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 ।। आहूयोवाच तां भार्या सर्चीको भार्गवस्तदा । उपयोज्यश्नरुरयं त्वया मात्राप्ययं तव,भगुवंशी ऋचीकने उस समय अपनी पत्नी सत्यवतीको बुलाकर कहा--“यह चरु तो तुम खा लेना और यह दूसरा अपनी माँको खिला देना
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.
Wika ni Vāyu: “O inapo ni Kuru, namuhay si Satyavatī na may pambihirang kadalisayan ng asal at pag-iisip. Nalugod sa kanyang kadalisayan, inihanda ng pantas na si Ṛcīka ang banal na lugaw na panghandog (caru) upang magkaloob ng mga anak na lalaki—isa para sa kanya at isa para kay Haring Gādhi. Pagkaraan, tinawag ni Ṛcīka na Bhārgava ang kanyang asawa na si Satyavatī at sinabi: ‘Kainin mo ang caru na ito, at ang isa pa ay ipakain mo sa iyong ina.’”
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.