rule


 

 

Canto 9

Mahâmantra 2

 


Chapter 15: Paras'urâma, the Lord's Warrior Incarnation

(1) The son of Vyâsadeva said: 'From Urvas'î's womb six sons were born who were begotten by Purûravâ oh ruler of man: Âyu, S'rutâyu, Satyâyu, Raya, Vijaya and Jaya. (2-3) S'rutâyu had a son named Vasumân, Satyâyu also had one called S'rutañjaya, from Raya there was a son called Eka and from Jaya there was a son called Amita. Bhîma was the son of Vijaya after whom Kâñcana was born as his son. From Hotraka, Kâñcana's son, there was the son Jahnu who drank the water of the Ganges in one sip. (4) Puru was begotten by Jahnu [see 1.12: 15 & 3.8: 1] and from him next Balâka and his son Ajaka appeared. Kus'a followed from whose loins the four sons Kus'âmbu, Tanaya, Vasu and Kus'anâbha were born who were succeeded by Gâdhi, the son of Kus'âmbu. (5-6) From Gâdhi there was the daughter Satyavatî who by the brahmin Ricîka was asked to be his wife, but not considering him fit king Gâdhi said to that son of Bhrigu: 'Please deliver me as a dowry for this daughter of the Kus'a dynasty that we belong to, one thousand horses as brilliant as the light of the moon with each one black ear.' (7) With that being said the sage understood what he had in mind. He went to the abode of Varuna from where he brought and delivered the horses. Then he married the beautiful daughter. (8) He as a seer was by his wife and his mother-in-law who each wanted a son, requested to cook a preparation which he with mantras offered to them [to his wife with a brâhmana mantra and to his mother-in-law with a kshatriya mantra]. Then the muni went away for a bath. (9) Meanwhile, Satyavatî was by her mother asked to give the oblation that was meant for her, because she thought it was the better one of the two. She handed it over to her while she herself ate her mother's oblation.

(10) Learning about this the sage said to his wife: 'You did something very wrong! Now your son will be a fierce, punitive personality while your brother will be a scholar in spiritual science!'

(11) Satyavatî beseeched him that it would not be so and thus the son of Bhrigu said: 'Then the son of your son will be that way!' Thereafter Jamadagni was born.

(12-13) She [Satyavatî] later became the great and sacred Kaus'ikî [a river] that purifies the entire world. Jamadagni married Renukâ, the daughter of Renu. She with the seer of Bhrigu gave birth to many sons of whom Vasumân was the eldest. The renown Paras'urâma [also known as Râma] was the youngest son. (14) He [Paras'urâma] who twenty-one times acted as the annihilator of the Haihaya dynasty and thus freed the earth from all her kshatriyas, is called an [ams'a] incarnation of Vâsudeva. (15) The earth's burden of the arrogant governing class that, covered by passion and ignorance, lacked in respect for the brahminical rule, was removed by him. He killed them despite the fact that they had committed no great offense [see also 1.11: 34].'

(16) The honorable king said: 'What was, of those degraded nobles out of control, the offense committed unto the Supreme Lord because of which time and again the dynasty was annihilated?

(17-19) The son of Vyâsa said: 'The king of the Haihayas, Kârtavîryârjuna, the best of the kshatriyas, had developed a thousand arms in upholding the worship of Dattâtreya who is a plenary portion of Nârâyana. He who was the fear of his enemies could not be defeated, was sharp-witted, most attractive, influential, powerful, renown and physically very strong. Because of his yogic control he had acquired qualities like the perfections of the animâ-siddhi and such and he tirelessly traveled all over the world like a whirlwind. (20) When he one day surrounded by beautiful women enjoyed the water of the Revâ [the Narmadâ], he, overly proud of being decorated with the garland of victory, with his arms stopped the flow of the river. (21) The conceited hero called Ten-head [Râvana] could not bear that influence because the water that moved upstream from his actions had inundated his camp. (22) Râvana who insulted him [the king] in the presence of the women was without much difficulty arrested by him, held in custody in [their capital] Mâhishmatî and then released again as if it concerned a monkey.

