09-11-2008, 04:10 AM
Yw, Bodhi. Here more on Yavanas, Kambojas, etc. from 2 episodes. I am sorry that the posting is very long. The included original texts + translations are very important, I believe.
I. Vasishtha and Nandini Episode
Ramayana Ramayana I.54 Kamadhenu episode as retold by Rshi Shatananda
tasyaa huMbhaa rava utsrSHTHaaH pahlavaaH shatasho nrpa || 1-54-18cd||
(she created) hundreds of Pahlavas, who sprang forth from her mooing 'hums', O king.
bhuuya eva asrjat ghoraan shakaan yavana mishritaan || 1-54-21ab||
then the Sacred Cow again generated deadly Shaka-s hobnobbed with Yavana-s.
taiH taiH yavana kaambhojaa barbaraaH ca akulii krtaaH || 1-54-23ab||
(missiles,) by which Yavana-s, Kaambhoja-s, and the Barbara-s, are rendered helter-skelter."
Note: The Barbara-s are said in this text whereas other MSS. contain it as "Pahlava-s'.
Suddenly, the Kambojas appear here in the text.
tasyaa huMkaarato jaataaH kaambojaa ravi sannibhaaH |
uudhasaH tu atha sanjaataaH pahlavaaH shastra paaNayaH || 1-55-2||
yoni deshaat ca yavanaH shakr-deshaat shakaaH tathaa |
roma kuupeShu mlecchaaH ca haariitaaH sa kiraatakaaH || 1-55-3||
"From the 'hums' of her mooing Kaamboja-s similar to sunshine are born, from her udder Pahlava-s wielding weaponry are born, from the area of her privates Yavana-s, likewise from her rectal area Shaka-s, and from her hair-roots Mleccha-s, Haariitaa-s along with Kirataka-s are issued forth.â
NOTE: This is a symbolic picture: The mystical sound âhumâ rather points to sacred chanting (included with spells): âhum or huum ind. an exclamation; a mystical syllable used in spells and magical texts or sentences; in Vedic ritual used immediately before the singing of the Prastâva or prelude as well as during the chanting of the Pratihâra or response ShrS. MBh. Kâv. Etc.â. Only the Kambojas are created from Hum, here. (in I.53 it is the Pahlavas)
Udhas points to cattle: groups occupied with animal husbandry, especially cattle? Yoni (seed) and Shakrt (dung) point to reproduction: groups occupied with sowing and fertilizing = agriculture? Romakupa points to caves in wilderness (especially in the mountains: peripheral (mountainous) groups?
Thus, one gets a picture of groups occupied with different professions in a rural setting, close to mountains, with Kiratakas we are in the (Sub)Himalayas. All groups are within the subcontinent. These groups are forming a Panca-gana: 1. Kambojas, 2. Yavanas, 3. Shakas, 4. Pahlavas and 5. Harita-Kirataka-Mlecchas. The Kambojas (1) and Yavanas (2) form an intimate group (a). The Shakas (3) , Pahlavas (4) and x (5) form another intimate group (b). And x = Parada, Darada or another gana.
II. Sagara First Episode
As the Kambojas, etc. do not feature in the Rgveda, I do not believe that the Raja Sagara Episode with the Pancaganas is an ancient one. The Ayodhya king was fighting only the Haihaya Yadavas. The episode with the 5 groups, thus, points to a much later time, to a Second Episode with a namesake. The First Episode is the Sagara versus Haihaya War. This war also had a Pancagana, but these were 5 Haihaya ganas: âThese, according to the Vayu, were the Talajanghas, Vitihotras, Avantyas, TuNDikeras, and Jatas. (Note Wilson on Vishnupurana iv.11 Arjuna Karttavirya episode)
Let us look at the interpolated Second Episode
A. Harivamsha 1.13
rurukaH tanayaH tasya rAja-dharma-artha kovidaH || 1-13-29
rurukasya vR^ikaH putro vR^ikAt bAhuH tu jaj~nivAn |
shakai yavana kAMbojaiH pAradaiH pahlavaiH saha ||1-13-30
haihayAH tAlaja~NghAH cha nirasyanti sma taM nR^ipam |
na atyarthaM dhArmikaH tAta sa hi dharma-yuge.abhavat |1-13-31
vijaya's son is ruruka who is an expert in kingcraft;
rururka's son is vR^ika, and his son is bAhuka, who turned out as a licentious king.
