Time and place always noted carefully by Orthodox Hindus

It is admitted on all hands nowadays that in the entire range of world’s literature the Vedas of the Hindus are the most ancient. And the Vedas form the basis for the various daily activities prescribed for and performed by the Bharatiyas from the time of their rising from bed-cons in the morning to the time of their going to bed in the night. From the procedure of brushing the teeth all the daily physical and intellectual activities of the human being are laid down in the form of sacred duties in the Vedas. Even to this day the conduct of the orthodox among the Indians is regulated by the Vedic injunctions. For the due performance of these Vedic rites time and place are of importance and have to be carefully fixed and noted. The prescribed rites have to be performed at the times prescribed exactly without any discrepancy even to the very minute and second. Time is fixed accurately with reference to the movements and relative positions of the Sun, Moon, the Planets and Stars and the activities of the orthodox Hindus, who observe the traditional ritual are still regulated by the time thus determined, even to this day. Almanacs are prepared every year for the purpose, on the basis of their highly developed and perfected astronomical science and these are available to the common people. It is the custom of the country to keep the almanac in every Hindu household. With its help every one knows the date (the phase of Moon), the day of the weeks, the star associated with the Moon, Yoga and karana and is enabled to perform the rites prescribed for him, his religious injunctions. Besides, these contain details of the movements of the different planets and their positions from time to time. the fixing of the present time in the flow of time from the beginning of the month. the year, the yuga, the Manvanthara, the kalpa, the beginning of creation itself. According to these almanacs, which show a remarkable uniformity in these matters from time to time and province to province throughout the country,
1. the present time 1952 A.D. is the year 5053 of the kali Yuga.
2. the time elapsed since the beginning of the Manvanthara of Vaivaswatha Manu the seventh Manu is 12,05,33,053 years.
3. The time elapsed since the beginning of the 28th Mahayuga is 38,93,053 years,
4. In the 28th Mahayuga. of the present kaliyuga the time elapsed is 5053 years. So 1952 A.D is equivalent to kali 5053. Hence the first year of the Kali Era comes in 3101 B. C. Even the scholars of the west (the orientalists) of modern times all recognise that the kali Era of the Hindu system of reckoning time began at 2-27’-30" hours on the 20th of February 3102 B.C., the first year of the kali Era is 3101 B.C., that in the year Kali 26 on the first day of the year,i.e. in 3076 B.C., the victors in the Mahabharata war, the Pandavas, Yudhishtira and his brothers ascended to heaven. that on that day the constellation of stars familiarly known as Saptarshi Mandala left the region of Magha and entered the region of the next star and from that time commenced the Saptarshi Era or the Yudhishtira kala Era. This Era is known in Kashmir as the Kashmirabda even to this day and it figures in their almanacs from year to year, even according to Dr. Buhler. (Vide indian Eras ‘in English’ by this author(pandit Kota Venkata Chelam) ).

Max Muller - On relative reliability and regard for truth of oriental scholars

Of the relative reliability and regard for truth, so essential a qualification for purposes of history, of oriental scholars, the writers of our Puranas and ancient books, on
one hand and the western scholars engaged in historical research and controversy on the other hand, a fair estimate is available to us in the words of Prof. Max··Muller, himself,
a well-known western scholar who interested himself in the ancient literature and religion of our country.
Prof. "Max Muller" in his book "'India; what can it teach us" P. 63 writes thus:—
"During the last twenty years however, I have had some excellent opportunities of watching a number of native scholars under circumstances where it is not difficult to detect a man‘s character, I mean in literary work, and, more particularly, in literary controversy. I have watched them carrying on such controversies both among themselves and with
certain European scholars, and I feel bound to say that, with hardly one exception they have displayed a far greater respect for truth, and a far more manly and generous spirit than we are accustomed to even in Europe and America. They have shown strength, but no rudeness; nay, I know that nothing has surprised them as much as the coarse invective to which certain sanskrit scholars have condescended, rudeness of speech being, according to their view of human nature, a safe sign not only of bad breeding but of want of knwoledge. When they were wrong they have readily admitted their mistake; when they were right they have never sneered at their European adversaries. There has been, with few exceptions, no quibbling, no special pleading, no untruthfulness on their part, and certainly none of that low cunning of the scholar who writes down and publishes what he knows perfectly well to be false, and snaps his fingers at those who still value truth and self respect more highly than victory or applause at any price,"
"Let me add that I have been repeatedly told by English merchants that commercial honour stands higher in India than in any other country, and that a dishonoured bill is hardly known there."

