kailakila Yavanas will be kings; the chief of whom will be Vindhyaśakti; his son will be Purañjaya; his son will be Rāmacandra; his son will be Adharma, from whom will be Varāṅga, Kritanandana, Śudhinandi, Nandiyaśas, Śiśuka, and Pravīra; these will rule for a hundred and six years. From them will proceed thirteen sons; then three Bāhlīkas, and Puṣpamitra, and Paṭumitra, and others, to the number of thirteen, will rule over Mekala. There will be nine kings in the seven Koalas, and there will be as many Naiṣadha princes. In Magadhā a sovereign named Viśvasphaṭika will establish other tribes; he will extirpate the Kṣatriya or martial race, and elevate fishermen, barbarians, and Brahmans, and other castes, to power. The nine Nāgas will reign in Padmāvati, Kāntipuri, and Mathurā; and the Guptas of Magadhā along the Ganges to Prayāga. A prince named Devarakṣita will reign, in a city on the sea shore, over the Kośalas, Oḍras, Puṇḍras, and Tāmraliptas. The Guhas will possess Kāliṅga, Māhihaka, and the mountains of Mahendra. The race of Maṇidhanu will occupy the countries of the Niṣādas, Naimishikas, and Kālatoyas. The people called Kanakas will possess the Amazon country, and that called Mūṣika. Men of the three tribes, but degraded, and Ābhīras and Śūdras, will occupy Śaurāṣṭra, Avanti, Śūra, Arbuda, and Marubhūmi: and Śūdras, outcastes, and barbarians will be masters of the banks of the Indus, Dārvika, the Candrabhāgā, and Kāṣmir. These will all be contemporary monarchs, reigning over the earth; kings of churlish spirit, violent temper, and ever addicted to falsehood and wickedness. They will inflict death on women, children, and cows; they will seize upon the property of their subjects; they will be of limited power, and will for the most part rapidly rise and fall; their lives will be short, their desires insatiable, and they will display but little piety. The people of the various countries intermingling with them will follow their example, and the barbarians being powerful in the patronage of the princes, whilst purer tribes are neglected, the people will perish. Wealth and piety will decrease day by day, until the world will be wholly depraved. Then property alone will confer rank; wealth will be the only source of devotion; passion will be the sole bond of union between the sexes; falsehood will be the only means of success in litigation; and women will be objects merely of sensual gratification. Earth will be venerated but for its mineral treasures; the Brahmanical thread will constitute a Brahman; external types (as the staff and red garb) will be the only distinctions of the several orders of life; dishonesty will be the universal means of subsistence; weakness will be the cause of dependance; menace and presumption will be substituted for learning; liberality will be devotion; simple ablution will be purification; mutual assent will be marriage; fine clothes will be dignity; and water afar off will be esteemed a holy spring. Amidst all castes he who is the strongest will reign over a principality thus vitiated by many faults. The people, unable to bear the heavy burdens imposed upon them by their avaricious sovereigns, will take refuge amongst the valleys of the mountains, and will be glad to feed upon wild honey, herbs, roots, fruits, flowers, and leaves: their only covering will be the bark of trees, and they will be exposed to the cold, and wind, and sun, and rain. No man's life will exceed three and twenty years. Thus in the Kali age shall decay constantly proceed, until the human race approaches its annihilation. When the practices taught by the Vedas and the institutes of law shall nearly have ceased, and the close of the Kali age shall be nigh, a portion of that divine being who exists of his own spiritual nature in the character of Brahma, and who is the beginning and the end, and who comprehends all things, shall descend upon earth: he will be born in the family of Viṣṇuyaśas, an eminent Brahman of Sambhala village, as Kalki, endowed with the eight superhuman faculties. By his irresistible might he will destroy all the Mlecchas and thieves, and all whose minds are devoted to iniquity. He will then reestablish righteousness upon earth; and the minds of those who live at the end of the Kali age shall be awakened, and shall be as pellucid as crystal. The men who are thus changed by virtue of that peculiar time shall be as the seeds of human beings, and shall give birth to a race who shall follow the laws of the Krita age, or age of purity. As it is said; “When the sun and moon, and the lunar asterism Tiṣya, and the planet Jupiter, are in one mansion, the Krita age shall return.” Thus, most excellent Muni, the kings who are past, who are present, and who are to be, have been enumerated. From the birth of Parīkṣit to the coronation of Nanda it is to be known that 1015 years have elapsed. When the two first stars of the seven Ṛṣis (the great Bear) rise in the heavens, and some lunar asterism is seen at night at an equal distance between them, then the seven Ṛṣis continue stationary in that conjunction for a hundred years of men. At the birth of Parīkṣit they were in Maghā, and the Kali age then commenced, which consists of 1200 (divine) years. When the portion of Viṣṇu (that had been born from Vasudeva) returned to heaven, then the Kali age commenced. As long as the earth was touched by his sacred feet, the Kali age could not affect it. As soon as the incarnation of the eternal Viṣṇu had departed, the son of Dharma, Yudhiṣṭhira, with his brethren, abdicated the sovereignty. Observing unpropitious portents, consequent upon Kṛṣṇa's disappearance, he placed Parīkṣit upon the throne. When the seven Ṛṣis are in Purvāṣāḍhā, then Nanda will begin to reign, and thenceforward the influence of the Kali will augment. The day that Kṛṣṇa shall have departed from the earth will be the first of the Kali age, the duration of which you shall hear; it will