Ikshvaku’s bloodline is narrated as custom demands to enquire into the bridegroom’s lineage. Vashishta narrates this to Janaka and his brother Kushadhvaja, who is also summoned to participate in the wedding celebrations, and who later has to offer his two daughters to Bharata and Shatrughna. This listing and eulogising ancestors is an adjunctive custom in Indian marriages. Nowadays it is limited to cite only three preceding generations, instead of narrating from the first, since nobody holds his family tree, ready at hand.
ततः प्रभाते जनकः कृत कर्मा महर्षिभिः |
उवाच वाक्यम् वाक्यज्ञः शतानंदम् पुरोहितम् || १-७०-१
uvaaca vaakyam vaakyaj~naH shataanaMdam purohitam || 1-70-1
Then on the next day morning after getting the ritual liturgies performed through sages, he that articulator Janaka articulated this to sage Shataananda, the royal priest. [1-70-1].
भ्राता मम महातेजा यवीयान् अतिधार्मिकः |
कुशध्वज इति ख्यातः पुरीम् अध्यवसत् शुभाम् || १-७०-२
वार्या फलक पर्यन्ताम् पिबन् इक्षुमतीम् नदीम् |
सांकाश्याम् पुण्य संकाशाम् विमानम् इव पुष्पकम् || १-७०-३
kushadhvaja iti khyaataH puriim adhyavasat shubhaam || 1-70-2
vaaryaa phalaka paryantaam piban ikShumatiim nadiim |
saaMkaashyaam puNya saMkaashaam vimaanam iva puShpakam || 1-70-3
“My younger brother renowned thus as Kushadhvaja, a highly self-righteous one and a highly brilliant one is ruling from the auspicious and holy city named Saankaasya, which city is surrounded by River Ikshumati as a natural moat, in which moat bastions of tridents are staked all around… and my brother presides over that city as if he is sitting in the Pushpaka aircraft of richly-rich god Kubera, and as though supping the sugarcane juice-like waters of River Ikshumati… [1-70-2, 3]
The words vaaryaa phalaka paryantaam also mean ‘that city is surrounded by the plantation of citrus grapefruits that are famous for health keeping.
तम् अहम् द्रष्टुम् इच्छामि यज्ञ गोप्ता स मे मतः |
प्रीतिम् सो अपि महातेजा इमाम् भोक्ता मया सह || १-७०-४
priitim so api mahaatejaa imaam bhoktaa mayaa saha || 1-70-4
“And I wish to see him, as he is the nominated benefactor of this Vedic-ritual of mine, and he too shall become a rejoicer in partaking the joyousness of this marriage… ” So said Janaka to Shataananda. [1-70-4]
Kushadhvaja supplied whole lot of paraphernalia for this Vedic-ritual of Janaka from his auspicious city Saankaasya, and hence he is the benefactor of the ritual.
एवम् उक्तो तु वचने शतानंदस्य संनिधौ |
आगताः केचिद् अव्यग्रा जनकः तान् समादिशत् || १-७०-५
aagataaH kecid avyagraa janakaH taan samaadishat || 1-70-5
That way when Janaka asseverated that enunciation in the presence of Shataananda, Shataananda in turn ordered and summoned envoys, and then some alacritous envoys have come, whom Janaka ordered to proceed to his brother. [1-70-5].
शासनात् तु नरेन्द्रस्य प्रययुः शीघ्र वाजिभिः |
समानेतुम् नरव्याघ्रम् विष्णुम् इन्द्र आज्ञया यथा || १-७०-६
samaanetum naravyaaghram viShNum indra aaj~nayaa yathaa || 1-70-6
By the order of the king those envoys who have speedy horses have travelled on to city Saankaasya speedily, to lead forth that manly-tiger Kushadhvaja that speedily, which is as good as fetching Vishnu by order of Indra. [1-70-6].
संकास्याम् ते समागंय ददृशुः च कुश्ध्वजम् |
न्यवेदयन् यथा वृत्तम् जनकस्य च चिन्तितम् || १-७०-७
nyavedayan yathaa vR^ittam janakasya ca cintitam || 1-70-7
On arriving in city Saankaasya those envoys have seen king Kushadhvaja and on submitting what has happened to the king about Rama’s breaking of Shiva’s bow, and they have also submitted the point of view of Janaka regarding marriages of four daughters. [1-70-7]
The viewpoint of Janaka is to offset the problem of marriages of both the daughters of his brother Kushadhvaja. Dasharatha has four sons and Janaka presaged a quadruple alliance with him, where Janaka has two daughters and his brother Kushadhvaja has two.