Age of Lord Buddha

There is no authoritative text of ancient times declaring definitely and directly the date of Lord Buddha. It belongs to a very ancient time. In the histories and other writings of modern times, the dates ascribed to Buddha are tentative and based on conjectures and imagination.
It is proposed to arrive at the correct date for Lord Buddha, starting with the time of th Mahabharata War in 3138 BC., and reckoning the reigns of the successive dynasties of the kings of Ayodhya (Ikshvaku dynasty) mentioned in the Puranas till we reach the "23rd king Suddhodana" of the Ikshvaku dynasty, the blessed father of "Lord Buddha".
Time of Buddha-Puranic Evidence:
The Mahabharata War...... .. .... ... ... ... ... .... 3138 B.C.
The coronation of Brihadbala’s son Brihakshna,
of Ikshvaku dynasty in the same year,after the war... ... ... 3138 B.C.
The reigns of 30 kings of the dynasty ending with Sumitra... 1504 B.C
The date of coronation of Mahapadmananda of Magadha ... ... 1634 B.C. (3138 B.C.minus 1504 B.C)

Buddha in the History of Ikshvaku Dynasty:
The list of kings of lkshvaku dynasty from 3138 B.C.. to 1634 B·C.
Brihadbala was killed in the Mahabharata war by Abhimanu. His son "Brihadkshana" became king after the war.
1. Brihadkshana, 2. Urn yaksha, 3. Vatsa vyuha,
4. Prativyoma, 5. Divakara, 6. Sahadeve,
7. Brihadasva, 8. Bhanuratha, 9. Pratitasya,
10. Supratika, 11. Marudeva, 12.Sunakshatra,
13. Kinnara, 14. Anadharaksha, 15.Suprana,
16. Amitrajith, 17. Brihadbhaja, 18. Dharmi,
19. Kritanjaya or Dhananjaya, 20. Ranamjaya, 21. Sanjaya,
22. Sakya, 23. Suddhodana, 24. Siddhartha i.e. Buddha,
25. Rahula(Son of Siddhardha), 26. Prasenajit, 27. Kahudraka,
28. Kumdaka, 29. Suratha, 30. Sumitra
These 30 kings reigned for 1504 years.


Even the Buddhist scriptures confirm that Buddha was the son of "Suddhodana".
When the world-honoured (Sakya muni) was about to attain to perfect wisdom, the Devas sang in the sky. "The son of Suddhodana having quitted his family and studied the path (of wisdom) will now in seven days become Buddha". The Pratyeka Buddha heard their words, and immediately attained to Nirvana."
(Record of Buddhist kingdoms by Fa-hien translated by James Leggie, Ed. 1886, Page 94).
It is therefore clear that Buddha was the son of king Suddhodana, the 23rd of the kings of Ikshvaku Dynasty. There will be none to dispute it.
Buddha was the contemporary of Kshemajit, Bimbisara and Ajata Satru, the 31st, the 32nd, and the 33rd kings of Magadha. The Buddhistic works say that Buddha was Seventy-two years old at the time of Ajata—Satru’s coronation. According to the Puranas Ajata-Satru’s coronation was in 1814 B.C.
"When Ajatasatru came to the throne (of Magadha) Gotama (Buddha) was seventy-two years old. but his genius Still shone bright and clear." (The Heritage of India Series_‘Gotama Buddha’ P. 70, by Kenneth T. Saunders, Edition 1922.)
"Buddha left the body in 1807 B,C., at ‘Kusinara’ owing to dysentery resultant upon an undigestable food offered to him by a devotee at the town ‘Pava’. The Buddhistic works
also say that Buddha lived for 80 years.
"Gotama was now seventy-nine years old. He continued his ministry of preaching and teaching, revisiting his favourit haunts." (Ibid.P.75.)

The following table helps to understand the contemporaneity of Buddha with the kings of the Sisunaga dynasty of Magadha.
Kings of Ikshvaku --- --- | Contemporary Magadha
dynasty. --- --- | kings.
19. Rananjaya. --- --- 28. Sisunaga .....B.C. l994--1954
20. Sanjaya. --- ... 29. Kakavarna ....B.C. 1954--1918.
21. Sakya. --- --- 30. Kshema Dharma.B.C. 1918--1892.
22. Suddhodana. --- --- 31. Kshemajit ....B.C. 1892--1852.
23. Siddhardha. ( Birth.) ............ 1887
24. Siddhardha. became Buddha ........ 1852
(During this period } -- --- 32. Bimbisara ....B.C. 1852--1814.
Buddha preached his } -- --- --- 33. Ajatasatru ...B.C. 1814--1787.
Doctrine }

1. Buddha’s brith. 1887 B.C.
2. Buddha's Remunication 1858 B.C.
3. Buddha's Penance 1858--1852 B.C.
4. Buddha's Preaching of the doctrine ... 1852--1807 B.C.