(23) Once during a hunt alone in the forest wandering aimlessly, he [Kârtavîryârjuna] entered the âs'rama of Jamadagni muni. (24) The sage on the basis of his austerity could, because of his cow of plenty [kâmadhenu], offer to that god of man together with his soldiers, ministers and the rest of his retinue, everything that was needed. (25) When the king saw what this wealth that exceeded his personal opulence all meant, he could not appreciate it really. He and his Haihayas then developed the desire to possess that cow of sacrifice. (26) In his conceit he encouraged his men to take away the sage's cow of plenty and bring her together with her calf to Mâhishmatî while it was crying because of the violence. (27) After the king was gone Paras'urâma, upon returning to the âs'rama [of his father], heard about that nefarious act and got as angry as a snake that is trampled upon. (28) Unable to tolerate what had happened he took up a ghastly chopper, a quiver, a bow and a shield and went after them like a lion attacking an elephant. (29) As the king entered the capital he saw the best of the Bhrigus coming after him in fury carrying a bow, arrows and a chopper as his weapons. His skin was covered by a black deerskin, he had matted locks and radiated like sunshine. (30) He sent seventeen akshauhinîs [*] with elephants, chariots, horses and infantry, with swords, arrows, lances, slings and weapons of fire, but Paras'urâma, the Lord and Master, most fiercely killed them all by himself. (31) He as the greatest expert in handling the chopper, killed as fast as the wind and as speedy as the mind  the enemy troops from whom here and there the arms, legs and shoulders fell to the ground together with the drivers of the elephants and the horses that had been slain. (32) Seeing his soldiers fallen by the axe and the arrows of Râma lying scattered with their shields, flags, bows and dead bodies in the mud and the blood on the field, Haihaya [Kârtavîryârjuna] rushed over there in fury. (33) Kârtavîryârjuna then fixed with five hundred of his arms simultaneously as many arrows on as many bows in order to kill Râma, but he as the best fighter of all the ones armed, cut them all to pieces with his arrows using one bow only. (34) The king attacked again with trees and rocks that he had uprooted with his hands, but, as he was rushing forwards on the battlefield, all his arms were by Paras'urâma's razor-sharp axe with great force cut off like they were the hoods of snakes. (35-36) After his arms had been cut off, the mountain peak that was his head was severed. As soon as their father was killed his ten thousand sons fled away in fear. Fetching the sacrificial cow and calf that had suffered badly, the Killer of All False Heroism returned to his father's hermitage and handed them over to him. (37) Râma described to his father and brothers everything that he had done. After hearing that Jamadagni spoke as follows:

(38) 'Râma oh Râma, mighty hero, you have committed a sin by unnecessarily killing that god of man who embodies all the demigods. (39) We are brahmins my dear one, people who because of their forgiveness have achieved a position of respect. It is by this quality that the god who is the spiritual master of the universe [Lord Brahmâ] has achieved his position as the supreme authority. (40) By forgiveness the splendor, happiness and success of the religious practice shines as brilliant as the sun. The Supreme Lord Hari, our Controller, becomes quickly pleased with those who are forgiving. (41) To kill a king who is famous as an emperor is worse than killing a brahmin. Therefore wash away that sin my best one, by respecting the holy places in the consciousness of the Infallible One.'

 

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  Third revised edition, loaded February 7, 2013.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The son of Vyâsadeva said: 'From Urvas'î's womb six sons were born who were begotten by Purûravâ oh ruler of man: Âyu, S'rutâyu, Satyâyu, Raya, Vijaya and Jaya.
The son of Vyâsadeva said: 'By Purûravâ were there from Urvas'î's womb six sons, o ruler of man: Âyu, S'rutâyu, Satyâyu, Raya, Vijaya and Jaya. (Vedabase)

 

Text 2-3

S'rutâyu had a son named Vasumân, Satyâyu also had one called S'rutañjaya, from Raya there was a son called Eka and from Jaya there was a son called Amita. Bhîma was the son of Vijaya after whom Kâñcana was born as his son. From Hotraka, Kâñcana's son, there was the son Jahnu who drank the water of the Ganges in one sip.

S'rutâyu had a son Vasumân, Satyâyu also had one called S'rutañjaya, of Raya there was a son called Eka and of Jaya there was a son called Amita. Bhîma was the son of Vijaya and next came Kancana as Bhîma's son. From Hotraka, Kancana's son, there was the son Jahnu who drank the water of the Ganges in one sip. (Vedabase)

 

Text 4

Puru was begotten by Jahnu [see 1.12: 15 & 3.8: 1] and from him next Balâka and his son Ajaka appeared. Kus'a followed from whose loins the four sons Kus'âmbu, Tanaya, Vasu and Kus'anâbha were born who were succeeded by Gâdhi, the son of Kus'âmbu.

Of Jahnu was indeed Pûru [see 1.12: 15 & 3.8: 1] born and of him came next Balaka and his son Ajaka. Kus'a followed and of Kus'a next then came the four sons Kus'âmbu, Tanaya, Vasu and Kus'anâbha after whom Gâdhi came as the son of Kus'âmbu. (Vedabase)

 

Text 5-6

From Gâdhi there was the daughter Satyavatî who by the brahmin Ricîka was asked to be his wife, but not considering him fit king Gâdhi said to that son of Bhrigu: 'Please deliver me as a dowry for this daughter of the Kus'a dynasty that we belong to, one thousand horses as brilliant as the light of the moon with each one black ear.'

