Brahma said:—"Forsooth they will conquer the three worlds on whose behalf the king Raji will take up arms in battle (6). Wherever Raji is, there is forbearance; and wherever forbearance reigns there is prosperity. And wherever forbearance and prosperity are there exist morality and victory (7)." O foremost of Bharatas, pleased with what they heard from the Grandfather, the gods and demons, with a view to gain victory, went to Raji for making him their commander (8). Raji was the grandson of Swarbhānu and was begotten on his daughter Prabhā. That highly powerful king multiplied the race of Soma (9). The gods and demons, all with delighted minds, said to Raji:—"Do you, for accomplishing own victory, take up a most excellent bow and arrows (10)". Then identifying his own interest with that of theirs and displaying his own glory the king Raji said to the gods and demons (11). "O Indra and gods, I shall then only engage in fight if I can attain to the dignity of Indra after vanquishing the demons in battle (12)." The gods were at first delighted and said, "O king, whatever you wish it will be; your desire shall be fulfilled (13)." Hearing the words of the gods the king Raji said to the leading Asuras what he had spoken to the gods (14). Thinking it conducive to their own interest the haughty Dānavas, with great indignation, replied to that king (15). "Pralhāda is our lord for whom we seek victory. O foremost of kings, fulfill the contract that you have made with the gods for obtaining the kingdom (16)." Having said 'so be it' he was appointed by the gods (their commander). Then entering upon the contract that he would become Indra the king slew all the Dānavas whom the wielder of thunderbolt could not kill (17). Having brought about the destruction of all the Dānavas the highly beautiful, powerful and self-controlled king Raji regained the lost prosperity of the gods (18). Then Satakratu,[56] with all the gods, said to Raji "I am Raji’s son." He again addressed him saying:—"Forsooth you have become the lord of all creatures, O sire, I, Indra, have become your son and I shall gain renown by this action" (19–20). Hearing the words of Satakratu and having been imposed on by his Māyā the king Raji delightedly said to the king of gods "Let it be so" (21). After the ascension to heaven of that god-like king his sons took away from the lord of gods his celestial kingdom following the practice that ancestral properties should be equally distributed amongst all the sons (22). Raji's five hundred sons simultaneously attacked Trivisthapa and the celestial kingdom of Indra (23). After the lapse of many years the king of gods, being deprived of his kingdom and share in the sacrificial offerings, grew very feeble. He then said to Vrihaspati "O Brahmarshi, do thou arrange for me clarified butter of the weight of a Jujube fruit so that I may live on its strength (24–25). O lord, having snatched away my kingdom from me the sons of the king Raji have made me emaciated, absent-minded, shorn of seat and energy, weak and stupid" (26).

Vrihaspati said:—"O sinless one, if you had said this to me before I would not have been required to do an unfair work for your well-being (27). I shall however, O king of gods, surely strive to do you good and you will soon regain your kingdom and due share of the sacrificial offerings (28). O my child, I will make arrangements for this and let not your mind be possessed by stupefaction." He then did something for increasing the energy of the king of gods (29). The foremost of the twice-born then brought about the derangement of their (Raji's sons') understanding. For this purpose he wrote a treatise on atheism, the best of all works on Tarka, dealing with attacks against religion and much liked by the impious. Those, who regard religion as the supreme (end of life), do not like this system (30–31). Listening to the contents of that treatise written by Vrihaspati the ignorant sons of Raji began expressing their disgust at the previous works on Dharma sāstra (32). They began respecting highly that atheistical system of their preceptor. By this irreligious act those sinners met with destruction (33). Having gained, by the favour of Vrishapati, the kingdom of the three worlds which it is so hard to acquire the king of gods was highly pleased (34). The sons (of the king Raji) grew foolish, maddened with anger and irreligious. They began to hate the Brāhmanas and were shorn of energy and prowess. Thereupon slaying those sons of Raji possessed by anger and lust the king of the celestials regained his prosperity and kingdom (35-36). He, who listens to or meditates on the account of the loss of kingdom by the king of gods and of the restitution of his prestige, is never visited by any oppression (37).

[56]Literally performer of hundred sacrifices, a name of Indra.

CHAPTER XXIX. AN ACCOUNT OF KASHI KINGS.

Vaishampayana said:—Rambhā had no issue. I shall describe the progeny of Anenā. His son was the highly illustrious king Pratikshatra (1). His son passed by the name of Srinjaya whose son was Jaya and his son was Vijaya (2). His son was Kriti whose son was Haryaswan. His son was the powerful king Sahadeva. Sahadeva's son was the virtuous-souled Nadina whose son was Jagatsena whose son was Satkriti. Satkriti's son was the pious-souled and highly illustrious Kshatravriddha ever satisfying the duties of a Kshatrya. I have thus described the progeny of Anenā. Hear now of the descendants of Kshatravriddha (3-5). Kshatravriddha's son was the highly illustrious Sunahotra. He had three highly pious sons whose names were Kāsha, Shāla and Gritsamada. Gritsamada's son was Shunaka, whose offspring, the Saunakas, were Brāhmanas, Kshatriyas, Vaisyas and Sudras. Shāla's son was Arshnisena whose son was Sutapa. O king, Kāsha's sons were Kāshya and Dirghatapā. The latter's son was the learned Dhanwantari. At the termination of the rigid penances of the intelligent old king Dirghatapā Dhanwantari arose from the ocean and took his birth for the second time in this world (6–10).

