Ashvamedha commenced as preamble to Putrakameshti ritual

अथ संवत्सरे पूर्णे तस्मिन् प्राप्ते तुरंगमे | सरय्वाश्चोत्तरे तीरे राज्ञो यज्ञोऽभ्यवर्तत || १-१४-१

atha saMvatsare puurNe tasmin praapte turaMgame | sarayvaaH ca uttare tiire raaj~no yaj~no abhyavartata || 1-14-1

Then after completion of one year and on regaining the ritual horse, the Emperor Dasharatha commenced his Vedic Ritual on the northern banks of River Sarayu. [1-14-1]

ऋष्यशृङ्गं पुरस्कृत्य कर्म चक्रुर्द्विजर्षभाः | अश्वमेधे महायज्ञे राज्ञोऽस्य सुमहात्मनः || १-१४-२

R^iShyashR^iMgam puraskR^itya karma cakruH dvijarShabhaaH | ashvamedhe mahaayaj~ne raaj~no.asya sumahaatmanaH || 1-14-2

Keeping Rishyasringa at the helm of affairs those eminent Brahmans commenced, ashva-medha , the Horse-ritual of that noble-souled Dasharatha. [1-14-2]

कर्म कुर्वन्ति विधिवद्याजका वेदपारगाः | यथाविधि यथान्यायं परिक्रामन्ति शास्त्रतः || १-१४-३

karma kurvaMti vidhivat yaajakaa vedapaaragaaH | yathaa vidhi yathaa nyaayaM parikraamanti shaastrataH || 1-14-3

Those well-versed conductors of Vedic rituals called ritviks , have started to perform works relating to ritual as per canon and rules, and conducted them scripturally and customarily. [1-14-3]

प्रवर्ग्यं शास्त्रतः कृत्वा तथैवोपसदं द्विजाः | चक्रुश्च विधिवत्सर्वमधिकं कर्म शास्त्रतः || १-१४-४

pravargyam shaastrataH kR^itvaa tathaa eva upasadam dvijaaH | cakruH ca vidhivat sarvam adhikam karma shaastrataH || 1-14-4

On performing pravargya ritual as per scriptures, like that upasada ritual too, those Brahmans have customarily performed all of those other rituals incidental to the main one scripturally. [1-14-4]

अभिपूज्य तदा हृष्टाः सर्वे चक्रुर्यथाविधि | प्रातःसवनपूर्वाणि कर्माणि मुनिपुंगवाः || १-१४-५

abhipuujya tadaa hR^iShTaaH sarve cakruH yathaa vidhi | praataH savana puurvaaNi karmaaNi munipuMgavaaH || 1-14-5

Then all of those distinguished sages are contended with what they have performed by worshipping gods already summoned, they also conducted early morning savana ritual and its ancillaries as enjoined. [1-14-5]

ऐन्द्रश्च विधिवद्दत्तो राजा चाभिषुतोऽनघः | माध्यंदिनं च सवनं प्रावर्तत यथाक्रमम् || १-१४-६

aindrashca vidhivat datto raajaa cha abhiShuto.anaghaH | madhyaMdinam cha savanam praavartata yathaa kramam || 1-14-6

The oblations addressed to Indra are well given as ordained, and the flawless king Dasharatha also crushed the Soma creeper to squeeze Soma juice, and thus the mid-day savana ritual has come to pass according to sequence. [1-14-6]

तृतीयसवनं चैव राज्ञोऽस्य सुमहात्मनः | चक्रुस्ते शास्त्रतो दृष्ट्वा तथा ब्राह्मणपुंगवाः || १-१४-७

tR^itiiya savanam chaiva raaj~no.asya sumahaatmanaH | cakruH te shaashtrato dR^iShTvaa tathaa braahmaNa puMgavaaH || 1-14-7

Like that those proficient Brahmans have also performed the third savana , ritual of that great-exalted soul Dasharatha according to the viewpoint of scriptures. [1-14-7]