So, the shaka-s, yavana-s, kAMboja-s, pArada-s, pahlava-s, haihayA-s and tAlaja~NghA-s have invaded his country and drove him to forests. His misconduct in an era of righteous conduct led him to such a misfortune.
sagaraH tu suto bAhoH jaj~ne saha gareNa cha |
aurvasya Ashramam Agamya bhArgaveNa abhirakShitaH | || 1-13-32
Agneyam astraM labdhvA cha bhArgavAt sagaro nR^ipaH |
jigAya pR^ithivIM hatvA tAlaja~NghAn sa haihayAn || 1-13-33
shakAnAM pahlavAnAM cha dharmaM nirasat achyutaH |
kShatriyANAM kuru-shreShTha pAradAnAM sa dharma-vit || 1-13-34
bAhuka's son is sagara, i.e., sa gara, meaning that he took birth with poison in his body... but he is protected, educated and brought up by sage aurva... he also obtained a missile called Agneya-astra from that sage... and that righteous emperor sagara brought whole earth under one umbrella and deprived tAlaja~NghA-s, haihayA-s, shakA-s, pahlavA-s of their institution... thus that knower of dharma, namely emperor sagara, established the moral custom of kshatriya-s... The legend of sagara is detailed in bAla kANDa of vAlmIki rAmAyaNa.
NOTE: In 1.13.33 we have the Haihayas and Talajanghas separated in the translation, but Talajanghas are Haihayas. The word between the two is âsaâ and not âcaâ. That may have been influenced by Shloka 1.13.31, where âcaâ is there. But that is based upon the enumeration in Shloka 30cd. Thus the translation of Shloka 31 starts with: âAnd Talajangha Haihayas â¦.â.
The information in Shloka 30cd is an interpolation in my opinion, as these groups were non-existent in the very ancient pre-Kuru times.
One can see that Shloka 33 has the Talajangha Haihayas. Shloka 34 with the Shakas, Pahlavas and Paradas is, again in my opinion, interpolated here.
The Pancagana in Shloka 30 has: Shakas, Yavanas, Kambojas, Paradas and Pahlavas. Shloka 24 has a Trigana of Shakas, Pahlavas and Paradas, implying a more intimate connection of the unmentioned Dvigana Kambojas and Yavanas.
HV 1.14. http://www.mahabharata-resources.org/har..._1_14.html
sa tena astra-balena ajau balena cha samanvitaH || 1-14-10
haihayAn nijaghAn Ashu kruddho rudraH pashUn iva |
AjahAra cha lokeShu kIrtiM kIrtimatAM varaH || 1-14-11
tataH shakAn sa yavanAn kAmbojAn pAradAM tadA |
pahlavAn chaiva niHsheShAn kartuM vyavasitastadA || 1-14-12
te vadhyamAnA vIreNa sagareNa mahAtmanA |
vasiShThaM sharaNaM gatvA praNipetur manIShiNam || 1-14-13
vasiShThastvatha tAn dR^iShTvA samayena mahAdyutiH |
sagaraM vArayAmAsa teShAM dattva abhayaM tadA || 1-14-14
Then sagara with his might, and that of the missile he possessed, started annihilating haihaya-s ruthlessly, as god rudra would be annihilating living being at the end of era... then he embarked to wipe out shaka-a, yavanA-s, kAmboja-s, pArada-s, and pahlavA-s completely. When sagara started eliminating them thus, then they reverently sought the refuge of noble-minded vashiSTha. Noticing their plight the high-minded vashiSTha gave them a safe haven and dissuaded king sagara from that onslaught...
sagaraH svAM pratij~nAM cha guroH vAkyaM nishamya cha |
dharmaM jaghAna teShAM vai veSha anyatvaM chakAra ha || 1-14-15
arddhaM shakAnAM shiraso muNDaM kR^itvA vyasarjayat |
yavanAnAM shiraH sarvaM kAmbojAnAM tathaiva cha || 1-14-16
pAradA mukta-keshAH cha pahlavAH shmashru-dhAriNaH |
niHsvAdhyAya vaShaTkArAH kR^itAstena mahAtmanA || 1-14-17
Holding on to his own pledge to root out incompatibles, also keeping the promise given by his mentor to the same folks in view, sagara let them off ordering a different identity for them. He ordered half-shaved heads to shaka-s; clean-shaven heads to yavanA-s; pArada-s and kAmbojA-s to hang their head hair loose; pahlavA-s shall grow beards. He debarred them all from the study of Vedic text and scriptures.
