Vyasadev
Praneetha
The Mad Bhagavatam
Chapter 16
How Lord Paras'urâma Came to Destroy the Ruling Class Twenty-one Times
When Jamadagni was killed by the sons of Kārtavīryārjuna, as described in this chapter, Paraśurāma rid the entire world of kṣatriyas twenty-one times. This chapter also describes the descendants of Viśvāmitra.
When Jamadagni's wife, Reṇukā, went to bring water from the Ganges and saw the King of the Gandharvas enjoying the company of Apsarās, she was captivated, and she slightly desired to associate with him. Because of this sinful desire, she was punished by her husband. Paraśurāma killed his mother and brothers, but later, by dint of the austerities of Jamadagni, they were revived. The sons of Kārtavīryārjuna, however, remembering the death of their father, wanted to take revenge against Lord Paraśurāma, and therefore when Paraśurāma was absent from the āśrama, they killed Jamadagni, who was meditating on the Supreme Personality of Godhead. When Paraśurāma returned to the āśrama and saw his father killed, he was very sorry, and after asking his brothers to take care of the dead body, he went out with determination to kill all the kṣatriyas on the surface of the world. Taking up his axe, he went to Māhiṣmatī-pura, the capital of Kārtavīryārjuna, and killed all of Kārtavīryārjuna's sons, whose blood became a great river. Paraśurāma, however, was not satisfied with killing only the sons of Kārtavīryārjuna; later, when the kṣatriyas became disturbing, he killed them twenty-one times, so that there were no kṣatriyas on the surface of the earth. Thereafter, Paraśurāma joined the head of his father to the dead body and performed various sacrifices to please the Supreme Lord. Thus Jamadagni got life again in his body, and later he was promoted to the higher planetary system known as Saptarṣi-maṇḍala. Paraśurāma, the son of Jamadagni, still lives in Mahendra-parvata. In the next manvantara, he will become a preacher of Vedic knowledge.
In the dynasty of Gādhi, the most powerful Viśvāmitra took birth. By dint of his austerity and penance, he became a brāhmaṇa. He had 101 sons, who were celebrated as the Madhucchandās. In the sacrificial arena of Hariścandra, the son of Ajīgarta named Śunaḥśepha was meant to be sacrificed, but by the mercy of the Prajāpatis he was released. Thereafter, he became Devarāta in the dynasty of Gādhi. The fifty elder sons of Viśvāmitra, however, did not accept Śunaḥśepha as their elder brother, and therefore Viśvāmitra cursed them to become mlecchas, unfaithful to the Vedic civilization. Viśvāmitra's fifty-first son, along with his younger brothers, then accepted Śunaḥśepha as their eldest brother, and their father, Viśvāmitra, being satisfied, blessed them. Thus Devarāta was accepted in the dynasty of Kauśika, and consequently there are different divisions of that dynasty.
9.16.1
pitropaśikṣito rāmas
caritvāśramam āvrajat
(1) S'rî S'uka said: 'O son of the Kuru dynasty, Paras'urâma by his father thus advised said: 'So be it!', and traveled for a year all the holy places to return to the âs'rama thereafter.
9.16.2
apsarobhir apaśyata
(2) When once Renukâ (his mother) went to the bank of the Ganges, saw she the king of the Gandharvas [see also 9.14: 31] garlanded with lotus flowers sporting with the girls of heaven, the Apsaras.
9.16.3
kiñcic citraratha-spṛhā
(3) Looking at his affairs as she went to the river for some water forgot she, slightly drawn by Citraratha, the time for the fire-sacrifice.
9.16.4
purodhāya kṛtāñjaliḥ
(4) Seeing the time wasted stood she, returning, afraid to be cursed by the sage, with folded hands before him having put the waterpot in front of him.
9.16.5
vyabhicāraḿ munir jñātvā
patnyāḥ prakupito 'bravīt
(5) The sage understood she had yielded to temptation and became angry with his wife saying: 'Kill her my sons, she's full of sin', but the sons did not carry out his order.
9.16.6
(6) By his meditation and austerity fully aware of the prowess of the sage did Râma on the encouragement by his father immediately kill his mother and all his brothers.
The word prabhāva jñaḥ is significant. Paraśurāma knew the prowess of his father, and therefore he agreed to carry out his father's order. He thought that if he refused to carry out the order he would be cursed, but if he carried it out his father would be pleased, and when his father was pleased, Paraśurāma would ask the benediction of having his mother and brothers brought back to life. Paraśurāma was confident in this regard, and therefore he agreed to kill his mother and brothers.