आह्वयांचक्रिरे तत्र शक्रादीन् विबुधोत्तमान् | ऋष्यशृङ्गादयो मन्त्रैः शिक्षाक्षरसमन्वितैः || १-१४-८

aahvaan chakrire tatra shakraadiin vibudhottamaan | R^iShyashR^i~Ngaaadau mantraiH shikshaakshara samanvitau || 1-14-8

Rishyasringa and other best scholars with their well lettered and intonated Vedic hymns have invoked Indra and other gods to that place. [1-14-8]

गीतिभिर्मधुरैः स्निग्धैर्मन्त्राह्वानैर्यथार्हतः | होतारो ददुरावाह्य हविर्भागान् दिवौकसाम् || १-१४-९

giitibhiH madhuraiH snigdhaiH mantra aahvaanaiH yathaarhataH | hotaaro daduraavaahya havirbhaagaan divaukasaam || 1-14-9

The hotaa -s, invocators, have welcomed the celestials for partaking oblations by singing saama Veda hymns sweetly and harmoniously, and on inviting them with Vedic hymns they have offered oblations to them. [1-14-9]

न चाहुतमभूत्तत्र स्खलितं वा न किंचन | दृश्यते ब्रह्मवत्सर्वं क्षेमयुक्तं हि चक्रिरे || १-१४-१०

na ca ahutaM aabhuut tatra skhalitam vaa na kiMcana | dR^ishyate brahmavat sarvam kShemayuk{}tam hi cakrire || 1-14-10

There is no unburnt oblation resulted in that fire-ritual nor even a small mishap slipped in the performance of ritual. Everything appeared canonically correct and hymn oriented. Indeed the ritual is performed in a secure way. [1-14-10]

न तेष्वहःसु श्रान्तो वा क्षुधितो वापि दृश्यते | नाविद्वान् ब्राह्मणस्तत्र नाशतानुचरस्तथा || १-१४-११

na teShu ahassu shraanto vaa kShudhito vaa na dR^ishyate | na avidvaan braahmaNaH kashchin na ashata anucaraH tathaa || 1-14-11

In these days of ritual none found there to be weary or hungry, and there is no single unscholarly person, nor any Brahman without at least a hundred apprentices. [1-14-11]

ब्राह्मणा भुञ्जते नित्यं नाथवन्तश्च भुञ्जते | तापसा भुञ्जते चापि श्रमणाश्चैव भुञ्जते || १-१४-१२

braahmaNaa bhuMjate nityam naathavantaH ca bhuMjate | taapasaa bhuMjate ca api shramaNaaH caiva bhuMjate || 1-14-12

Given anytime the Brahmans, servants, sages, and pilgrims are fed with food for their arrival at the place of boarding is unpredictable, and that arrival is dependent on their duties for Brahmans, and by their masters for servants, and for pilgrims that do not have a particular time of arrival or departure. [1-14-12]

वृद्धाश्च व्याधिताश्चैव स्त्रियो बालास्तथैव च | अनिशं भुञ्जमानानां न तृप्तिरुपलभ्यते || १-१४-१३

vR^iddhaaH ca vyaadhitaaH ca eva strii baalaaH tathaa eva ca | anishaM bhuMjamaanaanaaM na tR^iptiH upalabhyate || 1-14-13

Elderly people, sick ones, women and children though dining on always thus, there is no satisfaction to Emperor Dasharatha, for it appeared to be too meagre a serving and a lot more is to be served. [1-14-13]

दीयतां दीयतामन्नं वासांसि विविधानि च | इति संचोदितास्तत्र तथा चक्रुरनेकशः || १-१४-१४

Or

"Food be given abundantly, clothing be given variously" are the directives, accordingly the king's men have distributed numerously there at the ritual place. [1-14-14]

अन्नकूटाश्च दृश्यन्ते बहवो पर्वतोपमाः | दिवसे दिवसे तत्र सिद्धस्य विधिवत्तदा || १-१४-१५

diiyataam diiyataam annam vaasaaMsi vividhaani ca | iti saMcoditaaH tatra tathaa cakruH anekashaH || 1-14-14

