Ayodhya Kanda, Sarga 110
क्रुद्धमाज्ञाय रामं तु वसिष्ठः प्रत्युवाच ह। जाबालिरपि जानीते लोकस्यास्य गतागतिम्॥ १॥
Meaning
Perceiving Śrī Rāma to be angry, Vasiṣṭha too pleaded with him (for Jābāli) as follows: “Jābāli also recognizes the departure of the human soul from this world and its return to the mortal plane. (1)
निवर्तयितुकामस्तु त्वामेतद् वाक्यमब्रवीत्। इमां लोकसमुत्पत्तिं लोकनाथ निबोध मे॥ २॥
Meaning
He, however, spoke to you as aforesaid desirous as he was of persuading you to return to Ayodhyā. Pray, hear from me about the creation of worlds, O protector of the world ! (2)
सर्वं सलिलमेवासीत् पृथिवी तत्र निर्मिता। ततः समभवद् ब्रह्मा स्वयंभूर्दैवतैः सह॥ ३॥
Meaning
“There was water alone in the beginning of creation, the earth was evolved in water. Next appeared the self-born Brahmā alongwith gods. (3)
स वराहस्ततो भूत्वा प्रोज्जहार वसुंधराम्। असृजच्च जगत् सर्वं सह पुत्रैः कृतात्मभिः॥ ४॥
Meaning
“Appearing as the Divine Boar, Brahmā, who is the same as Viṣṇu, the Protector, then lifted the earth out of the water into which it had disappeared and in conjunction with his sons (Marīci and others), who had subdued their mind, evolved the whole universe. (4)
आकाशप्रभवो ब्रह्मा शाश्वतो नित्य अव्ययः। तस्मान्मरीचिः संजज्ञे मरीचेः कश्यपः सुतः॥ ५॥
Meaning
“The eternal, everlasting and imperishable Brahmā sprang out of ether, which is no other than Brahma, the Absolute, from him came forth Marīci, and Kaśyapa was the son of Marīchi. (5)
विवस्वान् कश्यपाज्जज्ञे मनुर्वैवस्वतः स्वयम्। स तु प्रजापतिः पूर्वमिक्ष्वाकुस्तु मनोः सुतः॥ ६॥
Meaning
“Vivaswān, the sun-god, descended from Kaśyapa. Manu himself was the son of Vivaswān. Manu for his part was formerly a lord of creation, and Manu’s son was Ikṣwāku. (6)
यस्येयं प्रथमं दत्ता समृद्धा मनुना मही। तमिक्ष्वाकुमयोध्यायां राजानं विद्धि पूर्वकम्॥ ७॥
Meaning
“Know that Ikṣwāku to be the very first ruler of Ayodhyā, to whom this prosperous earth was entrusted for the first time by the said Manu. (7)
इक्ष्वाकोस्तु सुतः श्रीमान् कुक्षिरित्येव विश्रुतः। कुक्षेरथात्मजो वीरो विकुक्षिरुदपद्यत॥ ८॥
Meaning
“Ikṣwāku’s glorious son for his part became known simply by the name of Kukṣi; and from the loins of Kukṣi, O prince, sprang up gallant Vikukṣi. (8)
विकुक्षेस्तु महातेजाः बाणः पुत्रः प्रतापवान्। बाणस्य च महाबाहुरनरण्यो महातपाः॥ ९॥
Meaning
“Vikukṣi’s son, on the other hand, was the mighty Bāṇa, who was endowed with exceptional glory; and Bāṇa’s son was the mighty-armed Anaraṇya, who practised great austerities. (9)
नानावृष्टिर्बभूवास्मिन् न दुर्भिक्षः सतां वरे। अनरण्ये महाराजे तस्करो वापि कश्चन॥ १०॥
Meaning
“So long as this Anaraṇya, who was a jewel among the virtuous, continued to be the Emperor, there was neither a drought nor famine nor was a thief to be seen in Ayodhyā. (10)
अनरण्यान्महाराज पृथू राजा बभूव ह। तस्मात् पृथोर्महातेजास्त्रिशङ्कुरुदपद्यत॥ ११॥
Meaning
“From the loins of Anaraṇya, O great king, they say, appeared King Pṛthu; from the said Pṛthu was descended Triśaṅku, who was possessed of great splendour. (11)
स सत्यवचनाद् वीरः सशरीरो दिवं गतः। त्रिशङ्कोरभवत् सूनुर्धुन्धुमारो महायशाः॥ १२॥
Meaning
“Due to the unfailing vow of Viśwāmitra the aforesaid hero bodily ascended to heaven. Triśaṅku’s son was the highly illustrious Dhundhumāra. (12)
धुन्धुमारान्महातेजा युवनाश्वो व्यजायत। युवनाश्वसुतः श्रीमान् मान्धाता समपद्यत॥ १३॥