Of Gâdhi there was the daughter Satyavatî who by the brahmin Ricîka was requested to be his wife, but not considering him fit replied King Gâdhi that son of Bhrigu: 'Please deliver me as a dowry to this daughter of the Kus'a-dynasty we belong to, one thousand horses as brilliant as the light of the moon with each one black ear. (Vedabase)

   

Text 7

With that being said the sage understood what he had in mind. He went to the abode of Varuna from where he brought and delivered the horses. Then he married the beautiful daughter.

Thus requested understood the sage the point he made and went he to where Varuna was from where he brought and delivered those horses upon which he married the beautiful daughter. (Vedabase)

  

Text 8

He as a seer was by his wife and his mother-in-law who each wanted a son, requested to cook a preparation which he with mantras offered to them [to his wife with a brâhmana mantra and to his mother-in-law with a kshatriya mantra]. Then the muni went away for a bath.

He as a seer was by his wife and his mother-in-law wishing for a son [for each of them] requested to cook a preparation, which he with mantra's offered to them both [to his wife with a brâhmana mantra and to his mother-in-law with a kshatriya mantra]. Then the muni went out for a bath. (Vedabase)

 

Text 9

Meanwhile, Satyavatî was by her mother asked to give the oblation that was meant for her, because she thought it was the better one of the two. She handed it over to her while she herself ate her mother's oblation.

In the meantime was Satyavatî by her mother thinking it to be better asked to give the oblation that was meant for her. She handed it over to her while she herself ate her mothers oblation. (Vedabase)

 

Text 10

Learning about this the sage said to his wife: 'You did something very wrong! Now your son will be a fierce, punitive personality while your brother will be a scholar in spiritual science!'

Learning about this said the sage to his wife: 'That is a most regrettable thing you did, your son will be a fierce punitive personality while your brother will be a learned scholar of spirituality!' (Vedabase)

 

Text 11

Satyavatî beseeched him that it would not be so and thus the son of Bhrigu said: 'Then the son of your son will be that way!' Thereafter Jamadagni was born.

Satyavatî beseeched him that it would not be so, and thus said that son of Bhrigu: 'If not, then should his son become like that!', and next was Jamadagni born. (Vedabase)

 

Text 12-13

She [Satyavatî] later became the great and sacred Kaus'ikî [a river] that purifies the entire world. Jamadagni married Renukâ, the daughter of Renu. She with the seer of Bhrigu gave birth to many sons of whom Vasumân was the eldest. The renown Paras'urâma [also known as Râma] was the youngest son.

She [Satyavatî] also became great and sacred as the Kaus'ikî [a river] purifying all the world. Jamadagni so married Renukâ, the daughter of Renu, who from the seer of Bhrigu indeed gave birth to many sons of whom Vasumân was the eldest and the widely famed Paras'urâma [also known as Râma] was the youngest son. (Vedabase)

 

Text 14

He [Paras'urâma] who twenty-one times acted as the annihilator of the Haihaya dynasty and thus freed the earth from all her kshatriyas, is called an [ams'a] incarnation of Vâsudeva.

Of him [Paras'urâma] who twenty-one times acted as the annihilator of the Haihaya-dynasty, do all speak as an [ams'a-] incarnation of Vâsudeva; he rid the earth of all its kshatriyas. (Vedabase)

 

Text 15

The earth's burden of the arrogant governing class that, covered by passion and ignorance, lacked in respect for the brahminical rule, was removed by him. He killed them despite the fact that they had committed no great offense [see also 1.11: 34].'

He wiped off the planet the burden of the arrogant governing class that, covered by passion and ignorance void of respect for the brahminical rule, was killed by him despite the fact that it had committed no great offense [see also 1.11: 34].' (Vedabase)

  

Text 16

The honorable king said: 'What was, of those degraded nobles out of control, the offense committed unto the Supreme Lord because of which time and again the dynasty was annihilated?

The honorable king said: 'What was of those degraded nobles out of control the offense committed unto the Supreme Lord, because of which time and again the dynasty was annihilated?' (Vedabase)

 

Text 17-19

The son of Vyâsa said: 'The king of the Haihayas, Kârtavîryârjuna, the best of the kshatriyas, had developed a thousand arms in upholding the worship of Dattâtreya who is a plenary portion of Nârâyana. He who was the fear of his enemies could not be defeated, was sharp-witted, most attractive, influential, powerful, renown and physically very strong. Because of his yogic control he had acquired qualities like the perfections of the animâ-siddhi and such and he tirelessly traveled all over the world like a whirlwind.