Heaps of foodstuffs are also appearing there, many of them and mountain similar, which is made available customarily, day after day. [1-14-15]

नानादेशादनुप्राप्ताः पुरुषाः स्त्रीगणास्तथा | अन्नपानैः सुविहितास्तस्मिन्यज्ञे महात्मनः || १-१४-१६

anna kuuTaaH ca dR^ishyante bahavaH parvata upamaaH | divase divase tatra siddhasya vidhivat tadaa || 1-14-15

To that ritual of that great-souled Dasharatha masses of men and women have arrived from different countries, and they are all well-pleased with the sumptuous food and drink supplied. [1-14-16]

अन्नं हि विधिवत्स्वादु प्रशंसन्ति द्विजर्षभाः | अहो तृप्ताः स्म भद्रं त इति शुश्राव राघवः || १-१४-१७

naanaa deshaat anupraaptaaH puruShaaH strii gaNaaH tathaa | anna paanaiH suvihitaaH tasmin yaj~ne mahaatmanaH || 1-14-16

"The eminent Brahmans have appreciated the food that is prepared by perfect cooking to be relishable, and it is heard as they said, "oh, Raghava, blessed are you for we are satisfied..." [1-14-17]

स्वलंकृताश्च पुरुषा ब्राह्मणान्पर्यवेषयन् | उपासते च तानन्ये सुमृष्टमणिकुण्डलाः || १-१४-१८

annam hi vidhivat svaadu prashansanti dvijarShabhaaH | aho tR^iptaaH sma bhadram te iti shushraava raaghavaH || 1-14-17

Well-decorated men have served food to Brahmans, while others who wore gem-studded and lustrous earrings have helped them. [1-14-18]

कर्मान्तरे तदा विप्रा हेतुवादान्बहूनपि | प्राहुः स्म वाग्मिनो धीराः परस्परजिगीषया || १-१४-१९

svalaMkR^itaaH ca puruShaa braahmaNaan paryaveShayan | upaasante ca taan anye sumR^iShTa maNi kuNDalaaH || 1-14-18

Those eminent Brahmans that are good debaters have debated many intellectual debates to defeat each other, during the gap-periods of ritual works. [1-14-19]

दिवसे दिवसे तत्र संस्तरे कुशला द्विजाः | सर्वकर्माणि चक्रुस्ते यथाशास्त्रं प्रचोदिताः || १-१४-२०

karmaantare tadaa vipraa hetuvaadaan bahuunapi | praahuH suvaagmino dhiiraaH paraspara jigiiShayaa || 1-14-19

Day by day those expert Brahmans have performed all ritual works as encouraged by Vashishta, and others and as contained in scriptures. [1-14-20]

नाषडङ्गविदत्रासीत् नाव्रतो नाबहुश्रुतः | सदस्यास्तस्य वै राज्ञो नावादकुशला द्विजाः || १-१४-२१

divase divase tatra saMstare kushalaa dvijaaH | sarva karmaaNi cakruH te yathaa shaastraM pracoditaaH || 1-14-20

There is no scholar without the knowledge of the six branches of Vedas, none who is an unavowed scholar, none who heard learnt less scriptures, and none among the members of the ritual of that king Dasharatha is an inexpert in debating, thus all are scholarly Brahmans. [1-14-21]

प्राप्ते यूपोच्छ्रये तस्मिन् षड्बैल्वाः खादिरास्तथा | तावन्तो बिल्वसहिताः पर्णिनश्च तथापरे || १-१४-२२ श्लेष्मातकमयो दिष्टो देवदारुमयस्तथा | द्वावेव तत्र विहितौ बाहुव्यस्तपरिग्रहौ || १-१४-२३

na aShaDa~Nga vit atra aasiit na avrato na abahushrutaH | sadasyaH tasya vai raaj~no na avaada kushalaa dvijaaH || 1-14-21

