Indian ideal of king and kingship through ages

2. Ramayana : The tussle between different
dharmas
• Maryada Purushottam : Ideal son, king, husband, stateman, leader, opponent, …ideal versus wise trigun…
• Putradharma, Rajdharma, bandhudharma, Patidharma, kuldharma, rashtradharma, manavdharma….
• Shriram
• Lakshman
• Bharata
• Sita
• Vasistha Vishwamitra
• Vali Sugriva Kishkindha
• Jatayu
• Hanuman : Jambuvan -
• Dashrath Kaushlya Kaikeyi Shravan
• Janak – Ashtavakra …Sulabha
• Lanka : Vibhishana
• Apitu Swarnamayi Lanka
• Maranti na Vairani
• Yadi va Janaki api
• No inequality no immorality minimum governance : freedom, Equality, Brotherhood : where is the key
• : Bhas in his drama Pratima; Kalidas in Raghuvansham Tulasidas in Ramcharitmanas

3. Tulasidas on Ramrajya
• इस महान क व ने राम राज क क पना वारा ़’ना ह द र कोई दुखी ना द ना’ (उ रका ड) का
आदश% &'तुत )कया गया। सभी &कार क
े दुख. से मुि0त का तुलसी क
े रामरा2य म3 गंभीर
रचना6मक आ7वासन है। आज समूचे व7व म3 इस महान ल:य क &ाि;त क
े <लए मानव संघष%
ती@ से ती@तर हो चला है।
तुलसी ने <लखा है- ‘जासु राज &य &जा दुखार , सोई नृप अव<स नरक अFधकार ।‘।
(अयोHयाकांड) अथा%त िजस राजा क
े रा2य म3 &जा दुखी है, अभावJ'त जीवन Kयतीत कर रह है,
वह राजा Lन7चय ह नरक का अFधकार है। तुलसी क यह पंि0तयाँ आज क
े शासक वग% को पूरे
मनोयोग से पढ़ने और समझने क आव7यकता है।
•
‘कत वFध सृिज नार जग माह । पराधीन सपनेहुँ सुख नाह ‘ ।।
अथा%त ना जाने )कस वघाता ने नार का सृजन )कया है जो पराधीन है और पराधीन होने क
े
कारण सपने म3 भी सुख नह ं <मलता। नार क
े &Lत तुलसी क इस FचRता से ये समझने म3 )कसी
&कार का वलSब नह ं होना चाUहए )क यह क व ना रय. क
े &Lत )कतना संवेदनशील रहा है।
• Ratnakara …by Vinoba ji

4. • तुलसी ने िजस राम का आदश% सामने रखा है, वह व<शcट है। शासन सूe, सSबRध. से Lघरे हुए fु मनुcय
क
े हाथ. म3 पड़ कर समाज को पतनशीलता क ओर ले जाता है। राम सब &कार क fु ताओं से मु0त
'वाथ% संबध. से उपर उठे हुए आदश% का नाम है। उनक
े बारे म3 तुलसीदास जी ने वनय पjeका म3 <लखा है-
’ऐस. को उदार जग माह jबनु सेवा जो वै द न पर राम स रस कोउ नाह ं ‘।।
तुलसी क
े राम एक ऐसे राजा का आदश% &'तुत करते हl जो परम उदार हl, परदुःखकातर हl। &जा व6सल हl,
jबना क
ु छ <लए ह द न. क
े &Lत सहानुभूLत Uदखाते हl, उनका उ धार करते है। शासक क
े oप म3 ऐसे राजा
राम क अLनवाय%ता हर युग को रहेगी। सनातन काल तक मानव समाज राम जैसे शासक क &तीfा करता
रहेगा। तुलसी काKय क &ासंFगकता आज क
े मानव समाज म3 इस pिcट से भी है )क वह धा<म%कता क
े सqचे
'वoप को उजागर करता है, वशेषतः UहRदु समाज जो अनेक क
ु र Lतय. को &ाrय दे रहा है। तुलसी कृ त
रामच रत मानस म3 वsण%त मानवीय संबंध. से प रFचत होकर संभव है क
ु छ आ6म प रcकार कर सक
3 ।
तुलसीदास क ह यह पंि0त है -
‘कRद मूल फल सुरस अLत, Uदए राम कहुँ आLन । &ेम सUहत &भु खाए, बारंबार बखाLन‘।। (अर यका ड)
जहाँ rीरामचR क उदा ता &कट होती है।
• राम क यह उदा ता यह हम3 और हमारे समाज म3 फ
ै ले उँच-नीच, जाLत-पाLत क
े भेद को <मटाने क
े <लए
घूँट का काम करेगा। अLत संfेप म3 हम कह सकते हl )क आज क
े मानव समाज म3 तुलसी का काKय
अFधकांश oप म3 &ासंFगक है। सामािजक Rयाय, नार क &Lतcठा, समाज को मुuयधारा म3 लाने का &य6न
अFधक से अFधक रचना6मक हो सक
े एवं शािRत व 'नेह क
े साथ हमारा समाज &गLत क
े पथ पर Lनभ%य हो
कर आगे बढ़े इसक
े <लए तुलसी कृ त रामच रत मानस का अHययन अLनवाय% ह नह ं अप रहाय% है।

5. • व7व साUह6य क
े &ाचीनतम महाकाKय. क तुलना म3 रामायण व महाभारत उ6कृ cट कृ Lत हl। इनम3 राजनय क उपयोFगता व
उRमुि0तय. से सSबिRधत उदाहरण <मलते है।मह ष% बा मी)क वारा रFचत रामायण म3 राम ने लंका क
े वo ध यु ध क घोषणा
क
े पूव% अंगद ने नीLत क
े अनुसार समझौते का पूण% &यास )कया था। रावण वारा हनुमान क
े लंका दहन क
े कारण &ाणद ड क
े
आदेश देने पर रावण क
े भाई वभीषण ने Kयवधान डालते हुए कहा था )क शा'eानुसार दूत का वध नीLत वरोधी है, उसे दि डत
नह ं )कया जा सकता, चाहे वह क
ै सा ह अपराध 0य. न करे। वभीषण को अपने पf म3 करना तथा रावण क
े दरबार म3
गLत वFधय. क जानकार &ा;त कर लेना, क
ु शल राजनLयक योwयता का प रचायक है। शुक राfस वारा राम क सेना का भेद
पता लगाने क
े <लये आने पर उसे पकड़ <लया गया, परRतु राम ने उसे छोड़ Uदया 0य.)क शुक ने अपने को रावण का दूत घो षत
कर Uदया था। इस &कार इस काल म3 दूत भेजने क &था थी तथा इनका मुuय काय% सRदेश. का लाना, ले जाना तथा जासूसी
करना था। अयोHया का ड म3 राजा दशरथ राम को परामश% देते हl )क राजा को दूत. क
े माHयम से स6य का पता लगाने का
&य6न करना चाUहये। तुलसीदास ने रामच रत मानस म3 साम, दान, भेद और द ड चार. उपाय. का वण%न )कया है।
• महाभारत हमारे &ाचीन राजनीLतक एवं सां'कृ Lतक इLतहास क
े अHययन का एक &मुख साधन है। रामायण क भांLत महाभारत
भी नीLतशा'e क ऐसी पु'तक थी िजसका अHययन कर राजा 'वयं क
े रा2य क
े Uहत. क रfा क
े <लये काय% कर सकता
था। गीता को व वान. ने नीLतशा'e, नीLत मीमांसा, कत%Kय शा'e आUद अनेक नाम Uदये हl। गीता क
े उपदेश राजनीLत क
े
उqचतम आदश% क
े xप म3 देखे जाते हl। इस समय तक राजनय वक<सत हो चुका था। महाभारत म3 दूत. का वण%न <मलता है।
शासन क सफलता क
े <लए दूत. और गु;तचर. क आव7यकता पर इसम3 बल Uदया गया है। दूत क
े वल वह Kयि0त Lनयु0त हो
सकता था जो क
ु ल न वंश का, &य वचन कहने वाला, अqछy 'मृLत वाला और यथो0तवाद हो। शांLतपव% म3 वsण%त है )क दूत. क
े
माHयम से रा2य को अपने शeु और <मe दोन. ह पf. क
े अ<भला षत वषय का zान &ा;त कर लेना चाUहये। संजन ने व<भRन
अवसर. पर दूत का काय% )कया था। पांडव. क ओर से rीकृ cण एक वशेष दूत बनकर कौरव. क
े राजा दुय{धन क
े दरबार म3 दोन.
पf. क
े मHय समझौता कराने गये थे, िजससे )क भ वcय म3 संJाम न हो। ोपद वारा ऐसे असSभव काय% क
े औFच6य क
े
सSबRध म3 पूछने पर rीकृ cण ने जो उ र Uदया वह राजनय से प रपूण% था। rीकृ cण का मत था )क भले ह वे यु ध को टालने
म3 असफल रहे, परRतु वे व7व को Uदखा द3गे )क वे RयायोFचत हl तथा कौरव अRयाय कर रहे हl। इसी सRदभ% म3 उRह.ने कहा था
)क-
• मl तुSहार बात को कौरव. क
े दरबार म3 अqछy &कार से रखूंगा और &ाण&ण से यह चेcटा कx
ं गा )क वे तुSहार मांग को 'वीकार
कर ल3। यUद मेरे सारे &य6न असफल हो जाय3गे और यु ध अव7यSभावी होगा, तो हम संसार को Uदखाय3गे )क क
ै से हम उFचत
नीLत का पालन कर रहे हl और वे अनुFचत नीLत का, िजससे व7व हम दोन. क
े साथ अRयाय नह कर सक
े ।
• इस सRदभ% म3 rीकृ cण ने कहा था )क “धcतराc}ं क
े समf मl न क
े वल अपने परRतु कौरव. क
े Uहत. क भी रfा कx
ं गा।”
• यु धनीLत एवं राजनीLत क
े कृ cण एक महान zाता थे। धम%राज युFधिcठर व अजु%न को Uदये गये नीLत &वचन, कृ cण क
े योwय
एवं आदश% राजदूत होने क
े योतक हl। भीcम पतामह ने दूत क योwयताओं का वण%न )कया है। उनक
े अनुसार वह पुoष जो दf,
&य भाषी, यथो0तवाद और अqछy 'मृLत वाला हो वह दूत Lनयु0त )कया जा सकता है। राजा को )कसी भी प रि'थLत म3 दूत
का वध नह ं करचा चाUहये।"दूत को मारने वाला मंjeय. सUहत नरकगामी होगा।" भीcम पतामह वारा अिRतम fण. म3 Uदये गये
वचन राजा तथा राजनय पर अqछा &काश डालते हl। महाभारत म3 उqच साHय क &ाि;त म3 सभी &कार क
े साधन. क
े उपयोग
का समथ%न है। शांLतपव% राजनय और यु ध व शािRत क
े परामश% से भरा पड़ा है। वनपव% म3 वजय &ाि;त हेतु सभी साधन माRय
बताये गये हl। fjeय धम% नैLतकता क
े ऊपर तथा परे है।