NOTE: Here we have another grouping, based on hairstyles or facial hairs. The translation is not correct here: Yavanas and Kambojas both have Munda (!) here. Shakas have Ardha-Munda. Paradas have their hair straight (Pulasti?), and Pahlavas have Smashru hair, pointing normally to facial hair (beard and/or moustache)
That both Yavana and Kamboja are Munda points to a post-Paraskarya Grhya Sutra date, as in that work Bhrgus have Munda and Kambojas have Dakshinatah Kapardin like the Vasishthas. (that points to the Humkara or recitation fase in the Nandini Episode in the Ramayana, when Yavanas were connected with Yoni or seeds-sowing.
B. Bhagavatapurana 9.8.5-6
yas tÄlajaÅghÄn yavanÄñ chakÄn haihaya-barbarÄn
nÄvadhÄ«d guru-vÄkyena cakre vikrÌ£ta-vesÌ£inÌ£ahÌ£
munÌ£dÌ£Äñ chmaÅru-dharÄn kÄmÌÅcin mukta-keÅÄrdha-munÌ£dÌ£itÄn
anantar-vÄsasahÌ£ kÄmÌÅcid abahir-vÄsaso 'parÄn
Sagara MahÄrÄja, following the order of his spiritual master, Aurva, did not kill the uncivilized men like the TÄlajaÅghas, Yavanas, Åakas, Haihayas and Barbaras. Instead, some of them he made dress awkwardly, some of them he shaved clean but allowed to wear mustaches, some of them he left wearing loose hair, some he half shaved, some he left without underwear, and some without external garments. Thus these different clans were made to dress differently, but King Sagara did not kill them.
NOTE: Here is a further elaboration from hair dress to dress in general.
III. Sagara Second Episode
This episode points to the Pancagana, together with more Ganas into a state of deterioration from the point of view of the dominant Samskrti from Madhyadesha.
shakA yavana kAmbojAH pAradAH cha vishAmpate |
kolisarpAH sa mahiShA dArdyAH cholAH sa keralAH || 1-14-18
sarve te kShatriyAH tAta dharmaH teShAM nirAkR^itaH |
vasiShTha vachanAt rAjan sagareNa mahAtmanA || 1-14-19
In fact, all the shaka-s, yavanA-s, kAmboja-s, pArada-s, koli-sarpa-s, mahiSha-s, dArdya-s chola-s, and kerala-s, are kshatriya-s only... but, emperor sagara precluded them from kshatriya dharma for their unprincipled actions, according to the verdict of sage vashiSTha.
khasAM tu pArAM cholAM cha madrAn kiShkindhakAM tathA |
kauntalAM cha tathA va~NgAn sAlvA kau~NkaNakAn tathA || 1-14-20
sa dharma-vijayI rAjA vijityemAM vasundharAm |
ashvaM vai prerayAmAsa vAji-medhAya dIkShitaH || 1-14-21
On conquering kings of khasA, pAra, chola, madra, kiShkindha, kuntala, vanga, konkaNa provinces, and to become a righteous conqueror of the world he undertook the vow for ashwa-medha ritual, horse-sacrifice ritual, and released the horse, challenging any king who dares to capture that horse.
Note: Here a reading difficulty is there. In the starting compound of first foot, a letter's position alters the reading. If it is read as khasAMstuShArAm, it becomes khasA-s and tuShaaraa-s. BORI records this - khashAs tu ShArAsh cInAsh ca - China is also brought in. It is read as above in chitrashala edition.
NOTE: Here we have more Kshatriya Ganas who are becoming degraded. A similar episode can be seen in the Sutra Period, as described by Baudhayana.
This king Sagara has a connection with ocean. This is a different king from Sagara Aikshvakava,
A weak clue who this Sagara is, may be retrieved from this Shloka from the Mahabharata, Udyogaparva 4.19, describing an episode with Duryodhana:
brhadbalo mahaujaashcha baahuH parapuranjayaH |
samudraseno raajaa ca saha putreNa viiryavaan ||19||
Brhadbala, who is very powerful, and king Bahu, who is the victor over enemies cities,
great warrior king Samudrasena, with his son.