तद् वृत्तम् नृपतिः श्रुत्वा दूत श्रेष्ठैः महा जवैः |
आज्ञया तु नरेन्द्रस्य आजगाम कुशध्वजः || १-७०-८
aaj~nayaa tu narendrasya aajagaama kushadhvajaH || 1-70-8
On hearing that event from the worthy envoys whose speed is praiseworthy, king Kushadhvaja came right away to Mithila by the order of king Janaka. [1-70-8].
स ददर्श महात्मानम् जनकम् धर्म वत्सलम् |
सो अभिवाद्य शतानंदम् जनकम् च अति धार्मिकम् || १-७०-९
राज अर्हम् परमम् दिव्यम् आसनम् च अध्यरोहत |
so abhivaadya shataanaMdam janakam ca ati dhaarmikam || 1-70-9
raaja arham paramam divyam aasanam ca adhyarohata |
Kushadhvaja addressed himself to the insightful one and a compassionate person in the duty of an elder brother, namely Janaka, and on reverencing sage Shataananda firstly, next he has reverenced his fondly affectionate brother Janaka, and then he sat upon a majestic seat, that which is befitting to kings. [1-70-9, 10a].
उपविष्टौ उभौ तौ तु भ्रातरौ अमित ओजसौ || १-७०-१०
प्रेषयामासतुः वीरौ मन्त्रि श्रेष्ठम् सुदामनम् |
preShayaamaasatuH viirau mantri shreShTham sudaamanam |
Both the brothers of unlimited self-refulgence having assumed their high seats, they who are distinguished for their righteous acts have started to send Sudaamana, the distinguished minister. [1-70-10b, 11a].
गच्छ मंत्रि पते शीघ्रम् इक्ष्वाकम् अमित प्रभम् || १-७०-११
आत्मजैः सह दुर्धर्षम् आनयस्व स मंत्रिणम् |
aatmajaiH saha durdharSham aanayasva sa maMtriNam |
“Oh, minister plenipotentiary, Sudaamana, you please proceed immediately to king Dasharatha, the legatee of Ikshvaku-s with illimitable resplendence, and let that invincible king Dasharatha be led hither along with his sons and along with his Vedic-celebrants…” Thus Janaka ordered Sudaamana, the minister. [1-70-11b, 12a].
औपकार्याम् स गत्वा तु रघूणाम् कुल वर्धनम् || १-७०-१२
ददर्श शिरसा च एनम् अभिवाद्य इदम् अब्रवीत् |
dadarsha shirasaa ca enam abhivaadya idam abraviit |
Accordingly Sudaamana has gone to the visitatorial-palace of the promoter of Raghu’s heritage, namely Dasharatha, and he said this on appearing before that king duly bowing down and hailing the king. [1-70-12b, 13a].
अयोध्या अधिपते वीर वैदेहो मिथिला अधिपः || १-७०-१३
स त्वाम् द्रष्टुम् व्यवसितः स उपाध्याय पुरोहितम् |
sa tvaam draShTum vyavasitaH sa upaadhyaaya purohitam |
“Oh, valiant king, oh, sovereign of Ayodhya, his highness the sovereign of Mithila from the heritage of Videha kings is poised for seeking an audience with your highness, along with your highness’ royal-priest Vashishta and other mentors…” The minister Sudaamana said so to Dasharatha. [1-70-13b, 14a].
मंत्रि श्रेष्ठ वचः श्रुत्वा राजा स ऋषि गणः तदा || १-७०-१४
स बन्धुः अगमत् तत्र जनको यत्र वर्तते |
sa bandhuH agamat tatra janako yatra var.htate |
On hearing that best minister’s words, then king Dasharatha came to the place where Janaka is available, along with his kinsmen and the assemblages of sages. [1-70-14b, 15a].
राजा च मंत्रि सहितः स उपाध्यायः स बांधवः || १-७०-१५
वाक्यम् वाक्य विदाम् श्रेष्ठो वैदेहम् इदम् अब्रवीत् |
vaakyam vaakya vidaam shreShTho vaideham idam abraviit |
That sententious king Dasharatha said this to the king from the lineage of Videha kings, Janaka, who is with his mentors, kinsfolk, and ministers. [1-70-15b, 16a].
