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Ancient Indian Historical Tradition c13: Chapter VIII. The Solar Race

Ancient Indian Historical Tradition c13

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Chapter VIII. The Solar Race

Ayodhyā Dynasty

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The genealogy of the kings of Ayodhyā, to whom were especially applied the titles, the ‘Solar race’, the Ikṣvākus, Aikṣvākus or Aikṣvākas, is given by many authorities. Thirteen Puranas give the whole list of kings more or less completely.² The Rāmāyaṇa gives the list down to Rāma twice.³ The Mahābhārata mentions the early part as far as Dṛḍhāśva,⁴ and other small portions elsewhere.¹ The Raghuvamśa has much of the latter half, from Dilīpa II to Agnivarṇa.² All these authorities are on the whole in general agreement, so far as they extend, except the Rāmāyaṇa. Its two lists are practically the same, but differ widely from the others. Most of its names occur in the other lists, but they are arranged in such absolutely different order that its lists cannot be reconciled with the others. There are thus two wholly distinct genealogies, and it is necessary to examine which is more probably right.

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² Bḍ iii, 63, 8-214. Vā 88, 8-213. Br 7, 44 to 8, 94. Hv 11, 660 to 15, 832. Mat 12, 25-57. Pad v, 8, 130-62. Śiv vii, 60, 33 to 61, 73. Lg i, 65, 31 to 66, 45. Kūr i, 20, 10 to 21, 60. Viṣ iv, 2, 3 to 4, 49. Ag 272, 18-39. Gar i, 138, 17-44. Bhāg ix, 6. 4 to 12, 9. Also Saura Upapurana, 30, 32-73.

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³ Rām i, 70, 21-44: ii, 110, 6-35.

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⁴ MBh iii, 201, 13515-19; 203, 13614-22.

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¹ Bāhu to Bhagīratha, MBh iii, 107, 9912–18: Br 78, 3–11, 40–7: VN 7 and 8: Bḍ iii, 47, 74 to 56, 32. ² Dilīpa II to Atithi in chap. I–XVII; Niṣadha to Sudarśana in XVIII; and Agnivarṇa in XIX. ³ iii, 98, 8606–8. ⁴ Aitar Brāhm vii, 3, 1 f. Śāṅkhāy Śr Sūtra xv, 17–25. ⁵ MBh iii, 70, 2766. ⁶ MBh xiii, 6, 326: xiv, 56, 1656: read with i, 176 to 177. ⁷ MBh i, 177, 6791.

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The Rāmāyaṇa genealogy is open to great doubt, when considered as a whole or examined in detail. It contains only some 35 kings down to Rāma, whereas the Puranas name some 63 kings in that period, and it will be seen from a comparison of the other dynasties exhibited in the table of genealogies (chapter XII) that its list is manifestly defective in length. It is very improbable that the Rāmāyaṇa alone should be right and all the other authorities wrong; even the late Raghuvamśa accepting the latter and rejecting the former.

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This conclusion is confirmed when the lists are examined in detail. We may first notice what are undoubted omissions in the Rāmāyaṇa list. It omits Purukutsa and his son Trasadasyu, but they were kings of this line as the Mahābhārata knows.³ It omits Hariścandra and his son Rohita, yet brahmanical books testify to both.⁴ Again it omits Ṛtuparṇa, though he is mentioned in the story of Nala.⁵ Also it omits Sudāsa, yet admits his existence by calling Kalmāṣapāda Saudāsa in its second list, and contradicts itself by saying Kalmāṣapāda was son of Raghu; and the Mahābhārata declares he was son of Sudāsa.⁶ It omits Aśmaka, who according to that epic was Kalmāṣapāda’s son.⁷ As regards all these kings the Puranas name them and are corroborated by the other authorities mentioned above.