Meaning
“From the loins of Dhundhumāra sprang up Yuvanāśwa, who was endowed with exceptional glory; the glorious Māndhātā was born as the son of Yuvanāśwa. (13)
मान्धातुस्तु महातेजाः सुसंधिरुदपद्यत। सुसंधेरपि पुत्रौ द्वौ ध्रुवसंधिः प्रसेनजित्॥ १४॥
Meaning
“Of Māndhātā, again, was born the highly glorious Susandhi; of Susandhi too there were two sons, Dhruvasandhi and Prasenajit. (14)
यशस्वी ध्रुवसंधेस्तु भरतो रिपुसूदनः। भरतात् तु महाबाहोरसितो नाम जायत॥ १५॥ यस्यैते प्रतिराजान उदपद्यन्त शत्रवः। हैहयास्तालजङ्घाश्च शूराश्च शशबिन्दवः॥ १६॥
Meaning
“Bharata, for his part, a destroyer of foes, was the illustrious son of Dhruvasandhi; and of the mighty-armed Bharata was born one Asita by name, of whom the following tributary chiefs, viz., the rulers of the Haihayas and the Tālajaṅghas and the gallant ruler of the Śaśabindus, came to be the enemies. (15-16)
तांस्तु सर्वान् प्रतिव्यूह्य युद्धे राजा प्रवासितः। स च शैलवरे रम्ये बभूवाभिरतो मुनिः॥ १७॥
Meaning
“In spite of his having arrayed his army against all these, the king was routed and exiled. He, therefore, gladly took up his abode as an ascetic on a delightful and excellent mountain. (17)
द्वे चास्य भार्ये गर्भिण्यौ बभूवतुरिति श्रुतिः। तत्र चैका महाभागा भार्गवं देववर्चसम्॥ १८॥ ववन्दे पद्मपत्राक्षी कांक्षिणी पुत्रमुत्तमम्। एका गर्भविनाशाय सपत्न्यै गरलं ददौ॥ १९॥
Meaning
“In course of time his two consorts came to be in the family way: so the tradition goes. Desiring to have an excellent son, one of them, who was highly fortunate and had eyes resembling the petals of a lotus, sought the presence of and bowed down to Sage Cyavana, son of Bhṛgu, who possessed the splendour of gods; while the other administered poison to her co-wife in order to destroy her foetus. (18-19)
भार्गवश्च्यवनो नाम हिमवन्तमुपाश्रितः। तमृषिं साभ्युपागम्य कालिन्दी त्वभ्यवादयत्॥ २०॥
Meaning
“The sage named Cyavana, son of Bhṛgu, had betaken himself to the Himālayas. Approaching that sage, the said Kālindī for her part greeted him. (20)
स तामभ्यवदत् प्रीतो वरेप्सुं पुत्रजन्मनि। पुत्रस्ते भविता देवि महात्मा लोकविश्रुतः॥ २१॥ धार्मिकश्च सुभीमश्च वंशकर्तारिसूदनः। श्रुत्वा प्रदक्षिणं कृत्वा मुनिं तमनुमान्य च॥ २२॥ पद्मपत्रसमानाक्षं पद्मगर्भसमप्रभम्। ततः सा गृहमागम्य पत्नी पुत्रमजायत॥ २३॥
Meaning
“Gratified to receive her respects, he said to the queen, who sought from him a boon ensuring the birth of a son to her, ‘A lofty minded son, widely known in the world, pious and most formidable, the founder of a dynasty and the destroyer of his foes, will be born to you, O queen !’ Hearing this benediction, and going round the sage clockwise as a mark of respect and taking leave of him, and then returning home, the queen brought forth a son who had lotus-like eyes and shone like Brahmā, the lotus-born. (21—23)
सपत्न्या तु गरस्तस्यै दत्तो गर्भजिघांसया। गरेण सह तेनैव तस्मात् स सगरोऽभवत्॥ २४॥
Meaning
“The boy was born alongwith that very poison that had actually been administered to the queen by her fellow-consort with the intention of destroying the foetus; hence he became known as Sagara (lit., with poison). (24)
स राजा सगरो नाम यः समुद्रमखानयत्। इष्ट्वा पर्वणि वेगेन त्रासयान इमाः प्रजाः॥ २५॥
Meaning
“King Sagara was he who, getting consecrated for a sacrifice on a full-moon day or new moon day, caused the ocean to be dug by his sons, sixteen thousand in number, causing fear to the people here by the speed of digging. (25)