9.16.7
(7) By the pleased Jamadagni asked for any benediction that he would like he said: 'Let the dead today of this Râma return to life and have no remembrance of having been killed by me!'
9.16.8
uttasthus te kuśalino
nidrāpāya ivāñjasā
pitur vidvāḿs tapo-vīryaḿ
(8) And soon they rose happily alive like awaking from deep sleep for Râma had executed the killing of his kin in the awareness of this power of austerity of his father.
9.16.9
smarantaḥ sva-pitur vadham
(9) They who were the sons of Kârtavîryârjuna [9.15: 17], o King, never found any happiness always remembering how their father had been overcome by the superior power of Paras'urâma.
Jamadagni was certainly very powerful due to his austerities, but because of a slight offense by his poor wife, Reṇukā, he ordered that she be killed. This certainly was a sinful act, and therefore Jamadagni was killed by the sons of Kārtavīryārjuna, as described herein. Lord Paraśurāma was also infected by sin because of killing Kārtavīryārjuna, although this was not very offensive. Therefore, whether one be Kārtavīryārjuna, Lord Paraśurāma, Jamadagni or whoever one may be, one must act very cautiously and sagaciously; otherwise one must suffer the results of sinful activities. This is the lesson we receive from Vedic literature.
9.16.10
ekadāśramato rāme
vairaḿ siṣādhayiṣavo
(10) So once when Râma with his brothers was away from the âs'rama in the forest, took they the opportunity to approach their residence seeking revenge.
9.16.11
bhagavaty uttamaśloke
(11) When they at the fireplace found the muni sitting fully absorbed in contemplation on the Supreme One Praised in the Verses, did they, determined to sin, kill him.
9.16.12
rāma-mātrātidāruṇāḥ
ninyus te kṣatra-bandhavaḥ
(12) Most cruel with the poor and unprotected mother of Râma begging for the life of her husband, took they, those 'kshatriya' brothers, violently his head cutting it off.
9.16.13
rāma rāmeti tāteti
vicukrośoccakaiḥ satī
(13) Renukâ the chaste wife down in tears grieving stroke her body with her hands and cried loudly: 'O Râma, o Râma, my dear son!'
9.16.14
tvarayāśramam āsādya
(14) Hearing that most sad outcry 'oh Râma' however far they were away, hastened they [Râma and his brothers] themselves back to the âs'rama and saw they that the father had been killed.
9.16.15
tyaktvāsmān svar-gato bhavān
(15) Bewildered by the force of being hurt, they all aggrieved angrily, depressed and indignified cried out: 'O father, o saint, now have you, such an example of the dharma, left us gone for heaven!'
9.16.16
vilapyaivaḿ pitur dehaḿ
(16) Lamenting like this over their father entrusted Paras'urâma the body to his brothers and took he in person up the ax with the determination to put an end to the kshatriyas
9.16.17
gatvā māhiṣmatīḿ rāmo
. (17) Because a brahmin had been killed went Paras'urâma to Mâhishmatî [the capital] to the doom of them: he severed all their heads, o King, and made in the middle of the town a great pile of them.
9.16.18-19
abrahmaṇya-bhayāvahām
(18-19) Their river of blood was a terror causing fear to all kings in defiance of the brahminical. His having to accept the murder of his father had been the cause that led to the twenty-one times over wiping off of the earth of all the royal class whenever they acted badly; as a Master of war he thus at Samanta-pañcaka created nine lakes filled with blood instead of water [see also B.G. 4: 7].
Paraśurāma is the Supreme Personality of Godhead, and his eternal mission is paritrāṇāya sādhūnāḿ vināśāya ca duṣkṛtām [Bg. 4.8] — to protect the devotees and annihilate the miscreants. To kill all the sinful men is one among the tasks of the incarnation of Godhead. Lord Paraśurāma killed all the kṣatriyas twenty-one times consecutively because they were disobedient to the brahminical culture. That the kṣatriyas had killed his father was only a plea; the real fact is that because the kṣatriyas, the ruling class, had become polluted, their position was inauspicious. Brahminical culture is enjoined in the śāstra, especially in Bhagavad-gītā (cātur-varṇyaḿ mayā sṛṣṭaḿ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). According to the laws of nature, whether at the time of Paraśurāma or at the present, if the government becomes irresponsible and sinful, not caring for brahminical culture, there will certainly be an incarnation of God like Paraśurāma to create a devastation by fire, famine, pestilence or some other calamity. Whenever the government disrespects the supremacy of the personality of Godhead and fails to protect the institution of varṇāśrama-dharma, it will certainly have to face such catastrophes as formerly brought about by Lord Paraśurāma.