Brhadbala is the king of Kosala. Here we have a king Bahu, a king Samudrasena (Sagara?) and his son. Perhaps this sequence has led to a sequence of the Second Episode. This Bahu who is para-puranjaya (victor over enemies cities or a Puranjaya over others. Puranjaya is the name of a Kakutstha Aikshvakava).
Pramana Khanda iv.43 gives this information about a Samudrasena:
samudrasena-rajye tu ganga-sagara-sangame |
kirtayitva harim devi campahattam jagama ha ||
In Maharaja Samudrasena's kingdom where the Ganges meets the ocean,
after having performed Hari-kirtana ,(the Lord) then went to Campahatta, O Devi.
This Samudrasena must be connected with Sagara as Harivamsha 1.14 says:
tasya chArayataH saH ashvaH samudre pUrva-dakShiNe |
velA samIpe apahR^ito bhUmiM chaiva praveshitaH || 1-14-22
While that horse is being moved around provinces it reached the south-easterly zone, and at seashore indra abducted that horse and hid it underneath the earth.
prAdAt cha tasmai bhagavAn hariH nArAyaNo varAn |
akShayaM vaMsham ikShvAkoH kIrtiM cha api anivartanIm || 1-14-27
putraM samudraM cha vibhuH svarga vAsaM tathA akShayam |
putrANAM cha akShayAn lokAn tasya ye chakShuShA hatAH || 1-14-28
shrIhari donning the role of sage kapila accorded boons to those four sons of sagara, saying "let there be eternality for ikshvAku dynasty, let that dynasty have an unvarying renown, let samudra, ocean-god, take birth in your lineage, let you all have unreduced stay in heave, let your brothers too, burnt by the heat if my eyes, have eternal abode in heaven..."
[Sagara and SE ocean is also narrated in Ramayana 1.40]
Thus, the Harivamsha provides us with a crucial clue that 4 branches of Sagaras were main Saagara Aikshvakavas, and that 1 Sagara branch gave a Samudra(sena) Saagara as progenitor. It is this Samudra(sena) Saagara, a later Sagara, or his descendant who is connected with the Second Sagara Episode, with the Pancaganas consisting of Kambojas, Yavanas, Shakas, Pahlavas and others = Paradas.
I. Vasishtha and Nandini Episode
Ramayana Ramayana I.54 Kamadhenu episode as retold by Rshi Shatananda
tasyaa huMbhaa rava utsrSHTHaaH pahlavaaH shatasho nrpa || 1-54-18cd||
(she created) hundreds of Pahlavas, who sprang forth from her mooing 'hums', O king.
bhuuya eva asrjat ghoraan shakaan yavana mishritaan || 1-54-21ab||
then the Sacred Cow again generated deadly Shaka-s hobnobbed with Yavana-s.
taiH taiH yavana kaambhojaa barbaraaH ca akulii krtaaH || 1-54-23ab||
(missiles,) by which Yavana-s, Kaambhoja-s, and the Barbara-s, are rendered helter-skelter."
Note: The Barbara-s are said in this text whereas other MSS. contain it as "Pahlava-s'.
Suddenly, the Kambojas appear here in the text.
tasyaa huMkaarato jaataaH kaambojaa ravi sannibhaaH |
uudhasaH tu atha sanjaataaH pahlavaaH shastra paaNayaH || 1-55-2||
yoni deshaat ca yavanaH shakr-deshaat shakaaH tathaa |
roma kuupeShu mlecchaaH ca haariitaaH sa kiraatakaaH || 1-55-3||
"From the 'hums' of her mooing Kaamboja-s similar to sunshine are born, from her udder Pahlava-s wielding weaponry are born, from the area of her privates Yavana-s, likewise from her rectal area Shaka-s, and from her hair-roots Mleccha-s, Haariitaa-s along with Kirataka-s are issued forth.â
NOTE: This is a symbolic picture: The mystical sound âhumâ rather points to sacred chanting (included with spells): âhum or huum ind. an exclamation; a mystical syllable used in spells and magical texts or sentences; in Vedic ritual used immediately before the singing of the Prastâva or prelude as well as during the chanting of the Pratihâra or response ShrS. MBh. Kâv. Etc.â. Only the Kambojas are created from Hum, here. (in I.53 it is the Pahlavas)
Udhas points to cattle: groups occupied with animal husbandry, especially cattle? Yoni (seed) and Shakrt (dung) point to reproduction: groups occupied with sowing and fertilizing = agriculture? Romakupa points to caves in wilderness (especially in the mountains: peripheral (mountainous) groups?
