In ancient times, the two sons begotten by the sage Dīrghatamas became renowned for their perfection, righteousness, and wisdom. As they shone forth in virtue, Bali, son of Virocana, claimed them as his own before the sage. But the sage firmly replied, “No.” Still, Bali insisted, “These are mine.” He revealed that though these two noble beings appeared as Bali’s, they were in truth the sage’s sons, born in disguise through a Śūdra woman. Bali then explained to Dīrghatamas how, thinking the sage to be blind and old, Queen Sudeṣṇā had, out of disdain, sent her Śūdra maidservant to him rather than herself. Realizing the queen’s conduct, Bali sought to appease the sage once more and rebuked his wife Sudeṣṇā for her behavior. Seeking to set things right, Bali adorned Sudeṣṇā and sent her herself to the sage. The sage Dīrghatamas addressed her, “O auspicious one, if you will lick this mixture of curds and salt, as well as this naked thing, without disgust, from foot to head, then, O queen, you shall obtain sons as you desire.” Obediently, the queen did all he instructed—except when she reached the excrement, she recoiled in disgust and avoided it. Seeing this, the sage said, “Since you avoided that, O auspicious one, your eldest son will be born without excrement.” The queen, disturbed by this, pleaded, “O blessed one, do not give me such a son.” The sage replied, “This is your own doing, O queen, and it cannot be otherwise. Yet, O virtuous lady, I shall grant you a son now.” He explained, “Without excrement, he will be unfit in some way,” and touching her womb, he spoke words of blessing: “The curds you have eaten today from my hand, O fair-smiling one, have filled your womb as the ocean is filled on the full moon. You will have five sons, equal to the sons of the gods—brilliant, valiant, performers of sacrifice, and righteous.” From Sudeṣṇā were then born five illustrious sons: her eldest, Aṅga; from Aṅga came Vaṅga, then Kaliṅga, Puṇḍra, and Brahma. Thus, these five noble descendants arose in the lineage of Bali, and it was Bali who had given these sons to Dīrghatamas. Yet, for a certain reason, Brahmā deprived the sage’s offspring so that Dīrghatamas would not have children with his own wives. Thereafter, the sage produced progeny among human women. At this time, Surabhi, the celestial cow, was pleased and spoke to Dīrghatamas: “Because you have acted according to the law of the cows, having considered it, I am pleased with you. By that same justice, I release you. Today I dispel your deep darkness—see now; and whatever other sin of Bārhaspatya remains in your body, I inhale and drive away from you both old age and death.” As soon as Surabhi inhaled, the sage’s darkness vanished, and he immediately regained his sight. Thus, Dīrghatamas became youthful, long-lived, and sighted; and from his association with the cows, he became known as Gautama. Kakṣīvān, his son, then went with his father to the mountain tribes and, as instructed, performed great austerities for his father’s sake. In time, purified from darkness and faults, he attained deep devotion to Brahman. Dīrghatamas, fulfilled by his true son, said, “O lord, I am one who has a son; O illustrious one, I am fulfilled by you, my true son.” Mastering himself, Kakṣīvān attained the abode of Brahmā, and, devoted to Brahman, he begot a thousand sons. These sons, known as Gautamas, were dark-complexioned. Thus is told the account of Dīrghatamas, son of Bali, son of Virocana, and the meeting and lineage of both these lines. Bali established those five sinless sons—Aṅga, Vaṅga, Kaliṅga, Puṇḍra, and Brahma—in their realms. He himself, accomplished in yoga, now moves about unseen by all beings, awaiting the proper time. Among the descendants of Aṅga, the royal sage, was King Dadhivāhana. Because of Sudeṣṇā’s earlier fault, King Anapāna was born. Anapāna’s son was Diviratha, and Diviratha’s son was the wise king Dharmaratha. This illustrious Dharmaratha, along with Indra, drank Soma in a great sacrifice at Mount Viṣṇupada, the abode of the great soul. Dharmaratha’s son was King Citraratha, whose son was King Daśaratha—also known as Lomapāda—whose daughter was the virtuous Śāntā. Daśaratha, blessed with a fourfold army and great mind, was born by the grace of the sage Rishyasringa, becoming the enhancer of his lineage. His son was Chaturanga, and another son, Pṛthulāśa, is also remembered. Pṛthulāśa’s son was Campa, after whom the city Campāvatī, called Campā, was named and inhabited by the four classes. For sixty thousand years, he dwelled in Campāvatī, where all—Brahmins, Kshatriyas, and Vaishyas—performed their duties, devoted to dharma, austerity, and followers of Vishnu. Taṇḍikaraṭa’s son, Vāraṇa, also called Śakravāraṇa, was born and brought to earth the excellent Mandhor vehicle. The heir of Haryyanga was King Bhadraratha, whose son was Bṛhatkarmā, lord of the people. Bṛhadratha was his son, and from him was born Bṛhanmanā. Bṛhanmanā begot a son named Jayadratha; from Jayadratha came King Ṛḍharatha, and from Ṛḍharatha was born Viśvajit Janamejaya. From the Angas, his heir was born, from whom Karṇa became king. Karṇa’s son was Śūrasena, remembered as a twice-born. How, then, was Karṇa, son of a charioteer, also a descendant of Anga? This is a matter for deeper telling, for the lineage is intricate. Bṛhadbhānu’s son was King Bṛhanmanā, who had two wives, both daughters of the Caidya. Each bore him a son: Yaśodevī and Satyā thus divided the lineage. To Yaśodevī was born King Jayadratha. Thus, the story of the sage Dīrghatamas, his descendants, and the royal lineages that sprang from him and from Bali, son of Virocana, is told—each generation blessed with virtue, sacrifice, and the upholding of dharma.