विदितम् ते महाराज इक्ष्वाकु कुल दैवतम् || १-७०-१६
वक्ता सर्वेषु कृत्येषु वसिष्ठो भगवान् ऋषिः |
vaktaa sarveShu kR^ityeShu vasiShTho bhagavaan R^iShiH |
“Oh, exalted king Janaka, you already appreciate that this godly sage Vashishta is godlike to the bloodline of Ikshvaku-s, and in all affairs he is our internuncio… [1-70-16b, 17a].
विश्वामित्र अभ्यनुज्ञातः सह सर्वैः महर्षिभिः || १-७०-१७
एष वक्ष्यति धर्मात्मा वसिष्ठो मे यथा क्रमम् |
तूष्णीम् भूते दशरथे वसिष्ठो भगवान् ऋषिः || १-७०-१८
उवाच वाक्यम् वाक्यज्ञो वैदेहम् स पुरोधसाम् |
eSha vakShyati dharmaatmaa vasiShTho me yathaa kramam |
tuuShNiim bhuute dasharathe vasiShTho bhagavaan R^iShiH || 1-70-18
uvaaca vaakyam vaakyaj~no vaideham sa purodhasaam |
“Should an assent be given by Sage Vishvamitra, along with all the great sages present here, this equanimous Vashishta will narrate about my bloodline, lineally…” And, to the nod of Vishvamitra Dasharatha become reticent, and then the godly and sententious sage Vashishta who is along with his men of the cloth said these sentences to the king of Videha, namely Janaka. [1-70-17b, 18, 19a].
अव्यक्त प्रभवो ब्रह्मा शाश्वतो नित्य अव्ययः || १-७०-१९
तस्मात् मरीचिः संजज्ञे मरीचेः कश्यपः सुतः |
विवस्वान् कश्यपात् जज्ञे मनुर् वैवस्वतः स्मृतः || १-७०-२०
tasmaat mariiciH saMjaj~ne mariiceH kashyapaH sutaH |
vivasvaan kashyapaat jaj~ne manur vaivasvataH smR^itaH || 1-70-20
“The Unprovable emanated the timeless, changeless and perishless Brahma, and from that Being, namely Brahma, Mariichi is begotten, and Kaashyapa is the son of Mariichi, and the Sun is begotten from Kaashyapa, and Manu is said to be the son of the Sun… [1-70-19b, 20]
The avyakta is the ‘Unmanifest’ of advaita tenet. Here it an ‘Unprovable’ entity since it cannot be proved by pramaaNa-s ‘source of knowledge’ like pratyaksha, anumana, tarka, aagama… ‘perception, inference, logic, scriptures…’ and because Vishnu cannot be deduced by these sources of knowledge, Vishnu Himself becomes the avyakta. And from the viewpoint of mythology, Ramayana has no place for a ‘featureless Absolute…’ nir guNa brahma of advaita, because Valmiki’s initial questions to Narada include ko guNavaan, and thus He is sa guNa brahma. Hence avykta or aakaasha, a kaasha, ‘minus, leeway…’ all-pervading…’ is Vishnu, the ‘Unprovable’.
This aakaasha is the often repeated expression in Upanishad-s, telling it to be the aatma, Absolute, abiding in each individual jiiva aatma, Individual Soul. aakaasho ha vai naama ruupayoH nirvahitaaH te yad antara tad brahma tad amR^itam sa aatmaa – chaandogya – 8-14 | ko he vaaNyatkaH praaNaat ya eSha aakaasha aanando na syaat – taittariiya – 7 anuvaaka | aakaashor arthaantaratvaadivyapadeshaat – 1-3-41 | dahara uttarebhyaH – 1-3-14 – brahma suutra ;’who is he to be able to balance himself if this aakaasha is not to be there…’ Taittarriya; ‘that which makes the names and forms is within you alone as your innermost inner-space, that alone is deathless…’ Chanandogya; ‘akaasha [is Absolute] because it is proclaimed to be something different etc., [from names and forms yet their revealer…]; ‘the small [aakaasha] is Absolute because of subsequent texts [which give ample evidence of it…] Brahma Sutra. Hence, it is Vishnu.
Out of the three epithets to Brahma one is ‘timeless’ because He continues to be in two para artha-s, say 31, 10, 40, 00, 00, 00, 000 human years, without transmutation, yet He continues further. He is ‘changeless’ as his faculties or His divine being does not undergo any mutation or metamorphosis. He is ‘perishless’ during the above period and after, since Vishnu gave rise to Him. Up to here is ultramundane order of progeny and the mundane lineage is now continued.