When the time came to stake wooden ritual posts, six posts of bilwa wood, six posts of khadira wood, and further the same number of posts of parnina wood are staked. One post of sleshmaataka wood and two of devadaaru wood as stipulated are staked. Then the distance between each post is maintained at the length of extended arms. [1-14-22,23]

कारिताः सर्व एवैते शास्त्रज्ञैर्यज्ञकोविदैः | शोभार्थं तस्य यज्ञस्य कांचनालंकृताभवन् || १-१४-२४

kaaritaaH sarva evaite shaastraj~naiH yaj~nakovidaiH | shobhaaartham tasya yaj~nasya kaaMcana alaMkR^ita abhavan || 1-14-24

All of those the posts are made by the authorities on scriptures and ritual scholars, and they are gold-pleated and decorated for the purpose of elegance to that ritual. [1-14-24]

एकविंशतियूपास्ते एकविंशत्यरत्नयः | वासोभिरेकविंशद्भिरेकैकं समलंकृताः || १-१४-२५

eka viMshati yuupaaH te eka viMshat aratnayaH | vaasobhiH eka viMshadbhiH ekaikam samalaMkR^itaaH || 1-14-25

They are altogether twenty-one posts, each post is twenty-one cubits in height, and each is decoratively clothed with each cloth. [1-14-25]

विन्यस्ता विधिवत्सर्वे शिल्पिभिः सुकृता दृढाः | अष्टाश्रयः सर्व एव श्लक्ष्णरूपसमन्विताः || १-१४-२६

vinyastaa vidhivat sarve shilpibhiH sukR^itaa dR^iDhaaH | aShTa aasrayaH sarva eva shlakShNa ruupa samanvitaaH || 1-14-26

Carpenters have carved all the posts well, and built them strongly with octahedral surfaces that are smoothened, and thereby they are implanted procedurally. [1-14-26]

आच्छादितास्ते वासोभिः पुष्पैर्गन्धैश्च पूजिताः | सप्तर्षयो दीप्तिमन्तो विराजन्ते यथा दिवि || १-१४-२७

aacChaaditaaH te vaasobhiH puShpaiH gandhaiH ca puujitaaH | sapta R^iShayo diiptimanto viraajante yathaa divi || 1-14-27

Those posts draped in cloths and worshipped with flowers and perfumery are irradiant, and they shone forth like the constellation of Seven Sages in the sky. [1-14-27]

इष्टकाश्च यथान्यायं कारिताश्च प्रमाणतः | चितोऽग्निर्ब्राह्मणैस्तत्र कुशलैः शिल्पकर्मणि || १-१४-२८

iShTakaaH ca yathaa nyaayam kaaritaaH ca pramaaNataH | cito.agniH braahmaNaiH tatra kushalaiH shiplakarmaNi || 1-14-28

The bricks for Altar of Fire are well designed and made according to rules and standard measurements. The Brahmans who are experts in the architecture of laying Fire Altar, by calculating the ritual field with a one-ply rope and decide where and how the that shall be, the Altar of Fire is layered well with bricks in that ritual. [1-14-28]

स चित्यो राजसिंहस्य संचितः कुशलैर्द्विजैः | गरुडो रुक्मपक्षो वै त्रिगुणोऽष्टादशात्मकः || १-१४-२९

sacityo raaja siMhasya saMcitaH kushalaiH dvijaiH | garuDo rukmapakSho vai triguNo aShTaa dashaatmakaH || 1-14-29

That Altar of Fire of that King, the Lion, is layered by expert Brahmans in the shape of an eagle with golden wings, with its size being three folds bigger than the altars of other rituals, thus it has eighteen separators, and fire is laid on it. [1-14-29]

नियुक्तास्तत्र पशवस्तत्तदुद्दिश्य दैवतम् | उरगाः पक्षिणश्चैव यथाशास्त्रं प्रचोदिताः || १-१४-३०

niyuktaaH tatra pashavaH tat tat uddishya daivatam | uragaaH pakShiNaH ca eva yathaa shaastram pracoditaaH || 1-14-30

