This chapter corresponds to Bd. P. 2-3-63. The references are to the verses in this chapter.
Sūta said:
1. When Raivata, otherwise known as Kakudmin, went to that world (of Brahma) the entire Kuśhasthali was over-run and destroyed by Punyajanas and Räkşhasas.
2. The hundred brothers of that noble-souled virtuous king, on being harassed by the Rakshasas, fied away in great terror.
3. Fleeing in terror, those Kşhatriyas established their families in different places.2 O excellent Brāhmaṇas, these families were very great.
2. Though the chapter is mainly concerned with the Ikşhvåku dynasty, vv, 3-7 mention a dynasty of the pre-Yayati period, before circa 3000 B.C. (The Vedic Age, p. 276, BVB’s The History and Culture of the Indian People Vol. 1.)
4-5. As they were virtuous, they were famous in all the quarters as “Prayatas’3 (the pure ones). The family of Dhurshta, the Kshatriyas named Dhårushtakas, became quite invincible in war. Thus there were three thousand groups of noble Margas: Chitra, Vārtika and Dakshina, the three Layas (Tempi) and Grahas etc.
3. Shāryāta in Bd. P. ibid v. 5
6. Ambarisha was the son of Nābhåga. His son was Virūpa. Virūpa’s son was Prşhadaśhva and his son was Rathitara.
7. These (Rathitaras), though born as Kshatriyas, were known as Angiras-s. The prominent members (descendants) of Rathītara were Brāhmaṇas with Kşhatriya-like (heroic) prowess.1
1. This indicates the fluidity of the caste-system in ancient India.
8. Formerly when Manu sneezed, Ikshăvaku was born.2 Ikshvāku had hundred sons. All of them were liberal-minded (distributing enormous wealth as Dakşhiņā).
2. From v. 8, the Purana describes the Ikşhvāku dynasty. His three sons-Vikukshi, Nomi and Danda-founded separate dynasties at Ayodhya (U.P.), Videha (Bihar) and Dandaka (North Deccan) respectively. Nemi is mentioned as ‘Nimi’ in Buddhist Jätakas.
9. The eldest son was Vikukshi. His younger brothers, Nemi and Danda (two were famous). He had five hundred sons, the chief of them being Shakuni.
10. They were the kings and protectors of the land of Uttarapatha (northern region). Forty-eight of them ruled in the southern region.
11. Twenty of them were very important. They protected the whole of the southern region. Ikşhvāku ordered Vikukşhi on the occasion of Aşhțakā.3
3. The Shraddha performed on the 7th, 8th and 9th days after the Full Moon in the three months of Pausha, Magha and Phálguna.
12. The king said: O powerful one, kill deer and bring the meat worthy of the Shraddha. Undoubtedly the Ashtaka Shrāddha has to be performed today.
13. Vikukşhi who went a-hunting at the instance of the intelligent (king) killed thousands of deer. Though very powerful, he became very tired. He then killed and) ate a hare.
14. When Vikukşhi returned with the meat along with the army, the king urged Vasişhtha, “May the meat be sprinkled with the holy water”.
15. Thus urged by the king, Vasişhtha said “So be it’’ and came there for the due performance (of the Shrāddha). On seeing the meat desecrated, he became angry and spoke to the King:
16. “O king of great lustre, the meat has been desecrated by your son (behaving like a) Shūdra. The meat offered by you cannot be eaten, as he had eaten a hare.
17. O excellent king, O sinless one, a hare has been eaten by the wicked one before (the Shrāddha) at the forest. Hence this meat has been defiled and made unworthy of the Pitris.”
18-19. The infuriated Ikşhvāku then spoke thus to Vikukshi: “Commanded by me for the purpose of the rites of Pitris, you went for hunting the deer. In the forest you mercilessly ate the flesh of a hare before the Sraddha. Hence I banish you. Go away along with your fate (as a result of your own action).” Thus at the instance of Vasişhtha the son was abandoned by Ikşhväku.
20-23. When Ikşhvāku passed away, the hare-eater attained this earth. He was a very virtuous-souled king of Ayodhya, Urged and guided by Vasişhtha, he ruled over the kingdom. Thereafter, being full of that sin, the king, ruling over the kingdom declined in power as time elapsed.1 After understanding (the import of) this story, no one shall eat (meat) outside the injunction. Learned men explain the etymology of Māṁsa (Meat) thus- ‘In the other world that will eat me, Mām Sa (Bhakşhayita) the flesh of which I eat here now’.2
1. or went to an inferior world (hell) after death.