Buddha's total life period 80 years, (From 1887--1807 B.C.).

As regards the names of the contemporary Magadha kings of Buddha there is perfect concord between Buddhistic literature and modern historians.
If we rightly fix the date of the Mahabharata war (3138 B.C.) and go on adding up the periods of the reigns of the successive kings, up to the time of Buddha we come to the 19th century B.C. The western historians arbitrarily fixed the sixth century for Buddha. They have made 322 B. C. the sheet anchor of Indian Chronology, by bringing Chandragupta-Maurya of the sixteenth century B.C., to that date. This Wrong history is taught in our schools and colleges. These very historians carried their researches in the Tibatan, Chinese and Simhalese histories. We do not know what changes are made in the histories of those countries calculated to lend support to their theories.

Age of Sri Adi Sankaracharya

Fixing the time of Sri Sankara:
Of the numerous compositions with the title 'Sankara Vijaya’ and describing the exploits of Sri Sankara, the Brihat Sankara Vijaya of Chitsukhacharya is the most famous and authoritative.` The author Chitsukhacharya was associated with Sankara from the age of 5, in his studies at school and when he (Sankara) became a Sanyasi (or monk! in his 10th Year, followed his example. receiving the initiation at his hands and always kept him company thereafter throughout his wenderings and exploits all over the country, survived Sri Sankara for several years and composed his great work 'The Brihat-Sankara—Vijaya’ to immortalise the achivements of his friend and preceptor. The date of the birth of Sri Sankara is specified in this authoritative treatise, This date tallies with the date assigned to the birth of Sri Adi Sankaracharya in the lists of the Acharyas of the various religious establishments known as Sankara Pithas established by Sri Adi Sankara at Dwarka, Kanchi, Puri etc, These lists of the heads of the religious establishments are complete and continuous from the time of the founder Sri Adi Sankara to the present day. These lists are therefore traditional documents of unquestioned authenticity and authority. The date of the birth of Sri Sankara according to these authorities is given by the verse.

"తిష్యే ప్రయాత్య నలసేవధి బాణనేత్రే |
యే నందనే దినమణా వుదగధ్వభాజి |
రాధే దితే రుడువినిర్గతమంగలగ్నే |
స్యాహూతవాన్ శివగురుః సచ శంకరేతి ||

tishyae prayaatya nalasaevadhi baaNanaetrae |
yae naMdanae dinamaNaa vudagadhvabhaaji |
raadhae ditae ruDuvinirgatamangalagnae |
syaahootavaan Sivaguru@h sacha SaMkaraeti ||

तिष्ये प्रयात्य नलसेवधि बाणनेत्रे |
ये नंदने दिनमणा वुदगढ़वभाजी |
राधे दिते रुडुविनिर्गतमन्गलग्ने |
स्याहूतवान सिवगुरुहू सच श्रंकरेति ||
Meaning:···-· Anala=3. Sevadhi = 9, Bana = 5, Netra= 2, which comes to 2593rd year of Kali (or 509 B. C.)

On Sunday, Vaisakha Sukla Panchami in the constellation and Lagna of Dhanus in the year Nandana, a son was born to Sivaguru and he was named ‘Sankara’ by his father in 2593 Kali (which corresponds to 3102-2593=509B.C)
Referring to the extraordinary meeting of Sankara with Kumarila Bhatta (the great expounder of the Karma Kanda of the Vedas) on his funeral pyre, the Jina Vijaya declares: -- "There-upon when 15 years had elapsed from his birth, (in 2608 Kali or 494 B.C,,) Sankara met Bhattacharya (`Kumarila Bhatta) for the first and last time."