9.16.20
(20) Joining his father's head with the body keeping it on Kus'a-gras, worshiped he with sacrifices the Omnipresent Godhead Pervading All Divinity.
9.16.21-22
anyebhyo 'vāntara-diśaḥ
(21-22) The hotâ priest he gave as a gift the eastern direction, the brahmâ priest he gave the southern direction, the adhvaryu he gave the western side and the udgâtâ received the north indeed [compare 9.11: 2]. The others and Kas'yapa Muni he donated the different corners and the middle Âryâvarta portion [*] he gave to the upadrashthâ priest supervising the mantras; the assisting sadasya priests got whatever remained.
The tract of land in India between the Himalaya Mountains and the Vindhya Hills is called Āryāvarta.
9.16.23
tataś cāvabhṛtha-snāna-
vidhūtāśeṣa-kilbiṣaḥ
reje vyabbhra ivāḿśumān
(23) When he thereafter took a bath was he on the bank of the major stream that was the Sarasvatî cleansed of the endless reactions to the sin and appeared he like a cloudless sun [see also B.G. 3: 9].
As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaḿ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." Karma-bandhanaḥ refers to the repeated acceptance of one material body after another. The whole problem of life is this repetition of birth and death. Therefore one is advised to work to perform yajña meant for satisfying Lord Viṣṇu. Although Lord Paraśurāma was an incarnation of the Supreme Personality of Godhead, he had to account for sinful activities. Anyone in this material world, however careful he may be, must commit some sinful activities, even though he does not want to. For example, one may trample many small ants and other insects while walking on the street and kill many living beings unknowingly. Therefore the Vedic principle of pañca-yajña, five kinds of recommended sacrifice, is compulsory. In this age of Kali, however, there is a great concession given to people in general. Yajñaiḥ sańkīrtana-prāyair yajanti hi sumedhasaḥ: [SB 11.5.32] we may worship Lord Caitanya, the hidden incarnation of Kṛṣṇa. Kṛṣṇa-varṇaḿ tviṣākṛṣṇam: although He is Kṛṣṇa Himself, He always chants Hare Kṛṣṇa and preaches Kṛṣṇa consciousness. One is recommended to worship this incarnation by chanting, the sańkīrtana-yajña. The performance of sańkīrtana-yajña is a special concession for human society to save people from being affected by known or unknown sinful activities. We are surrounded by unlimited sins, and therefore it is compulsory that one take to Kṛṣṇa consciousness and chant the Hare Kṛṣṇa mahā-mantra.
9.16.24
ṛṣīṇāḿ maṇḍale so 'bhūt
(24) Because of the worship of Paras'urâma regained Jamadagni his own body with all the symptoms of life, knowledge and remembrance of the great seers and became he the seventh star in a constellation of seven [the seven sages, see 8.13: 5, linked to the saptarshi-mandala stars around the polestar].
The seven stars revolving around the polestar at the zenith are called saptarṣi-maṇḍala. On these seven stars, which form the topmost part of our planetary system, reside seven sages: Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni and Bharadvāja. These seven stars are seen every night, and they each make a complete orbit around the polestar within twenty-four hours. Along with these seven stars, all the others stars also orbit from east to west. The upper portion of the universe is called the north, and the lower portion is called the south. Even in our ordinary dealings, while studying a map, we regard the upper portion of the map as north.
9.16.25
jāmadagnyo 'pi bhagavān
(25) The son of Jamadagni, Paras'urâma, that is also the Supreme Lord with the lotus-petal eyes, will in the coming period of Manu, o King, be a propounder of the vedic knowledge [as one of the seven sages, see 8.13: 15-16].
9.16.26
āste 'dyāpi mahendrādrau
(26) He, having given up the clout in peace with the intelligence, is still around today in the hills of Mahendra and is worshiped and revered for his character and activities by all the perfected, singers of heaven and venerable ones.
9.16.27
(27) This way has, appearing as an incarnation in the Bhrigu dynasty and killing the rulers of man many times, the Soul of the Universe, the Supreme Lord Hari, the Controller, relieved the earth of its great burden.