6. • Whether Rama of my imagination ever lived or not on this earth, the ancient ideal of Ramarajya is
undoubtedly one of true democracy in which the meanest citizen could be sure of swift justice without an
elaborate and costly procedure. Even the dog is described by the poet to have received justice under
Ramarajya.
• (YI, 19-9-1929, p. 305)
• Ramarajya of my dream ensures equal rights alike of prince and pauper.
• (ABP, 2-8-1934)
• Definition Of Independence
•
By political independence I do not mean an imitation to the British House of commons, or the soviet rule of
Russia or the Fascist rule of Italy or the Nazi rule of Germany. They have systems suited to their genius. We
must have ours suited to ours. What that can be is more than I can tell. I have described it as Ramarajya i.e.,
sovereignty of the people based on pure moral authority.
• (H, 2-1-1937, p. 374)
• Friends have repeatedly challenged me to define independence. At the risk of repetition, I must say that
independence of my dream means Ramarajya i.e., the Kingdom of God on earth. I do not know it will be like
in Heaven. I have no desire to know the distant scene. If the present is attractive enough, the future cannot
be very unlike.
• (H, 5-5-1946, p. 116)
• No Coercion
•
My conception of Ramarajya excludes the replacement of the British army by a national army of occupation. A
country that is governed by even its national army can never be morally free and, therefore, its so-called
weakest member can never rise to his fullest moral height. (ibid)

7. • There can be no Ramarajya in the present state of iniquitous inequalities in which a few
roll in riches and the masses do not get even enough to eat ... my opposition to the
Socialists and other consists in attacking violence as a means of effecting any lasting
reform.
• (H, 1-6-1947, p. 172)
• I compare nirvana to Ramarajya or the Kingdom of Heaven on earth.... The withdrawal of
British power does not mean Ramarajya. How can it happen when we have all along
been nursing violence in our hearts under the garb of non-violence?
• (H, 3-8-1947, p. 262)
• Respect For Others
My Hinduism teaches me to respect all religions. In this lies the secret of Ramarajya.
• (H, 19-10-1947, p. 378)
• If you want to see God in the form of Ramarajya, the first requisite is self-introspection.
You have to magnify your own faults a thousand fold and shut your eyes to the faults of
your neighbours. That is the only way to real progress.
• (H, 26-10-1947, p. 387)
• Mahatma Gandhi
• In Assam : it already is existing : Santoshat Anuttam Sukhlabh

8. • The first session of the Bhagyanagar Literary Festival started off on Friday with an in-depth discussion on
Ramarajya. Shifali Vaidya, the host, started with what Ramarajya means and how it is relevant to today’s
modern life. Defining its various aspects and how it has evolved over the years, speakers Makarand
Paranjape, Sushil Pandit, Shantanu Gupta and Sunil Ambekar discussed this topic at length.
• Makarand Paranjape, who described Ramarajaya as the golden age, said: “Ramarajya belongs to the Treta
Yuga and I believe that India can regain its leadership role by the youth, who can follow the Ramarajya. We
are living in the golden age which is compared to Ramrajya that is now and we need to utilise it. I am a
great Ram Mandir bhakt and I believe that if there is no mandir in Ayodhya, there is no Ram. It is also
important to know that Hindus have tried to implement Ramarajya whenever it has been possible.”
• Talking about implementing Ramarajya in the country and how Ramayana is an institution, Santanu Gupta
said, “I did quite a lot of research on Valmiki’s Ramayana and others as well. The correctors of Ramayana
mention that Rama is the ideal model and I feel guilty of teaching Ramayana as most of don’t follow it.
Ayodhya shows how Rama was chosen and the most important thing here is how we choose our leaders.
Training a leader is important and he should also be popular among the people, that is what Rama was.
Rama became an institution and we all are following it.”
• Sushil Pandit described Ramarajya as a system of a processing governance. “Rama means Maryada.
Maryada to me is value based on order. Rama represents it and we should understand that it is an
essential model-based order. We should also understand that Rama represents Dharma, which we should
seek within ourselves. If we have that, we can speak the truth. The full name of Rama, which is Maryada
Purushottam Ram, itself is Ramarajya.”
• The speakers also discussed reasons as to why Ramrajya should be implemented in the country. The
Bhagyanagar Literary Festival was inaugurated on Friday and included guests such as MoS G Kishan Reddy,
Dr Shankar Paripaly, Nidhi Tripathi and Pratik Suthar.

9. • ये दोनो महाकाKय शासन, राजनय, यु ध और शांLत पर <लखे गये मह6वपूण% JRथ हl। इस &कार रामायण और महाभारत काल म3 राजनय का
सं'थागत 'वxप उभर आया था। रामचR Uद•fतार क
े अनुसार राजनय इस समय पूण% वक<सत हो चुका था।
• मौय%काल[
• मौय% काल भारतीय राजनय का 'वण%काल कहा जा सकता है। इस काल म3 दूत. को भेजने क &था अRतरा%c} य सSबRध. का एक भाग बन चुक थी।
अRतरा%2यीय सSबRध. क
े साथ-साथ अRतरा%c} य सSबRध भी वक<सत हो चुक
े थे। दूत. का 'थायी व अ'थायी xप से आदान-&दान होता
था। चR गु;त मौय% क
े दरबार म3 मैग'थनीज और समु गु;त क
े दरबार म3 <संहल राजा क
े दूत आये थे। इसी &कार भारत क ओर से चीन व रोम को
दूत भेजे गये थे। इन दूत. का काय% मूलxप से Kयापा रक सु वधाय3 &ा;त करना था। राजतरंFगणी म3 भी वदेश. म3 दूत. क Lनयुि0त का वण%न है।
मैग'थनीज क पु'तक 'इि डका' म3 मौय%काल न भारत क राजनीLतक दशाओं का वण%न है। jबRदुसार क
े रा2य काल म3 सी रया क
े राजा एRट योकस
(Antiochus) ने डायमेकस (Deimachos) नामक Kयि0त को तथा <म„ क
े राजा टोलेमी ने डायोLन<सयस (Dionysius) को अपने दूत क
े xप म3 भेजा था।
स…ाट अशोक ने लंका, <म„, सी रया, मैसीडोन आUद देश. क
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10. • ANCIENT CIVILIZATION
• MAHAJANAPADA (GREAT KINGDOMS)
• A Mahājanapada (literally “great realm”, from maha, “great”, and janapada”foothold of a tribe”, “country”) is
one of the sixteen kingdoms or oligarchic republics that existed in the ancient India from the sixth centuries BCE
to fourth centuries BCE. Two of them were most probably ‘ganas’ or republics, and others had forms of
monarchy. The Mahajanapadas of the late Vedic (are the historical context of the Sanskrit epics, such as the
Mahabharata and the Ramayana as well as Puranic literature (the itihasa). Most of the historical details about
the Mahajanapadas are culled from this literature. Ancient Buddhist texts like the Anguttara Nikaya make
frequent reference to sixteen great kingdoms and republics which had evolved and flourished in a belt
stretching from Gandhara in the northwest to Anga in the eastern part of Indian subcontinent.
• Tribal identity was more significant than geographical location in defining the territory of a Janapada, and the
sparsity of the population made specific boundary lines unimportant. Often rivers formed the boundaries of
two neighboring kingdoms, as was the case between the northern and southern Panchala and between the
western (Pandava’s Kingdom) and eastern (Kaurava’s Kingdom) Kuru. Sometimes, large forests, which were
larger than the kingdoms themselves, formed boundaries, such as the Naimisha Forest between Panchala and
Kosala kingdoms. Mountain ranges like Himalaya, Vindhya and Sahya also formed boundaries.
• ANGA KINGDOM : The first reference to the Angas is found in the Atharva Veda where they find mention along
with the Magadhas, Gandharis and the Mujavats, apparently as a despised people. The Jaina Prajnapana ranks
Angas and Vangas as the principal cities of ancient India. It was also a great center of trade and commerce and
its merchants regularly sailed to distant Suvarnabhumi. Anga was annexed by Magadha in the time of Bimbisara
(King of Magadha). This was the one and only conquest of Bimbisara.
• In the Mahabharata, the Anga king Romapada was a friend of Kosala king Dasaratha. Kosala Princess Santha
lived as the daughter of Romapada, since he was childless. Duryodhana established Karna as the ruler of Angas.
It is believed that there were many Anga kings who ruled different parts of Anga kingdom, contemporary to
Karna. Champapuri was the capital of Anga ruled by Karna. Magadha (south-west Bihar) king Jarasanda gifted
another city called Malinipuri, to the Anga king Karna.

11. • ASSAKA KINGDOM :The Country of Assaka or the Ashmaka tribe was located in Dakshinapatha or southern India. In
Buddha’s time, the Assakas were located on the banks of the river Godavari (south of Vindhya Mountains). The capital of
the Assakas was Potana or Potali, which corresponds to Paudanya of Mahabharata. The Ashmakas are also mentioned by
Panini. They are placed in the north-west in the Markendeya Purana and the Brihat Samhita. River Godavari separated the
country of the Assakas from that of the Mulakas (or Alakas). The commentator of Kautilya’s Arthashastra identifies
Ashmaka with Maharashtra. The country of Assaka lay outside the pale of Madhyadesa. It was located on a southern high
road, the Dakshinapatha. At one time, Assaka included Mulaka and abutted Avanti.
• Assaka or Ashmaka was a region of ancient India (700–300 BCE). It was one of the sixteen mahajanapadas in the 6th
century BCE, mentioned in the Buddhist text Anguttara Nikaya. The region was located on the banks of the Godavari River,
between the rivers Godavari and Manjira. It was the only Mahajanapada situated to the south of the Vindya Range and
was in Dakshinapada. It corresponds to districts Nizamabad and parts of adilabad in Telengana and Nanded, Yavatamal in
Maharashtra states in current-day India. The Prakrit name of Bodhan is from “bhoodaan” meaning “Land given to poor as
alms”, identified as present day Bodhan. The capital is variously called Potali, or Podana, which now lies in the Nandura
Tehsil. The Buddhist text Mahagovinda Suttanta mentions about a ruler of Assaka, Brahmadatta who ruled from Potali. The
Matsya Purana lists twenty-five rulers of Aśmaka, contemporary to the Shishunaga rulers of Magadha .Later, the people
spread southward to the territory of the Rashtrakuta Empire, which is now in modern Maharashtra .Ashmaka is also
identified as Assaka and Asvakas in Buddhist literature and Gatha Saptasati of king Hala. Ashmaka is derived from Sanskrit
word “Ashma” which means Stone or Gem: In fact one finds thousands of hillocks and stones in this region and thus aptly
called Ashmaka.
• AVANTI KINGDOM : The country of the Avantis was an important kingdom of western India and was one of the four great
monarchies in India in the post era of Mahavira and Buddha. The other three were Kosala, Vatsa and Magadha. Avanti was
divided into north and south by the river Vetravati. Initially, Mahismati (Mahissati) was the capital of Southern Avanti, and
Ujjaini was of northern Avanti, but at the times of Mahavira and Buddha, Ujjaini was the capital of integrated Avanti. The
country of Avanti roughly corresponded to modern Malwa, Nimar and adjoining parts of the Madhya Pradesh. Both
Mahishmati and Ujjaini stood on the southern high road called Dakshinapatha which extended from Rajagriha to
Pratishthana. Avanti was an important center of Buddhism and some of the leading theras and theris were born and
resided there. King Nandivardhana of Avanti was defeated by king Shishunaga of Magadha. Avanti later became part of the
Magadhan Empire.