2. Quoted from Manu V. 55.
24-25. Shashada’s successor was Kakutstha, the powerful. Formerly he had sat on the hump of Indra who had assumed the form of a bull, in the course of the war named Adibaka.3
3. Adi-baka—The deadly combat fought by Vasishtha and Viśhvāmitra after assuming the forms of Adi and Baka (two acquatic birds). Devas and Asuras fought with each other forming an alliance with Vasişhtha and Vishvamitra,
Hence he is remembered as Kakutstha4. (The occupier of the hump).
4. Kalidasa, however, explains the epithet Kakutstha as ‘one who occupics a prominent place among kings’ in Raghuvamsha VI. 71 as follows:
Ikşhudku-vamsyah kakudam ntpānām
Kakutstha ityahita-lakshano’bhūt/
Mallinātha, the commentator, correctly mentions the Puranic episode (vide his comm. on ibid.).
Anenas was the son of Kakutstha. Pruthu was the son of Anenas.
26. Vrushadaśhva was Pruthu’s son. From him was born the powerful Andhra. Yavanāśhva was Andhra’s son. Shrāvasta was his son.
27. Shravasta was the king by whom Shrāvastī1 was built. Śhrávasta’s successor was Bruhadaśhva of great fame.
1. Modern Sahet-Mahet on the Rapti (ancient Airāvati or Achirivati) in the Gonda District in U.P.
28. It is heard that Kuvaläśhva was the son of Bruhadaśhva. By killing Dhundhu that king became known as Dhundhumāra.
The Sages said:
29. O highly intelligent one, we wish to hear how Dhundhu was slain, whereby Kuvalāśhva attained the title of Dhundhumăra.
Sūta said:
30-32. Bruhadaśhva had twentyone thousand sons. All of them were experts in Vidyās. They were powerful and invincible. All of them were righteous. All of them were performers of Yajñas with profuse Dakşhiņā. Bruhadaśhva, the king, crowned. Kuvaläśhva who was very powerful, heroic, excellent and virtuous, in that kingdom. After transferring the royal position and glory to his son, the king went to the forest.
33. Uttanka, the Brāhmana sage, prevented the great heroic king Bruhadaśhva who was excellent and virtuous and who was proceeding to the forest (for penance).
Uttanka said:
34. “O King, protection must be offered by you. It behoves you to do it. I am unable to perform penance undisturbed.
35. In the wild desert region near my hermitage, there is a vast sea full of sand, O king.1
1. Verses 35-40 describe a sandy region with occasional earthquakes and something like volcanic eruptions. Scholars differ about its identification, B.C. Law conjectures that this volcanic pit near the western sea was sub merged with sea-water and the volcanic action ceased by the efforts of Kuvalāśhva (Tribes in Ancient India, p. 126). Pargiter regards this as a shallow sand-filled sea in Rajasthan which prevented Aryan expansion (AIHT Pp. 260-61).
36. There is a huge-bodied, extremely powerful being lying beneath the ground covered with sand. He cannot be killed even by Devas.
37. He is the son of Manu. His name is Dhundhu. He is cruel and terrible. He is performing a severe penance for the last hundred years for the destruction of the worlds.
38. He breathes out (once) at the end of a year. But when he exhales the whole earth along with forests quakes and shakes.
39. A great column of dust is raised by the air exhaled by him. It covers up the path of the sun and the earthquake continues for a week.
40. It is accompanied by very terrible flames of fire, sparks and smoke. O King, I am not therefore able to stay in my own hermitage.
41. O brawny-armed king, restrain him with a desire for the welfare of the worlds. The great deity Vişhnu will further develop your prowess by means of his own splendour.
42. The worlds will be happy and relieved today when the Asura is killed. O King, you are hence competent to kill him.
43-44. O Sinless one, a boon has been granted to me (that you would help me by killing him) formerly by Vişhnu. Hence Dhundhu of great virility cannot be slain by anyone of less splendour even in hundreds of years. His virility is so great that it cannot be brooked even by the Devas.”
45. Thus requested by the noble-souled Uttanka, that saintly king entrusted his son Kuvaläśhva with the job of restraining Dhundhu.
46. The King said, “I have already laid aside my weapons. Here is my son. O Excellent Brāhmaṇa, he will undoubtedly become the slayer of Dhundhu.”
47. After ordering his son who was ready to slay Dhundhu, the king of praise-worthy holy observances retired to the mountains for performing penance.
