In days of old, a son who possessed virtue and acted for the welfare of his mother and father was considered worthy of all auspiciousness. Even if he was the youngest among his siblings, such a son would be regarded as the master. In the royal lineage, the kingdom was customarily given to the eldest, especially if he was beloved and pleasing to his parents. Yet, owing to a boon granted to Śukra, the course of events could not be altered. Thus, Nahusha, addressed by the citizens and subjects who were satisfied with his rule, appointed his own son Pūru as king. The king, having bestowed the kingdom upon Pūru, resolved to undertake a vow of forest-dwelling and departed from the city, accompanied by Brahmins and ascetics. From Nahusha’s other sons, various lineages arose: the Yādavas from Yadu, the Yavanas from Turvasu, the Bhojas from Druhyu, and the Mleccha tribes from Anu. From Pūru came the Paurava lineage, in which you, O King, were born. After a thousand years, the kingdom passed to the Kuru dynasty. Thus, King Nahusha, also known as Yayāti, joyfully installed his chosen son Pūru upon the throne and became a forest-dwelling sage. He lived in the forest with Brahmins, subsisting on fruits and roots, practicing self-control, and eventually departed this world, having attained heaven. Yayāti found joy and happiness in heaven, but after some time, Śakra cast him down. He became helpless, falling from heaven but not reaching earth, remaining suspended in the intermediate space, as it has been heard. Later, it is said, Yayāti returned to heaven, accompanied by King Vasumat, Aṣṭaka, the mighty Pratardana, and Śibi, meeting together in the divine assembly. The question arose: by what deed did Yayāti again attain heaven, and how was he cast down to earth by Indra? The assembly wished to hear the full account, as it truly happened, narrated by the sage in the presence of the divine sages. Yayāti, king of the earth, was equal to the king of the gods, a nourisher of the Kuru lineage, radiant like fire. His fame was vast, his truthfulness renowned, and his greatness immense. The assembly requested to hear his story in its entirety, both in heaven and on earth. The sage replied: “Indeed, I shall tell you the excellent story of Yayāti, both in heaven and here, for the sake of merit, which destroys all sins. Yayāti, King Nahusha, joyfully installed Pūru, his youngest son, in the kingdom, and then departed for the forest. He entrusted his sons, with Yadu at the forefront, to their respective destinies, and dwelt for a long time in the forest, subsisting on fruits and roots. Yayāti was a master of himself, having conquered anger, offering satisfaction to ancestors and deities, and properly making oblations to the fires according to the rules of the forest-dweller. He honored guests with offerings gathered from the forest, adopting the practice of collecting grains, and ate only leftover food, never food prepared for himself. For a thousand years, he lived this way, subsisting on water and, for three years, maintaining controlled speech and mind. Then, for a year, he subsisted solely on air, tireless, and performed austerity among five fires for another year. Standing on one foot, he lived for six months eating only air. Renowned for his virtue, Yayāti ascended to heaven, traversing the realms. In heaven, the king dwelled in the abode of the gods, honored by the thirty gods, Sādhyas, Maruts, and Vasus. From the world of the gods, he journeyed to the world of Brahma, the virtuous and self-controlled king, and dwelled there for a long time, as is heard. Once, the foremost king, Yayāti, came to Śakra. At the end of the story, Śakra questioned that lord of the earth: 'When Pūru, in your form, O king, took on old age and wandered among people, then, after giving him the kingdom, what did you say to him? Tell me the truth here.' Yayāti replied: 'With the approval of the people, I installed Pūru in the kingdom and said: "Between the Ganges and Yamuna, this entire territory is yours. In the middle of the earth, you are king; your brothers are rulers at the borders." One who is without anger is superior to those with anger; likewise, the tolerant is superior to the intolerant; among non-humans, the human is foremost; and the learned is foremost among the unlearned. When insulted, he does not insult in return, but endures the offense; he burns the insulter and attains good fortune. One should not be a reviler, nor speak cruel words, nor take anything from the inferior; one should not utter words that cause fear in others, nor speak harsh, greed-driven speech. A reviling person, harsh in speech, wounding others with words like thorns, should be known as most unfortunate among people, carrying destruction bound to his mouth. He should be honored by the virtuous in front, protected by them behind, always endure the harsh words of the good, and maintain the conduct of the virtuous, being of good character. Words like arrows come forth from mouths; those struck by them grieve for three days, but they do not strike the vital parts of others. The wise should not release such words against others. There is no such union in the three worlds as friendship among people, giving, and sweet speech. Therefore, gentle speech should always be spoken, never harsh speech; one should honor the worthy, give, and never utter a curse.' Śakra then asked: 'Having completed all duties, O King, you have abandoned your home and gone to the forest. I ask you, son of Nahusha: by whose austerity is Yayāti equaled?' Yayāti replied: 'Among gods, humans, Gandharvas, or great sages, O Vasava, I see no one who matches me in austerity.' Śakra responded: 'When you disregarded those equal or superior, and those inferior, not knowing their true power, therefore, your worlds are now ended; with your merit depleted, you have fallen today, O King.' Yayāti admitted: 'Because I disrespected gods, sages, Gandharvas, and men, my heavenly realms have diminished. Deprived of the world of the gods, O King of the gods, I wish to fall among the virtuous.' Thus, the story of Yayāti unfolds: a king of immense virtue, who renounced his throne for the forest, practiced severe austerity, ascended to heaven, but, through his own actions, experienced both honor and downfall, always seeking to dwell among the virtuous.