Surrounded by hundreds of thousands of Brahmins, all armed and ready for battle, Kalki will rise at that time of great turmoil. With unstoppable force, he will utterly destroy all Śūdra kings, slaying the enemies of the Brahmins and annihilating all those who stand against him. In the twenty-fifth era, Kalki, accomplished and supported by his valiant army, will purify the Shudras and himself reach the shore of the great ocean. Empowered and wielding the wheel of action, Kalki will set in motion the destruction of the base and mostly unrighteous people, wiping them out with his might. Then, having established order among the people, Kalki and his army will bring prosperity to the land. Yet, suddenly, the people—deluded and overcome by anger—will turn on one another. Driven by the unfolding of future events, they will destroy each other in their rage. When time has passed and the kings have perished, that divine being will withdraw, vanishing from the world so that the people may gather once more. With protection gone, and after fierce battles in which they kill one another, the survivors will be left in silence, deeply afflicted by their losses. Abandoning their ancient villages, they will become equalized—without possessions, with the duties of ashramas lost, and the established orders and castes destroyed. At the end of the age, the land will be marked by impaling stakes, posts of various kinds, and Shiva’s tridents at the crossroads. Women, their hair disheveled, will themselves be used as stakes, a sign of the times’ degeneration. The forest dwellers will have short lives and frail bodies, living by rivers and mountains, subsisting on roots, leaves, and fruits. Clothed in bark, skins, and animal hides, they will be caught in dreadful confusion, afflicted by calamities and suffering, gaining little and enduring much hardship. Thus, at the twilight of the age, having fallen into such misery, they will perish together with the Kali Yuga. When that dark age has ended, the Krita Yuga—the age of virtue—will return. In this way, the deeds of gods and asuras have been described. With the Yadu lineage and the fame of Vishnu recounted, let us now turn to the lines of Turvasu, as well as Puru, Druhyu, and Anu. Turvasu’s son was Garbha, whose son was Gobhanu. Gobhanu’s son, the mighty Trisari, was undefeated in battle. Trisari’s son was Karandhama, and Karandhama’s son was Bharata. Duṣyanta, also of the Paurava line, was Bharata’s son, and his own son was Akalmaṣa. In ancient times, because of Yayati’s curse and the transfer of old age, Turvasu entered the Paurava lineage. Duṣyanta’s heir was a king named Varūtha, from whom came Aṇḍīra; Aṇḍīra’s son was Saṃdhāna. From Saṃdhāna descended Pāṇḍya, Kerala, Cola, and Karṇa. Their flourishing peoples became known as the Pāṇḍyas, Colas, and the people of Kerala. Druhyu had two valiant sons, Setu and Ketu. Setu’s son was Sharadvān, and Sharadvān’s son was Gandhāra. The land called Gandhāra is named after him, and the horses born in the region of Āraṭṭa are famed as the finest among steeds. Gandhāra’s son was Dharma, whose son was Ghṛta. From Ghṛta was born the wise Pracetā, who too had a son. Pracetā had a hundred sons, all of whom became kings and rulers of foreign lands, settling in the north. Anu, too, had three sons—heroic and supremely righteous—named Sabhānara, Kākṣuṣa, and Parameṣu. Sabhānara’s son was the learned king Kolāhala, whose virtuous son was the renowned Saṃjaya. Saṃjaya’s son was the valiant Puraṃjaya, and his son was the great king Janamejaya. Janamejaya, the royal sage, had a son named Mahāśāla, a king equal to Indra, whose fame was firmly established. Mahāśāla’s righteous son was Mahāmanā, who became emperor and lord of the seven continents. Mahāmanā fathered two renowned sons: Uśīnara, who was versed in righteousness, and Titikṣu, both eminent in their own right. Uśīnara had five wives, all descended from royal sages: Bhṛśā, Kṛśā, Navā, Darśā, and the noble Dṛṣadvatī. From these wives were born Uśīnara’s sons, each distinguished in lineage and born virtuous through great austerity. Bhṛśā’s son was Nṛga; Navā’s son was Nava; Kṛśā’s son was Kṛśa; Darśā’s son was Suvrata; and Dṛṣadvatī’s son was Śibi, the king of the Uśīnaras. Śibi had four sons, famed throughout the world: Pṛthudarbha, Suvīra, Kekaya, and Bhadraka. Their realms flourished as the Kekayas, Bhadrakas, Sauvīras, and Pauras, and the Kekayas were also descendants of Nṛga. Suvrata’s descendants were the Ambaṣṭhas; Kṛśa’s descendants were the Vṛṣalas of the city; Nava’s descendants were the Navarāṣṭras. Now, let us hear of Titikṣu’s progeny. Titikṣu became a renowned king in the eastern direction. His son was Bṛhadratha, whose son was Sena. Sena’s son was Sutapā, and Sutapā’s son was Bali, who was born in human form when the lineage had dwindled, out of the desire for progeny. Though bound in fetters, the great yogin Bali, by the power of his soul, produced five sons from his own body, all of royal lineage: Anga, Vanga, Suhma, Pundra, and Kalinga. The land called Baleya bears his name, and the Brahmins of Baleya are known as his descendants, O lord.