48. The righteous-souled king Kuvalāśhva, obeying the behest of his father, went ahead to Dhundhu’s haunt, accompanied by his twentyone thousand sons and Uttanka, in order to restrain Dhundhu.
49. Due to the imploring entreaty of Uttanka, and with a desire for the welfare of the worlds, lord Vişhnu entered him with his own brilliance.
50. When that invincible (king) started, a loud voice arose in heaven- “This king shall be the slayer of Dhundhu (Dhundhumāra) with effect from today.”
51-52. The Devas honoured him with divine flowers. It was a wonderful thing. That tiger-like man (the king) of great prowess went to that vast sea of sand accompanied by his sons and dug it up without any waste of time). That saintly king had already been developed (empowered) extra-ordinarily by the splendour of Narayana.
53-54. He became still more powerful by staying under the control of Uttanka. Dhundhu was found out by his sons who were digging. He had been lying hidden beneath the sand on the western side. He seemed to be furiously covering the worlds by means of the fire coming out of his mouth.
55. O excellent one among the imbibers of Soma, by means of his Yogic power, he exuded water like the great ocean at the time of Moon-rise. It was a vast sheet of water with currents and waves.
56. His sons excepting three were burnt by the Rakshasa. Then the king of great strength destroyed all the attendants and kinsmen of Dhundhu.
57. The king who was a Yogin, drank up his behemence in the form of water-flood (let loose by him) by means of his Yogic power and extinguished the fire by means of water.
58. Then he overpowered the huge-bodied aquatic demon by means of his strength. The king, having successfully accomplished his task, showed him to Uttanka.
59-60. To the noble-souled king, Uttanka granted the boons of everlasting wealth, invincibility (in battles) by his enemies, perpetual interest in Dharma and everlasting residence in heaven. To the sons who were killed by the demon. he granted everlasting worlds in heaven.
61. Drudhåśhva was the eldest of his three sons who survived. Bhadraśhva and Kapilāśhva were the younger ones.
62. Drudhāśhva was known as Dhaundhumari (son of Dhundhumara). Haryaśhva was his son. His son was Nikumbha who was always engaged in Kşhătra Dharma (military Pro fession).
63. Samhatāśhva was the son of Nikumbha. He is reputed as an expert in warfare. Kruśhåśhva and Akşhayaśhva were the sons of Samhatāśhva.
64. His wife was Haimavati who was like the river Drushadvati to the minds of the good. She was famous in the three worlds. Her son was Prasenajit.
65. Yuvanāśhva was his son. He was very brilliant and famous in the three worlds as highly virtuous. The chaste lady Gauri was his wife.
66. She was cursed by her husband and turned into the river Bähudā.1 Her son Gaurika became an emperor.
1. Modern Dhumela or Burha-Rapti, a feeder of the Rapti in Oudh (U.P.). Sage Likhita had his amputated arm rejoined by a bath in this river. Hence she is Bahu-da “Granter of arms’-De 16
67. Mandhätā, the son of Yuvanaśhva, became a king conquering the three worlds. In this connection, Brahmaņas well versed in Purāņas, cite these two verses.
68. “The entire region from the place where the Sun rises up to the place) where he sets, the whole of it, is called the territory of Mandhata, son of Yuvanāśhva”.
69. People who know the details of) different races also quote this verse. “Those who know Puranas call the son of Yuvanāśhva, noble-souled, a performer of sacrifices and (a king) of unmeasured splendour. Måndhātā is the embodied form of Vişhnu.”
70. His wife Chaitrarathi was Shaśhabindu’s daughter. She was known by the name of Bindumati also. She was a chaste lady and had no equal in beauty all over the earth.
71. She was the eldest sister of ten thousand brothers. She was devotedly attached to her husband. Måndhätā begot three sons of her.
72. They were Purukutsa, Ambarisha and Muchukunda. Ambarişha’s successor was another Yuvanāśhva.
73. Harita was Yuvanāśhva’s son. Descendants of Harita are remembered by the name Shūris. They were the (adopted) sons of Angiras (spiritual lineage). They were Brähmaņas endowed with martial qualities.
74. Purukutsa’s successor was Trasaddasyu of great fame. He was born of Narmada. His son was Sambhūta.
75. Sambhūta’s son was the valorous Anaranya. He was killed by Rāvana formerly while he was conquering the three worlds. 3
76. Trasadaśhva was the son of Anaranya. His son was Haryaśhva. From Haryaśhva Druşhadvatī gave birth to king Vasumata.
77. His son was the virtuous king Tridhanvā by name. The scholarly king Trayyāruņa was the son of Tridhanvan.
78-79. He had a powerful son named Satyavrata. Vidarbha’s wife was abducted by him after killing (i.e. defeating) the heaven-dwellers, when all the sacred mantras of marriage ceremony had been chanted and the ceremonies concluded. Vişhnuvruddha was his son whence his descendants are remembered as Vişhnuvruddhas. They were also the (adopted) sons of Angiras endowed with martial qualities.