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Next as regards the relationships and positions of kings. The Rāmāyaṇa places Ambariṣa three steps above Nābhāga, but he was Nābhāga’s son, for Ambariṣa son of Nābhāga is praised in the epic.¹ It tells, moreover, the well-known story of Hariścandra² as a story of Ambariṣa,³ and Ambariṣa may have been another name of Hariścandra;⁴ but if so, it is wrong in making his son Nahuṣa instead of Rohita. The Puranas say there were two Dilīpas, one father of Bhagīratha and the other father or grandfather of Raghu, but the Rāmāyaṇa mentions only one Dilīpa as father of Bhagīratha and great grandfather of Raghu. One Dilīpa was certainly father of Bhagīratha,⁵ and the Raghuvamśa⁶ supports the Puranas that Raghu was son of a Dilīpa, who was necessarily a second Dilīpa. Further the Rāmāyaṇa makes Raghu father of Kalmāṣapāda and places Aja twelve generations below Raghu, while the Puranas make Aja son of Raghu. Now Kalmāṣapāda was son of Sudāsa, even according to the Rāmāyaṇa as shown above, and not son of Raghu, and the Raghuvamśa (v, 35–6) corroborates the Puranas that Raghu’s son was Aja. Again, the Rāmāyaṇa says Kalmāṣapāda’s son was Śaṅkhaṇa, but his son was Aśmaka according to some Puranas⁷ or Sarvakarman according to others.⁸ The Mahābhārata corroborates the former of these statements in one passage and the latter in another,⁹ thus contradicting the Rāmāyaṇa in either case; and the Raghuvamśa (xviii, 21–2) confirms the contradiction by saying that Śaṅkhaṇa was son of Vajranābha as the Puranas state.

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¹ MBh iii, 129, 10514; vii, 64, 2303–18; xii, 29, 993–7. There was another Ambariṣa, son of Manu’s son Nābhāga (see infra), but the Ambariṣa extolled in MBh was apparently the Ayodhyā king.

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² Aitar Brāhm vii, 3, 1 f. : Śāṅkhāy Śr Sūtra xv, 17–25 : &c. See JRAS, 1917, 44 f., where the whole story is discussed.

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³ Rām i, 61 and 62.

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⁴ Lg ii, 5, 6.

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⁵ MBh iii, 107, 9916–18.

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⁶ Raghuv iii, 13–21. Not every archaeological statement in the Raghuv is correct, for it refers to Puṣpapura (i. e. Pāṭaliputra) as existing (vi, 24) in Aja’s time; and speaks of the Śūrasena king as a Nīpa (vi, 45–6), whereas the ‘Śūrasena’ kingdom did not apparently exist then, and its king could hardly have been a Nīpa (see S. Pañcāla).

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⁷ Vā 88, 177. Bḍ iii, 63, 176–7. Viṣ iv, 4, 38 : &c.

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⁸ Mat 12, 46. Br 8, 82. Hv 15, 816–17 : &c.

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⁹ MBh i, 177, 6787–91 : xii, 49, 1792–3.

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Further, the Rāmāyaṇa makes Kakutstha son of Bhagīratha and grandson of Dilīpa, but the Puranas say he was son of Śaśāda, and was the third earliest king. The Mahābhārata corroborates them,¹⁰ and the Raghuvamśa supports them in saying (vi, 71-4) that from his time the kings had borne the title Kākutstha and that Dilīpa was his descendant. The Rāmāyaṇa and the Puranas have a group of five kings, Sudarśana, Agnivarṇa, Śīghra, Maru and Prasuśruta, and the Rāmāyaṇa makes them anterior to Rāma, while the Puranas put them long after him. Similarly it places three others, Śaṅkhaṇa, Dhruvasandhi and Susandhi, before Rāma, while the Puranas make them his descendants. As regards these last three and Sudarśana and Agnivarṇa the Raghuvamśa¹ corroborates the Puranas that they were long after Rāma, and so also as regards the three others in that it does not notice them, because it closes its account with Agnivarṇa and they succeeded him.

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¹⁰ MBh iii, 201, 13515–16.

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¹ Raghuv xviii and xix.

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It thus appears that wherever it is possible to check the Rāmāyaṇa and Puranic lists of the Ayodhyā dynasty by other authorities those authorities corroborate the Puranas and contradict the Rāmāyaṇa. Hence the Rāmāyaṇa genealogy must be put aside as erroneous, and the Puranic genealogy accepted. This is not surprising, because the Rāmāyaṇa is a brahmanical poem, and the brahmans notoriously lacked the historical sense.