9.16.28
(28) From Gâdhi [see 9.15: 4-5] was born the most powerful one [Vis'vâmitra] who as flaming as a fire by his austerities had given up the position of a kshatriya and had achieved the quality of a brahmin [see 7.11: 35 and footnote at 9.7: 7].
Now, having narrated the history of Lord Paraśurāma, Śukadeva Gosvāmī begins the history of Viśvāmitra. From the history of Paraśurāma we can understand that although Paraśurāma belonged to the brahminical group, he circumstantially had to work as a kṣatriya. Later, after finishing his work as a kṣatriya, he again became a brāhmaṇa and returned to Mahendra-parvata. Similarly, we can see that although Viśvāmitra was born in a kṣatriya family, by austerities and penances he achieved the position of a brāhmaṇa. These histories confirm the statements in śāstra that a brāhmaṇa may become a kṣatriya, a kṣatriya may become a brāhmaṇa or vaiśya, and a vaiśya may become a brāhmaṇa, by achieving the required qualities. One's status does not depend upon birth. As confirmed in Śrīmad-Bhāgavatam (7.11.35) by Nārada:
yasya yal lakṣaṇaḿ proktaḿ
puḿso varṇābhivyañjakam
tat tenaiva vinirdiśet
"If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, even if he has appeared in a different class, he should be accepted according to those symptoms of classification." To know who is a brāhmaṇa and who is a kṣatriya, one must consider a man's quality and work. If all the unqualified śūdras become so-called brāhmaṇas and kṣatriyas, social order will be impossible to maintain. Thus there will be discrepancies, human society will turn into a society of animals, and the situation all over the world will be hellish.9.16.29
viśvāmitrasya caivāsan
madhyamas tu madhucchandā
(29) With Vis'vâmitra one could also count on sons: one hundred-and-one in number indeed, o ruler, who because of the middle one being called Madhucchandâ as a group were celebrated as the Madhucchandâs.
this statement from the Vedas: tasya ha viśvāmitrasyaika-śataḿ putrā āsuḥ pañcāśad eva jyāyāḿso madhucchandasaḥ pañcāśat kanīyāḿsaḥ. "Viśvāmitra had 101 sons. Fifty were older than Madhucchandā and fifty younger."
9.16.30
(30) He accepted as his son S'unahs'epha, who as Devarâta ['saved by the godly'], in the Bhrigu-dynasty came forward as the son of Ajîgarita; he ordered his own sons to accept him as the eldest.
9.16.31
yo vai hariścandra-makhe
(31) He indeed was for the yajña of Haris'candra sold [to Rohita] as the man-animal of sacrifice. By his offering prayers to the godly headed by Lord Brahmâ was he released from being bound like an animal [see 9.7: 20].
Here is a description of Śunaḥśepha. When Hariścandra was to sacrifice his son Rohita, Rohita arranged to save his own life by purchasing Śunaḥśepha from Śunaḥśepha's father to be sacrificed in the yajña. Śunaḥśepha was sold to Mahārāja Hariścandra because he was the middle son, between the oldest and the youngest. It appears that the sacrifice of a man as an animal in yajña has been practiced for a very long time.
9.16.32
śunaḥśephas tu bhārgavaḥ
(32) He, protected in the arena of the godly, managed by dint of those god-fearing people in the dynasty of Gâdhi to advance in spirituality and was thus in the line of Bhrigu celebrated as well as Devarâta as S'unas'epha.
9.16.33
ye madhucchandaso jyeṣṭhāḥ
(33) Those of the Madhucchandâs who were the [fifty] eldest could not wholeheartedly accept that [of him as their eldest brother] and were all cursed by the muni being angry with them saying: 'May all of you bad sons become mlecchas [**]!'
In Vedic literature there are names like mleccha and yavana. The mlecchas are understood to be those who do not follow the Vedic principles. In former days, the mlecchas were fewer, and Viśvāmitra Muni cursed his sons to become mlecchas. But in the present age, Kali-yuga, there is no need of cursing, for people are automatically mlecchas. This is only the beginning of Kali-yuga, but at the end of Kali-yuga the entire population will consist of mlecchas because no one will follow the Vedic principles. At that time the incarnation Kalki will appear. Mleccha-nivaha-nidhane kalayasi kara-bālam. He will kill all the mlecchas indiscriminately with his sword.
9.16.34
sa hovāca madhucchandāḥ
tasmiḿs tiṣṭhāmahe vayam
(34) It was Madhucchandâ indeed who with the second fifty then said: 'We'll abide by whatever to your pleasure would be ours, o father!'