मनुः प्रजापतिः पूर्वम् इक्ष्वाकुः च मनोः सुतः |
तम् इक्ष्वाकुम् अयोध्यायाम् राजानम् विद्धि पूर्वकम् || १-७०-२१
tam ikShvaakum ayodhyaayaam raajaanam viddhi puurvakam || 1-70-21
“Manu is the earliest Prajaapati and Ikshvaaku is the son of Manu, and that Ikshvaaku is the first king of Ayodhya… know thus… [1-70-21].
इक्ष्वाकोः तु सुतः श्रीमान् कुक्षिः इति एव विश्रुतः |
कुक्षेः अथ आत्मजः श्रीमान् विकुक्षिः उपपद्यत || १-७०-२२
kukSheH atha aatmajaH shriimaan vikukshiH upapadyata || 1-70-22
“The son of Ikshvaaku is the legendary Kukshi, thus he is renowned, and the famous Vikukshi is the son of Kukshi… [1-70-22].
विकुक्षेः तु महातेजा बाणः पुत्रः प्रतापवान् |
बाणस्य तु महातेजा अनरण्यः प्रतापवान् || १-७०-२३
baaNasya tu mahaatejaa anaraNyaH prataapavaan || 1-70-23
“From that most brilliant and courageous Vikukshi, Baana emerged as son, and the highly refulgent and valinat Anaranya is the son of Baana… [1-70-23].
अनरण्यात् पृथुः जज्ञे त्रिशंकुः तु पृथोः सुतः |
त्रिशंकोः अभवत् पुत्रो धुन्धुमारः महायशाः || १-७०-२४
trishaMkoH abhavat putro dhundhumaaraH mahaayashaaH || 1-70-24
“Pruthu is the son of Anaranya, and Trishanku is Pruthu’s son, and the highly renowned Dhundumaara happened to be the son of Trishanku… [1-70-24].
धुन्धुमारात् महातेजा युवनाश्वो महारथः |
युवनाश्व सुतः असीत् मान्धाता पृथिवी पतिः || १-७०-२५
yuvanaashva sutaH asiit maandhaataa pR^ithivii patiH || 1-70-25
“Dhundumaara begot a highly glorious and a speediest charioteer Yuvanaashva as son, and Mandhaata emerged as the son of Yuvanaashva… [1-70-25].
मान्धातुः तु सुतः श्रीमान् सुसन्धिः उदपद्यत |
सुसंधेः अपि पुत्रौ द्वौ ध्रुवसंधिः प्रसेनजित् || १-७०-२६
susaMdheH api putrau dvau dhruvasaMdhiH prasenajit || 1-70-26
“Maandhaata engendered the highly noble Susandhi as son, and even Susandhi engendered two sons, namely Dhruvasandhi and Prasenajit… [1-70-26].
यशस्वी ध्रुवसंधेः तु भरतो नाम नामतः |
भरतात् तु महातेजा असितो नाम जायत || १-७०-२७
bharataat tu mahaatejaa asito naama jaayata || 1-70-27
“From Dhruvasandhi, an illustrious one named as Bharata is begotten, and Bharata begot a highly effulgent son named as Asita… [1-70-27].
यस्य एते प्रति राजन उदपत्यन्त शात्रवः |
हैहय तालजंघाः च शूराः च शशबिंद्वः || १-७०-२८
haihaya taalajaMghaaH ca shuuraaH ca shashabiMdvaH || 1-70-28
“To which Asita, kings like Haihaya-s, Taalajanghaa-s, and the valiant Shashabindu-s have become adversaries and kings in hostility, he had to wage war with them… [1-70-28].
तान् च स प्रति युद्ध्यन् वै युद्धे राजा प्रवासितः |
हिमवन्तम् उपागंय भार्याभ्याम् सहितः तदा || १-७०-२९
himavantam upaagaMya bhaaryaabhyaam sahitaH tadaa || 1-70-29
“While counterattacking those kings, Asita is dethroned in war and then he reached Himalayas along with his two wives… [1-70-29].
असितो अल्प बलो राजा काल धर्मम् उपेयिवान् |
द्वे च अस्य भार्ये गर्भिण्यै बभूवतुः इति श्रुति || १-७०-३०
एका गर्भ विनाश अर्थम् सपत्नै सगरम् ददौ |
dve ca asya bhaarye garbhiNyai babhuuvatuH iti shruti || 1-70-30
ekaa garbha vinaasha artham sapatnai sagaram dadau |
“Asita was with his meagre forces when he was in Himalayas, and there he drew nigh of his Time. At the time of his demise two of his wives were pregnant, and one of two wives gave toxic food to the co-wife for abortion… thus we heard… [1-70-30-31a].
