After the passing of earlier dynasties, the land saw the rise of eleven Pushpamitra kings, followed by eleven Patumitra rulers, and then seven from the Andhra line. In the region of Kosala, nine kings would come to power in succession, while the Naishadhas would continue as before. In the ancient seat of Magadha, a ruler named Vishvasphatika would ascend, and he would place people of various castes—Kaivartas, Batus, Pulindas, and Brahmanas—into positions of authority within the kingdom. With all the Kshatriya lineages expelled, nine Naga rulers would come to govern from the city of Padmavati, as well as along the banks of the Ganga, at Prayaga, and at Gaya, bearing the title of Magadhas. Kosala, Andhra, Pundra, Tamralipta, Samatata, and the city itself would be protected by Devarakshita. The lands of Kalinga, Mahisha, Mahendra, and the territories of the Bhaumas would come under the rule of the Guhas. The Naishadhas, Naimishas, Kakalas, Kosakas, and the people of Kanchana would be governed by the Manidhanya lineage, while the Trairajya and Ushika peoples would be ruled by the Kanakahvayas. In other regions, the Saurashtras, Avantis, Shudras, Abhiras, and the lands near the Narmada and Marubhumi would fall under the rule of outcaste Brahmanas, Abhiras, and Shudras. The Sindhu shore, Davi, Urvi, Chandrabhaga, and the regions of Kashmir would be ruled by outcastes, Mlecchas, and Shudras as well. All these diverse rulers would hold sway over the earth at the same time. Yet, these rulers would be marked by little kindness and great anger. They would delight in falsehood and unrighteousness, commit acts of violence even against women, children, and cows, covet the wealth of others, and possess little substance. Most would be shrouded in darkness, rising and falling quickly, living short lives, full of desires, lacking in virtue, and greedy by nature. Because of their rule, the peoples of the land would become mixed, adopting the ways of their kings, seeking their protection, and following the customs of the Mlecchas. Turning away from dharma, they would act in ways that bring about destruction. Day by day, as dharma and artha decline and are interrupted, the world itself would move toward ruin. In these times, wealth alone would determine noble lineage; strength alone would define righteousness. Mere mutual attraction would become the reason for marriage, and womanhood alone the cause of enjoyment. Falsehood would be the means to victory in disputes, and elevation the sole claim to land. Simply possessing the Brahma-sutra would make one a Brahmin, and the possession of gems and metals would become the measure of esteem. Donning the marks of an āśrama would be enough to claim its status, while injustice would become the way to earn a living, and weakness the reason for poverty. Bold words spoken without fear would be taken as scholarship, and poverty itself would be seen as virtue. Bathing would suffice for adornment, giving alone would be called righteousness, and mere acceptance would be regarded as marriage. Good clothes would mark worthiness, water brought from afar would be considered a sacred ford, and adopting a deceptive appearance would be seen as greatness. Thus, across all castes on earth, whoever was strongest would become king, even if he was full of faults. Oppressed by excessively greedy kings, the people would flee to the valleys of the mountains. There, their food would be honey, vegetables, roots, fruits, leaves, and flowers. They would wear garments fashioned from tree bark, leaves, and coarse cloth, enduring cold, wind, heat, and rain. In this age of Kali, none would live longer than twenty-three years, and all people would steadily decline, without interruption, as the age marched on.