असमञ्जस्तु पुत्रोऽभूत् सगरस्येति नः श्रुतम्। जीवन्नेव स पित्रा तु निरस्तः पापकर्मकृत्॥ २६॥
Meaning
“It has been heard by us that Sagara’s eldest son, really speaking, was Asamañja. A perpetrator of sinful deeds as he was, he, however, was abandoned by his father, even when alive. (26)
अंशुमानपि पुत्रोऽभूदसमञ्जस्य वीर्यवान्। दिलीपोंऽशुमतः पुत्रो दिलीपस्य भगीरथः॥ २७॥
Meaning
“Aṁśumān, again, who was full of valour, was the son of Asamañja. Dilīpa was the son of Aṁśumān and Bhagīratha, of Dilīpa. (27)
भगीरथात् ककुत्स्थश्च काकुत्स्था येन तु स्मृताः। ककुत्स्थस्य तु पुत्रोऽभूद् रघुर्येन तु राघवाः॥ २८॥
Meaning
“Again, from the loins of Bhagīratha appeared Kakutstha, after whose name his descendants came to be called, Kākutsthas, the scions of Kakutstha. And Kakutstha’s son was Raghu, after whom his descendants were known as Rāghavas, the scions of Raghu. (28)
रघोस्तु पुत्रस्तेजस्वी प्रवृद्धः पुरुषादकः। कल्माषपादः सौदास इत्येवं प्रथितो भुवि॥ २९॥
Meaning
“Raghu’s glorious son for his part came to be known on earth by the names of Pravṛddha, Puruṣādaka (lit., a man-eater or ogre), Kalmāṣapāda and Saudāsa. (29)
कल्माषपादपुत्रोऽभूच्छङ्खणस्त्विति नः श्रुतम्। यस्तु तद्वीर्यमासाद्य सहसैन्यो व्यनीनशत्॥ ३०॥
Meaning
“It has been heard by us that Kalmāṣapāda’s son was Śaṅkhaṇa, who, even on attaining remarkable valour on the field of battle, perished, army and all, in an encounter.” (30)
शङ्खणस्य तु पुत्रोऽभूच्छूरः श्रीमान् सुदर्शनः। सुदर्शनस्याग्निवर्ण अग्निवर्णस्य शीघ्रगः॥ ३१॥
Meaning
“The glorious Sudarśana for his part was the heroic son of Śaṅkhaṇa. Agnivarṇa was the son of Sudarśana and Śīghraga, of Agnivarṇa. (31)
शीघ्रगस्य मरुः पुत्रो मरोः पुत्रः प्रशुश्रुवः। प्रशुश्रुवस्य पुत्रोऽभूदम्बरीषो महामतिः॥ ३२॥
Meaning
“Maru was the son of Śīghraga and Maru’s son was Praśuśruva. The highly intelligent Ambarīṣa was the son of Praśuśruva. (32)
अम्बरीषस्य पुत्रोऽभून्नहुषः सत्यविक्रमः। नहुषस्य च नाभागः पुत्रः परमधार्मिकः॥ ३३॥
Meaning
“Nahuṣa of unfailing prowess was the son of Ambarīṣa, while Nābhāga was the supremely pious son of Nahuṣa. (33)
अजश्च सुव्रतश्चैव नाभागस्य सुतावुभौ। अजस्य चैव धर्मात्मा राजा दशरथः सुतः॥ ३४॥
Meaning
“Both Aja and Suvrata were the sons of Nābhāga and the pious King Daśaratha was the son of Aja. (34)
तस्य ज्येष्ठोऽसि दायादो राम इत्यभिविश्रुतः। तद् गृहाण स्वकं राज्यमवेक्षस्व जगन्नृप॥ ३५॥
Meaning
“You are his eldest son known all round by the name of Rāma; therefore, accept this kingdom of your own and look after the world, O protector of men ! (35)
इक्ष्वाकूणां हि सर्वेषां राजा भवति पूर्वजः। पूर्वजे नावरः पुत्रो ज्येष्ठो राजाभिषिच्यते॥ ३६॥
Meaning
“Among all the Ikṣwākus the eldest son undoubtedly becomes the ruler. While an elder son is present, a younger son is never consecrated as a king. The eldest alone is so consecrated. (36)
स राघवाणां कुलधर्ममात्मनः सनातनं नाद्य विहन्तुमर्हसि। प्रभूतरत्नामनुशाधि मेदिनीं प्रभूतराष्ट्रां पितृवन्महायशः॥ ३७॥
Meaning
“Being one of the Rāghavas, you as such ought not to violate today the time-honoured usage of Your House according to which the throne goes to the eldest son alone. Like your father, highly illustrious as You are, rule the earth abounding in precious stones and consisting of numerous dominions.” (37)
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