Shloka 9
Rāma–Jāmadagnya-janma-kāraṇa and Kṣatra-kṣaya
Paraśurāma’s origins and the depletion/restoration of kṣatriya lineages
कुरुनन्दन! सत्यवती बड़े शुद्ध आचार-विचारसे रहती थी। उसकी शुद्धतासे प्रसन्न हो ऋचीक मुनिने उसे तथा राजा गाधिको भी पुत्र देनेके लिये चरु तैयार किया ।।
kurunandana! satyavatī baḍe śuddha-ācāra-vicāra-se rahatī thī. tasyāḥ śuddhatāyāḥ prasannaḥ ṛcīko munis tasyai tathā rājñe gādhikāya ca putra-pradānārthaṃ caruṃ cakāra. āhūya uvāca tāṃ bhāryāṃ ṛcīko bhārgavas tadā—upayojya eṣa carur ayaṃ tvayā, mātā api tava ayam (dvitīyaḥ) caruḥ bhojayitavyā iti.
ວາຍຸກ່າວວ່າ: «ໂອ ຜູ້ສືບສາຍກຸຣຸ! ສັດຍະວະຕີດໍາລົງຊີວິດດ້ວຍຄວາມປະພຶດ ແລະ ຄວາມຄິດອັນບໍລິສຸດຢ່າງຍິ່ງ. ດ້ວຍຄວາມບໍລິສຸດນັ້ນ ລຶຊີກະມຸນີ (Ṛcīka) ຈຶ່ງພໍໃຈ ແລະ ຈັດເຮັດ ‘ຈາຣຸ’ (caru) ອາຫານບູຊາອັນສັກສິດ ເພື່ອໃຫ້ເກີດບຸດ—ອັນໜຶ່ງສໍາລັບນາງ ແລະ ອີກອັນໜຶ່ງສໍາລັບພຣະຣາຊາ ກາທິ. ແລ້ວ ລຶຊີກະ ຜູ້ເປັນຊົນສາຍພາຣກະວະ ໄດ້ເອີ້ນພັນລະຍາ ສັດຍະວະຕີ ແລະ ກ່າວວ່າ: ‘ຈາຣຸນີ້ ເຈົ້າຈົ່ງກິນເອງ; ອີກອັນນີ້ ຈົ່ງໃຫ້ແມ່ຂອງເຈົ້າກິນ.’»
वायुदेव उवाच
Educational Q&A
The passage links inner and outer purity (śuddha ācāra-vicāra) with spiritual efficacy: ethical discipline becomes the ground for receiving grace and ritual fruit. It also highlights ordered duty within family relations—how sacred means (caru) are to be used responsibly and as instructed.
Vāyu narrates that Ṛcīka, pleased by Satyavatī’s purity, prepares two portions of a boon-granting caru—one for Satyavatī to eat and another for her mother (connected to King Gādhi), so that both lines may receive sons. Ṛcīka then calls Satyavatī and gives explicit instructions about who should consume which portion.