12. • According to the Puranic accounts, the Haihayas were the earliest rulers of Avanti, who captured the region from the Nagas. Initially,
they ruled from Mahishmati (Madhya Pradesh). Later the whole janapada was divided into two parts with the capitals at
Mahishmati and Ujjayini. The Haihayas were a confederation of five clans, the Vitihotras, the Bhojas, the Avantis, the Tundikeras and
the Sharyatas. Later, the Haihayas were better known by their dominant clan – the Vitihotras. Ripunjaya, the last Vitihotra ruler of
Ujjayini was overthrown by his amatya (minister) Pulika, who placed his son, Pradyota on the throne. Some accounts place Ujjayini
as the capital of Avanti. The Mahagovindasuttanta of the Dighanikaya mentions about an Avanti king Vessabhu (Vishvabhu) and his
capital Mahissati (Mahishmati).
• CHEDI KINGDOM
• The Chedis, Chetis or Chetyas had two distinct settlements of which one was in the mountains of Nepal and the other in
Bundelkhand near Kausambi. According to old authorities, Chedis lay near Yamuna midway between the kingdom of Kurus and
Vatsas. In the mediaeval period, the southern frontiers of Chedi extended to the banks of the river Narmada. Sotthivatnagara, the
Sukti or Suktimati of Mahabharata, was the capital of Chedi. The Chedis were an ancient people of India and are mentioned in the
Rigveda. The Kuru-Panchalas, the Salwas, the Madreyas, the Jangalas, the Surasenas, the Kalingas, the Vodhas, the Mallas, the
Matsyas, the Sauvalyas, the Kuntalas, the Kasi-Kosalas, the Chedis, the Karushas, the Bhojas. Chedi was one among the kingdoms
chosen for spending the 13th year of exile by the Pandavas .Surrounding the kingdom of the Kurus, are, many countries beautiful
and abounding in corn, such as Panchala, Chedi, Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva, Yugandhara,
Saurashtra, Avanti, and the spacious Kuntirashtra.
• GANDHARA KINGDOM
• The wool of the Gandharis is referred to in the Rigveda. The Gandharas and their king figure prominently as strong allies of the
Kurus against the Pandavas in the Mahabharata war. The Gandharas were furious people, well-trained in the art of war. According to
Puranic traditions, this Janapada was founded by Gandhara, son of Aruddha, a descendant of Yayati. The princes of this country are
said to have come from the line of Druhyu who was a famous king of the Rigvedic period. The river Indus watered the lands of
Gandhara. Taksashila and Pushkalavati, the two cities of this Mahajanapada, are said to have been named after Taksa and Pushkara,
the two sons of Bharata, a prince of Ayodhya. According to Vayu Purana the Gandharas were destroyed by Pramiti at the end of
Kaliyuga. Panini mentioned both the Vedic form Gandhari as well as the later form Gandhara in his Ashtadhyayi. The Gandhara
kingdom sometimes also included Kashmira Hecataeus of Miletus (549-468) refers to Kaspapyros (Kasyapura or Purushapura, i.e.,
modern day Peshawar) as Gandharic city.

13. • According to Gandhara Jataka, at one time, Gandhara formed a part of the kingdom of Kashmir. The Jataka also gives another
name Chandahara for Gandhara. Gandhara Mahajanapada of Buddhist traditions included territories of east Afghanistan, and
north-west of the Punjab (modern districts of Peshawar (Purushapura) and Rawalpindi). Its later capital was Taksashila; The
Taksashila University was a renowned center of learning in ancient times, where scholars from all over the world came to seek
higher education. Pāṇini, the Indian genius of grammar and Kautilya are the world-renowned products of Taxila University. King
Pukkusati or Pushkarasarin of Gandhara in the middle of the 6th century BCE was the contemporary of king Bimbisara of
Magadha. Gandhara was located on the grand northern high road (Uttarapatha) and was a centre of international commercial
activities. They lived on the Kuba River in Vedic times. In later times, they formed a part of the Persian Empire. They are first
mentioned as Gandhari in the Rigveda, then along with the Balhikas (Bactrians) among border tribes in the Atharvavada
• ,. The Aitreya Brahmana refers to king Naganajit of Gandhara who was contemporary of King Janaka of Videha. The Gandharis
are also mentioned in the Chandogya Upanishad and the Strauta Sutras.The Gandharas are included in the Uttarapatha division
of Puranic and Buddhistic traditions. The Puranas record that the Druhyus were driven out of the land of the seven rivers by
Mandhatr and that their next king Gandhara settled in a north-western region which became known as Gandhara. The sons of
the later Druhyu king Pracetas lived in the adjacent region of north Afghanistan. Gandharas and their king figure prominently as
strong allies of the Kurus against the Pandavas in Mahabharata war. The Gandharas were a furious people, well trained in the
art of war. According to Puranic traditions, this Janapada was founded by Gandhara, son of Aruddha, a descendant of Yayati.
The princes of this country are said to have come from the line of Druhyu who was a famous king of Rigvedic period. The river
Indus watered the lands of Gandhara. According to Vayu Purana (II.36.107), the Gandharas were destroyed by Pramiti aka
Kalika, at the end of Kalyuga.The Gandharis are in the ancestral lines of the modern-day Punjabi, Hindkowans and Dard.
• KAMBOJA KINGDOM : Kambojas are also included in the Uttarapatha. In ancient literature, the Kamboja is variously associated
with the Gandhara, Darada and the Bahlika (Central Asia). Ancient Kamboja is known to have comprised regions on either side
of the Hindukush.The original Kamboja was located in eastern Oxus country as neighbor to Bahlika, but with time, some clans of
the Kambojas appear to have crossed the Hindukush and planted colonies on its southern side also. These latter Kambojas are
associated with the Daradas and Gandharas in Indian literature and also find mention in the Edicts of Ashoka. The evidence in
the Mahabharata and in Ptolemy’s Geography distinctly supports two Kamboja settlements. The cis-Hindukush region from
Nurestan up to Rajauri in southwest of Kashmir sharing borders with the Daradas and the Gandharas constituted the
Kamboja country. The capital of Kamboja was probably Rajapura (modern Rajori) in the south-west of Kashmir. The Kamboja
Mahajanapada of the Buddhist traditions refers to this cis-Hindukush branch of ancient Kambojas.
• The trans-Hindukush region including the Pamirs and Badakshan which shared borders with the Bahlika (Central Asia)in the
west and the Lohas and Rishikas of Sogdiana/Fergana in the north, constituted the Parama-Kamboja country. The trans-
Hindukush branch of the Kambojas remained pure Iranian but a large section of the Kambojas of cis-Hindukush appears to have
come under Indian cultural influence. The Kambojas are known to have had both Iranian as well as Indian affinities.

14. • The Kambojas were well known republican people since Epic times. The Mahabharata refers to several Ganah (or Republics) of the
Kambojas. Kautilya’s Arthashastra and Ashoka’s Edict No. XIII also attest that the Kambojas followed republican constitution. Panini’s
Sutras, though tend to convey that the Kamboja of Panini was a Kshatriya monarchy, but “the special rule and the exceptional form of
derivative” he gives to denote the ruler of the Kambojas implies that the king of Kamboja was a titular head (king consul) only.
According to Buddhist texts, the first fourteen of the above Mahajanapadas belong to Majjhimadesa (Mid India) while the last two
belong to Uttarapatha or the north-west division of Jambudvipa.
• In a struggle for supremacy that followed in the 6th/5th century BCE, the growing state of the Magadhas emerged as the most
predominant power in ancient India, annexing several of the Janapadas of the Majjhimadesa. A bitter line in the Brahmin Puranas
laments that Magadhan Emperor Mahapadma Nanda exterminated all Kshatriyas, none worthy of the name Kshatrya being left
thereafter. This obviously refers to the Kasis, Kosalas, Kurus, Panchalas, Vatsyas and other neo-Vedic tribes of the east Punjab of whom
nothing was ever heard except in the legend and poetry.
• The Kambojans and Gandharans, however, never came into direct contact with the Magadhan state until Chandragupta and Kautilya
arose on the scene. But these nations also fell prey to Achaemedis of Persia during the reign of Cyrus (558–530 BCE) or in the first year
of Darius. Kamboja and Gandhara formed the twentieth and richest strapy of the Achaemenid Empire. Cyrus I is said to have destroyed
the famous Kamboja city called Kapisi (modern Begram) in Paropamisade.
• The author of Vayu Purana uses the name “Kumuda-dvipa” for Kusha-dvipa. Kumuda is also a Puranic name of a mountain forming the
northern buttress of Mount Meru, also known as Sumeru (Pamirs); It extended between headwaters of Oxus and Jaxartes. In anterior
Epic Age, Kumuda was also the name given to high “table-land” of the Tartery located to north of the Himavata from which the Aryan
race may have originally pushed their way southwards into the Indian Peninsula and preserved the name in their traditions as a relic of
old mountain worship. Thus, the Kumuda-dvipa lay close to the Pamirs and, in fact, name Kumuda-dvipa applied to southern territory
of Shakadvipa or Scythia. It lay north to Hemavata (Hindukush) and probably comprised Badakshan, Alay valley/Alay Mountains range,
Tienshan, Kerategin and probably extended northwards as far as Zeravashan valley and Fargana.
• KASHI KINGDOM : The kingdom was located in the region around its capital Varanasi, bounded by the Varuna and Asi rivers in the north
and south which gave Varanasi its name. Before Buddha, Kasi was the most powerful of the sixteen Mahajanapadas. Several jataka
tales bear witness to the superiority of its capital over other cities in India and speak highly of its prosperity and opulence. These
stories tell of the long struggle for supremacy between Kashi and the three kingdoms of Kosala, Anga, and Magadha. Although King
Brihadratha of Kashi conquered Kosala, Kashi was later incorporated into Kosala by King Kansa during Buddha’s time. The Kashis along
with the Kosalas and Videhans find mention in Vedic texts and appear to have been a closely allied people. The Matsya Purana and
Alberuni spell Kashi as Kausika and Kaushaka respectively. All other ancient texts read Kashi.