In that ritual animals, serpents and birds designated to such and such deities are readied according to the scriptural directives. [1-14-30]

शामित्रे तु हयस्तत्र तथा जलचराश्च ये | ऋषिभिः सर्वमेवैतन्नियुक्तं शास्त्रतस्तदा || १-१४-३१

shaamitre tu hayaH tatra tathaa jalacaraaH ca ye | R^iShibhiH sarvam evai tan niyuktam shaastrataH tadaa || 1-14-31

The sages have arranged those animals that are to be there in animal sacrifices, like horse and other aquatic animals, in that ritual according to scriptures. [1-14-31]

पशूनां त्रिशतं तत्र यूपेषु नियतं तदा | अश्वरत्नोत्तमं तस्य राज्ञो दशरथस्य च || १-१४-३२

pashuunaam trishatam tatra yuupeShu niyatam tadaa | ashva ratnaH uttamam tasya raaj~no dasharathasya ha || 1-14-32

Three hundred animals are tied to the ritual posts, along with the gemlike best ritual horse of that King Dasharatha. [1-14-32]

कौसल्या तं हयं तत्र परिचर्य समंततः | कृपाणैर्विशशासैनं त्रिभिः परमया मुदा || १-१४-३३

kausalyaa tam hayam tatra paricarya samaMtataH | kR^ipaaNaiH vishashaasaH enam tribhiH paramayaa mudaa || 1-14-33

With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives. [1-14-33]

पतत्रिणा तदा सार्धं सुस्थितेन च चेतसा | अवसद्रजनीमेकां कौसल्या धर्मकाम्यया || १-१४-३४

patatriNaa tadaa saardham susthitena ca cetasaa | avasat rajaniim ekaam kausalyaa dharma kaaMyayaa || 1-14-34

Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird. [1-14-34]

होताध्वर्युस्तथोद्गाता हस्तेन समयोजयन् | महिष्या परिवृत्त्या च वावातामपरां तथा || १-१४-३५

hotaa adhvaryuH tatha udgaataa hastena samayojayan | mahiShyaa parivR^ittyaa atha vaavaataam aparaam tathaa || 1-14-35

Thus, the officiating priests of the ritual, namely hotaa adhwaryu and udgaataa have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king. [1-14-35]

पतत्रिणस्तस्य वपामुद्धृत्य नियतेन्द्रियः | ऋत्विक् परमसंपन्नः श्रपयामास शास्त्रतः || १-१४-३६

patatriNaH tasya vapaam uddhR^itya niyateindriyaH | R^itvik parama saMpannaH shrapayaamaasa shaastrataH || 1-14-36

Then the priest, one with controlled senses and rich in scriptural wealth, took up the omentum [fat] of the horse and cooked it as per scriptures while dropping into the altar of fire to bake as a food to the celestials. [1-14-36]

धूमगन्धं वपायास्तु जिघ्रति स्म नराधिपः | यथाकालं यथान्यायं निर्णुदन् पापमात्मनः || १-१४-३७

dhuuma gandham vapaayaaH tu jighrati sma naraadhipaH | yathaa kaalam yathaa nyaayam nirNudan paapam aatmanaH || 1-14-37

The king Dasharatha smelt the smell of smoke as per time and procedure to cleanse his own sin. [1-14-37]

हयस्य यानि चांगानि तानि सर्वाणि ब्राह्मणाः | अग्नौ प्रास्यन्ति विधिवत् समस्ताः षोडशर्त्विजः || १-१४-३८

hayasya yaani ca aMgaani taani sarvaaNi braahmaNaaH | agnau praasyanti vidhivat samastaaH ShoDasha R^itvijaH || 1-14-38

Those remaining body parts that horse are there, the sixteen officiating priests have procedurally oblated all of them into fire. [1-14-38]