9.16.35
jyeṣṭhaḿ mantra-dṛśaḿ cakrus
vīravanto bhaviṣyatha
(35) The eldest they accepted as a seer of mantras saying to him: 'You we have agreed to follow and so for true we surely will'. Vis'vâmitra told the sons: 'You all will become fathers of sons to my honor for you have accepted me as a father of worthy sons.
Of the one hundred sons, half disobeyed Viśvāmitra by not accepting Śunaḥśepha as their eldest brother, but the other half accepted his order. Therefore the father blessed the obedient sons to become the fathers of sons. Otherwise they too would have been cursed to be sonless mlecchas.
9.16.36
(36) This one Devarâta is, just like you are, my son, o Kus'ikas [***], just obey him', and many other sons followed: Ashthaka, Hârîta, Jaya, Kratumân and more.
9.16.37
viśvāmitraiḥ pṛthag-vidham
pravarāntaram āpannaḿ
tad dhi caivaḿ prakalpitam
(37) This is how the dynasty of Kaus'ika originated from the sons of Vis'vâmitra from whose different positions they as such had taken, as a consequence thus different types could be ascertained.
*: The tract of land in India between the Himalaya Mountains and the Vindhya Hills is called Âryâvarita.
** Mlecchas are people opposed to the Vedas, non-Aryans that are also known as the meat-eaters that Lord Kalki will slay at the end of Kali-yuga.
***: 'One of Kaus'ika' is another name for Vis'vâmitra and his sons, see also 6.8: 38.
Canto 9
Chapter 17
The Dynasties of the Sons of Purûravâ
Āyu, the eldest son of Purūravā, had five sons. This chapter describes the dynasties of four of them, beginning with Kṣatravṛddha.
Āyu, the son of Purūravā, had five sons — Nahuṣa, Kṣatravṛddha, Rajī, Rābha and Anenā. The son of Kṣatravṛddha was Suhotra, who had three sons, named Kāśya, Kuśa and Gṛtsamada. The son of Gṛtsamada was Śunaka, and his son was Śaunaka. The son of Kāśya was Kāśi. From Kāśi came the sons and grandsons known as Rāṣṭra, Dīrghatama and then Dhanvantari, who was the inaugurator of medical science and was a śaktyāveśa incarnation of the Supreme Personality of Godhead, Vāsudeva. The descendants of Dhanvantari were Ketumān, Bhīmaratha, Divodāsa and Dyumān, who was also known as Pratardana, Śatrujit, Vatsa, Ṛtadhvaja and Kuvalayāśva. The son of Dyumān was Alarka, who reigned over the kingdom for many, many years. Following in the dynasty of Alarka were Santati, Sunītha, Niketana, Dharmaketu, Satyaketu, Dhṛṣṭaketu, Sukumāra, Vītihotra, Bharga and Bhārgabhūmi. All of them belonged to the dynasty of Kāśi, the descendant of Kṣatravṛddha.
The son of Rābha was Rabhasa, and his son was Gambhīra. Gambhīra's son was Akriya, and from Akriya came Brahmavit. The son of Anenā was Śuddha, and his son was Śuci. The son of Śuci was Citrakṛt, whose son was Śāntaraja. Rajī had five hundred sons, all of extraordinary strength. Rajī was personally very powerful and was given the kingdom of heaven by Lord Indra. Later, after Rajī's death, when the sons of Rajī refused to return the kingdom to Indra, by Bṛhaspati's arrangement they became unintelligent, and Lord Indra conquered them.
The grandson of Kṣatravṛddha named Kuśa gave birth to a son named Prati. From Prati came Sañjaya; from Sañjaya, Jaya; from Jaya, Kṛta; and from Kṛta, Haryabala. The son of Haryabala was Sahadeva; the son of Sahadeva, Hīna; the son of Hīna, Jayasena; the son of Jayasena, Sańkṛti; and the son of Sańkṛti, Jaya.
9.17.1-3
śṛṇu kṣatravṛdho 'nvayam
kṣatravṛddha-sutasyāsan
suhotrasyātmajās trayaḥ
kāśyaḥ kuśo gṛtsamada
bahvṛca-pravaro muniḥ
(1-3) The son of Vyâsa said: 'From one son of Purûravâ, Âyu, there were the powerful sons Nahusha, Kshatravriddha, Rajî, Râbha and Anenâ. O royal ruler, hear now about the dynasty of Kshatravriddha. Of Kshatravriddha's son Suhotra there were three sons: Kâs'ya, Kus'a and Gritsamada. From Gritsamada there was S'unaka and from him came S'aunaka, a muni most excellent in the sacred [Rig Veda] verses.
