From him was born Candrāvaloka, whose son was Tārāpīḍa. Thus, all these illustrious descendants have been mentioned in brief, O foremost among the twice-born. Freed from every sin, he is honored in the heavenly realms. This noble one had six sons, each radiant and splendid as Indra himself. Their names were Śatāyu, Śrutāyu, and the divine sons of Urvaśī. It is said that these sons were born of Prabhā, the daughter of Svarbhānu. The heirs of Nahusha, whose brilliance rivaled that of Indra, were six in total: Yati, Yayati, Samyati, Ayati, Viyati, and Ashvaka. Sharmishtha, daughter of Vrishaparvan and born of Asura lineage, became the mother of Druhyu, Anu, and Puru. Among them, Puru was the youngest and alone upheld his father’s command with unwavering devotion. In the western region, Uttara bore Druhyu and Anu as well. Thus, the illustrious king, through his wives, was blessed with nine sons. Of these, Sahasrajit was the eldest, followed by Kroshatru, Nala, Ajita, and Raghu. Shatajita too had three sons, each renowned for their righteousness. Haihaya’s son was Dharma, famous by that very name. Dharma’s son was Dharmanetra, whose own son was Kirti, and Kirti’s son was Samjita. From Bhadrasrenya’s line came a king named Durdama. Dhanaka had four sons, all celebrated in the world, and the fourth was Kritavira, from whom Kartavirya Arjuna was born. It was for Kartavirya Arjuna that Rāma Jamadagnya—Janardana himself—became death. These kings were skilled in arms, strong, valiant, righteous, and reverent. Among them was Jayadhvaja, a mighty king devoted to Nārāyaṇa. These great souls, devoted to Rudra, worshipped Śankara with faith. Taking refuge in Viṣṇu, devoted to righteousness, he became our ancestor, wholly absorbed in the worship of the Divine Lord. Indeed, all the kings who dwell upon the earth are born from a portion of Viṣṇu himself. Viṣṇu, known as Hari, the protector of the world, is ever worthy of worship. Three forms have been described as the causes of all creation, preservation, and destruction. Brahmā, in the quality of rajas, creates; Hara, in the quality of tamas, destroys. The blessed Viṣṇu, Keśava, the slayer of Keśi, is to be worshipped above all. The wise declare: Rudra, the destroyer, is to be worshipped by those who seek liberation. At the end of a kalpa, the Lord, assuming the quality of tamas, dissolves all creation. The trident-bearer destroys all existence by means of knowledge. Through sattva, liberation is attained; and Lord Hari is of the very nature of sattva. Endowed with sattva, he bestows liberation—therefore, worship the Lord Hara as well. One’s own duty is the true path to liberation; no other path is accepted by the sages. The supreme duty is the worship of the ancient, immeasurably powerful Lord. Even Arjuna, our ancestor, faithfully performed his own prescribed duty. The sages are the ultimate authority in these matters; whatever they declare, that indeed is the truth.