प्लक्षशाखासु यज्ञानामन्येषां क्रियते हविः | अश्वमेधस्य यज्ञस्य वैतसो भाग इष्यते || १-१४-३९

plakSha shaakhaasu yaj~naanaam anyeShaam kriyate haviH | ashva medhasya yaj~nasya vaitaso bhaagaH iShyate || 1-14-39

In other rituals the oblations will be offered into sacrificial fire with spoon-like sticks of plaksha tree, but in Horse-sacrifice ritual they are offered through the vetasa creeper, a rattan plant, cane. [1-14-39]

त्र्यहोऽश्वमेधः संख्यातः कल्पसूत्रेण ब्राह्मणैः | चतुष्टोममहस्तस्य प्रथमं परिकल्पितम् || १-१४-४०

tryaho.ashva medhaH saMkhyaataH kalpa suutreNa braahmaNaiH | catuShTomam ahaH tasya prathamam parikalpitam || 1-14-40

The Horse Ritual is to be performed for three days as laid down in kalpasutra-s, the rules governing such rituals, and by braahmaNa-s, the penultimate parts of Veda-s, and the one performed on the first day is called chatuSToma ritual. [1-14-40]

उक्थ्यं द्वितीयं संख्यातमतिरात्रं तथोत्तरम् | कारितास्तत्र बहवो विहिताः शास्त्रदर्शनात् || १-१४-४१

ukthyam dvitiiyam saMkhyaatam atiraatram tathottaram | kaaritaaH tatra bahavo vihitaaH shaastra darshanaat || 1-14-41

The ritual on the second day is called ukthyam , and the next one performed on third day is called atiraatra. These apart many of the preordained rituals are performed there in that ritual as envisaged in scriptures. [1-14-41]

ज्योतिष्टोमायुषी चैवमतिरात्रौ विनिर्मितौ | अभिजिद्विश्वजिच्चैवमप्तोर्यामो महाक्रतुः || १-१४-४२

jyotiShToma aayuShii ca evam atiraatrau vinirmitau | abhijit vishvajit ca evam aptoryaamo mahaakratuH || 1-14-42

The rituals called jyothiSToma, aayuSi, and atiraatra rituals are performed. And also rituals of great kind like abhijit, vishwajit, aptoryaama are performed. [1-14-42]

प्राचीं होत्रे ददौ राजा दिशं स्वकुलवर्धनः अध्वर्यवे प्रतीचीं तु ब्रह्मणे दक्षिणां दिशम् || १-१४-४३ उद्गात्रे च ततोदीचीं दक्षिणैषा विनिर्मिता | अश्वमेधे महायज्ञे स्वयंभुविहिते पुरा || १-१४-४४

praaciim hotre dadau raajaa disham svakula vardhanaH adhvaryave pratiiciim tu brahmaNe dakShiNaam disham || 1-14-43 udgaatre ca tathaa udiiciim dakShiNaieShaa vinirmitaa | ashvamedhe mahaayaj~ne svayaMbhu vihite puraa || 1-14-44

As the promoter of his own dynasty that king Dasharatha donated eastern side to hotaa, western to adhvaryu, and southern to brahmaa. And to udgaataa northern side is given in donation. These were the donations stipulated in that great ritual, ashwamedha, by the Self-Created Brahma from earlier times. [1-14-44,43]

क्रतुं समाप्य तु तदा न्यायतः पुरुषर्षभः | ऋत्विग्भ्यो हि ददौ राजा धरां तां कुलवर्धनः || १-१४-४५

evam dattvaa prahR^iShTo abhuut shriimaan ikshvaaku nandana | R^itvijaH tu abruvan sarve raajaanam gata kilbiSham || 1-14-46

On completing the ritual thus that best man Dasharatha justifiably donated those lands to the officiating priests, called ritwiks, to promote his dynasty. [1-14-45]