Referring to the date of Sankaracharya's Niryana, the Jina Vijaya states:

ఋషి ర్బాణ స్తధా భూమి ర్మర్త్యాక్షౌ వామమేళనాత్|
ఏకత్వేన లభేతాంకం తామ్రాక్షా తత్ర వత్సరః|
RShi rbaaNa stadhaa bhuumi rmartyaakshau vaamamaeLanaat|
eakatveana labheataankam taamraakshaa tatra vatsara@h|

रशी रबान स्ताधा भूमि र्मार्त्याक्षाऊ वामामेलानात |
एअकत्वेअन लभेअतान्कम तामराक्षा तत्र वत्सरः |

"When we calculate the figures Rishi = 7. Bana = 5, Bhumi = 1 and Martyakshau = 2, in the reverse order and reckon the total number of years in the Yudhishtira Saka(of the Jains), we arrive at the year Tamraksha (Raktakshi) as the year of Sankara’s death."
Hence Sankara's Niryana works out to 2157+468 = 2625 Kali or 3102-2625=477 B.C.; (or 2634 B.C. - 2157 =) 477B.C.
(Note I: The Jains and Buddhists use a Yudhishtira era which commences 468 years after Kali i. e. in (3102 B.C.-468=) 2634 B. C.)
The Jinavijaya is a composition by a Jaina. It contains among other things a brief account of the life of Kumarila Bhatta whom the Jains (who condemn the Vedic rituals) held as their bitterest opponent. Therein we find a reference to the meeting of Sankara with Kumarila just before the death of the latter.
There could be no partiality in the writer in favour of his opponents.
Chronology of the Peetadhipaties of Kanchi KamaKoti Peetha, commencing from Adi Sankara (509 B. C)
The Sankaracharya matha established in Kanchipura by Sri Sankara himself, (transferred to Kumbhakonam in the Tanjore District, in the end of the eighteenth century) and presided over from time to time by men of vast learning, great piety and mighty intellect, has continued to be a centre of Hindu culture and religion in these parts. Some of the
occupants of the Kamakoti pitha, are among the most distinguished teachers of Vedanta philosophy and authors of well-known treatises on Advaita-Vedanta. _
The Chronology of the Kamakoti Pitha is of the utmost importance as it gives accurate dates for a number of events in the history of India. Therefore, all information that is dated, and dated accurately, is of immense importance to it. There can be no doubt of the accuracy of the chronology as a whole. The Punya—sloka—manjari gives only the cyclic year, the (lunar) month, Paksha and tithi, sometimes
even the time of the day, decease of the gurus. But here and there. the Kali or Saka year is given, and with the help of these, we can get a complete chronology.

The chronological table of Kamakoti clearly gives the following dates among many:
1. Establishment of Peetha 482 B.C.
2. Sri Sankaracharya, First Acharya, occupied peetha for 6 years, demise: Raktakshi year, Vaisakha month, Sukla-Paksha, 11th day, 476 B.C.

Nepalaraja Vamsavali:
In the Suryavamsi dynasty of Nepal the 18th king was Vrishadeva Varma. He reigned from 2554 Kali to 2615 Kali or 547 B.C., to 486 BC. (Vide “Chronology of Nepal History Reconstructed by this Author.)
It is stated in the Nepalaraja Vamsavli that; "Adi Sankaracharya came from the South and destroyed the Buddha faith." Kali 2614 or 487 B.C. (Vide The Ind. Ant. Vol. XIII p. 411 ff)
Temple of Sankaracharya in Kashmir:
"Gopaditya the 70th king in the list of Kashmir kings (417-357 B.C.) founded Agraharas and built the temples of Jyestheswara and Sankaracharya" (A short history of Kashmir By P. Gwasha Lal, B.A., Ed. 1932; p. 27).
“Sankaraoharya"-—"This shrine is situated in the city of Srinagar. Sankaracharya is an ancient temple crowning the Takht-i-Sulaiman hill and standing 1000 ft. above the valley. The temple and the hill on which it stands take their name from Sankaracharya, the great South Indian Teacher of Monism who came to Kashmir from Travancore. This temple was built by king Gopaditya who reigned in Kashmir from 368 to 308 B.C. It was repaired later by the liberal minded Muslim king Zainul Abdin." (Vide The Hindu dated 17——7·—1949 p. 15, 2nd column and Kali Saka Vijnanam by K. Venkatachalam part III, p. 66). The real time of Gopaditya is 417-357 B.C. `Therefore it is evident that Sri Adi Sankaracharya lived before Gopaditya’s time i. e. Between 509-477 B.C. (This is elaborately discussed in Nepala-Raja·Vamsavali by it author K. Venkatachalam)
Esoteric Buddhism: Mr. A. P. Sinnett in his "Esoteric Buddhism" (VIII Ed· 1903, Ist Ed. being printed in 1883-—pp. 182, 183) assigns the year 503 B.C. or thereabouts for Sankaracharya. This tallies with the date 509 B.C., given in Brihat Sankara Vijaya and Jina Vijaya.

