At that time, the illustrious Seven Sages spoke of a span of one hundred years during the reign of King Pratīpa. For the Andhra kings, however, the reckoning is different: their age is measured as twenty-seven cycles of one hundred years each. At the conclusion of these twenty-seven cycles, the Seven Sages continue their presence throughout the heavens, each cycle marking a hundred years in the divine measure—this is known as the era of the Seven Sages, counted according to the reckoning of the gods. This divine period is remembered as sixty cycles, together with seven divine days, from which all celestial time proceeds, governed by the Seven Sages. In earlier times, these Seven Sages were seen in the northern sky; later, they are found at the midpoint, in a region that balances the heavens. For a hundred years, the Seven Sages are united in the sky, marking the conjunction of the stars and the sages—a sign for those who observe the heavens. During this time, the Seven Sages are joined with the constellation Maghā, and for a hundred years they remain according to the measured time. In the Andhra era, specifically in the twenty-fourth cycle, the sages will be situated, as declared by the wise. It is then that the nature of people will deteriorate greatly; all will be afflicted by falsehood, whether in righteousness, desire, or wealth. When the authority of the Veda and traditional law is weakened, and the duties of caste and stage of life are disregarded, the weak-minded and deluded will adopt the doctrine of Śaṅkara. The Śūdras will become associated with the twice-born, Brāhmaṇas will perform sacrifices for Śūdras, and Śūdras will even be the source of mantras. At that time, Brāhmaṇas will approach these others, seeking their livelihood, and all people will gradually decline, little by little. This decline leads toward destruction, leaving only a diminished remnant at the end of the age. This began on the very day when Kṛṣṇa ascended to heaven; at that moment, the Kali Yuga commenced. The reckoning of Kali Yuga is thus: three hundred thousand years in human count, and sixty thousand years as stated for Kali. Of these, a thousand divine years are said to be the twilight portion; and when that is completely passed, the Kṛta Yuga will begin anew. The lineages of Aila and Ikṣvāku, together with their branches, are also remembered. The Kṣatriya line of Ikṣvāku is said to extend up to Sumitra, son of Vivasvat. The Aila Kṣatriya line, those who know the Soma lineage declare, ends with Kṣemaka. These sons of Vivasvat are named, who increase the fame of their ancestry. Those who have come before, those living now, and those yet to come—Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras—are all remembered in their proper succession. In every age, countless great souls have passed away, and because their names are so many, their enumeration is given lineage by lineage. Due to their repetition and sheer number, not all are recounted; in this present Vaivasvata Manvantara, the line of Nimi comes to its end. Now, regarding the account of the ages from which the Kṣatriya order will arise, listen as the narration unfolds. Devāpi, the Paurava king, and Ikṣvāku, famed and possessed of great yogic power, have taken residence in the village of Kalāpa. From Ikṣvāku, Suvarcā, son of Soma, will be born; these two will become the founders of the Kṣatriya line in the twenty-fourth age. However, in the twentieth age, there will be no founder from the Soma lineage; instead, a rival of Devāpi, a king descended from Ila, will arise. These two will become the progenitors of the Kṣatriya line in the four ages; thus, in every era, the characteristics of lineage are to be understood. When the Kali Yuga has run its course and the next Kṛta Yuga arises, together with the seven sages, in the first Treta Yuga again, these two will become the founders of the gotras and Kṣatriya lines. In the Dvāpara portion, however, the Kṣatriyas do not remain together with the sages. In the Kṛta Yuga, and again when the Treta Yuga declines, for the sake of the seed, the Brāhmaṇa and Kṣatriya lines are born anew. Thus, in all the intermediate periods, the Seven Sages, along with kings, remain in every age for the purpose of progeny. The destruction of the Kṣatriya line and its connection with the twice-born is remembered, as are the continuities of the seven Manvantaras. The succession of the ages and the origin of the Brāhmaṇa and Kṣatriya lines proceed as their rise and decline occur. The Seven Sages know the longevity and imperishability of these lines; through this sequence, the twice-born of the Aila and Ikṣvāku lines arise. Born in the Treta Yuga, and again as the Kali Yuga wanes, they follow the course of the ages until the end of the Manvantara. When the Kṣatriya order was utterly destroyed by Rāma, son of Jamadagni, all the dynasties and families were restored by Kṣatriya rulers. The creation of the two lineages is now recounted. The nature of the Aila, Ikṣvāku, and Nanda lines alternates; the kings are arranged in succession, as are the other Kṣatriya rulers. Among those renowned in the Aila line and the Ikṣvāku kings, there are a full hundred families of consecrated rulers. The extent of the Bhojas is said to be twice as great. The Kṣatriya class is divided into four parts, as previously described. Now, listen to those who surpassed their contemporaries: a hundred Prativindhyas, a hundred Nāgas, and a hundred Ashvins. There were also a hundred Dhritarāshtras, eighty Janamejayas, a hundred Brahmadattas, and a hundred Shirins and Virins. Then came a hundred Puromas, and the Shvetakashas and Kushas; after them, another thousand called the Shatabindavas of old. All these kings performed Ashvamedha sacrifices, giving abundant gifts; thus, royal sages of the past numbered in hundreds and thousands. Now, in this current interval of Manu Vaivasvata, listen to the lineages that have arisen in the world.