एवं दत्त्वा प्रहृष्टोऽभूत् श्रीमानिक्ष्वाकुनन्दनः | ऋत्विजस्त्वब्रुवन् सर्वे राजानं गतकिल्बिषम् || १-१४-४६

bhavaan eva mahiim kR^itsnaam eko rakShitum arhati | na bhuuMyaa kaaryam asmaakam na hi shaktaaH sma paalane || 1-14-47

Thus on giving away the vast expanses of his kingdom he that glorious one born in Ikshvaku dynasty is gladdened, but all the officiating priests said to the king who by now is rid of his sins. [1-14-46]

भवानेव महीं कृत्स्नामेको रक्षितुमर्हति | न भूम्या कार्यमस्माकं न हि शक्ताः स्म पालने || १-१४-४७

rataaH svaadhyaaya karaNe vayam nityam hi bhuumipa | niSh.hkrayam kiMcit eva iha prayacChatu bhavaan iti || 1-14-48

"You alone are capable to protect the earth in its entirety, and there is no use for us with these lands, and we are not capable to rule it, either." Thus the priests are addressing the king. [1-14-47]

रताः स्वाध्यायकरणे वयं नित्यं हि भूमिप | निष्क्रयं किंचिदेवेह प्रयच्छतु भवानिति || १-१४-४८

maNi ratnam suvarNam vaa gaavo yad vaa samudyatam | tat prayacCha narashreShTa dharaNyaa na prayojanam || 1-14-49

"We are always preoccupied with self-study and teaching of scriptures, oh, king, thus you may give us something else in barter, any modest thing. " [1-14-48]

मणिरत्नं सुवर्णं वा गावो यद्वा समुद्यतम् | तत्प्रयच्छ नरश्रेष्ठ धरण्या न प्रयोजनम् || १-१४-४९

evam ukto narapatiH braahmaNaiH veda paaragaiH | gavaam shata sahasraaNi dasha tebhyo dadau nR^ipaH || 1-14-50 dasha koTi suvarNasya rajatasya catur guNam |

"Let best gems, gold, or cows or anything else that is available you may give us, what is the use of these vast expanses to us." So said the scholars. [1-14-49]

एवमुक्तो नरपतिर्ब्राह्मणैर्वेदपारगैः | गवां शतसहस्राणि दश तेभ्यो ददौ नृपः || १-१४-५० दशकोटीः सुवर्णस्य रजतस्य चतुर्गुणम् |

R^itvijaH ca tataH sarve pradaduH sahitaa vasu || 1-14-51 R^iShyashR^ingaaya munaye vasiShThaaya ca dhiimate |

The king Dasharatha, the lord of people, thus requested by the scholarly Vedic Brahmans gave them millions of cows, ten of ten million gold coins, and the silver four times thereof. [1-14-50, 51a]

ऋत्विजश्च ततः सर्वे प्रददुः सहिता वसु || १-१४-५१ ऋष्यशृङ्गाय मुनये वसिष्ठाय च धीमते |

tataH te nyaayataH kR^itvaa pravibhaagam dvijottamaaH || 1-14-52 supriita manasaH sarve pratyuucuH muditaa bhR^isham |

Then all those officiating priests collectively gave that wealth to sage Rishyasringa and to the enlightened sage Vashishta. [1-14-51b, 52a]

ततस्ते न्यायतः कृत्वा प्रविभागं द्विजोत्तमाः || १-१४-५२ सुप्रीतमनसः सर्वे प्रत्यूचुर्मुदिता भृशम् |

tataH prasarpakebhyastu hiraNyam susamaahitaH || 1-14-53 jaaMbuunadam kooTi saMkhyam braahmaNebhyo dadau tadaa |

Then all of those Brahmans are well satisfied at heart and distributed among themselves the wealth passed on by Rishyasringa and Vashishta, and then they said, "We are highly gladdened." [1-14-52a, 53a]

ततः प्रसर्पकेभ्यस्तु हिरण्यं सुसमाहितः || १-१४-५३ जांबूनदं कोटिसंंख्यं ब्राह्मणेभ्यो ददौ तदा |

daridraaya dvijaaya atha hasta aabharaNam uttamam || 1-14-54 kasmai chit yaacamaanaaya dadau raaghava naMdanaH |