15. • It finds mention as the center of Vedic Dharma. Its kings allied with the devatas in various wars against the Daityas, Rakshas, and Asuras.
Koshala and Ayodhya hold a central place in the Hindu scriptures, Itihas, and Purana. Raghuvansha-Ikshvakuvansha was the longest
continuous dynasty; Lord Rama was a king in this dynasty. Other great kings were Prithu, Harishchandra, Dilip, who find mention in
different Puranas, Ramayan, and Mahabharat. According to these texts, Koshala was the most powerful and biggest kingdom ever in the
recorded history. Later, the kingdom was ruled by the famous king Prasenajit during the era of Mahavira and Buddha, followed by his son
Vidhudaba (Virudhaka) King Prasenajit was highly educated. His position was further improved by a matrimonial alliance with Magadha:
his sister was married to Bimbisara and part of Kasi was given as dowry. There was, however, a struggle for supremacy between king
Pasendi (Prasenajit) and king Ajatashatru of Magadha which was finally settled once the confederation of Lichchavis became aligned
with Magadha. Kosala was ultimately merged into Magadha when Vidudabha was Kosala’s ruler. Ayodhya, Saketa, Banares, and Sravasti
were the chief cities of Kosala.
• The mothers of Dhirtirashtra and Pandu, viz Ambika and Ambalika, where described to be Kosala princesses. They were described as
princesses from Kasi Kingdom, Kasi and Kosala being a single kingdom (often denoted as Kasi-Kosalas) during the time of Mahabharata.
The Satyavati and Bhishma and the Kosala princesses were all gratified with the presents Pandu made out of the acquisitions of his
prowess. And Ambalika in particular, upon embracing her son of incomparable prowess, became very glad.
• KURU KINGDOM : The Puranas trace the origin of Kurus from the Puru-Bharata family. Aitareya Brahmana locates the Kurus in
Madhyadesha and also refers to the Uttarakurus as living beyond the Himalayas. According to the Buddhist text Sumangavilasini, the
people of Kururashtra (the Kurus) came from the Uttarakuru. Vayu Purana attests that Kuru, son of Samvarsana of the Puru lineage, was
the eponymous ancestor of the Kurus and the founder of Kururashtra (Kuru Janapada) in Kurukshetra. The country of the Kurus roughly
corresponded to the modern Thanesar state of Delhi and Meerut district of Uttar Pradesh.
• According to the Jatakas, the capital of the Kurus was Indraprastha near modern Delhi which extended seven leagues. At Buddha’s time,
the Kuru country was ruled by a titular chieftain (king consul) named Korayvya. The Kurus of the Buddhist period did not occupy the
same position as they did in the Vedic period but they continued to enjoy their ancient reputation for deep wisdom and sound health.
The Kurus had matrimonial relations with the Yadavas, the Bhojas, Trigratas and the Panchalas. There is Jataka reference to king
Dhananjaya, introduced as a prince from the race of Yudhishtra. Well known monarchical people in the earlier period, the Kurus are
known to have switched to a republican form of government during the 6th to 5th centuries BCE. In the 4th century BCE, Kautilya’s
arthashastra also attests the Kurus following the Rajashabdopajivin (king consul) constitution.
• MAGADHA KINGDOM :The Magadha was one of the most prominent and prosperous of mahajanapadas. The capital city Pataliputra
(Patna, Bihar) was situated on the confluence of major rivers like Ganga.Son, Punpun and Gandak. The alluvial plains of this region and
its proximity to the copper and iron rich areas of Bihar and Jharkand helped the kingdom to develop good quality weapons and support
the agrarian economy. Its location at the centre of the highways of trade of those days contributed to its wealth. All these factors helped
Magadha to emerge as the most prosperous state of that period. The kingdom of the Magadhas roughly corresponded to the modern
districts of Patna and Gaya in southern Bihar and parts of Bengal in the east. The capital city of Pataliputra was bound in the north by
river Ganges, in the east by the river Champa, in the south by the Vindhya Mountains and in the west by the river Sona.

16. • During Buddha’s time its boundaries included Anga. Its earliest capital was Girivraja or Rajagaha (modern Rajgir in Nalanda district of Bihar). The other
names for the city were Magadhapura, Brihadrathapura, Vasumati, Kushagrapura and Bimbisarapuri. It was an active center of Jainism in ancient times. The
first Buddhist Council was held in Rajagaha in the Vaibhara Hills. Later on, Pataliputra became the capital of Magadha.
• MALLA KINGDOM : The Mallas are frequently mentioned in Buddhist and Jain works. They were a powerful people dwelling in Northern South Asia.
According to Mahabharata, Panduputra Bhimasena is said to have conquered the chief of the Mallas/Malls in the course of his expedition in Eastern India.
During the Buddhist period, the Mallas/Malls Kshatriya were republican people with their dominion consisting of nine territories corresponding to the nine
confederated clans. These republican states were known as Gana. Two of these confederations – one with Kusinara (modern Kasia near Gorakhpur) as its
capital and the second with Pava (modern Padrauna, 12 miles from Kasia) as the capital – had become very important at the time of Buddha.
• Kuśināra and Pava are very important in the history of Buddhism and Jainism since Buddha and Lord Mahavira, the 24th Tirthankara took their last meals at
Kushinara and Pava/Pavapuri respectively. Buddha was taken ill at Pava and died at Kusinara, whereas lord Mahavira took his Nirvana at Pava puri. It is
widely believed that Lord Gautam died at the courtyard of King Sastipal Mall of Kushinagar/Kushinara. Kushinagar is now the centre of the
Buddhist pilgrimage circle which is being developed by the tourism development corporation of Utter Pradesh.
• The Mallas, like the Licchavis are mentioned by Manusmriti as Vratya Kshatriyas. They are called Vasishthas (Vasetthas) in the
Mahapparnibbana Suttanta. The Mallas originally had a monarchical form of government but later they switched to one of Samgha
(republic), the members of which called themselves rajas. The Mallas appeared to have formed an alliance with the Licchhavis for self-
defense but lost their independence not long after Buddha’s death and their dominions were annexed to the Magadhan Empire.
• MATSYA KINGDOM :
• The country of the Matsya or Machcha tribe lay to the south of the Kurus and west of the Yamuna, which separated them from the Panchalas. It roughly
corresponded to the former state of Jaipur in Rajasthan, and included the whole of Alwar with portions of Bharatpur. The capital of Matsya was at
Viratanagara (modern Bairat) which is said to have been named after its founder king Virata. In Pali literature, the Matsyas are usually associated with the
Surasenas. The western Matsya was the hill tract on the north bank of the Chambal. A branch of Matsya is also found in later days in the Vizagapatinam
region. The Matsyas had not much political importance of their own during the time of Buddha. King Sujata ruled over both the Chedis and Matsyas, thus
showing that Matsya once formed a part of the Chedi kingdom.
• PANCHALA KINGDOM:
• The Panchalas occupied the country to the east of the Kurus between the mountains and river Ganges. It roughly corresponded to modern Budaun,
Farrukhabad and the adjoining districts of Uttar Pradesh. The country was divided into Uttara-Panchala and Dakshina-Panchala. The northern Panchala had
its capital at Adhichhatra or Chhatravati (modern Ramnagar in Bareilly District), while southern Panchala had it capital at Kampilya or Kampil in Farrukhabad
District. The famous city of Kanyakubja or Kanauj was situated in the kingdom of Panchala.

17. • Originally a Monarchical clan the Panchals, appear to have switched to republican corporation in the 6th and 5th centuries
BCE. In the 4th century BCE, Kautilya’s Arthashastra also attests the Panchalas as following the Rajashabdopajivin (king
consul) constitution.
• SURASENA KINGDOM
• The country of the Surasenas lay to the east of Matsya and west of Yamuna. This corresponds roughly to the Brij region of
Uttar Pradesh, Haryana and Rajasthan, and Gwalior region of Madhya Pradesh. It had its capital at Madhura or Mathura.
Avantiputra, the king of Surasena was the first among the chief disciples of Buddha, through whose help Buddhism gained
ground in Mathura country. The Andhakas and Vrishnis of Mathura/Surasena are referred to in Ashtadhyayi of Panini.
• In Kautilya’s arthashastra, the Vrishnis are described as samgha or republic. The Vrishnis, Andhakas and other allied tribes
of the Yadavas formed a samgha and Vasudeva (Krishna) is described as the samgha-mukhya. Mathura, the capital of
Surasena was also known at the time of Megasthanes as the centre of Krishna worship. The Surasena kingdom had lost its
independence on annexation by the Magadhan empire.
• VAJJI KINGDOM
• The Vajjians included eight or nine confederated clans of whom the Licchavis the Videhans, the Jnatrikas and the Vajjis
were the most important. Mithila (modern Janakpur in present day Nepal) was the capital of Videha and became the
predominant center of the political and cultural activities of northern India. It was in the time of king Janaka that Videha
came into prominence. The last king of Videha was Kalara who is said to have perished along with his kingdom on account
of his attempt on a Brahmin maiden. On the ruins of his kingdom arose the republics of the Licchhavis and Videhans and
seven other small ones. The Licchavis were a very independent people. The mother of Mahavira was a Licchavi princess.
Vaishali(modern Basarh in the Vaishali District of North Bihar ) was the capital of the Licchavis and the political
headquarters of the powerful Varijian confederacy. Vaishali was located 25 miles north of the river Ganges and 38 miles
from Rajagriha and was a very prosperous town.

18. • The Second Buddhist Council was held at Vaishali. The Licchavis were followers of Buddha. Buddha is said to have visited them on many
occasions. They were closely related by marriage to the Magadhas and one branch of the Licchavi dynasty ruled Nepal until the start of the
Middle Ages but have nothing to do with the current ruling shah dynasty in Nepal. The Licchavis are represented as the (Vratya) Kshatriyas
in Manusmriti. Vaishali, the headquarters of the powerful Vajji republic and the capital of the Licchavis was defeated by king Ajatashatru
of Magadha.
• VAMSA OR VATSA KINGDOM : The Vatsas, Vamsas or Vachchas are stated to be an offshoot of the Kurus. The Vatsa or Vamsa country
corresponded with the territory of modern Allahabad in Uttar Pradesh. It had a monarchical form of government with its capital at
Kausambi (identified with the village Kosam, 38 miles from Allahabad). Kausambi was a very prosperous city where a large number of
millionaire merchants resided. It was the most important entreport of goods and passengers from the north-west and south. Udayana was
the ruler of Vatsa in the 6th century BCE, the time of Buddha. He was very powerful, warlike and fond of hunting. Initially king Udayana
was opposed to Buddhism but later became a follower of Buddha and made Buddhism the state religion.
• (SOUTHERN INDIA) :The origins of the Tamil people, like those of the other Dravidian people, remain unknown, although genetic and
archeological evidence suggests a possible migration into India around 6000 B.C.E. The megalithic urn burials, dating from around 1000
B.C.E. and onwards, which have been discovered at various locations in Tamil Nadu, notably in Adichanallur, provide the earliest clear
evidence of the presence of the Tamil people in modern Tamil Nadu. These burials conform to the descriptions of funerals in classical Tamil
literature in a number of details, and appear to be concrete evidence of the existence of Tamils in southern India during that period. In
modern times, ancient Tamil literature like Sangam poetry and epics like Silapthigaaram have been interpreted as making references to a
lost land known as Kumari Kandam.
• The ancient continent of Kumari Kandam is said to have existed south of modern-day India, now below the Indian Ocean. Its people the
Tamil are said to have spread across the world creating other civilizations after Kumari Kandam disappeared. Atlantis, Lemuria, and other
lost civilizations are the reason why a lot of people are interested in history. Ever since Atlantis was mentioned by ancient Greek
philosopher Plato, people around the world are convinced that somewhere out there is a lost city/continent that was once inhabited by an
extremely advanced ancient civilization: the Atlanteans. However, Atlantis isn’t the only continents said to have existed on Earth. If we
travel towards India, we will find there is a lesser known story of a massive continent that was swallowed by the ocean: Lemuria frequently
connected to the ancient legend of the Tamil people and the lost continents of Kumari Kandam.
• From around the third century B.C.E. onwards, three royal dynasties—the Cholas, the Cheras and the Pandyas—rose to dominate the
ancient Tamil country. Each of those dynasties had its own realm within the Tamil-speaking region. Classical literature and inscriptions also
describe a number of Velirs, or minor chieftains, who collectively ruled over large parts of central Tamil Nadu. Wars between the kings and
the chieftains were frequent, as were conflicts with ancient Sri Lanka. Those wars appear to have been fought to assert hegemony and
demand tribute, rather than to subjugate and annex those territories. The kings and chieftains served as patrons of the arts, and a
significant volume of literature exists from that period. The literature shows that many of the cultural Tamil practices date back to the
classical period.