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The Purana lists all agree fairly down to Māndhātṛ, though with much variation in some names; and here the Mahābhārata list also agrees. With Māndhātṛ there is some variation. He had three well-known sons, Purukutsa, Ambarīṣa and Mucukunda.² From Ambarīṣa came the Hārita brahmans (chapter XXIII). Mucukunda was a famous king,³ and of him the fable is told that he went to sleep in a cave and slept on till awakened by Kālayavana, who had pursued Kṛṣṇa into it; then he killed Kāla, and marvelled at the degeneracy of mankind.⁴ Purukutsa’s son was Trasadasyu⁵ who continued the main line. All then fairly agree, subject to some omissions, down to Saudāsa Kalmāṣapāda, but between him and Dilīpa II Khaṭvāṅga⁶ two different versions occur, where the names are all different: thus the Brahma, Harivaṃśa, Matsya, Padma, Śiva and Agni generally insert five kings, Sarvakarman, Anaraṇya, Nighna, Anamitra with a Raghu, and Duliduha; but the seven other Puranas name six, Aśmaka, Mūlaka, Śataratha, Iḍaviḍa (with variations), Vṛddhaśarman and Viśvasaha. It is not material which version we adopt, because their number is practically the same and none were important, but the latter group is supported by the better texts and is preferable.¹ From Dilīpa II Khaṭvāṅga to Daśaratha there is general agreement subject to some divergences; and here the better texts make Dīrghabāhu ‘father of Raghu’ instead of an epithet of Raghu, though the Raghuvaṃśa omits him. From Daśaratha to Ahīnagu there is general agreement.

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² Mat and Pad add a fourth son.

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³ MBh v, 131, 4467-9: and pp. 41, 42. Also Hv 115, 6464: Viṣ v, 23, 18 f.: Br 196; 197: Pad vi, 273, 51-60.

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⁴ Hv 115, 6464-88. Pad vi, 189, 73; 273, 51-70. Viṣ v, 23, 26 to 24, 5; Br 196, 16 to 197, 5.

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⁵ Mat calls him Vasuda (for Trasada). Pad errs further.

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⁶ Br and Hv wrongly call Dilīpa I Khaṭvāṅga.

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¹ An explanation of this discrepancy is suggested in chap. XXIV.

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After Ahīnagu most of the Puranas give a list of some twenty kings Pāripātra (or Sudhanvan) to Bṛhadbala who was killed by Abhimanyu in the Bhārata battle,² agreeing generally in their names, though some of the lists are incomplete towards the end. Thus the Brahma stops at Nala (= Śaṅkhaṇa); the Harivaṃśa at Maru except that it mentions the last king Bṛhadbala; and the Garuḍa at Prasuśruta, where by the loss of some verses closing this dynasty and introducing the Videha line it runs the two together making Prasuśruta father of Udāvasu of that line. But six Puranas, the Matsya, Padma, Liṅga, Kūrma, Śiva and Agni, differ completely, and all except the Śiva name, instead of those twenty, six other kings, Sahasrāśva, Candrāvaloka, Tārāpīḍa, Candragiri, Bhānuścandra (with variations) and Śrutāyus. The Śiva names only the first. The Liṅga identifies Śrutāyus with Bṛhadbala, the last in the former list. The former list is certainly preferable for several reasons. The table of royal genealogies (chapter XII) shows that there must have been many more kings than six and quite as many as twenty. The Raghuvaṃśa corroborates it as far as Agnivarṇa. Some of the kings in the long list are named elsewhere, and even in the Matsya which gives the short list; thus, it mentions Hiraṇyanābhin Kausalya as teacher of king Kṛta of Dvimīḍha’s line,³ and Maru as one who with Devāpi the Paurava will restore the kṣatriyas at the end of this Kali age.⁴ Further Pāripātra and his successors appear from a comparison of their names to be meant by the Mahābhārata story of Parikṣit and his sons.¹ On the other hand there is nothing, as far as I know, to support the short list. The longer list of twenty kings must therefore be accepted.