Then to the other Brahmans who arrived there to see the ritual, King Dasharatha sincerly donated ten million gold coins. [1-14-53b, 54a]

दरिद्राय द्विजायाथ हस्ताभरणमुत्तमम् || १-१४-५४ कस्मैचिद्याचमानाय ददौ राघवनंदनः |

tataH priiteShu vidhivat dvijeShu dvija vatsalaH || 1-14-55 praNaamam akarot teShaam harSha vyaakulita indriyaH |

That descendent of Raghava dynasty gave an excellent hand ornament to someone who is an impoverished Brahman and who is beseeching. [1-14-54a, 55a]

ततः प्रीतेषु विधिवत् द्विजेषु द्विजवत्सलः || १-१४-५५ प्रणाममकरोत्तेषां हर्षव्याकुलितेन्द्रियः |

tasya aashiSho.atha vividhaa braahmaNaiH samudaahR^itaaH || 1-14-56 udaarasya nR^iviirasya dharaNyaam patitasya ca |

While those Brahmans are becoming happy then that king and the patron of Brahmans venerated them dutifully with his senses fluttering with happiness. [1-14-55b, 56a]

तस्याशिषोऽथ विविधा ब्राह्मणैः समुदाहृताः || १-१४-५६ उदारस्य नृवीरस्य धरण्यां पतितस्य च |

tataH priita manaa rajaaa praapya yaj~nam anuttamam || 1-14-57 paapa apaham svar nayanam dustaram paarthivarShabhaiH |

Then that benevolent and valiant King Dasharatha prostrated on ground venerating the Brahmans, and the Brahmans too chanted various blessing hymns on that prostrating king. [1-14-56b, 57a]

ततः प्रीतमना राजा प्राप्य यज्ञमनुत्तमम् || १-१४-५७ पापापहं स्वर्नयनं दुस्तरं पार्थिवर्षभैः |

tato.abraviit R^ishyshR^iMgam raajaa dasharathaH tadaa || 1-14-58 kulasya vardhanam tvam tu kartum arhasi suvrata |

Then that king is gladdened at heart for the successful achievement of the completion of that excellent ritual that removes sin and that leads to heaven as well, and that which cannot be undertaken by many of the best kings. [1-14-57b, 58a]

ततोऽब्रवीदृष्यशृंगं राजा दशरथस्तदा || १-१४-५८ कुलस्य वर्धनं त्वं तु कर्तुमर्हसि सुव्रत |

tatheti ca sa raajaanam uvaaca dvijasattamaH | bhaviShyanti sutaa raajan catvaaraH te kulodvahaaH || 1-14-59

Thereafter king Dasharatha said to sage Rishyasringa thus, "oh, sage with best vows, you alone are eligible to perform the ritual for the expansion of my dynasty." [1-14-58b, 59a]

तथेति च स राजानमुवाच द्विजसत्तमः | भविष्यन्ति सुता राजंश्चत्वारस्ते कुलोद्वहाः || १-१४-५९

sa tasya vaakyam madhuram nishaMya praNaMya tasmai prayato nR^ipendra | jagaama harSham paramam mahaatmaa tam R^iShyashR^~Ngam punarapi uvaacha || 1-14-60

That best Brahman Rishyasringa saying yes to the proposal, said this to king Dasharatha, "oh, king, there will be four sons to you that ennoble your dynasty. [1-14-59b, c]

स तस्य वाक्यं मधुरं निशम्य प्रणम्य तस्मै प्रयतो नृपेन्द्र | जगाम हर्षं परमं महात्मा तं ऋष्यशृङ्गं पुनरप्युवाच || १-१४-६०

On hearing the sweet words of Sage Rishyasringa, he that king of kings Dasharatha went into a state of ecstasy and venerating that great soul, Rishyasringa, again said this to him. [1-14-60]