It is clear from the above evidence that Sri Adi Shankaracharya was born in 509 B.C., and passed away in 477 B.C.

Note: The above extract is from The Chronology of Kashmir History Reconstructed by Pandit
Kota Venkata Chelam published in 1955.

Yavanas and Yavana Kingdoms referred in Rajatarangini

Reference to Yavana countries:
To the west of Kashmir there were five Yavana countries. Some of them are now part of Kashmir Empire. These Yavanas were not Greeks but they belonged to the Kshatriya race of India. As these disregarded and neglected the performance of vedic duties and rites they were called Mlechchas. In those Yavana regions lived four castes of people. As all these castes relinquished Vedic rites, their caste-names were merely nominal. Among the people of the Yona kingdoms Rajatarangini relates that there were castes called Yona Brahmins, Yona Kshatriyas, Yona Vaisyas and
Yona Sudras.
Yona or Yavana Kingdoms:
1. Abhisara, 2. Uraga (Urasa), 3. SimhaPura (Singapura)
4, Divya Kataka (Deva Kataka or Kataka ), 5, Uttara
jyotisha.
(Vide the Map of western India in post 'The Empire of Kashmir').
"Abhisara" consisted of two regions namely "‘Darva" and "Abhisara." The kings of these Yavana regions were Kshatriyas who became Mlechchas, were subordinate and paid tribute to Kashmir Kings. We find in Rajatarangini many instances, when these Yavana rulers revolted and became independent and the Kashmir monarchs subdued the rebels and brought them again under their sovereignty. Some of these five regions are part of Kashmir and others are on the western border. In the list of the Kashmir Kings, during the reign of 130th ruler, Kalasa Maha Raja, there was the description of Yona Brahmin as follows,

"There was a Brahmin born in the Yona Village who begged alms of paddy. His name was "Loshtaka" and he was considered to be an Astrologer of that village." So says Rajatrangjni. From this, it is evident that the Kshatriyas residing in the Yona regions, on the borders of Kashmir, though they were firstly Kshatriyas, were treated as Mlechchas, on account of their disregarding their vedic duties; the other caste people also were called Mlechchas. Therefore, Rajatarangini relates that there were caste differences even among the Mlechchas. The yona Brahmins were experts in Astrology. The ‘Yavana. Rishi', the author of "Yavana Siddhanta", was a ‘Bharatiya Yavana Brahmin’, but not a Greek. The territory "Ionia" which got that name, on account of its conquest by the Yavanas of india, was later called Greece from its contact with the savage Greek tribes. The Bharata Yavanas were of a very ancient origin. They took the sciences of Astrology and others, on their migration to ‘Ionia’(modern Greece) from India, but India borrowed nothing from Greece. On the otherhand. the western writers turned matters topsy-turvy and proclaimed that all the arts and sciences flowed from Greece to India. The histories containing this inverted information were introduced as Text-Books and our children were taught these packs of lies in the schools and colleges. As the students were manufactured to be disciples of the Greeks, as a result, they cultivated a love for Greek lore and learning and developed a hate for Bharatiya knowledge and wisdom. Until and unless correct and true history of Bharat is written and these authentic books are prescribed as Texts for study in the schools and Colleges, these wrong and baneful notions cannot be torpedoed and the minds of future generations of young men cannot be diverted from the tinsel glamour of west to the true glory of the East, the hearth and home of culture and civilisation from time immemorial.

In praise of Hindu thought and astronomy

Jean-Sylvain Baily (1736–93): 18th century French astronomer and politician. His works on astronomy and on the history of science (notably the Essai sur la théorie des satellites de Jupiter) were distinguished both for scientific interest and literary elegance and earned him membership in the French Academy, the Academy of Sciences, and the Academy of Inscriptions.
Bailly said: "The movement of stars which was calculated by Hindus 4,500 years ago, does not differ even by a minute from the tables which we are using today." And he concludes: "The Hindu systems of astronomy are much more ancient than those of the Egyptians - even the Jews derived from the Hindus their knowledge.

Marquis Pierre Simon de Laplace ( 1749-1827): French mathematician, philosopher, and astronomer, a contemporary of Napoleon. Laplace is best known for his nebular hypothesis of the origin of the solar system.
Laplace wrote:"Nevertheless the ancient reputation of the Indians does not permit us to doubt that they have always cultivated astronomy, and the remarkable exactness of the mean motions which they assign to the Sun and the Moon necessarily required very ancient observation.