ततः शैलवरे रंये बभूव अभिरतो मुनिः || १-७०-३१
भार्गव च्यवनो नाम हिमवंतम् उपाश्रितः |
bhaargava cyavano naama himavaMtam upaashritaH |
“There was a saint named Cyavana, the heir of Sage Bhrigu, who in fascination with best and beautiful mountains then taking shelter on Himalayas. [1-70-31b, 32a].
तत्र च एका महाभागा भार्गवम् देव वर्चसम् || १-७०-३२
ववन्दे पद्म पत्राक्षी कांक्षन्ती सुतम् उत्तमम् |
vavande padma patraakshii kaaMkshantii sutam uttamam |
“One of the two wives of Asita, the lotus-petal eyed and highly fortunate one queen came there desirous of a best son, and reverenced the sage who is godly in his glow… [1-70-32b-33a].
तम् ऋषिम् सा अभ्युपगंय कालिन्दी च अभ्यवादत || १-७०-३३
स ताम् अभ्यवदत् विप्रः पुत्र ईप्सुम् पुत्र जन्मनि |
sa taam abhyavadat vipraH putra iipsum putra janmani |
“Another queen Kaalindi who administer food poison to her co-wife has also come to the sage, and she too reverenced him. That sage spoke to her who received poison from her co-wife regarding the birth of her son. [1-70-34]
There are variations in reading these lines. While some say that Kaalindi is one who ‘gave’ toxic food to her sister, while some others say that Kaalindi is the one who ‘received’ the poisoned food. Here taking the kaalindi ca ‘Kaalindi also…’ it is said that ‘Kaalindi is she who has administered poison…’ Since she is also pregnant, coupled with the guilt of poisoning, hence the use of ca , she too came to the sage.
तव कुक्षौ महाभागे सु पुत्रः सु महाबलः || १-७०-३४
महावीर्यो महातेजा अचिरात् संजनिष्यति |
गरेण सहितः श्रीमान् मा शुचः कमलेक्षणे || १-७०-३५
mahaaviiryo mahaatejaa aciraat saMjaniShyati |
gareNa sahitaH shriimaan maa shucaH kamalekshaNe || 1-70-35
” ‘Oh, highly fortunate lady, a very good son and a very mighty son is there in your womb. Soon you will give birth to a highly vigorous, highly refulgent son and that illustrious one will take birth with toxicity, but there is no need to worry…’ So said Sage Cyavana to the queen of Asita who received the poison. [1-70-35].
च्यवनम् च नमस्कृत्य राजपुत्री पतिव्रता |
पत्या विरहिता तस्मात् पुत्रम् देवी व्यजायत || १-७०-३६
patyaa virahitaa tasmaat putram devii vyajaayata || 1-70-36
“On reverencing Sage Cyavana that husband devout princess whose husband is no more that lady gave birth to a son… [1-70-36].
सपत्न्या तु गरः तस्यैः दत्तो गर्भ जिघांसया |
सह तेन गरेण एव संजातः सगरोइ अभवत् || १-७०-३७
saha tena gareNa eva saMjaataH sagaroi abhavat || 1-70-37
“Because he took birth along with the poison administered to his mother by her co-wife, he became Sagara, the emperor…” [1-70-37]
Parable: When king Asita passed away his queen and this Sagara’s mother wanted to commit self-immolation, but this Sage Cyavana dissuades her from it because she is pregnant, and takes her to his hermitage. When she gave birth to Sagara, Sage Cyavana rears up Sagara and teaches him all of the archery by according aagneya astra Fire-missile etc., kingcraft, and scriptures. On one occasion when Sagara asks for the details about his father, Cyavana had to tell all the legend of Asita and his conflicts with yavana-s, and shaka-s. Sagara becoming furious at Haihaya-s, Taalajanghaa-s, and the valiant Shashabindu-s, wars with them and drives them out of this country. While doing so, Sagara makes yavana-s tonsured, shaka-s or so-called Scythians, as half-tonsured, and paarada-s as shaggy haired ones, thus stripping of their Kshatriya-hood. Taking the nearness of name paarada to Persia, it is said that the kings repulsed by Sagara taken domicile in the Middle East and a aaryan or a aa riaan is Airan or present day Iran, and age-old are Indo-Iranian links. Further, the word Asia has its own nearness to the name of king Asita.