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² MBh vii, 47, 1864–83.

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³ Mat 49, 75. Vā 99, 190. Hv 20, 1081. Viṣ iv, 19, 13. This is dealt with in chap. XIV.

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⁴ Mat 273, 56, and Vā 99, 437, where read Maruḥ for Mataḥ. Vā 32, 39 (read Maruḥ). Bḍ iii, 74, 250. Viṣ iv, 24, 45, 48.

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¹ MBh iii, 192, 13145–78, 13198. Vyuṣitāśva of this list is different from Vyuṣitāśva of MBh i, 121, 4686, who was a Paurava.

The Videha Dynasty

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This dynasty was descended from Ikṣvāku’s son Nimi (or Nemi)² who is called Videha,³ and so was a branch of the Solar race.⁴ It is given by five Puranas, and its early part down to Sīradhvaja by the Rāmāyaṇa.⁵ All are in substantial agreement down to Sīradhvaja, except that the Garuḍa, as mentioned above, omits the first two kings and makes Udāvasu of this dynasty son of Prasuśruta of Ayodhyā. The Puranas fairly agree about the rest of the genealogy, except that after Śakuni the Viṣṇu, Garuḍa and Bhāgavata insert twelve kings, Añjana to Upagupta, whom the Vāyu and Brahmāṇḍa omit. No doubt these three Puranas are right and the two latter have lost this portion, because the table of genealogies, with the synchronisms, shows that there must have been many more kings than the Vāyu and Brahmāṇḍa have.

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² Vā 88, 9; 89, 1, 3.

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³ Vā 89, 4. Bḍ iii, 64, 4. Viṣ iv, 5, 12.

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⁴ Gar i, 139, 1 says so expressly.

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⁵ Bḍ iii. 64, 1–24. Vā 89, 1–23. Viṣ iv, 5, 11–14. Gar i, 138, 44–58. Bhāg ix, 13. Rām i, 71, 3–20: but vii, 57, 18–20 gives a fabulous beginning.

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Kuśadhvaja was Sīradhvaja’s brother and was king of Sāṅkāśyā, as the Puranas generally say and also the Rāmāyaṇa.⁶ The Bhāgavata confuses the genealogy here, and gives Kuśadhvaja’s successors thus. Its account is supported by the Viṣṇu in a story about Keśidhvaja and Khāṇḍikya,⁷ and may be true.

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⁶ Rām i, 70, 2–3; 71, 14–16, 19. Bḍ iii, 64, 18–19 and Vā 89, 18 invert two lines and corrupt Sāṅkāśyā; they should read thus:—

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⁷ Viṣ vi, 6, 7 to 7, 104.

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Kuśadhvaja

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Dharmadhvaja

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| . . . . .
| |

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Kṛtadhvaja Mitadhvaja

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Keśidhvaja Khāṇḍikya

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bhrātā Kuśadhvajas tasya Sāṅkāśyādhipatir nṛpaḥ
Sīradhvajāt tu jātas tu Bhānumān nāma Maithilaḥ.

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From the second king Mithi Janaka (whom the Rāmāyaṇa makes two) it is said the capital Mithilā was named,¹ and hence the kings were called Maithilas.² From him, too, the kings were also styled Janaka, and this was the family name, for he was the first king Janaka,³ and the Janakas are expressly mentioned as a family,⁴ and two Puranas conclude with the remark that with Kṛti ends the race of the Janakas.⁵ The kings were thus collectively ‘Janakas’, and many are individually so named, as Sīradhvaja,⁶ Dharmadhvaja,⁷ Janadeva,⁸ Daivarāti,⁹ Khāṇḍikya,¹⁰ and also Karāla¹¹ and Aindra-dyumni¹² (who are not named in the genealogy).¹³ The references to ‘Janaka’ in the brahmanical books do not therefore necessarily mean one and the same king, but the name is used generically there¹⁴ according to the brahmanical custom and lack of the historical sense, just as various Vasiṣṭhas and Viśvāmitras are mentioned merely as Vasiṣṭha and Viśvāmitra, and are sometimes confused as one Vasiṣṭha and one Viśvāmitra. Moreover, the brahmanical Bhāgavata says of these Maithilas generally that they were skilled in knowledge of the Ātman,¹⁵ so that it is erroneous to assume that only one Janaka is meant in the brahmanical books.