19. • Agriculture played a vital role during this period, evidence suggesting that they built irrigation networks as early as second century C.E. Internal and external
trade flourished, and evidence exists of significant contact with Ancient Rome. Large quantities of Roman coins and signs of the presence of Roman traders have
been discovered at Karur and Arikamedu. Evidence exists suggesting that Pandya kings sent at least two embassies to the Roman Emperor Augustas. Potsherds
with Tamil writing have been found in excavations on the Red Sea, suggesting the presence of Tamil merchants there. An anonymous first century traveler’s
account written in Greek, Periplus Maris Erytraei, describes the ports of the Pandya and Chera kingdoms and their commercial activity in great detail. Periplus
also indicates that the ancient Tamils exported chiefly pepper, malabathrum, pearls, Ivory, Silk, spikenard, diamonds, sapphires, and tortoiseshell. The classical
period ended around the fourth century C.E. with invasions by the Kalabhra, referred to as the kalappirar in Tamil literature and inscriptions, described as evil
kings and barbarians coming from lands to the north of the Tamil country. That period, commonly referred to as the Dark Age of the Tamil country, ended with
the rise of the Pallava dynasty.
• A number of earlier anthropologists held the view that the Dravidian peoples constituted a distinct race. Some argue the origin of Dravidian before the Indo-
Aryan invasion, making the Indus valley Civilization Dravidian. Still others argue that Dravidian held sway in a much larger region, replacing Indo-Aryan languages.
Genetic studies have concluded that the Dravidian people are not a distinct race but, rather, a common genetic pool between the Dravidian and non-Dravidian
people in South India. Some suggest that the British Raj attempted to create a distinction between the races as a way of dividing and controlling the people of
India.
• In Tamilnadu, Sangam period came to an end at about the 2nd or 3rd Century A.D. with the attack or uprise of Kalavars. Kalavaram means uprise, revolution,
chaos in Tamil; The Kalavars were later on called as Kalabras. The rise of the Kalabras made sweeping changes in the South Indian Society. (Though there is no
details on who the Kalavars / Kalabras were, they were internal revolters that revolted against the Tamil Kings to establish a new order). So the Kalabras may be
part of a campaign to destroy Tamil Kingdoms that did not support Brahmanism or could be Jain revolters or Robbery tribes that simply looted the well-
established and civilized Dravidian Tamil society and established a different order from 3rd Century A.D. to 5th Century A.D. After the 5th Century A.D. the
Pallavas and Later Cholas who were Mallas, destroyed the Kalabras and rose to power.
• Shiva Vishnu worship was predominant in South India (Alwars and Nayanmars) and there are numerous Shiva Vishnu temples in South India and comparably
fewer Shiva Vishnu temples in the North (97 of 108 Divya Desams Vishnu temples in South India). Andhra, Karnataka, Kerala and TamilNadu dominate with
number of Shiva temples. Temple building in South East Asia- Cambodia and Indonesia(Proximity to Southern India)
• Vedic Gods were Indra Varuna Mitra Soma Rudra : Similarity of Vedas to Gathas of Avestha (Zoroastrian)
• The Rigvedic hymns are dedicated to various deities, chief of whom are Indra, a heroic god praised for having slain his enemy Vrtra;Agni, the sacrificial fire; and
Soma, the sacred potion or the plant it is made from. Equally prominent gods are the Adityas or Asura gods Mitra-Varuna and Ushas (the dawn). The Adityas,
Vasus, Rudras, Sadhyas, Ashvins , Maruts, Rbhus, and the Vishvadevas(“all-gods”) as well as the “thirty-three gods” are the groups of deities mentioned.
• The Yasna (from yazišn “worship, oblations”, cognate with Sanskrit Yajna), is the primary liturgical collection, named after the ceremony at which it is recited. It
consists of 72 sections called the Ha-iti or Ha. The 72 threads of lamb’s wool in the Kushti, the sacred thread worn by Zoroastrians, represent these sections. The
central portion of the Yasna is the Gathas the oldest and most sacred portion of the Avesta, believed to have been composed by Zoroaster himself. The Gathas
are structurally interrupted by the Yasna Hephtangati (“seven-chapter Yasna”), which makes up chapters 35–42 of the Yasna and is almost as old as the Gathas,
consists of prayers and hymns in honor of the Supreme Deity, Ahura Mazda, the Angels, Fire, Water, and Earth. The younger Yasna, though handed down in
prose, may once have been metrical, as the Gathas still are.
• The five Nyayeshes, abbreviated Ny. are prayers for regular recitation by both priests and laity. They are addressed to the Sun and Mithra (recited together thrice
a day), to the Moon (recited thrice a month), and to the waters and to Fire. The Nyayeshes are composite texts containing selections from the Gathas and the
Yashts, as well as later material.

20. • The progenitor of the human race in Hindu Mythology is Shraddhadeva (A Dravidian king) and current Manu and 7th of the 14
Manus of Manavantara (or Man in English)
• Shraddhadeva was the king of the Dravida Kingdom during the epoch of the Matsya Purana According to the Matsya Purana,
Matsya, the avatar of Vishnu, first appeared as a shaphari (a small carp) to Shraddhadeva while he washed his hands in a river
flowing down the Malaya Mountains.
• The little fish asked the king to save him, and out of compassion, he put it in a water jar. It kept growing bigger and bigger, until the
king first put it in a bigger pitcher, and then deposited it in a well. When the well also proved insufficient for the ever-growing fish,
the King placed it in a tank (reservoir), that was two yojanas (16 miles) in height above the surface and on land, as much in length,
and a yojana (8 miles) in breadth. As it grew further, the king had to put the fish in a river, and when even the river proved
insufficient, he placed it in the ocean, after which it nearly filled the vast expanse of the great ocean.
• It was then that Vishnu, revealing himself, informed the king of an all-destructive deluge which would be coming very soon. The
king built a huge boat which housed his family, saptarishi, nine types of seeds, and animals to repopulate the earth, after the
deluge would end and the oceans and seas would recede. At the time of deluge, Vishnu appeared as a horned fish and Shesha
appeared as a rope, with which the king fastened the boat to horn of the fish.
• The boat was perched after the deluge on the top of the Malaya Mountains. After the deluge, Manu’s family and the seven sages
repopulated the earth. According to Purana Manu’s story occur before 28 chaturyuga in the present Manvantara which is the 7th
Manvantara. This amounts to 120 million years ago.
• This narrative is similar to other flood myths like the Gilgamesh flood myth and the Genesis flood narrative.
• Shraddhadeva had ten offspring’s. Two of them were Ishkvaku and Ila. Ishkvaku dynasty was called Suryavanshi. Ila or Aila dynasty
was called Chandravanshi. The epics Mahabharatha and Ramayana and its narrative follow these dynasties.
• Chandravanshi (Mahabharatha)

21. • Vedic literature mentions that during the frequent fights between the gods and demons, it was the latter who always emerged victorious. The gods therefore
assembled and deliberated upon and came to the conclusion that their defeat was due to they not having a king. They decided to make Indra as king. Varuna also
wanted to be the king of gods but his claim was rejected by the gods. This indicates that kingship arouse out of a military necessity.
• According to the Mahabharatha in the early years of Krita Yuga there was no sovereignty, no king and no government. All men used to protect one another
righteously. After some time however they found the task of righteously protecting each other painful. Error began to assail their hearts. Having subject to error, the
perception of men became clouded and as a consequences their virtues began to decline and chaos descended. The gods then approached Brahma for protection
and advice. Brahma created by a fiat of his will, a son named Virajas and made him the ruler of the world.
• According to Arthashastra, when anarchy prevailed, people agreed to elect Manu Vaivasvata as their king and agreed to pay one-sixth of the produce of the soil and
one-tenth of merchandise as his remuneration. In return, the king guaranteed social welfare of the people by suppressing the act of mischief.
• According to Buddhist canonical work Digha Nikaya, paddy was the main crop in eastern India. The chief discord was hoarding of rice by some people over and above
what they required for their consumption and stealing of rice from the fields. Hence people assembled and agreed to choose a chief to prevent such occurrence
mentioned above. In return they agreed to contribute him a portion of their paddy. That individual had three titles like Mahasammata i.e. chosen by the whole
people, Khattiya i.e. lord of the fields and Raja i.e. one who pleases by means of dharma or act.
• Jinasena, a Jain author of the 9th century holds that the earth was a paradise in the distant past, when all human wants were satisfied by desire yielding trees
(Kalpavrikshas). These trees however disappeared and there was a chaos. But order was restored by the first Thirtankara, Rishabanatha who introduced kings,
officers, castes and professions.
• Citing from Shantiparva of Mahabharatha, R.S.Sharma claim that in the early stage of man’s life, the institution of state did not existed. Only with the development
of the institution of marriage, family and private property, the right thinking persons in the society may have started feeling the need of a person who would provide
them with protection. It was felt that in the absence of the state there will be anarchy. Wife of one person would be kidnapped by the other and the property of one
person would be snatched by the other. Hence R.S.Sharma feel that there is a vital connection between the existence of institutions like property, family and class
and the rise of the state.
• According to Prof. Altekar the institution of the joint family gradually led to the evolution of kingship. The patriarch of the family was revered and obeyed and this
reverence and obedience was similarly shown to the head of the village or tribe who gradually acquired the status of a chief or king. The powers of the king gradually
increased as the states become larger.