80. That (sin) was committed by him out of lust, or (pride) due to his strength, or to the powerful force exerted by the inevitable destiny, though he was intelligent,
81. His father Trayyaruņa banished him as he was sinful. Being infuriated with him, he repeated many times, “Be degraded (and gone)”.
82. He spoke to his father again and again, “I am alone, Where shall I go?” The father ordered him: “Live among the Chāņdālas.
83. O defiler of the family, I don’t seek to be a father with such a son as you.” On being repulsed thus by the words of the king, he went out of the city.
84. Vasişhtha, the holy lord and sage, did not give him asylum. The bold and intelligent Satyavrata, discarded by his father, lived near the hutments of Chandalas. The father too went to the forest.
85. On account of that unrighteous deed, Indra did not bring showers to that land for full twelve years.
86. Viśhvāmitra of great penance left his wife in that land and performed a severe penance in the marshy land near the sea.
87. His wife tied her own bosom-born middle son (with a rope) round his neck and offered him for sale in exchange for a hundred cows for maintaining (the remaining ones).
88-89. On seeing the son of the sage tied round the neck, the excellent man of good rites, the virtuous-souled Satyavrata of great intellect, got him released by being sold. He nurtured him in order to propitiate Viśhvamitra and gain his sympathy.
90. The boy came to be known as Gálava because he had been tied round the neck (Gala). That descendant of Kushika, a great sage of severe penance had been redeemed by that powerful (King).
91. On account of his (?) sacred vow, devotion, mercy and solemn declaration, the king who adhered to the rules of discipline, sustained Viśhvamitra’s wife also.
92. After killing deer, boars, buffaloes and other forest animals, he cooked that flesh near the hermitage of Viśhvāmitra.
93-94. At the behest of the father, he adopted a secret vow (Upamshu Vrata) and for that purpose took initiation ex tending to twelve years. As the king (Satyavrata’s father) had gone to the forest, the sage Vasişhtha, in the capacity of the king’s priest, protected Ayodhya, the kingdom and the harem.
95. Out of childishness, or due to the force of the inevitable destiny, Satyavrata nursed a great grudge against Vasişhtha,
96. While he was crying on being exiled by his father and banished from the kingdom, the sage Vasişhtha had not restrain
97. The Mantras chanted during the celebration of a marriage are concluded at the seventh step (of the Saptapadi rite) but Satyavrata abducted her (the bride of Vidarbha) at the seventh step.
98. ‘Vasişhtha the knower of Dharmas does not wish to repeat the Mantras.’ So Vasişhtha was inwardly angry with Satyavrata*(?)
*The line needs emendation as in Bd. P. v. 97:
iti satyavrato roşham vasishthe manasa’ karot|
“So Satyavrata entertained anger about Vasişhtha in his mind’.
99. It was because of being fully mindful of his position as preceptor that Vasişhtha did so then. Nor did Satyavrata understand the secret vow of (the sage).
100-102. (Defective verses) When the father of lofty mind passed away, Indra did not shower for twelve years. Thereby all the people on the earth became weak. All these years the son was having Dikshā (i.e. performing holy rites in accordance with his fathers’ injunction). Vasişhtha thought that the people would be saved if he was crowned again. So he restrained Satyavrata from keeping out of the kingdom further.
103-106. The powerful (younger king) performed the holy rites for twelve years. When there was no meat available, the son of the king saw the cow of the noble-souled Vasişhtha, Kāmadughā (i.e. the yielder of desired objects). Out of spite, due to delusion and exhaustion and because he was hungry, the foremost among powerful persons who had adopted the practice of Dasyus (robbers and Chāņdālas), killed the cow. He himself ate the meat and fed the sons of Viśhvamitra also. On hearing it Vasişhtha abandoned him then. The holy lord Vasişhtha spoke also thus to the son of the king (i.e. Satyavrata):
107. “O base one among men, had it not been for the fact that you have already three Shankus (sins), cruel one, I would have let this iron Shanku (rod) fall on you.
108. Your transgression (commission of sins) is of three forms: One because of the dissatisfaction of your father, the other due to the slaughter of the preceptor’s cow and (finally) due to the partaking of unsanctified (flesh).”
