Once, there was a noble king whose chief queen, famed as Suyaśā, approached the gods with a longing for a son, urged on by her husband’s desire for an heir. She performed great worships and, time and again, came before the deity with her requests, always seeking the blessing of sons. Yet, despite her many devotions, Nikumbha, the deity to whom they prayed, withheld this boon for a certain reason. The king, watching his queen’s prayers go unanswered, felt his patience wear thin, and anger slowly took root within him. After much time had passed, the king’s anger finally erupted. In his rage, he granted a being at the great gates of his cities, and, driven by affection, he bestowed countless boons. Still, nothing changed; the desired son did not come. Nikumbha continued to be worshipped by the king’s people in the city, and Suyaśā, persistent and devoted, honored him repeatedly. Yet, the king lamented that Nikumbha, who feasted on the offerings, remained ungrateful and did not grant him a son. Frustrated and feeling betrayed, the king declared that Nikumbha was no longer worthy of his worship. With a hardened heart and a sinful resolve, he decided to destroy the abode of Gaṇapati, intending harm. Acting on this dark intent, he demolished the temple. Witnessing the destruction of his temple, the Lord approached the king and said, “Except for an offense against me, you have destroyed this place without cause.” He then pronounced a terrible curse: “Suddenly, your city will become empty, O ruler of men.” Thus, by the Lord’s curse, the famed city of Vārāṇasī became desolate. Nikumbha, having pronounced the curse, led the city to Mahādeva. The Supreme Self, Mahādeva, made the city empty, and there, in that place of divine splendor, the great goddess found delight, as did Maheśvara when she was pleased. Yet, the goddess could not find joy there, marveling at the wonder of the house, and for her play, the Lord spoke gently. With a smile, Mahādeva said, “I will not leave this house, for Avimukta is my home. O goddess, you may go if you wish, but I shall remain here and delight.” Thus, that sacred place was named Avimukta, as declared by the Lord himself. In this way, Vārāṇasī was cursed, and Avimukta was proclaimed—the dwelling of the god, honored by all the gods throughout the three ages, where righteous Maheśvara remains with the goddess. In the age of Kali, that city of the great-souled one becomes invisible. When it vanishes, it finds a new home elsewhere. Yet, after the curse, Vārāṇasī returned to its settlement. At that time, a hundred excellent archers, the sons of Bhadrasrenya, came to reclaim it. But King Divodasa defeated and slew them, seizing the kingdom of Bhadrasrenya by force. Yet, out of compassion, he spared Bhadrasrenya’s young son, Durdama. From Divodasa and his queen Rishadvati was born a heroic son, Pratardana. Even as a boy, Pratardana challenged the kingdom, but the great king Divodasa chose to end the enmity. Pratardana grew and had two renowned sons, Vatsa and Garga. Vatsa’s son was Alarka, who in turn had a son named Sannati. Of Alarka, the royal sage composed two ancient verses, for Alarka, the best among the Kashi, remained ever youthful for sixty thousand and sixty hundred years, blessed with the grace of Lopamudra, by which he attained the highest span of life. When the curse had run its course, the mighty-armed king slew the demon Kṣemakara and made the delightful city of Vārāṇasī his home. Sannati too had a righteous heir, Sunitha, who was succeeded by another righteous king, Suketu. Suketu’s son was Dharmaketu, whose heir was the mighty charioteer Satyaketu. Satyaketu’s son was Vibhu, lord of the people; Vibhu’s son was Suvibhu, from whom was born Sukumara. Sukumara’s son was the righteous Dhṛṣṭaketu, who was succeeded by Veṇuhotra, lord of the people. Veṇuhotra’s son was the renowned Gārgya, whose son was Gargabhūmi. Vātsya, the wise son of Vatsa, also continued the line. From these two branches were born sons who became both Brahmins and Kshatriyas—exceedingly righteous, valiant, powerful, and as courageous as lions. Thus, the line of the Kāśyapas was described. Now, hear of Raji. Raji had five hundred mighty sons on earth, and this Kshatriya line, known as Rājeya, was so powerful that even Indra was struck with fear. In those days, a fierce battle arose between the gods and the demons. Both sides approached the Grandsire, Brahma, and asked, “O Lord of all worlds, tell us, in the battle between us, who will be the victor? We wish to know.” Brahma replied, “Whosoever has the mighty Raji fighting for them—without doubt, they will conquer the three worlds. Where Raji is, there is fortune; where fortune is, there is steadfastness; where steadfastness is, there is righteousness; and where righteousness is, there is victory.” Upon hearing of Raji’s power, all the gods and demons came to him, longing for success, and praised the best of kings. With gladdened hearts, they said to him, “For our victory, take up your excellent bow.” Raji declared, “I will defeat the gods, led by Indra, in battle; then, being righteous, I myself shall become Indra and fight in the war.” Thus unfolds the tale of kings, gods, and the destiny of Vārāṇasī, as preserved in the ancient scripture.