सगरस्य अस्य असमंजः तु असमंजात् अथ अंशुमान् |
दिलीपो अंशुमतः पुत्रो दिलीपस्य भगीरथः || १-७०-३८
diliipo aMshumataH putro diliipasya bhagiirathaH || 1-70-38
“From Sagara it is Asamanja and from Asamanja it is Amshuman, and from Amshuman it is Diliipa, and the son of Diliipa is Bhageeratha… [1-70-38].
भगीरथात् ककुत्स्थः च ककुत्स्थस्य रघुः तथा |
रघोः तु पुत्रः तेजस्वी प्रवृद्धः पुरुषादकः || १-७०-३९
कल्माषपादो हि अभवत् तस्मात् जातः तु शङ्खणः |
raghoH tu putraH tejasvii pravR^iddhaH puruShaadakaH || 1-70-39
kalmaaShapaado hi abhavat tasmaat jaataH tu sha~NkhaNaH |
“From Bhageeratha it is Kakutstha, from Kakutstha it is Raghu, and Raghu’s son is the great resplendent Pravriddha, who is reduced to a human flesh eater, and he is also known as Kalmashapaada… and from him, that Pravriddha, Shankana is born… [1-70-39, 40a]
This Pravriddha is really a great king in this lineage, but somewhat arrogant. So, at one time he was subjected to the fury of Vashishta and becomes a man-eating demon. But he too got his mystic powers. When he was trying to issue a counter-curse to Vashishta, by taking water into his hand, his wife Madayanti, being a husband devout wife dissuades him to not to counter all-powerful Vashishta. He on listening to his wife drops that water taken for cursing, onto his own feet. Then his accursed water blemished him via his feet. Hence, he is also termed as Kalmashapaada.
सुदर्शनः शंखणस्य अग्निवर्णः सुदर्शनात् || १-७०-४०
शीघ्रगः तु अग्निवर्णस्य शीघ्रगस्य मरुः सुतः |
मरोः प्रशुश्रुकः तु आसीत् अंबरीषः प्रशुश्रुकात् || १-७०-४१
shiighragaH tu agnivarNasya shiighragasya maruH sutaH |
maroH prashushrukaH tu aasiit aMbariiShaH prashushrukaat || 1-70-41
” Shankana’s son is Sudarshana, and from Sudarshana it is Agnivarsna… And Shiigraga is the son of Agnivarsna, and Shiighraga’s son is Maru and from Maru it is Prashushruka, and Ambariisha is the son of Prashushruka… [1-70-41.
अंबरीषस्य पुत्रो अभूत् नहुषः च महीपतिः |
नहुषस्य ययातिः तु नाभागः तु ययाति जः || १-७०-४२
nahuShasya yayaatiH tu naabhaagaH tu yayaati jaH || 1-70-42
“Ambariisha’s son was Nahusha, the emperor and Yayaati is the son of Nahusha, but Naabhaaga is born to Yayaati… [1-70-42]
These names Nahusha and Yayaati also occur in other Puraana-s, indicating them in earlier eras to Ramayana period.
नाभागस्य भभूव अज अजात् दशरथो अभवत् |
अस्मात् दशरथात् जातौ भ्रातरौ राम लक्ष्मणौ || १-७०-४३
asmaat dasharathaat jaatau bhraatarau raama lakShmaNau || 1-70-43
“Aja was Naabhaaga’s son and from Aja, this Dasharatha is manifest, and from him, from this Dasharatha, these brothers, Rama and Lakshmana are born… [1-70-43].
आदि वंश विशुद्धानाम् राज्ञाम् परम धर्मिणाम् |
इक्ष्वाकु कुल जातानाम् वीराणाम् सत्य वादिनाम् || १-७०-४४
राम लक्ष्मणयोः अर्थे त्वत् सुते वरये नृप |
सदृशाभ्याम् नरश्रेष्ठ सदृशे दातुम् अर्हसि || १-७०-४५
ikShvaaku kula jaataanaam viiraaNaam satya vaadinaam || 1-70-44
raama lakShmaNayoH arthe tvat sute varaye nR^ipa |
sadR^ishaabhyaam narashreShTha sadR^ishe daatum ar.hhasi || 1-70-45
“Oh, best one among men, Janaka, from the beginning this bloodline of Ikshvaaku-s is spotlessly immaculate, immensely impeccable, indomitable, and irreproachable, and in respect of these kings born in this line of blood, oh, king Janaka, I espouse that it will be meetly of you to offer your seemly daughters to this seemly pair of Rama and Lakshmana…” So said Vashishta to king Janaka. [1-70-44, 45].