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¹ Bḍ iii, 64, 6. Vā 89, 6. ² Bḍ iii, 64, 24. Vā 89, 23. Viṣ iv, 5, 14. ³ Rām i, 71, 4, *prathamo Janako rājā*. ⁴ *Janakānāṁ kule*, Mārk 13, 11. *Janakānāṁ variṣṭha*, MBh iii, 133, 10637. *Janakas*, Rām i, 67, 8; Br 88, 24. *Janaka-rājāno bahavas*, Br 88, 22. ⁵ Vā 89, 23; Bḍ iii, 64, 24—*vaṁśo Janakānām*. ⁶ MBh iii, 273, 15880. ⁷ MBh xii, 322, 11855. Viṣ iv, 24, 54: vi, 6, 7. See table in chap. XXVII. ⁸ MBh xii, 218, 7883; 219, 7930; 321, 11839-40. See above table. ⁹ MBh xii, 312, 11545-6. ¹⁰ Viṣ vi. 5, 81; 6, 5, 8. ¹¹ MBh xii, 304, 11220; 310, 11504. Br 240, 5. ¹² MBh iii, 133, 10624. ¹³ Unnamed ‘Janakas’, MBh ii, 29, 1087: xii, 99, 3664-5; 292, 10699; 311, 11518-19; 328, 12260: xiii, 45, 2466. ¹⁴ Also Br 88, 2-3. Cf. ‘Pharaoh’. Weber conjectured this, *Hist. of Ind. Lit.*, p. 135. ¹⁵ ix, 13, 27 (and 20). Cf. Viṣ vi, 6, 7, 9; 7, 27 f.

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*The Vaiśāla Dynasty.*

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This dynasty was descended from Manu’s son Nābhānediṣṭha, and is given by seven Puranas, and also partially by the Rāmāyaṇa and Mahābhārata.¹ None of these works however carries the genealogy beyond Pramati or Sumati, who was the contemporary of Daśaratha, king of Ayodhyā, according to the Rāmāyaṇa.² Only four lists are complete, those in the Vāyu, Viṣṇu, Garuḍa and Bhāgavata. The others show various limitations or omissions: thus the Liṅga mentions only the first four kings; the Mahābhārata list is incomplete at the beginning, goes down only to Marutta, and wrongly inserts an Ikṣvāku; the Brahmāṇḍa omits from Prajāni to Avīkṣit, though Marutta was well known as son of Avīkṣit;³ the Mārkaṇḍeya narrates the doings of these kings at great length but only down to Rājyavardhana; and the Rāmāyaṇa begins the dynasty with Viśāla, wrongly calling him ‘son of Ikṣvāku’. Subject to these shortcomings the lists are in substantial agreement.

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¹ Bḍ iii, 61, 3–18; and 8, 35–7. Vā 86, 3–22. Lg i, 66, 53. Mārk 113 to 136, and 109 to 110. Viṣ iv, 1, 15–19. Gar i, 138, 5–13. Bhāg ix, 2, 23–36. Rām i, 47, 11–17. MBh xiv, 4, 65–86.

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² i, 47, 17, 20.

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³ MBh vii, 55, 2170: xii, 20, 613; 29, 910.

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No name is given to this dynasty or kingdom at first, but king Viśāla is said to have founded Viśāla or Vaiśālī as his capital, and thenceforward the kingdom was that of Vaiśālī, and the kings were styled Vaiśālaka kings.⁴ These names may conveniently be extended retrospectively to include the whole dynasty. The first two kings named are Bhalandana and Vatsaprī. Bhalandana is said to have become a vaiśya,⁵ and it is declared there were three vaiśya hymn-makers, Bhalandana, Vatsa or Vāsāśva (read Vatsaprī?) and Saṅkila.⁶ This Vatsaprī Bhālandana is the reputed author of Rigveda ix, 68, and probably x, 45 and 46. Accordingly some Puranas add that these vaiśyas became brahmans.⁷

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⁴ Vā 86, 17, 22. Bḍ iii, 61, 12, 17. Viṣ iv, 1, 18–19. Bhāg ix, 2, 33, 36. Gar i, 138, 13.