109. Thus (observing out) the three sins, the sage of great penance called him, “Trišhanku” by which name he is remembered.
110. After returning (from his penance), Viśhvāmitra was delighted (on hearing that Satyavrata) had looked after his wife (in his absence). He granted boons to Trišhanku.
111-112. When he was asked to choose a boon as he pleased, the son of the king (Satyavrata) requested him to be his preceptor. When the danger of the drought lasting for twelve years was averted, the sage (Vishvamitra) crowned him in the hereditary kingdom and presided over his sacrifice. Even as Devas and Vasişhtha were watching, the holy lord Kaushika (Viśhvamitra) made him ascend to heaven along with his physical body.
113. To Vasişhtha who was watching, it was very surprising. In this connection, people well-versed in the Puranas cite these two verses:
114-115. By the favour of Viśhvāmitra, Trišhanku shines in heaven with great brilliance in the company of Devas. It is the result of the blessing of that intelligent one. A beautiful woman bedecked by the moon in the season Hemanta proceeds slowly. She is embellished by the three Bhavas and adorned by the heavenly body-a planet (called) Trišhanku.
116. Satyarată hailing from the Kekaya family was his wife. She gave birth to a son, Harishchandra, the sinless.
117. That king Hariśhchrndra was well known as Traišhankava (son of Trišhanku). He was renowned as an emperor and a performer of Rajasuya sacrifice.
118. Harischandra’s son was Rohita, the powerful. Harita was Rohita’s son. Chanchu is called Harita (son of Harita).
119. Vijaya and Sudeva were the sons of Chañchu. Since he was the conqueror of all Kşhatriyas, he is remembered as Vijaya.
120. Ruruka was his son. He was a king, a great expert in matters pertaining to religion and wealth. Hrutaka (or Dhrutaka) was the son of Ruruka and Bāhu was born of him.
121. The king (viz. Bāhu) who was addicted to vice was defeated by Haihayas, Tālajañghas, Shakas, Yavanas, Kambojas, Paradas and Pahlavas.
122. Even in that righteous Satyayuga that king was not very virtuous. Sagara was born as the son of Bahu. He was born with a body containing poison in the hermitage of Bhrugu. He was saved by Turva (Aurva).
123. After obtaining the missile pertaining to Fire-god from Bhārgava, the king Sagara went over the whole of the earth and killed Tālajarghas along with Haihayas.
124. The unerring king repudiated the Dharma (code of conduct, rites etc.) of Shakas and Pahlavas. He who was con versant with Dharma cast out the Dharma of (his opponents) Kshatriyas and Paradas (i.e. excommunicated them).
The Sages enquired:
125-126. How was the king Sagara (Sa-gara) born with poison (inside)? Why did the infuriated unerring king repudiate the traditional holy rites of those powerful Kshatriyas such as the Shakas and others?
Sūta said:
It is reported that the kingdom of the vicious king Bāhu was taken over by Haihayas and Tälajanghas who came along with Shakas?
127. These five clans, viz. Yavanas, Paradas, Kambojas, Pahlavas, (and Shakas) attacked him.
128. His kingdom was plundered and taken by these powerful leading Kshatriyas. King Bāhu whose realm was seized, renounced the world. Accompanied by his wife the righteous souled king entered the forest and performed penance.
129. After some time the king once went to fetch water. Due to advancing years and weakness he died midway.
130. His wife Yadavi who was pregnant then, followed him. Poison had been administered to her by her co-wife with a desire to kill the foetus.
131. She prepared the funeral pyre of her husband, got him placed and lit it and was (about) to enter into the fire, when Aurva, descendant of Bhrugu made her desist from it out of sympathy.
132. In his (Aurva’s) hermitage, she delivered the foetus (child) along with the (administered) poison. Thus she gave birth to her son, the mighty-armed virtuous Sagara.
133. Aurva performed the post-natal holy rites for that noble soul. After teaching him Vedas and Sastras he instructed him in the use of miraculous weapons and missiles.
134. Then he learnt the use of the miraculous missile of Fire-god from the son of Jamadagni (in fact Aurva)—a missile which could not be endured even by Asuras. Naturally strong and with the added strength of those missiles the infuriated king killed Haihayas like Rudra destroying Pashus (Individuals).
135. Then the king attempted to exterminate completely Shakas, Yavanas, Kambojas, Paradas and Pahlavas.
136. Being harassed and victimised by the heroic and noble-souled Sagara, all of them desirous of protection sought shelter and protection from Vasişhtha.