Thus, one gets a picture of groups occupied with different professions in a rural setting, close to mountains, with Kiratakas we are in the (Sub)Himalayas. All groups are within the subcontinent. These groups are forming a Panca-gana: 1. Kambojas, 2. Yavanas, 3. Shakas, 4. Pahlavas and 5. Harita-Kirataka-Mlecchas. The Kambojas (1) and Yavanas (2) form an intimate group (a). The Shakas (3) , Pahlavas (4) and x (5) form another intimate group (b). And x = Parada, Darada or another gana.
II. Sagara First Episode
As the Kambojas, etc. do not feature in the Rgveda, I do not believe that the Raja Sagara Episode with the Pancaganas is an ancient one. The Ayodhya king was fighting only the Haihaya Yadavas. The episode with the 5 groups, thus, points to a much later time, to a Second Episode with a namesake. The First Episode is the Sagara versus Haihaya War. This war also had a Pancagana, but these were 5 Haihaya ganas: âThese, according to the Vayu, were the Talajanghas, Vitihotras, Avantyas, TuNDikeras, and Jatas. (Note Wilson on Vishnupurana iv.11 Arjuna Karttavirya episode)
Let us look at the interpolated Second Episode
A. Harivamsha 1.13
rurukaH tanayaH tasya rAja-dharma-artha kovidaH || 1-13-29
rurukasya vR^ikaH putro vR^ikAt bAhuH tu jaj~nivAn |
shakai yavana kAMbojaiH pAradaiH pahlavaiH saha ||1-13-30
haihayAH tAlaja~NghAH cha nirasyanti sma taM nR^ipam |
na atyarthaM dhArmikaH tAta sa hi dharma-yuge.abhavat |1-13-31
vijaya's son is ruruka who is an expert in kingcraft;
rururka's son is vR^ika, and his son is bAhuka, who turned out as a licentious king.
So, the shaka-s, yavana-s, kAMboja-s, pArada-s, pahlava-s, haihayA-s and tAlaja~NghA-s have invaded his country and drove him to forests. His misconduct in an era of righteous conduct led him to such a misfortune.
sagaraH tu suto bAhoH jaj~ne saha gareNa cha |
aurvasya Ashramam Agamya bhArgaveNa abhirakShitaH | || 1-13-32
Agneyam astraM labdhvA cha bhArgavAt sagaro nR^ipaH |
jigAya pR^ithivIM hatvA tAlaja~NghAn sa haihayAn || 1-13-33
shakAnAM pahlavAnAM cha dharmaM nirasat achyutaH |
kShatriyANAM kuru-shreShTha pAradAnAM sa dharma-vit || 1-13-34
bAhuka's son is sagara, i.e., sa gara, meaning that he took birth with poison in his body... but he is protected, educated and brought up by sage aurva... he also obtained a missile called Agneya-astra from that sage... and that righteous emperor sagara brought whole earth under one umbrella and deprived tAlaja~NghA-s, haihayA-s, shakA-s, pahlavA-s of their institution... thus that knower of dharma, namely emperor sagara, established the moral custom of kshatriya-s... The legend of sagara is detailed in bAla kANDa of vAlmIki rAmAyaNa.
NOTE: In 1.13.33 we have the Haihayas and Talajanghas separated in the translation, but Talajanghas are Haihayas. The word between the two is âsaâ and not âcaâ. That may have been influenced by Shloka 1.13.31, where âcaâ is there. But that is based upon the enumeration in Shloka 30cd. Thus the translation of Shloka 31 starts with: âAnd Talajangha Haihayas â¦.â.
The information in Shloka 30cd is an interpolation in my opinion, as these groups were non-existent in the very ancient pre-Kuru times.
One can see that Shloka 33 has the Talajangha Haihayas. Shloka 34 with the Shakas, Pahlavas and Paradas is, again in my opinion, interpolated here.
The Pancagana in Shloka 30 has: Shakas, Yavanas, Kambojas, Paradas and Pahlavas. Shloka 24 has a Trigana of Shakas, Pahlavas and Paradas, implying a more intimate connection of the unmentioned Dvigana Kambojas and Yavanas.