9.17.4
rāṣṭro dīrghatamaḥ-pitā
dhanvantarir dīrghatamasa
āyur-veda-pravartakaḥ
yajña-bhug vāsudevāḿśaḥ
(4) Kâs'i the son of Kâs'ya had Râshthra who fathered Dîrghatama. From Dîrghatama there was Dhanvantari who as an incarnation of Vâsudeva, the Enjoyer of Sacrifices, was the founder of Ayurvedic medicine; remembering Him all disease can be overcome [see also 8.8].
9.17.5
divodāso dyumāḿs tasmāt
(5) From His son Ketumân took birth a son named Bhîmaratha and from him was there Divodâsa whose son Dyumân was also known as Pratardana.
9.17.6
ṛtadhvaja itīritaḥ
tathā kuvalayāśveti
prokto 'larkādayas tataḥ
(6) He was also known by the names S'atrujit, Vatsa, Ritradhvaja and Kuvalayâs'va. From him there were Alarka and other sons.
9.17.7
nālarkād aparo rājan
(7) No one before, o King, had enjoyed the surface of the earth as much as Alarka like a young man did for a sixty-six thousand years.
9.17.8
sunītho 'tha niketanaḥ
dharmaketuḥ sutas tasmāt
satyaketur ajāyata
(8) From Alarka there was Santati, from him came Sunîtha, his son was Niketana and Niketana's son was Dharmaketu from whom Satyaketu was born.
9.17.9
dhṛṣṭaketus tatas tasmāt
sukumāraḥ kṣitīśvaraḥ
vītihotro 'sya bhargo 'to
bhārgabhūmir abhūn nṛpa
(9) After Dhrishthaketu was there from him Sukumâra who ruled the entire planet. Vîtihotra was his son and Bharga born from him brought forth a son named Bhârgabhûmi, o ruler of man.
9.17.10
itīme kāśayo bhūpāḥ
kṣatravṛddhānvayāyinaḥ
gambhīraś cākriyas tataḥ
(10) Thus have I described all descendants born in the dynasty of Kâs'i. In the line of Kshatravriddha was from Râbha Rabhasa, a son, born. From him came Gambhîra and Akriya was his son.
9.17.11
śuddhas tataḥ śucis tasmāc
citrakṛd dharmasārathiḥ
(11) The descendant that took birth from him was called Brahmâvit. Now hear about the descendants of Anenâ. There was a son S'uddha from whom S'uci was born who had Citrakrit for his son who was also known as Dharmasârathi.
9.17.12
putrāṇām amitaujasām
(12) From him was S'ântaraja born who performed all kinds of vedic rituals; he was a selfrealized soul [and so the line ended with him]. Of Rajî there were five-hundred sons who were most powerful.
9.17.13
devair abhyarthito daityān
hatvendrāyādadād divam
(13) On the request of the godly killing the demons returned he the heavenly kingdom back to Indra, the king of heaven. But Indra, afraid of the enmity of Prahlâda and others, gave it back and clasped Rajî's feet surrending himself to him.
9.17.14
yācamānāya no daduḥ
(14) When their father passed away did his sons, who were requested to return the heavenly kingdom to the great Indra, not do so; they fobbed him off with the shares of the sacrifices.
Rajī conquered the kingdom of heaven, and therefore when Indra, the heavenly king, begged Rajī's sons to return it, they refused. Because they had not taken the heavenly kingdom from Indra but had inherited it from their father, they considered it their paternal property. Why then should they return it to the demigods?
9.17.15
avadhīd bhraḿśitān mārgān
na kaścid avaśeṣitaḥ
(15) By the guru [Brihaspati] were oblations offered in the fire so that Indra could kill all of Rajî's sons fallen from the path. None of them remained alive.
9.17.16
(16) From Kus'a, Kshatravriddha's grandson, was Prati born. A son of him named Sañjaya had a son Jaya who had as son Krita of whom next king Haryabala was born.
9.17.17
sahadevas tato hīno
kṣatravṛddhānvayā bhūpā
(17) From Sahadeva, his son, there was Hîna of whom Jayasena as his son had SanKriti. SanKriti had also one named Jaya, a dutiful kshatriya and mighty warrior. These were all the kings in the dynasty of Kshatravriddha, now hear from me about the descendants of Nahusha.'
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