137. Having stipulated some conditions, Vasişhtha agreed. Promising them protection from fear (of extermination by Sagara), the great sage restrained Sagara.
138. Remembering his own vow and on hearing the words of his preceptor, Sagara put an end to their traditional rites of worship and made them change their dress and apparel.1
1. Verses 139-140 describe the ways of hair-dressing etc. of these tribes and attribute to Sagara the credit of imposing these non-kşhatriya ways on them,
139. He got half of the heads of Shakas shaved and released them. He got the heads of Yavanas and Kambojas completely shaven.
140. Päradas were compelled to keep their hair dishevelled and Pahlavas were made to grow their beards. They were debarred from Vedic study and the use of Vashatkāra by that noble-souled king.
141-142. Shakas, Yavanas, Kaṁbojas, Pahlavas, Pāradas, Kelisparśhas, Māhişhikas, Dårvas, Cholas and Khasas-all these were clans of Kshatriyas. Their traditional religious rites were prohibited by the noble-souled Sagara at the instance of Vasişhtha.
143. Conducting his conquests righteously, the king conqured the earth and took initiation for the performance of a horse-sacrifice. He let loose the horse.
144. As it was being taken round, it was stolen near the shore of the south-eastern sea and made to enter beneath the earth.
145-146. The king made all his sons to dig the whole area. Then ultimately, in the great ocean, they met with the primordial Being, Lord Vishņu, Lord Hari, Krişhņa, the Lord of subjects, Lord Haṁsa, Lord Närāyaṇa, in the form of Kapila.
147. They came within the range of the vision of that brilliant being. Then all those sons (of Sagara) were burnt and four of them survived.
148. They were Barhiketu, Suketu, Dharmarata and the heroic Pañchavana. All these continued the lineage of the lord (Sagara).
149. Lord Hari, Nārāyaṇa granted him boons such as the everlasting nature of his race, the benefit of a hundred horse-sacrifices, the all-pervading Samudra (ocean) as the son and perpetual residence in heaven.
150. Taking the horse with him, the ocean, the lord of rivers, came there and bowed to him. On account of that action he earned the title of “Sāgara” (born of Sagara).
151. After regaining the horse from the ocean the king performed horse-sacrifices again and again making up the total of one hundred.
152. We have heard (it reported) that there were sixty thousand sons. Those sixty thousand sons were burnt. Those noble-souled sixty thousand sons entered (merged in) the divine brilliance of Nārāyaṇa.
The Sages enquired:
153. By what means did the sixty thousand sons of Sagara become powerful and valorous? Please narrate.
Sūta replied:
154. Sagara had two wives. By means of penance they had burnt all their sins. The elder of them named Keśhīni was the daughter of Vidarbha.
155. The younger wife was very virtuous. She was the daughter of Arişhtanemi. In beauty she was unrivalled on the earth.
156. Propitiated by means of penance, the holy lord Aurva granted them these boons- “One of them will give birth to a son who will establish the lineage and who will be coveted. The other will give birth to sixty thousand sons.”
157. On hearing the words of the sage in the king’s assembly, Kesinī, the elder one, chose the boon of a single son who will be the cause of the perpetuation of the race.
158. Sumati, the sister of Suparna, accepted the boon of sixty thousand sons from the noble-souled sage, in accordance with her wish.
159. After some time the elder wife gave birth to the eldest son (subsequently) famous as Asamañja (Asamañjasa), the son of Sagara, the scion of the family of Kakutstha.
160. Sumati, the famous lady, gave birth to a gourd-like foetus. From the gourd-like foetus all the sixty thousand sons came out.
161. The king caused (pieces of) the foetus to be deposited in (sixty thousand) jars of ghee and engaged as many nurses to look after them individually.
162. Then, In the course of nine months, they grew well and came out of them (jars) hale and hearty; those blessed sons heightened the pleasure of Sagara.
163-164. After a long time, those sixty thousand sons (of Sagara) attained youth. Of those who later) (closely) followed the horse (of Aśhvamedha) the eldest son of Sagara was a tiger among men. The powerful one was famous as Asamañja, otherwise known as Barhiketu.
165. Since he was engaged in activities against the interest of the citizens, he was banished by his father at the very outset. The son of Asamañja was the powerful Amśhumān.
166. His son was a virtuous soul. He was well-known by the name of Dilīpa. From Dilipa was born Bhagiratha, a hero of great splendour.