HV 1.14. http://www.mahabharata-resources.org/har..._1_14.html
sa tena astra-balena ajau balena cha samanvitaH || 1-14-10
haihayAn nijaghAn Ashu kruddho rudraH pashUn iva |
AjahAra cha lokeShu kIrtiM kIrtimatAM varaH || 1-14-11
tataH shakAn sa yavanAn kAmbojAn pAradAM tadA |
pahlavAn chaiva niHsheShAn kartuM vyavasitastadA || 1-14-12
te vadhyamAnA vIreNa sagareNa mahAtmanA |
vasiShThaM sharaNaM gatvA praNipetur manIShiNam || 1-14-13
vasiShThastvatha tAn dR^iShTvA samayena mahAdyutiH |
sagaraM vArayAmAsa teShAM dattva abhayaM tadA || 1-14-14
Then sagara with his might, and that of the missile he possessed, started annihilating haihaya-s ruthlessly, as god rudra would be annihilating living being at the end of era... then he embarked to wipe out shaka-a, yavanA-s, kAmboja-s, pArada-s, and pahlavA-s completely. When sagara started eliminating them thus, then they reverently sought the refuge of noble-minded vashiSTha. Noticing their plight the high-minded vashiSTha gave them a safe haven and dissuaded king sagara from that onslaught...
sagaraH svAM pratij~nAM cha guroH vAkyaM nishamya cha |
dharmaM jaghAna teShAM vai veSha anyatvaM chakAra ha || 1-14-15
arddhaM shakAnAM shiraso muNDaM kR^itvA vyasarjayat |
yavanAnAM shiraH sarvaM kAmbojAnAM tathaiva cha || 1-14-16
pAradA mukta-keshAH cha pahlavAH shmashru-dhAriNaH |
niHsvAdhyAya vaShaTkArAH kR^itAstena mahAtmanA || 1-14-17
Holding on to his own pledge to root out incompatibles, also keeping the promise given by his mentor to the same folks in view, sagara let them off ordering a different identity for them. He ordered half-shaved heads to shaka-s; clean-shaven heads to yavanA-s; pArada-s and kAmbojA-s to hang their head hair loose; pahlavA-s shall grow beards. He debarred them all from the study of Vedic text and scriptures.
NOTE: Here we have another grouping, based on hairstyles or facial hairs. The translation is not correct here: Yavanas and Kambojas both have Munda (!) here. Shakas have Ardha-Munda. Paradas have their hair straight (Pulasti?), and Pahlavas have Smashru hair, pointing normally to facial hair (beard and/or moustache)
That both Yavana and Kamboja are Munda points to a post-Paraskarya Grhya Sutra date, as in that work Bhrgus have Munda and Kambojas have Dakshinatah Kapardin like the Vasishthas. (that points to the Humkara or recitation fase in the Nandini Episode in the Ramayana, when Yavanas were connected with Yoni or seeds-sowing.
B. Bhagavatapurana 9.8.5-6
yas tÄlajaÅghÄn yavanÄñ chakÄn haihaya-barbarÄn
nÄvadhÄ«d guru-vÄkyena cakre vikrÌ£ta-vesÌ£inÌ£ahÌ£
munÌ£dÌ£Äñ chmaÅru-dharÄn kÄmÌÅcin mukta-keÅÄrdha-munÌ£dÌ£itÄn
anantar-vÄsasahÌ£ kÄmÌÅcid abahir-vÄsaso 'parÄn
Sagara MahÄrÄja, following the order of his spiritual master, Aurva, did not kill the uncivilized men like the TÄlajaÅghas, Yavanas, Åakas, Haihayas and Barbaras. Instead, some of them he made dress awkwardly, some of them he shaved clean but allowed to wear mustaches, some of them he left wearing loose hair, some he half shaved, some he left without underwear, and some without external garments. Thus these different clans were made to dress differently, but King Sagara did not kill them.
NOTE: Here is a further elaboration from hair dress to dress in general.