22. • Functions and duties of the King
• To offer protection to the subjects against cattle lifters as social position of a man in Rig-Veda was judged by the number of cows he possessed.
• To fight battles in order to repulse external attacks.
• Protection of private property. So great was this responsibility that the king was to restore to the subject the stolen wealth at any cost.
• Preservation of family and prevention of adultery.
• As time passed the concept of welfare state developed and development of agriculture, trade and commerce, promotion of industries, etc. were other
responsibilities which the king carried on his shoulders. His other functions included removal of poverty and misery of his subjects and to support the helpless,
aged, blind, cripple, orphans and widows.
• Ceremonies associated with Kingship
• Ashvamedha Parva of Mahabharatha mentions that consecration (Rajyabhisheka) was often followed by a digvijaya (conquest) wherein the king sent his army to
make sure of his sovereignty over the surrounding areas. This digvijaya was followed by a fresh consecration, a grand royal sacrifice, attended by many kings and
marked an exchange of costly presents and by lavish gifts to priests and others. Sometimes at the time of his own consecration, a king would consecrate his son or
brother as Yuvaraja. For instance Yudhishtara appointed his brother Bhima to that office. A king at each stage of the elevation of his power and status used to
perform a ceremony prescribed for the purpose. According to the Gopatha Brahmana, one becomes a Raja by performing Rajasuya, Samrat by performing the
Vajapeya, Svarat by performing Ashwamedha and Virat by performing Purushamedha. The performance of these ceremonies gave a sacred character to the
kingship.
• Rajasuya: The Rajasuya ceremony consisted of the performance of a series of rituals like Agnistoma, Panchavattiya, Indraturiya, Apamarga homa, Abhishekaniya
and others. The whole process took two years and three months and only a consecrated Kshatriya was eligible to celebrate it. According to Mahabharatha, the
Rajasuya was performed by very powerful kings after they had completed a digvijaya. But during the Vedic period even petty kings used to perform this ceremony.
• Vajapeya: The Vajapeya ceremony was at first of lessor political importance than Rajasuya and could be performed by the Brahmin, Kshatriya as well as Vaishya.
But later it was accorded a higher status as the Taittriya texts says that Vajapeya confers imperial positions while Rajasuya only a royal dignity. Hence Vajapeya was
performed after Rajasuya ceremony. Like the Rajasuya the Vajapeya ceremony also consisted of performance of rituals like Agnistoma, offering of animals in
sacrifice and a chariot race wherein the patron of the ceremony competes with 16 friendly rivals. After winning the race he is enthroned.
• Ashwamedha: The performer of this ceremony was a very powerful Kshatriya king as the main object of this sacrifice was to assert one’s political supremacy. But
this ceremony was also undertaken to achieve wealth, strength, male progeny and freedom from sins. The duration of this ceremony was one year and fifteen
days. In this ceremony a horse was let loose and followed by 400 armed men who included princes and chiefs. Normally the horse is let to roam within the
territory of the patron as the entry of the horse upon a foreign territory was considered as a challenge to its ruler, resulting in war. This ceremony was also
accompanied by other rituals and sacrifices. When the horse returned unmolested, a grand assembly was held by the king, attended by his chiefs and in their
presence the ceremonial horse was sacrificed.

23. • Constitutional Monarchy
• The doctrine of divinity of the king was not known in the Vedic period. The people had a considerable share in the election of their king. Monarchy was almost elective in
the Vedic period with heads of Kulas (tribes) having a voice in the election of the king. Even when the institution of a hereditary monarchy became fully established, the
people had a right to be consulted and to set aside the inefficient successor in favour of one more capable. For instance, Dhritarashtra was set aside because he was
blind. While popular assemblies like Sabha and Samithi functioned as a constitutional check upon the king, the religious and spiritual sanctions acted as a check against
royal tyranny. Kautilya says “A king has no personal likes; it is the likes of the subjects that should be followed by him”. In fact the king was considered as the servant of
the public and a Dharmashastra writer even fixed his salary as 16% of the revenue collected by the kingdom. The treasury was a public trust to be utilized for public
purpose.
• It was obligatory for monarchs to invoke assemblies on all important occasions and to place their views before them. For instance king Dasharatha of Ayodhya summoned
a conference when he wanted to retire. Even the autocratic Ravana had to call a conference of Rakshasas when he wanted to declare war with Rama. Public opinion was
a powerful force in those days. Lord Rama was compelled to banish his beloved wife Seetha under the pressure of public opinion.
• According to Prof. Kanakasabhai in the kingdoms of Chera, Chola and Pandya in South India, there was hereditary monarch along with five great assemblies consisting of
representatives of the people, priests, physicians, astrologers and ministers respectively. Along with the monarch these assemblies wielded the sovereign powers and
safeguarded the rights and privileges of the people.
• In ancient India people had the right to overthrow a king if his rule was tyrannical. The Mahabharatha asks the people to destroy the king who is either wicked or
incapable. Smirti writers recommended that subjects should threaten the tyrant that they would migrate from the country and go to another better governed place. It
was hoped that the loss of revenue would bring sense upon the king. If even this did not produce result, the subjects were to dethrone the king. For instance the wicked
king Vena of the Vairaja dynasty was killed and Trishanku of the solar dynasty was dethroned and banished.
• Council of Ministers
• The Ministerial Council was the chief administrative authority in the kingdom. The king was supposed not to do anything without the consent of the council. Ministry has
been regarded by the ancient Indian political thinkers as a very vital organ of the body called politic. Only men who possessed wisdom, purity of purpose, bravery and
loyalty were appointed as ministers. These ministers were no yes-men but known for their integrity, leadership qualities and concern for the welfare of the kingdom. For
instance Ashoka’s extravagant charity was curbed by his minister. During the time of emergencies they played an important role in the selection of the king. After the
death of Rajyavardhana, the Prime Minister Bhandi in consultation with other officials made Harshavardhana as the king of Thaneshvar.
• Ratnins: During the early Vedic period the king was assisted by the Purohit (royal priest), Senani (commander of the army) and the Gramani (village chief). At a later
period we find reference in Samhitas of the Yajurveda and the Brahmana literature to high functionaries known as Ratnins (jewels), who probably formed the king’s
council. These Ratnins consisted of Purohit (priest), Mahisi (queen), Suta (chronicler), Gramani (head of the village), Senani (general), Kshattri (chamberlain), Samgrahitri
(master of treasury), Bhagadugha (collector of revenue), Aksavapa (superintendent of gambling), Govikartana (king’s companion in the chase) and Palagala (courier). The
Ratnins took an important part in the consecration ceremony of the king. It was before them that the king took his coronation oath administered to him by the priest.
• Thirthas: In Mahabharatha we have reference to the 18 thirthas who were officials assisting the king in the administration of the state. These officials were- Mantri-
councilor, Purohit- priest, Yuvaraja- crown prince, Camupati- commander-in-chief of the army, Dvarapala- chamberlain, Antarveshika- superintendent of the ladies
apartments, Karagaradhikari- overseer of prisons, Dravyasamcayakrt- steward, Krtyakrtyesvarthanamviniyojaka- in-charge of treasury, Pradestr- an officer combing both
executive and judicial powers, Nagaradhyaksa- overseer of the city, Karyanirmanakrt- engineer, Dharmadhyaksha- judge, Sabhadhyaksha- overseer of the assembly,
Dandapala- guardian of punishment, Durgapala, overseer of forts, Rashtrantapala- protector of the frontiers and Atavipala- guardian of the forests.

24. • Arthashastra, a Manual for Administrators
• With the establishment of the Mauryan rule, a systematic administrative set-up came into vogue in India. Kautilya or Chanukya, the Prime Minister of Chandragupta
Maurya wrote the Arthashastra incorporating the teachings of earlier works on polity and administration. The Arthashastra contains instructions on matters of
statecraft and was used as a manual by kings of successive generations all over India to administer their domains. During the Mauryan period the council of ministers
was called Parishad. There were two types of ministers-
• Mantris – Who were councilors to the king and supervised the working of the Amatyas and
• Amatyas– Who were in charge of actual administration (executive officers).
• The size of the council (mantri parishad) varied. According to Brihaspati it should be 16, while Usanas mention it as 20 and Manu as 12. Chanukya felt it should depend
upon the needs of the state. Scope of work of the Ministry included the whole administration; to enunciate new policies, to ensure their successful working, to remove
any difficulties which may crop up, to supervise and direct the state policy regarding taxation and expenditure, direct foreign policy, etc.
• The Secretariat
• For the conduct of state business, a highly organized Secretariat with 30 departments was established. These departments dealt with all the activities of a modern
government such as education, medical relief, revenue, irrigation, commerce, forests, agriculture, audit and accounts, etc. and were in charge of a Superintendent
known as Adhyaksha. The works of these departments were supervised by the Amatyas.
• Hindu Ideal of Kingship
• Hindu kingship was the highest ideal of sacrifice on the part of the individual whose privilege it was to be the king of the Hindus. The time-table to be followed by the
king as given by Kautilya allows him just four and a half hours of sleep and three hours for eating and recreation; the rest of the hours devoted to the administration of
the state. So as to ably shoulder this responsibility the king was instructed in the four branches of knowledge, namely Anviksaki (philosophy), Trayi (the three Vedas),
Varta (economics) and Dandanithi (science of governance). The king was also to practice self-control and conquer lust, anger, greed and pride. He was to shun hunting,
gambling, intoxicating drinks and women. Hindu kings held their kingdom not as personal property but as sacred trust. A classic example for this ideal was Rana
Sangram Singh, the Sisodia ruler of Mewar. Once he offered to step down from his throne giving an analogy as how like a broken idol which is considered unfit for
worship, he has become unfit to rule after having lost one of his arms, eye and getting one of his legs maimed. But the nobles and other officers dissuaded him from
relinquishing the throne saying that his physical disabilities were the result of the injuries received in the battlefield, where he had by heroism and valour, defeated the
enemy and won victory for Mewar. Therefore they said that he was the fittest person to enhance the glory of that exalted throne. Hence the Mahabharatha says that of
all dharmas (duties), rulership is the highest in society for all times.

25. • A chakravarti (Sanskrit: च‰वLत%न ्, cakravartin; Pali: cakkavatti; Chinese: 轉輪王, Zhuǎnlúnwáng, "Wheel-Turning King"; 轉輪聖王,
Zhuǎnlún Shèngwáng, "Wheel-Turning Sacred King"; Japanese: 転輪王, Tenrin'ō or 転輪聖王, Tenrinjōō) is an ideal (or idealized)
universal ruler, in the history, religion, and mythologies of India. The concept is present in the cultural traditions of Vedic, Hindu,
Jain and Buddhist narrative myths and lore.[1] There are three types of chakravarti: chakravala chakravarti, a king who rules over
all four of the continents (i.e., a universal monarch); dvipa chakravarti, a ruler who governs only one of those continents; and
pradesha chakravarti, a monarch who leads the people of only a part of a continent, the equivalent of a local king. [2] Dvipa
chakravarti is particularly one who rules the entire Indian subcontinent (as in the case of the Maurya Empire, despite not
conquering the southern kingdoms).[3]:175 The first references to a Chakravala Chakravartin appear in monuments from the
time of the early Maurya Empire, in the 4th to 3rd century BCE, in reference to Chandragupta Maurya and his grandson Ashoka.
• The word cakra-vartin- is a bahuvrīhi compound word, translating to "one whose wheels are moving", in the sense of "whose
chariot is rolling everywhere without obstruction". It can also be analysed as an 'instrumental bahuvrīhi: "through whom the
wheel is moving" in the meaning of "through whom the Dharmachakra ("Wheel of the Dharma) is turning" (most commonly used
in Buddhism).[citation needed] The Tibetan equivalent Tibetan: ཁོར་ལོས་ ར་བའི་ ལ་པོ་, Wylie: khor los sgyur ba'i rgyal po translates
"monarch who controls by means of a wheel".[citation needed]
• 14 Ratnas of Chakravartin, 17th century manuscript
• In Buddhism, a chakravarti is the secular counterpart of a buddha. The term applies to temporal as well as spiritual kingship and
leadership, particularly in Buddhism and Jainism. In Hinduism, a chakravarti is a powerful ruler whose dominion extends to the
entire earth. In both religions, the chakravarti is supposed to uphold dharma, indeed being "he who turns the wheel (of
dharma)".
• The Indian concept of chakravarti later evolved[citation needed] into the concept of devaraja — the divine right of kings — which
was adopted by the Indianised Hindu-Buddhist kingdoms of Southeast Asia through Hindu Brahmin scholars deployed from India
to their courts. It was first adopted by Javanese Hindu-Buddhist kingdoms such as Majapahit; through them by the Khmer Empire;
and subsequently by the Thai monarchs.[citation needed]