Janamejaya said:—O lord, why was Dhanwantari born in the land of men? I wish to know this duly and truly from you. Describe it therefore (11).

Vaishampāyana said:—O foremost of Bharatas, hear of the birth of Dhanwantari. When ambrosia was being churned out in the days of yore Dhanwantari arose from the ocean. Enveloped completely with personal grace he came out of the vessel of ambrosia. Meditating on Vishnu who grants success in business he stood up as soon as he saw Him (11–13). Vishnu said to him "As you have come out of water you will be known by the name of Avja." And so he passed by the name of Avja (14). Avja then replied:—"O lord I am your son. Confer upon me therefore, O lord of celestials, a share in the sacrificial offerings and a place in this world." Thus addressed and seeing him the Divine Lord spoke to him the truth (15). "The gods, who present themselves at Yajnas, have already made apportionments of sacrificial offerings amongst themselves. The great saints too have dedicated various articles of oblation to various gods. Know therefore, I shall not be able to give you any thing however trifling it may be, that is not mentioned in the Vedas. O my son, you have been born after the gods and so you will not be able to partake of sacrificial offerings (16–17). In your second birth you will gain renown in the world. While in the womb you will acquire Animā Siddhi[57] (18). With that body you will acquire the dignity of a god. The twice-born ones will worship you with Charu, Mantra, vows and Japas (19). You will propagate Ayurveda with its eight divisions. This work, which is sure to come off, is known to you in your watery birth (20). When the second Yuga Dwāpara will set in you will undoubtedly take your birth again." Having conferred this boon on Dhanwantari Vishnu disappeared again (21). Thereupon when the second Dwāpara Yuga set in Sunohotra's son Dirghatapā, the king of Kashi, desirous of having a son, began carrying on hard austerities affording delight to his worshipful deity saying (22)—"I shall lay myself under the protection of that god who will confer on me a son." That king worshipped the deity Avja for a son (23). Thereupon that Divine lord, being pleased with the king, said to him "O you of good vows, I shall grant you any boon that you may choose to have" (24). The king said "O lord, if thou art pleased be born unto me as my illustrious son." Then saying "Let it be so" he disappeared therefrom (25). The deity Dhanwantari was then born in his house. He became the king of Kāshi who could destroy all diseases (26). Having acquired the kowledge of Ayurveda from Bharadwāja he divided the work of the physicians into eight classes and then conferred it upon his disciples (27). Dhanwantari's son was known by the name of Ketumān whose son was the heroic Bhimaratha (28). His son was the king Divodāsa. The pious-souled Divodāsa became the king of Bārānashi (29). O king, at this time the Rakshasa Kshemaka, an attendant of Rudra, made the city of Bārānashi divested of its inhabitants (30). The intelligent and high-souled Nikumbha uttered a curse against Bārānashi saying, "Thou shalt forsooth have none to live in thee for one thousand years" (31). As soon as this curse was pronounced against Bārānashi the king Divodāsa laid out his charming capital on the bank of Gomati (near Bārānashi) (32). Formerly Bārānashi belonged to Bhadrashenya, son of Mahishmān, of the Yadu race. Having slain the hundred sons of Bhadrasenya who were all most excellent bowmen Divodāsa acquired that city. Thus Bhadrasenya was deprived forcibly of his kingdom by the (king Divodāsa) (33–34).

Janamejaya said:—Why did the powerful Nikumbha imprecate a curse on Bārānasi? Who is the virtuous Nikumbha who pronounced a curse on that holy land (25)?

Vaishampāyana said:—Having acquired that prosperous city the highly powerful emperor, the royal saint Divodāsa began to live there (36). At this time, having accepted a gift the lord Siva was living at his father-in-law's residence for pleasing the goddess (his wife Durgā) (37). At the command of the god (Siva) the great saints Pārshadas, born in a respectable family, in this above mentioned form and dress, were propitiating Pārvati (38). The great goddess Pārvati was highly pleased thereby but not so was Menakā. She began continually villifying that god and goddess (39). She said to Pārvati:—"Your husband Maheswara is always doing vile things in the company of Pārshadas. He is always poor and his character is not good" (40).

Thus spoken to by his mother the goddess became enraged as is usually the case with women. Smiling a little she came to Bhava (41). With her countenance pale the goddess said to Mahādeva:—"O lord, I shall not live here; take me to your own house" (42). In order to find out a house for himself Mahādeva eyed all the world. O descendant of Kuru, the highly powerful Maheswara selected Bārānashi where every body attains to the consummation of religious culture. Learning that Divodāsa had occupied the city, Bhava said to Nikumbha who was by him:—"O king of Ganas, go to the city of Beneres, and make it shorn of its inhabitants by mild means for the king there is very powerful."