Shloka 39
आदि पर्व, अध्याय 67 — गान्धर्वविवाह-समयः
Duḥṣanta–Śakuntalā: Gandharva Marriage and Succession Condition
जानकिरननम विख्यात: सो5भवन्मनुजाधिप: । दीर्घजिद्वस्तु कौरव्य य उक्तो दानवर्षभ:
vaiśampāyana uvāca |
janakir ananam vikhyātaḥ so'bhavan manujādhipaḥ |
dīrghajid vastu kauravya ya ukto dānavarṣabhaḥ ||
ayaḥśirā aśvaśirā vīryavān ayaḥśaṅku gaganamūrdhā ca vegavān—rājan—ime pañca parākramī mahādaityāḥ kekayadeśasya pradhāna-pradhāna-mahātmā-rājā-rūpeṇa utpannāḥ |
... (śeṣaḥ: asura-dānava-nāmnāṃ manuṣya-rāja-rūpeṇa janma-vṛttāntaḥ)
毗舍波耶那说道：“那位以‘阇那吉’闻名者，成为人间之王。又，迦罗婆啊，被称为‘迪尔伽吉赫瓦’的强大达那婆，化生为人王，世称迦尸之王。同样，许多强盛的达那婆与阿修罗也降生于大地，成为显赫的统治者——尤以羯迦耶等国及诸邦为甚——各自取了人间之名，却仍保有凶烈的性情与可怖的威能。叙事逐一列举这些对应：有的阿修罗成为乌格罗塞那、阿输迦、哈尔迪迦、迪尔伽普拉吉那、沙尔瓦、罗遮摩那、布里哈德罗陀、塞那宾度、那格那吉特、普拉提温陀耶、奇特罗达摩、苏婆胡、婆诃利迦、门阇计舍、提婆地波、保罗婆、苏帕尔湿瓦、帕尔瓦提耶、普拉赫摩达、旃陀罗跋摩、利湿迦等王。此段的伦理锋芒在于指出：将临之祸并非仅是政争；毁灭而不义的倾向（阿修罗性）在诸王之中受生，为遍地的阿达摩与战争铺设舞台，并警示世人：权势与王位并不必然意味着德行。”
वैशम्पायन उवाच
Educational Q&A
The passage frames political history as morally charged: destructive ‘asuric’ tendencies can incarnate within powerful rulers. It cautions that royal power and fame are ethically neutral unless guided by dharma, and it foreshadows that adharma-driven leadership becomes a cause of large-scale suffering and war.
Vaiśampāyana continues a catalogue explaining how various Dānavas/Asuras took birth on earth as renowned human kings in different regions (Kekaya, Kāśī, Kāmboja, Anūpa, etc.). The list functions as a prelude to the epic’s conflicts by identifying formidable, often fearsome forces behind certain royal lineages.