26. • Buddhism
• It was believed that once a chakravarti emerged the "Future Buddha" Maitreya would appear on
earth.[3]:175
• In early Buddhist art there are more than 30 depictions, all from the Deccan. In most the
Chakravarti King uses the "Royal Gesture" in which the king "clenches his left hand at his chest
and reaches up with his right hand". He is surrounded by his seven attributes: the Chakraratna
wheel, his state elephant, charger horse, "the octagonal gem which is so luminous it can light the
path of his army by night", his queen, defense minister and finance minister.[3]:175–176
• The early Buddhist Mahāvastu (1.259f) and the Divyāvadāna, as well as the Theravadin
Milindapañha, describe the marks of the chakravarti as ruler: uṣṇīṣa, chhatra "parasol", "horn
jewel" or vajra, whisk and sandals. These were the marks of the kshatriya. Plastic art of early
Mahayana Buddhism illustrates bodhisattvas in a form called uṣṇīṣin "wearing a turban/hair
binding", wielding the mudras for "nonviolent cakravarti rule

29. • Suryavanshi kings
• Frieze of King Sagara's great-great-
grandson, Bhagiratha in penance,
depicted in the monument
of Mahabalipuram, Tamil Nadu.
• The genealogy of the Ikshvaku
dynasty to Rama is mentioned in
the Ramayana in two lists. The only
difference between the two lists is that,
Kukshi is mentioned only in the second
list. In the first list, Vikukshi is
mentioned as the son of Ikshavaku. The
descendants of Vikukshi are known as
Vikauwa.[4]
• Ikshvaku
• Kukshi(Ikshvaku king)/Vikukshi
• Kakutstha or Puranjaya
• vena
• Prithu
• Vishvagashva
• Yuvanashva I
• Shravasta
• Dirghashva
• Yuvanashva II
• Mandhata
• Purukutsa I
• Kuvalashva (Dhundhumara)
• Dridhashva
• Pramoda
• Haryashva I
• Nikumbha
• Prasenjit I
• [[Trasadasyu]
• Anaranya II
• Haryashva II
• Satyavrata or Trishanku
• Harishchandra
• Rohit
• Vrika
• Bahu or Asit
• Sagara
• Asamanjasa or Asamanja
• Anshuman
• Dileepa I
• Bhagiratha
• Shruta
• Nabhaga
• Ambarisha
• Pratayu
• Sudaas
• Sarvakama II
• Ananaranya III
• Nighna
• Animitra (brother of Raghu)
• Duliduh
• Dileepa II
• Raghu
• Aja
• Dasaratha
• Rama

30. • Suryavanshi kings after
Mahabharata
• The Puranas also provide the list
of the kings from Brihadbala to
the last ruler Sumitra. But these
lists mention Shakya as an
individual, and incorporate the
names of Shakya, Shuddodhana,
Siddhartha (Gautama Buddha)
and Rahula between Sanjaya and
Prasenajit. The names of the
kings are:[5]
• Brihatkshaya (or Bruhadrunam)
• Urukriya (or Gurukshep)
• Vatsavyuha
• Prativyoma
• Bhaanu
• Divakara (or Divak)
• Veer Sahadeva
• Brihadashva-2
• Bhanuratha (or Bhanumaan)
• Pratitashva
• Supratika
• Marudeva
• Sunakshatra
• Pushkara (or Kinnara)
• Antariksha
• Suvarna (or Sutapaa)
• Sumitra (or Amitrajit)
• Bruhadaraaj (Okkaka)
• rudraksh
• Kritanjaya (Sivisamjaya)
• Ranajjaya (Sihassara)
• Sanjaya (Mahakoshala or
Jayasena)
• Shakya (Sihahanu)
• Śuddhodana (ruler of Shakya
Republic of Kapilavastu)
• Siddhartha Shakya (or Gautama
Buddha, son of Śuddhodana)
• Rāhula (only son of Gautam
Buddha)
• Prasenajit (born when Siddhartha
age 27)
• Kshudraka (or Kuntala)
• Ranaka (or Kulaka)
• Suratha
• Sumitra
• King Sumitra was Last ruler
Suryavansha, who was defeated
by the powerful emperor
Mahapadma Nanda of Magadha
in 362 BCE. However, he wasn't
killed, and fled to Rohtas, located
in present-day Bihar

31. • Emperor Puru dynasty
• The Puru Dynasty Kings such as King Puru and
Janamejaya were once defeated by Ravana of Lanka.
• Puru (contemporary to Suryavanshi King Mandhatri)
• Janamajaya I
• Prachinwan (contemporary to Suryavanshi king
Mulaka)
• Pravira
• Manasyu
• Risheyu
• Matinara I
• Charupada
• Suduyu
• Bahugava
• Sanyati
• Ahamyati
• Sarvabhauma I
• Jayatsena
• Arachina
• Arihana I
• Mahabhauma (contemporary of Lord Rama)
• Ayutanayin
• Akrodhana I
• Devaththi I
• Arihana II
• Riksha II
• Matinara II
• Rantinava
• Tansu
• Illina
• Dushyanta
• Emperor Bharata
• Emperor Bharata dynasty
• Main article: Emperor Bharata
• Bharata (Mahabharata) conquered the whole world
from Kashmir (pole) to Kumari (coast) and
established the great Lunar dynasty and by the glory,
zenith and name of this king, India was called as
Bharatavarsha or Bharatakhanda or Bharatadesha or
Bharata. He was named so because he had the
blessings of Goddess Saraswati and Lord Hayagriva.
India developed Vedic studies (Sanatana Dharma) in
the Vedic Period.
• Bhumanyu
• Suhotra
• Ajamida I
• Riksha II
• Samvarana I
• Kuru I
• Anasawan I
• Parikshit I
• Janamejaya II
• Dhirtarashtra I
• Brihadkshatra
• Hasthi was the founder of Hastinapur
• Vikuntana
• Ajamida II
• Rishin was a Saintly King (Rajarishi)
• Samvarana II
• Kuru II (By the name and glory of this king, the
dynasty was called Kuru Kingdom and was the
founder of Magadha Kingdom.)
• Ajamida dynasty
• Once in Treta Yuga, there lived a sage called Chuli. He
was named so because he worships the lord Shiva
always with a Shulam (Trident). Apsara Somada who
was the daughter of Apsaras Urmila came to him.
Then Sage asked what she wanted. Somada asked
him to marry her and to give a brave and a valiant
son. Soon they were married and in short time a son
was born to them. He was Brahmadatta I who
married 100 daughters of Kushanabha who was the
grandfather of Sage Vishwamitra and this king
formed his kingdom's capital named Kampilya long
before the 5 Panchala brothers. But his dynasty's
reign were very short.
• After his descendants' reign, it came under the
control of the Paurava, Ajamida II, who was a
descendant of Puru.
• Panchala dynasty
• Main article: Panchala Kingdom (Mahabharata)
• Ajamida II had a son named Rishin (a saintly king).
Rishin had 2 sons namely Samvarana II whose son
was Kuru and Brihadvasu whose descendants were
Panchalas.
• Rishin
• Samvarana II and Brihadvasu
• Brihadbhanu was the son of Brihadvasu.
• Brihatkaya
• Puranjaya
• Riksha
• Bramhyaswa
• Aramyaswa (Contemporary of Nala, Damyanti, and
Rituparna)
• Mudgala (Rajrshi who married Nala and Damayanti's
daughter), Yavinara, Pratiswa, Kampilya (Founder of
Kampilya - Capital of Panchala Kingdom) and Srnjaya
were the sons of Aramyaswa and were the founders
of Panchala Kingdom and were called as Panchalas.
• Dritimana was the son of Mudgala
• Drdhanemi
• Sarvasena was the founder of Ujjain Kingdom
• Mitra
• Rukmaratha
• Suparswa
• Sumathi
• Sannatimana
• Krta
• Pijavana
• Somadutta
• Jantuvahana
• Badhrayaswa
• Brihadhishu
• Brihadhanu
• Brihadkarma
• Jayaratha
• Visvajit
• Seinyajit
• Nepavirya (after this King's name the country was
named Nepal)
• Samara
• Sadashva
• Ruchiraswa

32. • Pruthusena
• Prapti
• Prthaswa
• Sukrthi
• Vibhiraja
• Anuha
• Bramhadatta II was a Saintly King (Rajarishi)
• Vishwaksena was a Devotee of Lord Vishnu
• Dandasena
• Durmukha
• Durbuddhi
• Dharbhya
• Divodasa
• Sivana I
• Mitrayu
• Maitrayana
• Soma
• Sivana II
• Sadasana
• Sahadeva
• Somaka
• 100 sons eldest was Sugandakrthu and youngest
was Prishata. But in a war 99 sons died and
Prishata Survived and became the king of
Panchala.
• Drupada was the son of Prishata
• Dhrishtadyumna was the son of Drupada,
Draupadi and Shikhandi were the daughters of
Drupada.
• Kuru dynasty
• Main article: Kuru Kingdom
• Kuru II, a king of Puru dynasty after whom the
dynasty was named 'Kuruvansha' or 'Kaurava'.
After his name, the district in Haryana was called
as Kurukshetra. This battlefield before the birth of
Bhishma, Shantanu and Pratipa was the
Yagnabhumi (sacred place or sacrificial place or
capital city of Kuru Kingdom) of this King in
Dvapara Yuga. By the glory, zenith and name of
this king the dynasty was hence called as
Kuruvansh or Kuru Dynasty and the kingdom was
renamed from Paurava Kingdom to Kuru
Kingdom. After these Kings several kings of this
dynasty established several kingdoms. He had
three sons, namely Vidhuratha I who became the
ruler of Pratisthana, Vyushitaswa who died at a
very young age, and Sudhanva, who became the
ruler of Magadha. So Vidhuratha became the king
of Hastinapura.
• Hastinapur dynasty
• Main article: Hastinapur
• Vidhuratha I became king of Hastinapur.
• Vidhuratha I
• Jahnu
• Suratha
• Vidhuratha II
• Sarvabhauma II
• Jayasena
• Radhika
• Ayutayu
• Akrodhana II
• Devaththi II
• Riksha III
• Dilipa
• Anaswan II
• Parikshit II
• Janamejaya III
• Bheemasena
• Prathishravas
• Pratipa
• Shantanu
• Bhishma was the youngest son of Shantanu and
River Ganga. Chitrāngada and Vichitravirya were
the sons of Shantanu and Satyavati.
• Dhritarashtra II, Pandu and Vidura were the sons
of Vichitravirya
• The Pandavs were the five sons of Pandu and the
Kauravas were the 100 sons of Dhritarashtra and
Gandhari. Dushala was the daughter of
Dhritarashtra and Gandhari and Yuyutsu was the
son of Dhritarashtra and Sughada.
• Yaudheya was the son of Yudhishthira and
Devika. Ghatotkacha was the son of Bhima and
Hidimbi, Abhimanyu was the son of Arjuna and
Subadra. Babruvahana was the son of Arjuna and
Chitrāngadā. Iravan was the son of Arjuna and
Ulupi. Niramitra was the son of Nakula and
Karenumati. Suhotra was the son of Sahadeva
and Queen Vijaya. Upapandavas were the 5 sons
of Pandava and Draupadi
• Parikshit(3) was the son of Abhimanyu
• Janamejaya(3)
• Satanika
• Ashwamedhatta
• Magadha dynasty
• Main article: Magadha
• Sudhanva, son of Kuru II, became the king of
Magadha after his maternal uncle, King Magadha.
• King Magadha founded Magadha Kingdom.
• Sudhanva was the nephew of King Magadha
• Sudhanu
• Suhotra
• Chyavana

