In the unfolding tapestry of time, a succession of rulers and dynasties would rise and fall across the land. First, Dhanadharma would emerge as the third in line, followed by Viṃśaja as the fourth. Soon after, Bhūtinanda would come to power among the foreigners. As the line of the Angas drew to its close, Madhunandi would ascend the throne, and his younger brother, Nandiyaśāḥ, would also rule. Within their lineage, three kings would arise, and among them, Śiśuka, the grandson, would become king in Purikā. Then, Pravīra, the son of Vindhyaśakti and blessed with great strength, would govern the golden city for sixty years. Pravīra would perform the noble Vājapeya sacrifices, offering complete gifts, and his four sons would also become rulers among men. After the Vindhya dynasty passed, the Bāhlika lineage would produce three kings, with Supratīka and Nabhīra ruling for thirty years. Śakyamā, king of the Māhiṣīs, would reign, and the Puṣpamitra kings would rise, followed by thirteen Paṭṭamitra rulers. In Mekalā, seven noble kings would appear, while in Komalā, the kings would be mighty and strong. The Meghas, nine in number and wise, would be so named, yet all the kings of Naiṣadha would perish without remainder. Those born from the lineage of Nala would be powerful and mighty, and among the Magadhas, Viśvasphāni, endowed with great strength, would arise. Viśvasphāni would vanquish all rival kings and reorganize society, creating new castes: five Kaivartas, Pulindas, and Brahmins. The kings would establish themselves in various regions by their prowess, and Viśvasphāni, whose spirit was as mighty as Viṣṇu’s in battle, would be renowned. A king who destroys the kṣatriya class would give rise to another kṣatriya class, just as the all-pervading serpent creates anew or as a work is recreated. Having satisfied the gods, ancestors, and brahmins, this powerful one would reach the banks of the Ganges and abandon his body, journeying to the world of Indra. After him, kings of the Navanāka lineage would enjoy the city of Campāvatī. The seven Nāgas would find delight in the city of Mathurā, and likewise, the regions along the Ganges—Prayāga, Sāketa, Magadha—would be enjoyed by the descendants of the Gupta lineage. The Niṣadhas, Yadus, Śaiśis, and Kālatopakās would inhabit their regions, all enjoyed by those born of the Maṇidhānya lineage. Kośala, Andhra, Pauṇḍra, Tāmralipta with its sea, and the beautiful city of Campā would be enjoyed by those protected by the gods. Kāliṅgas, Mahiṣas, and those dwelling on Mahendra would be governed by Guha. Kanakāhvaya would enjoy the land of women and those fit to be consumed, and all these kings would exist at the same time. The Yavanas, however, would be marked by little generosity, untruthfulness, great wrath, and unrighteousness in conduct, desire, and wealth. They would not be kings anointed on the head; their conduct would be evil, tainted by the faults of the age. By killing women and each other by force, these kings would enjoy the earth in the final portion of the Kali age. The kings, whose lineages rise and fall, appearing and disappearing, would rule the earth in succession, according to their time. Devoid of righteousness, desire, and wealth, the lands mixed with them would entirely follow mleccha customs. These kings would act contrary to order, destroy the people, and be greedy, delighting in falsehood. When their turn had passed, in that age marked by many women, people would gradually decline in lifespan, appearance, strength, and learning. Thus, as the kings reached their lowest state among the people, they would perish, struck down by the force of time. All the mlecchas, destroyed by Kalki, would depart entirely, having been extremely unrighteous and wholly heretical. When the title of king was lost and the twilight of the Kali age arrived, only a few people would remain, bereft of righteousness and possessions. Without means, their hopes destroyed, afflicted by disease and sorrow, struck by drought and mutual violence, the people would be helpless and terrified. Abandoning their livelihoods in misery, forsaking ancient villages, they would become dwellers of the forests. With the loss of kings, the people would abandon their homes, deprived of affection, suffering as the bonds of love among friends faded. Having fallen away from caste and stage of life, embracing dreadful confusion, the people would dwell by rivers and mountains. They would frequent rivers, seashores, and mountains, as well as Anga, Kaliṅga, Vaṅga, Kāśmīra, Kāśi, and Kośala. Humans would seek refuge in the slopes and valleys of the sages’ mountains, along the entire ridge of the Himalayas, and on the banks of the salty sea. The noble, together with foreigners, would enter the forests; amidst beasts, fish, birds, and wild animals, all disturbed, humans would subsist on honey, vegetables, fruits, and roots. They would fashion for themselves garments of bark, leaves, and skins, living as the sages do. Cultivating grain in lowlands with wooden stakes, they would carefully tend goats, sheep, donkeys, and camels. Humans would live by rivers for water, settling on the banks, and through their dealings, would harass one another. Thus, the world would witness the ebb and flow of kings and peoples, the decline of righteousness, and the enduring struggle for survival in the age’s final days.