167. Gangā, the most excellent of rivers, rendered beautiful with aerial chariots, was (brought here in this world) by him. She was given the status of a daughter by the (king), the performer of the sacrifice (ijānena), from the sea1(?) In this connection, people well-versed in Puraņas cite this verse.
1. The text: ijānena samudrāduai is obscure and gives an awkward meaning, especially of samudrat. Bd. P. v.167: ihanita sureśhad vai etc. ‘was brought here (in this world) and was assigned the daughterly status from the lord of Suras.’
168. “Bhagiratha brought down Gangă by means of his active endeavour. Hence Gangā is called Bhāgirathi by those who are the foremost ones among those conversant with genealogies (of kings).”
169. Bhagiratha’s son was Shruta by name. His successor was Näbhāga. He was always engaged in religious activities.
170. Ambarīşha was his son. Sindhudvipa succeeded him. It is well-known that the knowers of the Purāņa of genealogies sing thus:
171. “Protected by the arms of Ambarişha, son of Nābhāga, the earth became completely free from three types of Tāpa (distress)”.
172. Ayutayu, the powerful, was the son of Sindhudvīpa. Rutuparna of great fame was the successor of Ayutäyu.
173. He was the knower of the divine Akşhahrudaya Mantra (the Mantra with which people become sure winners at the game of dice). He was a powerful king and a friend to Nala.
There are two Nalas of steadfast holy rites, very famous in the Puranas.
174. One of them was the son of Virasena and the other a leading member of the Ikşhvāku race. Rutuparna’s son was Sarvakāma who was lord of the people.
175. King Sudāsa was his son. He was Hamsamukha (one with the face of a swan) 2. Sudāsa’s son was the king Saudāsa.
2. Indra-sakho ‘a friend of Indra’ in Bd. P. v. 175 is better.
176. He was well-known by the names of Kalmāşhapáda and Mitrasaha. Vasişhtha, of great brilliance, begot of Kalmaşhapāda’s wife the son Aśhmaka, for the purpose of making the line of Ikşhväku flourish (and perpetuate).
177. Urakama was the son of Aśhmaka and his son was Mülaka. As regards King Mülaka, they cite the following (verse).
178. “That lordly king, frightened of Rama (i.e. Parashurāma) always stayed surrounded by women. Seeking protection. he abandoned his (manly) apparel and had the coat of mail (in the form) of women.”
179. The righteous king Shataratha is remembered as the son of Mülaka. From Shataratha was born the powerful king Aidivida.
180. The son of Aidivida was the glorious and valorous Krutaśharma. He had a daughter also and his son was Vishvamahat (Vishvasaha in Bd.P.)
181. Dilipa was his son. He became well known as Khatvănga. Having attained a span of life extending to a Muhurta, he returned to this world from svarga (celestial world). By means of his intelligence and truthfulness the three worlds were mastered by him.
182. Dirghabahu was his son and Raghu was born of him. Aja was the son of Raghu. From him (Aja) was born that powerful king Dasharatha, the cause of delight for the race of Ikşhväku.
183. The heroic Rama, the knower of Dharmas, well-known in the worlds, Bharata, Lakshmana and Shatrughna of great strength were the sons of Dasharatha.
184. After killing Lavana, the son of Madhu, Shatrughna entered his Madhuvana and founded the city of Mathura there.
185. Subåhu and Shūrasena, his sons, born of the princess of Videha, protected the city of Mathura, accompanied by (their father) Shatrughna.
186. Angada and Chandraketu were the sons of Lakshmana. Their territories at the border of mountain Himalaya were very prosperous and flourishing.
187. Angadiya, the capital city of Angada, was in the land Karapatha1. Chandravaktrā, the city of the mighty Chandraketu, was very auspicious.
1. Modern Käräbägh or Bäghån on the west bank of the Indus, at the foot of salt range called Niti hill in the Bannu district (cf. Raghuvamsa. XV-90).
188. Taksha and Puşhkara were the heroic sons of Bharata. The cities of those two noble-souled ones were in the Siddha land of Gåndhára.
189. The beautiful city of Takşha, viz. Takşhaśhila1 is renowned in all the quarters. Puşhkaravati,2 the city of the heroic Puskara, is also well-known.
1 Taxila, in the district of Rawalpindi in W. Panjab, (now) Pakistan.
2. According to VR. VII. 101.10-15 it was founded by Bharata. Probably the same as ‘Poukelaotes’ mentioned by Greeks as being sacked by Alexander the great. De (P. 163) identifies it with Charsaddah, eighteen miles north of Peshawar, on the Landi near its junction with the Kabul river.