33. • Chavana
• Krtri
• Kriti
• Krta
• Krtyagya
• Krtavirya
• Krtasena
• Krtaka
• Uparichara Vasu (Devotee of Lord Vishnu and a friend of
Devaraja Indra) conquered Chedi Kingdom.
• Brihadratha (became the King of Magadha), Pratyagraha became
the King of Chedi whose Great-Grandson was Shishupala,
Kusambhi (Vatsa), Mavella, Yadu and Matsya (founder of Matsya
Kingdom whose Great-Grandson was Virata who was the
founder of Viratanagara) were the sons of Vasu and Satyavati
who later married Shantanu was the daughter of Vasu.
• Brihadratha dynasty
• Main article: Brihadratha dynasty
• Brihadratha, king of Magadha, started the Brihadratha dynasty.
• Brihadratha
• Kusaagra
• Rishabha
• Satyahita
• Pushpa
• Satershita
• Sudhanva
• Sarva
• Bhuvan
• Jarasanda
• Sahadeva
• Marjari
• Srutasrava
• Apratipa
• Niramitra
• Sukshatra
• Brihatkarma
• Syenajit
• Srutamja
• Mahabala
• Succhi
• Kshemya
• Anhvrata
• Dharmanetra
• Nirvrutti
• Suvrata
• Mahasena
• Sumita
• Subala
• Sunetra
• Satyajita
• Viswajit
• Ripunjaya
• Emperor Yadu dynasty
• Main article: Yadu
• Once Yadu dynasty King Yayati was suffering from a curse, he
requested his five sons to help relieve him from that curse. All
the four sons disagreed to help except the youngest. Yayati
cursed his eldest son Yadu that his descendants are not worth to
be a royal one. Yadu apologized for the mistake he committed.
Yayati gave him a boon that Lord Narayana himself will born in
his dynasty. The descendants of Yadu were Sahasrabahu
Kartavirya Arjuna, Krishna etc.
• Heheya Kingdom
• Main article: Heheya Kingdom
• Sahasrajit was the eldest son of Yadu whose descendant were
Haihayas. After Kartavirya Arjuna, his grandsons Talajangha and
his son, Vitihotra had occupied Ayodhya which was ruled by
Rama's ancestor Sagara's father Bahuka who was also known as
Asita. Talajangha, his son Vitihotra were killed by King Sagara.
Their descendants (Madhu and Vrshni) exiled to Kroshtas, a
division of Yadava Dynasty.
• Sahasrajit
• Satajit
• Mahahaya, Renuhaya and Haihaya (the founder of Haihaya
Kingdom). (Contemporary to Suryavanshi king Mandhatri)
• Dharma was the son of Haihaya.
• Netra
• Kunti
• Sohanji
• Mahishman was the founder of Mahishmati on the banks of
River Narmada.
• Bhadrasenaka (Bhadrasena) (Contemporary to Suryavanshi king
Trishanku)
• Durmada (Contemporary to Suryavanshi king Harischandra)
• Durdama
• Bhima
• Samhata
• Kanaka
• Dhanaka (Lord Vishnu)
• Krtavirya, Krtagni, Krtavarma and Krtauja. (Contemporary to
Suryavanshi king Rohitashva)
• Arjuna (Sahasrabahu Kartavirya Arjuna) was the son of Krtavirya
who ruled 88,000 years and was finally killed by Lord
Parashurama.
• Jayadhwaja, Vrshabha, Madhu and Urujit were left by
Parshurama and 995 others were killed by Lord Parashurama.
Pajanya was adopted by Kroshta king Devamidha
• Talajangha (Contemporary to Suryavanshi king Asita)
• Vithihotra (Contemporary to Suryavanshi king Sagara)
• Madhu
• Vrshni
• Kroshta dynasty
• Yadu had a son named Kroshta whose descendant was Krishna.
Once, Satvata and his son Bhima caught hold of Lord Rama's
Ashwamedha sacrifice horse and then they were defeated by
Hanuman and Shatrughna and the Yadava Kingdom was given to
Ikshvaku Dynasty. Rama then gave the kingdom to Shatrughna's
son Subahu before his journey to Vaikunta. Then, finally Andhaka
(Son of Bhima) recovered his paternal kingdom from Subahu
after the journey to Vaikunta of Rama.
• Yadu was the Founder of Yadu Dynasty and Yadava Kingdom
(contemporary of God Parashurama)
• Kroshta
• Vrajnivan
• Vrajpita
• Bhima I
• Nivriti
• Viduratha
• Vikrati
• Vikravan
• Swahi
• Swati
• Ushnaka
• Rasadu
• Chitraratha I
• Sashabindu (Contemporary to Suryavanshi King Mandhata)
• Madhu I (By the name and glory of this king, Lord Krishna was
called Madhava and the Yadavas were called Madhu Yadava or
Madhavas)
• Prithushrava
• Vrishni I was a Yadava king whose dynasty was called as Vrshni
Dynasty.
• Vrishni dynasty
• Main article: Vrishni
• Vrishni I was a great Yadava king. His descendants were the
Vrishni Yadavas, Chedi Yadavas and Kukura Yadavas. His son was
Antara.

34. • Antara
• Suyajna
• Ushna
• Marutta
• Kambhoja was a Bhoja King who founded the Kamboja Kingdom
and his descendants were Kambhojas
• Shineyu
• Ruchaka
• Rukmakavacha
• Jayamadha
• Vidarbha was the Founder of Vidarbha Kingdom (Contemporary
to Suryavanshi King Bahuka)
• Kratha (Contemporary to Suryavanshi King Sagara)
• Raivata
• Vishwagarbha
• Padmavarna
• Sarasa
• Harita
• Madhu II
• Madhava
• Puruvasa
• Purudvan
• Jantu
• Satvata was a Yadava King whose descendants were called
Satvatas. (Contemporary to Lord Rama)
• Bhima II (Contemporary to Suryavanshi King Kusha)
• Andhaka was another Yadava King whose descendants were
called Andhakas.
• Mahabhoja was a Yadava King who married Kanakamalika who
was the granddaughter of Lord Rama and Sita. She was the
Daughter of King Kusha (Ramayana).
• Raivata (Contemporary to Suryavanshi King Athithi)
• Vishwagarbha
• Vasu
• Kriti
• Kunti
• Dhrishti
• Turvasu
• Darsha
• Vyoma
• Jimuta
• Vikruthi
• Bhimaratha
• Rathvara
• Navratha
• Dashratha
• Ekadasharatha
• Shakuni
• Karibhi
• Devarata
• Devakshetra
• Devala
• Madhu
• Bhajmana
• Puruvasha
• Puruhotra
• Kumaravansha
• Kumbalabarhi
• Rukamatwacha
• Kuruvasha
• Anu
• Pravarta
• Purumitra
• Shrikara was a Yadava King who was the disciple of lord
Hanuman. After completing education from lord Hanuman, he
got a boon from lord Hanuman was that lord Narayana will take
birth in Yadu's dynasty.
• Chitraratha II
• Viduratha
• Shoora
• Sharma
• Prathikshara
• Swayambhoja
• Hridhika
• Vrishni II
• Devamidha
• Surasena was the son of Madisha and Parjanya was the son of
Vesparna(2nd wife of Devamidha).
• Vasudeva and others were the son of Surasena and Nanda Baba
was the son of Parjanya
• Balarama, Krishna and others were the sons of Vasudeva.
• Yogmaya was daughter of Nanda Baba.
• Pradyumna was the son of Krishna.
• Aniruddha
• Vajranabha
• Pratibahu
• Subahu
• Shantasena
• Shatasena
• Chedi dynasty
• Main article: Chedi Kingdom
• Yadu's descendant Vidarbha, who was the founder of the
Vidarbha Kingdom, has three sons: Kusha, Kratha and
Romapada. Kusha was the founder of Dwaraka. Romapada was
given central India Madhya Pradesh. King Romapada's
descendants were the Chedis. During the reign of Lord Rama,
Tamana and his father Subahu II fought against Rama while
doing Ashvamedha sacrifice and were defeated by Lord
Hanuman. Later, Uparichara Vasu conquered Chedi.
• Romapada
• Babhru
• Krti
• Ushika
• Chedi was the founder of the Chedi Kingdom
• Subahu I (contemporary of Suryavanshi King Rituparna and Nala
and Damayanti)
• Virabahu
• Subahu II
• Tamana (contemporary of Lord Rama)
• Kukura dynasty
• Vishwagarbha, a descendant of Vrishni had a son named Vasu.
Vasu had two sons, Kriti and Kukura. Kriti's descendants were
Shurasena, Vasudeva, Kunti, etc. Kukura's descendants were
Ugrasena, Kamsa and Devaki, adopted daughter of Ugrasena.
After Devaka, his younger brother Ugrasena reigned at Mathura.
• Kukura
• Vrshni
• Riksha
• Kapotarma
• Tittiri
• Punarvasu
• Abhijit
• Dhrshnu
• Ahuka
• Devaka and Ugrasena
• Kamsa and 10 others were the children of Ugrasena while
Devaki, the daughter of Devaka, was the adoptive daughter of
Ugrasena.

35. • Monarchy was the form of government in ancient India as is clearly
evident from early and later Vedic literature, from epics, Purāṇas etc.
Different theories have been propounded by ancient political thinkers
of India to account for the origin of the King and the State. The
theories relating to the origin of Kingship may be accepted as the
evidence for the origination of the State also, as there is no such theory
on the origin of the State. Kauṭilya declared that the king is the
State[1] and therefore, the king is maintained as the head of the polity
as he represents the State and thus it can be said that the theories
related to the origin of the State ultimately ends up with the origination
of the king. The State may be in existence from the same time the king
came into existence.

36. • The earliest reference to the theory of origin of king can be traced to
the Brāhmaṇa literature. The Aitareyabrāhmaṇa has a passage where it is
said that during the mahābhiṣeka ceremony, the gods with Prajāpati as their
head agreed with the fact that Indra should be installed as the sovereign as
he is the most vigorous, strong, valiant and perfect among the gods.[2] This
indicates the sovereignty of Indra through election. Regarding the origin of
Indra’s sovereignty another passage from the Taittirīyabrāhmaṇa informs us
that Prajāpati created Indra and sent him to the celestial world to rule over
there.[3] From these two passages the idea of divine origin of kingship can
be gathered. The same theory of divine origin of kingship is emphasised in
the passages of the Śāntiparva of
the Mahābhārata where Bhīṣma told Yudhiṣṭhira how Pṛthu was crowned
by the gods and sages for the protection of the people. [4] This account,
according to P.V.Kane highlights the divine origin of kingship.[5]