III. Sagara Second Episode
This episode points to the Pancagana, together with more Ganas into a state of deterioration from the point of view of the dominant Samskrti from Madhyadesha.
shakA yavana kAmbojAH pAradAH cha vishAmpate |
kolisarpAH sa mahiShA dArdyAH cholAH sa keralAH || 1-14-18
sarve te kShatriyAH tAta dharmaH teShAM nirAkR^itaH |
vasiShTha vachanAt rAjan sagareNa mahAtmanA || 1-14-19
In fact, all the shaka-s, yavanA-s, kAmboja-s, pArada-s, koli-sarpa-s, mahiSha-s, dArdya-s chola-s, and kerala-s, are kshatriya-s only... but, emperor sagara precluded them from kshatriya dharma for their unprincipled actions, according to the verdict of sage vashiSTha.
khasAM tu pArAM cholAM cha madrAn kiShkindhakAM tathA |
kauntalAM cha tathA va~NgAn sAlvA kau~NkaNakAn tathA || 1-14-20
sa dharma-vijayI rAjA vijityemAM vasundharAm |
ashvaM vai prerayAmAsa vAji-medhAya dIkShitaH || 1-14-21
On conquering kings of khasA, pAra, chola, madra, kiShkindha, kuntala, vanga, konkaNa provinces, and to become a righteous conqueror of the world he undertook the vow for ashwa-medha ritual, horse-sacrifice ritual, and released the horse, challenging any king who dares to capture that horse.
Note: Here a reading difficulty is there. In the starting compound of first foot, a letter's position alters the reading. If it is read as khasAMstuShArAm, it becomes khasA-s and tuShaaraa-s. BORI records this - khashAs tu ShArAsh cInAsh ca - China is also brought in. It is read as above in chitrashala edition.
NOTE: Here we have more Kshatriya Ganas who are becoming degraded. A similar episode can be seen in the Sutra Period, as described by Baudhayana.
This king Sagara has a connection with ocean. This is a different king from Sagara Aikshvakava,
A weak clue who this Sagara is, may be retrieved from this Shloka from the Mahabharata, Udyogaparva 4.19, describing an episode with Duryodhana:
brhadbalo mahaujaashcha baahuH parapuranjayaH |
samudraseno raajaa ca saha putreNa viiryavaan ||19||
Brhadbala, who is very powerful, and king Bahu, who is the victor over enemies cities,
great warrior king Samudrasena, with his son.
Brhadbala is the king of Kosala. Here we have a king Bahu, a king Samudrasena (Sagara?) and his son. Perhaps this sequence has led to a sequence of the Second Episode. This Bahu who is para-puranjaya (victor over enemies cities or a Puranjaya over others. Puranjaya is the name of a Kakutstha Aikshvakava).
Pramana Khanda iv.43 gives this information about a Samudrasena:
samudrasena-rajye tu ganga-sagara-sangame |
kirtayitva harim devi campahattam jagama ha ||
In Maharaja Samudrasena's kingdom where the Ganges meets the ocean,
after having performed Hari-kirtana ,(the Lord) then went to Campahatta, O Devi.
This Samudrasena must be connected with Sagara as Harivamsha 1.14 says:
tasya chArayataH saH ashvaH samudre pUrva-dakShiNe |
velA samIpe apahR^ito bhUmiM chaiva praveshitaH || 1-14-22
While that horse is being moved around provinces it reached the south-easterly zone, and at seashore indra abducted that horse and hid it underneath the earth.
prAdAt cha tasmai bhagavAn hariH nArAyaNo varAn |
akShayaM vaMsham ikShvAkoH kIrtiM cha api anivartanIm || 1-14-27
putraM samudraM cha vibhuH svarga vAsaM tathA akShayam |
putrANAM cha akShayAn lokAn tasya ye chakShuShA hatAH || 1-14-28
shrIhari donning the role of sage kapila accorded boons to those four sons of sagara, saying "let there be eternality for ikshvAku dynasty, let that dynasty have an unvarying renown, let samudra, ocean-god, take birth in your lineage, let you all have unreduced stay in heave, let your brothers too, burnt by the heat if my eyes, have eternal abode in heaven..."
[Sagara and SE ocean is also narrated in Ramayana 1.40]
Thus, the Harivamsha provides us with a crucial clue that 4 branches of Sagaras were main Saagara Aikshvakavas, and that 1 Sagara branch gave a Samudra(sena) Saagara as progenitor. It is this Samudra(sena) Saagara, a later Sagara, or his descendant who is connected with the Second Sagara Episode, with the Pancaganas consisting of Kambojas, Yavanas, Shakas, Pahlavas and others = Paradas.