190. The people who know the Puräņas sing this Gātha (laudatory verse): “All the principles are fettered to (concentrated in) intelligent Rama due to his greatness.”
191. Rāma was a dark-complexioned, youthful, red-eyed, bright-faced hero with arms extending up to the knees. With a smiling face and leonine shoulders, that mighty-armed (one) uttered only measured words.
192-193. Råma reigned for ten thousand years. The sound of the chanting of Rk, Saman and Yajur Mantras and the twanging of his bow string were always heard.
“May it be given. May it be enjoyed”. These utterances were continuously heard in the realm. While staying in Jana sthana3 he carried out the work of Devas.
. Modern Nasik or Panchavati in Maharashtra.
194. Proceeding in search of Sītā, that renowned leader of men killed the demon) of the family of Pulastya, who had committed sins before.
195. Rāma, son of Daśharatha, was brilliant with his own splendour. He possessed Sättvic qualities. He was richly endowed with good attributes. He surpassed even the Sun and the blazing fire in brilliance.
196. Thus the mighty-armed scion of the family of Ikşhvāku killed Rävaņa along with all of his followers and then went back to Heaven.
197. Shrirama’s son was called Kusha, He had another son Lava of great prowess. Understand (the names of) their realms.
198. The realm of Kuśha was Košhala. The capital city was Kuśhasthali.1 This beautiful city was founded by him the ridges of the Vindhya mountains,
1. De (p. 111) identifies it with Ujjain but our text locates it on the ridges of the Vindhya mountain.
199. Uttara-Kośhala was the kingdom of the noble-souled Lava. (His capital) Shrāvasti ‘was renowned in the worlds. Understand the descendants of Kuśha.
200. Kuśha’s son was the pious-souled Atithi who loved to receive guests hospitably. Atithi’s son who was more well known than his father was a king named Nişhadha.
201. Nala was the son of Nişhadha and Nabha was Nala’s son. Pundarika was born of Nabha and Ksemadhanvan was his son.
202. The valorous king Devānika was Kşhemadhanva’s son. Devānika’s son was lord Ahinagu by name.
203. Ahinagu’s successor was Päriyātra of great fame. His son was Dala and from him was born the king Bala,
204. Bala’s son was a pious-souled (king) Aunka2 by name. His son was Vajranäbha whose son was Shankhana.
2. Ulūka’ as per Bd. P.v. 205. Pargiter, in the list of kings of Ayodhya, calls him Uktha’ (AIHT, p. 149).
205. Shankhana’s son Dhyuşhitāśhva was a renowned scholar. King Viśhyasaha was the son of Dhyuşhităśhva.
206. Hiranyanabha belonged to Košhala. His son was Vasişhtha. He was remembered as the disciple of the grandson of Jaimini in all auspicious rites.
207. He had studied five hundred Vedic Samhitas.3 The Yoga philosophy was learned from him by the intelligent Yajñavalkya.
3. Bd.P. v. 207 states that Paushyañji was his teacher in Sama Veda. Paushyañji, a disciple of Sukarman, taught 500 branches of the Sāma Veda.
208. Puşhya, his son, was a great scholar. His son was Dhruvasandhi. Sudarśhana was his son and Agnivarna was born of Sudarshana.
209. Agnivarna’s son was Shighra and Manu (Maru in Bd. P.) is remembered as the son of Shighraka. Manu adopted Yogic practice and stayed in the village Kalăpagrama.1 In the nineteenth Yuga, he would be the lord who originated and made the Kşhatriya race flourish.
1. Probably a fictitious place. It is regarded to have been situated somewhere near Badrinath in the Himalayas. It was a pleasure haunt of Urvashi and Purūravas according to our text. Maru (Manu) and Devāpi, the last kings of the Solar and Lunar races are practising Yoga, waiting to re-establish their kingdoms at Ayodhya and Hastinapur after the incarnation of Kalki.
210. Manu’s son was Prasuśhruta. His son was Susandhi. Susandhi’s son was Amarşha, otherwise known by the name Sahasvän.
211. Sahasvān’s son was the king known by the name Vishrutavān. Viśhrutavan’s son was the king Bruhadbala.
212. These are the mostly remembered kings, the successors of Ikşhvāku. The most important members of the race have been enumerated here.
213-214. One who reads well this creation of Vivasvān, the son of Aditi, becomes endowed with progeny. He attains identity with Vaivasvata Manu, lord Shräddha-Deva who bestows prosperity on the subjects. He becomes free from sins and Rājasic qualities. He becomes long-lived and does not swerve from the righteous path.