Carl Sagan, in his book, Cosmos asserts that the Dance of Nataraja (Tandava) signifies the cycle of evolution and destruction of the cosmic universe (Big Bang Theory): "It is the clearest image of the activity of God which any art or religion can boast of." Modern physics has shown that the rhythm of creation and destruction is not only manifest in the turn of the seasons and in the birth and death of all living creatures, but also the very essence of inorganic matter.
For modern physicists, then, Shiva's dance is the dance of subatomic matter. Hundreds of years ago, Indian artist created visual images of dancing Shiva's in a beautiful series of bronzes. Today, physicist have used the most advanced technology to portray the pattern of the cosmic dance. Thus, the metaphor of the cosmic dance unifies, ancient religious art and modern physics. The Hindus, according to Monier-Williams, were Spinozists more than 2,000 years before the advent of Spinoza, and Darwinians many centuries before Darwin and Evolutionists many centuries before the doctrine of Evolution was accepted by scientists of the present age.
"The Hindu religion is the only one of the world's great faiths dedicated to the idea that the Cosmos itself undergoes an immense, indeed an infinite, number of deaths and rebirths. It is the only religion in which the time scales correspond, to those of modern scientific cosmology. Its cycles run from our ordinary day and night to a day and night of Brahma, 8.64 billion years long. Longer than the age of the Earth or the Sun and about half the time since the Big Bang. And there are much longer time scales still."

Ref.: http://en.wikiquote.org/wiki/Vedic_science

The Empire of Kashmir

Map shows:

UTTARAPATHA or Ancient North-West Bharat

(Ref: Pandit Chelam's book Chronology of Kashmir History Reconstructed, which can be downloaded in pdf form from http://www.archive.org/search.php?query=creator%3A%22Kota%20Venkata%20Chalam%22)

Kashmir was not a small state but an empire having many small states as feudatories and their rulers were paying tribute to their over-lord. There were twenty-two petty regions-under its sway: 

1. Darva;  

2. Abhisara : 

Though these two were comprised in Kashmir, they had independent rulers who were subordinate to the king of Kashmir. These were inhabited by people called Yavana Kshatriyas. 

3.Urasa or Uraga: This is also part of Kashmir having an independent ruler, subordinate to the king of Kashmir. This region also was inhabited by Mlechchas termed Yavanas. 

4. Kambhoja; its capital was Rajapura and was in the Southern part of Kashmir. This region had an independent ruler and was subordinate to the king of Kashmir. 

5.Trigarta: This was a feudatory  state to Kashmir.

6. Lohar: This was subordinate to Kashmir king. 

7. Dhekkan territory: This was a region consisting of three Yavana Kshatriya states called Simhapura, Divyakataka, Uttara Jyotisha.  Its capital was Udabhandapura.  The people living in these tracts were Yavana Kshatriyas and the other three castes.  These extended from

North to South, in three-fourths region of present Afghanistan.  The descendents of Lallya Sahi or Hindu Sahi Dynasty conquered and reigned over this territory from 850 A.D. onwards.  This was also sub-ordinate to the king of Kashmir.

8. Phalguna Dvara Region.

9. Krama Desa. 

10. Champakapura.

11. Gada Desa. 

12. Kastavata Rashtra. 

13. Nilapura  Rashtra.

14. Vallapura Rashtra. 

15. Dhakka Desa. 

16. Lata Desa 

17. Gurjara Rashtra. 

18. Lonamaka Rashtra. 

19. Madava Rashtra. 

20. Karala Rashtra. 

21. Yavana Rashtra. 

22. Kampana Rashtra. 

The states from 8 to 22 were round about the Kashmir Empire and "Rajatarangini" relates that the rulers of those states paid tribute to the kings of Kashmir.  Darada, Turushka (which are in present Russian Turkistan) and Gandhara Desa were often conquered by Kashmir kings and again used to declare independence. 

The states 1, 2, 3, and 7 were Kshatriya kingdoms of the Yavana sect, Rajataragini mentions that besides these, the 21st also went by the name of Yavana country. In the seventh a number

of states were comprised such as Simhapura. Divya Kataka and Uttara Jyotisha. which were Yavana regions. In olden days these three states were under independent kings. It appears that the Brahma-Kshatriya king by name Lalliya conquered these three states and consolidated them into Dhekkan territory. Therefore, Kashmir was a small Empire comprising of these petty states.