For five hundred years, the kingdom was honored and ruled by a foreigner, whose reign brought a certain distinction to the land. After him, Simha’s son ascended the throne and ruled for four hundred years, continuing the legacy. The next in line was the son of Ivrata, who achieved a stature equal to that of his father. From him, the kingdom found renewed establishment, and his son, remembered as Rau, succeeded him. Rau’s own son, Juja, also attained a position equal to his father’s, ruling wisely and subduing many enemies. Juja’s son was Taharas, who too matched his father in greatness. Thus, the lineages of these kings have been recalled and mentioned, their names preserved in memory. Their growth and increase during the Kali age have been briefly described. Eventually, that same royal lineage moved to another region, and the foreigners who remained became joyless. Upon hearing this account, all the sages residing in the city of Vishala were filled with joy. They dedicated themselves to meditation for two hundred years, performing the sacred twilight offerings and worshipping the gods, their minds fixed upon Janardana. At this point, Vyasa addresses his fortunate disciple with blessings, wishing him long life and wisdom. He then turns to the events in Avanti, where a king named Shankha now rules. Meanwhile, in the land of the foreigners, the lord of the Shakas holds power. It is foretold that when the two-thousandth year of Kali arrives, the lineage of the foreigners will flourish. Except for Brahmavarta, there remains the auspicious bank of the Sarasvati. But with the onset of the Kali age, the worship of the gods and the language of the Vedas are lost. Instead, the dialects of Vraja, Maharashtra, Yavana, and Gurundika become prevalent. Words change: water is called ‘paniyam’, drinking water is ‘pani’, hunger is ‘bhuksha’, and thirst is ‘bhukha’. The sacred term for sacrifice is now ‘ishti’, and ‘istinī’ is used for the purifier of meat; ‘ahuti’ becomes ‘aju’, and the words ‘dadati’ and ‘dadhati’ are both used. Relationships are named: father, paternal ancestor, brother, ‘badara’, and husband. The knee is called ‘jainu’, and the region is known as ‘saptasindhu’. Days and months take new names: Sunday is ‘sande’, Phalguna is ‘pharvari’. Yet, in those seven holy cities, violence arises. In the lands of the foreigners, even intelligent men begin to follow the customs of the outsiders. The rule of foreigners is declared not only in Bhārata, but also upon the surrounding islands. On hearing these changes and the decline of dharma, all the sages wept greatly. Now begins the narration of the kings of Kali Yuga. The foreigners arrived at that place, where there lived a twice-born sage named Kāśyapa. His wife was Āryāvatī, and together they had ten sinless sons. Among them were the preceptor, the initiated one, the reciter, and Śuklamiśra—these two were known as ‘knowers of the four Vedas’, remembered for their names and virtues. Kāśyapa himself journeyed to Kashmir and worshipped Sarasvatī, the Mother of the World, offering incense, lamps, offerings, and handfuls of flowers. He prayed, “O Mother, you are the Mother of the World; why do you not appear to me? For the sake of the gods, you swiftly destroy the betrayer of dharma. O Mother, you are of many forms; with a mighty roar, you slew Dhumralocana. Having destroyed hypocrisy, delusion, and terrible pride, you always remain in happiness.” Pleased by his devotion, the goddess Sarasvatī made her abode within the mind of the sage and bestowed upon him knowledge. Enlightened, the sage then journeyed to the land of the foreigners, carrying the blessings and wisdom of the Mother with him.