continue for 360,000 years of mortals. After twelve hundred divine years shall have elapsed, the Krita age shall be renewed. Thus age after age Brahmans, Kṣatriyas, Vaiśyas, and Śūdras, excellent Brahman, men of great souls, have passed away by thousands; whose names and tribes and families I have not enumerated to you, from their great number, and the repetition of appellations it would involve. Two persons, Devāpi of the race of Puru, and Maru of the family of Ikṣvāku, through the force of devotion continue alive throughout the whole four ages, residing at the village of Kalāpa: they will return hither in the beginning of the Krita age, and, becoming members of the family of the Manu, give origin to the Kṣatriya dynasties. In this manner the earth is possessed through every series of the three first ages, the Krita, Treta, and Dvāpara, by the sons of the Manu; and some remain in the Kali age, to serve as the rudiments of renewed generations, in the same way as Devāpi and Maru are still in existence. I have now given you a summary account of the sovereigns of the earth; to recapitulate the whole would be impossible even in a hundred lives. These and other kings, who with perishable frames have possessed this ever-during world, and who, blinded with deceptive notions of individual occupation, have indulged the feeling that suggests, “This earth is mine—it is my son's—it belongs to my dynasty,” have all passed away. So, many who reigned before them, many who succeeded them, and many who are yet to come, have ceased, or will cease, to be. Earth laughs, as if smiling with autumnal flowers, to behold her kings unable to effect the subjugation of themselves. I will repeat to you, Maitreya, the stanzas that were chanted by Earth, and which the Muni Asita communicated to Janaka, whose banner was virtue. “How great is the folly of princes, who are endowed with the faculty of reason, to cerish the confidence of ambition, when they themselves are but foam upon the wave. Before they have subdued themselves, they seek to reduce their ministers, their servants, their subjects, under their authority; they then endeavour to overcome their foes. ‘Thus,’ say they, ‘will we conquer the ocean-circled earth;’ and, intent upon their project, behold not death, which is not far off. But what mighty matter is the subjugation of the sea-girt earth to one who can subdue himself. Emancipation from existence is the fruit of self-control. It is through infatuation that kings desire to possess me, whom their predecessors have been forced to leave, whom their fathers have not retained. Beguiled by the selfish love of sway, fathers contend with sons, and brothers with brothers, for my possession. Foolishness has been the character of every king who has boasted, ‘All this earth is mine—every thing is mine—it will be in my house for ever;’ for he is dead. How is it possible that such vain desires should survive in the hearts of his descendants, who have seen their progenitor, absorbed by the thirst of dominion, compelled to relinquish me, whom he called his own, and tread the path of dissolution? When I hear a king sending word to another by his ambassador, ‘This earth is mine; immediately resign your pretensions to it;’ I am moved to violent laughter at first, but it soon subsides in pity for the infatuated fool.” These were the verses, Maitreya, which Earth recited, and by listening to which ambition fades away like snow before the sun. I have now related to you the whole account of the descendants of the Manu; amongst whom have flourished kings endowed with a portion of Viṣṇu, engaged in the preservation of the earth. Whoever shall listen reverently and with faith to this narrative, proceeding from the posterity of Manu, shall be purified entirely from all his sins, and, with the perfect possession of his faculties, shall live in unequalled affluence, plenty, and prosperity. He who has heard of the races of the sun and moon, of Ikṣvā.ku, Jahnu, Maṇḍhātri, Sagara, and Raghu, who have all perished; of Yayāti, Nahuṣa, and their posterity, who are no more; of kings of great might, resistless valour, and unbounded wealth, who have been overcome by still more powerful time, and are now only a tale; he will learn wisdom, and forbear to call either children, or wife, or house, or lands, or wealth, his own. The arduous penances that have been performed by heroic men obstructing fate for countless years, religious rites and sacrifices of great efficacy and virtue, have been made by time the subject only of narration. The valiant Prithu traversed the universe, every where triumphant over his foes; yet he was blown away, like the light down of the Simal tree, before the blast of time. He who was Kārtavīryya subdued innumerable enemies, and conquered the seven zones of the earth; but now he is only the topic of a theme, a subject for affirmation and contradiction. Fie upon the empire of the sons of Raghu, who triumphed over Daśānana, and extended their sway to the ends of the earth; for was it not consumed in an instant by the frown of the destroyer? Maṇḍhātri, the emperor of the universe, is embodied only in a legend; and what pious man who hears it will ever be so unwise as to cerish the desire of possession in his soul? Bhagīratha, Sagara, Kakutstha, Daśānana, Rāma, Lakṣmana, Yudhiṣṭhira, and others, have been. Is it so? Have they ever really existed? Where are they now? we know not! The powerful kings who now are, or who will be, as I have related them to you, or any others who are unspecified, are all subject to the same fate, and the present and the future will perish and be forgotten, like their predecessors. Aware of this truth, a wise man will never be influenced by the principle of individual appropriation; and regarding them as only transient and temporal possessions, he will not consider children and posterity, lands and property, or whatever else is personal, to be his own.