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⁵ Mārk 113, 36; 114, 2; 116, 3–4. Br 7, 26. Viṣ iv, 1, 15. Bhāg ix, 2, 23.

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⁶ Bḍ ii, 32, 121–2. Mat 145, 116–7.

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⁷ Br 7, 42. Hv 11, 658. Śiv vii, 60, 30.

The Śāryātas

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These were the descendants of Śaryāti, son of Manu, and the list is given briefly by twelve Puranas.⁸ There is a fair amount of agreement. The dynasty does not play any conspicuous part in tradition, and the genealogy is manifestly curtailed and incomplete. It may be stated thus—Śaryāti, his son Ānarta and daughter Sukanyā (who married the great Bhārgava rishi Cyavana), then Rocamāna, Reva and Raivata Kakudmin. It reigned at Kuśasthalī, the ancient name of Dvārakā (Dvāravatī)¹ in Gujarat, which was named Ānarta after king Ānarta. It did not last long and was destroyed by Puṇyajana Rākṣasas. The remnant of the Śaryātas appear to have afterwards become a tribe among the Haihayas (see next chapter).

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⁸ Br 7, 42, 6, 23–9; 88, 1–4. Bḍ iii, 61, 18–24; 63, 1–4. Br 7, 27–41. Hv 10, 642 to 11, 657. Mat 12, 21–4. Lg i, 66, 47–9. Viṣ iv, 1, 20–34; 2, 1–2. Pad v, 8, 126–9. Ag 272, 11–16. Gar i, 138, 14. Bhāg ix, 3, 1–2, 27–36. Śiv vii, 60, 20–30. Pad vi, 274, 10 is wrong.

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¹ Mat 69, 9. Pad v, 23, 10. Viṣ iv, 1, 34. Cf. also MBh ii, 13, 613-4 : iii, 20, 777 ; 88, 8348-9 : xii, 341, 12955 : xiv, 1535-6. Hv 36, 1967 ; 113, 6265. ² See continuation of passages in second note above. The fable sometimes introduces a disquisition on music. ³ Vā 88, 5-7. Bḍ iii, 63, 5-7. Br 7, 24. Hv 10, 641. Mat 12, 20-1. Pad v, 8, 125-6. Lg i, 66, 50-1. Śiv vii, 60, 19-20. Viṣ iv, 2, 2. Ag 272, 10-11. Gar i, 138, 15-16. Bhāg ix, 4, 1, 13 and 6, 1-3, with fables intervening. Ag 272, 17 should probably read Nābhāga-diṣṭa-putrau, referring to Nābhānediṣṭha. ⁴ This Nabhāga and his son Ambarīṣa must be distinguished from the two similar kings of Ayodhyā, see ante and Table of genealogies, chap. XII.

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Raivata is made the subject of myth in that it is said he visited the Gandharva world and Brahmā’s court, stayed there listening to music for long ages, returned to find Kuśasthalī in possession of the Yādavas and then gave his daughter to Balarāma.² It seems probable that two Raivatas, who were ages apart, have been confused.

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*The Nābhāgas.*

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These were the descendants of Manu’s son Nabhāga, and their genealogy is noticed in twelve Puranas.³ All mention Nabhāga or Nābhāga and his son Ambarīṣa,⁴ and the Brahmāṇḍa, Vāyu, Viṣṇu, Garuḍa and Bhāgavata add the successors, Virūpa, Pṛṣadaśva and Rathitara. Where this dynasty reigned is wholly uncertain. From Rathitara were descended the Rathitaras who were ‘kṣatriyan brahmans’ as will be noticed in chapter XXIII.

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