(1) S'rî S'uka said: 'The most prominent son of Mândhâtâ named Ambarîsha [to the Ambarîsha of Nâbhâga, see 4.13], was adopted by his grandfather Yuvanâs'va as his son and he had a son called Yauvanâs'va who on his turn had a son named Hârîta. These [three, Ambarisha, Yauvanâs'va and Hârîta,] were the most prominent of all members of the Mândhâtâ dynasty. (2) Purukutsa [another son of Mândhâtâ] was taken to the lower regions by his wife Narmadâ who in service of the king of the serpents [Vâsuki] had been given to him in marriage by her serpent brothers. (3) There did he, factually empowered by Lord Vishnu, shatter the ones abiding by the song of heaven who deserved it to be chastised [because of their Gandharva sin of gambling]. From the serpentine he received the benediction that those who remember this incident are protected against the reptilians [the snake-like race of humanoids].
(4) The son of Pûrukutsa Trasaddasyu [named after the other one: 9.6: 32-34] was the father of Anaranya whose son had the name Haryas'va [after: 9.6: 23-24]. From him there was Prâruna and Prâruna's son was Tribandhana. (5-6) Of Tribandhana there was a son named Satyavrata [after the Manu, see 8.24: 10], who, being cursed by his father [for kidnapping a brahmin daughter at her marriage], had acquired the quality of an outcast [cândâla] and was thus called Tris'anku ['afraid of the heavens']. Under the influence of Kaus'ika [sage Vis'vâmitra] went he to heaven where he, having fallen down there, fixed [half way in his fall] by the sage his supreme and divine power, today still can be seen hanging with his head downward from the sky. (7) Tris'anku's son was Haris'candra; because of him was there between Vis'vâmitra and Vasishthha a great quarrel because of which the two for many years were as birds [*]. (8) He was very morose of having no successor and took on the advise of Nârada shelter with Varuna whom he asked: 'O lord, let there be a son born from me.'
(9) O Mahârâja, then he said: 'And if there is a son, am I even willing to make with him an offering if you so desire'. Varuna accepted it and so was there indeed a son born to him that was named Rohita ['to the blood'].
(10) 'Since a son has been born can you, my dear, prepare me a sacrifice with him', so Varuna said to Haris'candra who then replied: 'Ten days after [its birth] should an animal be considered fit for being sacrificed.'
(11) Ten days later coming back said he: 'And now: sacrifice!' Thus replied Haris'candra: 'When the teeth of an animal have appeared, then it has become fit for being sacrificed!'
(12) When the teeth had grown said Varuna: 'Sacrifice now', upon which Haris'candra replied: 'When he looses his [milk] teeth, then will he be fit.'
(13) When the teeth fell out told he him: 'Sacrifice now then!', upon which came the reply: 'When the 'sacrificial animal' its teeth have grown back, then it is pure!'
(14) Varuna, upon them having grown, then said: 'You offer now', after which Haris'candra said: 'When he as a warrior can defend himself with a shield, o King, then will the 'sacrificial animal' be pure.'
(15) This way with his mind under the control of his affection for his son cheated he the god on the time that it would take and had he him so waiting for the moment to arrive. (16) Rohita aware of what his father had planned to do, took, trying to save his life, his bow and arrows and left for the forest. (17) When he heard that his father because of Varuna was plagued by dropsy and had grown a large belly, wanted Rohita to return to the capital, but Indra forbade him to go there. (18) Indra told him to travel the world for the purpose of holy places and pilgrimage sites and that he had to live in the forest for one year. (19) And so it happened for a second, a third, a fourth and a fifth year as well that Indra in the form of an old brahmin appeared before him to tell him that again and again. (20) The sixth year that Rohita wandered in the forest, went he to the capital where he with Ajîgarita bought out his second son S'unahs'epha to use as the 'animal of sacrifice'. Him he offered to his father bringing his obeisances. (21) Thereafter sacrificing the [worldly life of the] man in the yajña [**] became Haris'candra as famous and celebrated as demigods like Varuna are in making sacrifices and was he freed from the dropsy. (22) Vis'vâmitra was in the sacrifice offering the oblations [the Hotâ], the self-realized Jamadagni led the recitations of the [Yajur Veda] mantras [as the Adhvaryu], Vasishthha was the leading brahmin [the brahmâ] and Ayâsya [or Âgastya] did the [Sâma Veda] hymns [as the Udgâtâ]. (23) Indra, very pleased, delivered him a golden chariot. The glories of S'unahs'epha will be recounted with the description of the sons of Vis'vâmitra.
(24) To see truthfulness, solidity and forbearance with the ruler [Haris'candra] and his wife pleased Vis'vâmitra very much and so gave he them the imperishable knowledge to reach their destination. (25-26) Merging the mind with the earth, the earth with the water, the water with the fire, the fire with the air and the air with the sky as also merging that with the material identification, that false ego with the totality of matter and that complete with the spiritual knowledge in all its branches, was by that specific process of meditation the ignorance subdued and the material ambition forsaken. By loving selfrealization and liberating transcendental bliss remained they with the Inconceivable, completely freed from being bound materially.'