The son of Vyâsa said: 'The king of the Haihayas, Kârtavîryârjuna, the best of the kshatriyas, had, being of full-duty worship with Dattâtreya - who is a plenary portion of a part of Nârâyana -, received thereafter a thousand arms and was, most difficult to conquer, invincible in the midst of enemies, of the strongest sense, of beauty, of influence, power, fame and physical strength. With the opulence of yogîc control wherein the perfections like animâ [see siddhi] etc. are found, went he all over the world like the indefatigable wind. (Vedabase)


Text 20

When he one day surrounded by beautiful women enjoyed the water of the Revâ [the Narmadâ], he, overly proud of being decorated with the garland of victory, with his arms stopped the flow of the river.

Surrounded by beautiful women enjoying [once] in the water of the Revâ [the Narmadâ], stopped he, overly proud being decorated with the garland of victory, the flow of the river with his arms. (Vedabase)

 

Text 21

The conceited hero called Ten-head [Râvana] could not bear that influence because the water that moved upstream from his actions had inundated his camp.

The imagined hero Ten-head [Râvana] could not bear that influence as the water going upstream because of him had inundated his camp. (Vedabase)

  

Text 22

Râvana who insulted him [the king] in the presence of the women was without much difficulty arrested by him, held in custody in [their capital] Mâhishmatî and then released again as if it concerned a monkey.

Having insulted him [the king] in the presence of the women was he without much difficulty arrested and held in custody in [their capital] Mâhishmatî and then released again as if it concerned a monkey. (Vedabase)

  

Text 23

Once during a hunt alone in the forest wandering aimlessly, he [Kârtavîryârjuna] entered the âs'rama of Jamadagni muni.

One time during a hunt wandering undirected alone in the forest, ran he [Kârtavîryârjuna] into the âs'rama where Jamadagni muni had his shelter. (Vedabase)

    

Text 24

The sage on the basis of his austerity could, because of his cow of plenty [kâmadhenu], offer to that god of man together with his soldiers, ministers and the rest of his retinue, everything that was needed.

Unto him, that god of men together with his soldiers, ministers and the rest of his retinue, could the great sage as the triumph of austerity from his cow of plenty [kâmadhenu] offer everything that was needed. (Vedabase)

 

Text 25

When the king saw what this wealth that exceeded his personal opulence all meant, he could not appreciate it really. He and his Haihayas then developed the desire to possess that cow of sacrifice.

He [the king] seeing what source of wealth greater than his own personal opulence it in fact was, could not appreciate it really and became with his Haihayas desirous after that cow of the fire sacrifice. (Vedabase)

 

Text 26

In his conceit he encouraged his men to take away the sage's cow of plenty and bring her together with her calf to Mâhishmatî while it was crying because of the violence.

In his conceitedness encouraged he his men to steal the sage his cow of plenty that by them was taken to Mâhishmatî with the calf crying of the violence. (Vedabase)

  

Text 27

After the king was gone Paras'urâma, upon returning to the âs'rama [of his father], heard about that nefarious act and got as angry as a snake that is trampled upon.

After the king was gone became Paras'urâma, upon returning to the âs'rama [of his father], as furious as a snake trampled upon when he heard of that nefarious act. (Vedabase)

 

Text 28

Unable to tolerate what had happened he took up a ghastly chopper, a quiver, a bow and a shield and went after them like a lion attacking an elephant.

Taking up a ghastly chopper, a quiver, a bow and a shield went he, the One Ever more Angry, after them like a lion attacking an elephant. (Vedabase)

 

Text 29

As the king entered the capital he saw the best of the Bhrigus coming after him in fury carrying a bow, arrows and a chopper as his weapons. His skin was covered by a black deerskin, he had matted locks and radiated like sunshine.

With him, the best of the Bhrigu's coming after him in fury carrying a bow, arrows and a chopper for his weapons saw he him, entering the capital with his black deerskin covering his body and his matted locks, radiating like sunshine. (Vedabase)

 

Text 30

He sent seventeen akshauhinîs [*] with elephants, chariots, horses and infantry, with swords, arrows, lances, slings and weapons of fire, but Paras'urâma, the Lord and Master, most fiercely killed them all by himself.

He sent seventeen akshauhinî's [*] to fight him with elephants, chariots, horses and infantry, with swords, arrows, lances, slings and weapons of fire but Paras'urâma, the Supreme Master, most fierce killed them all by himself. (Vedabase)

 

Text 31

He as the greatest expert in handling the chopper, killed as fast as the wind and as speedy as the mind the enemy troops from whom here and there the arms, legs and shoulders fell to the ground together with the drivers of the elephants and the horses that had been slain.

Wherever, whomever was by him as an expert with the chopper as fast as the wind and as speedy as the mind slashed; with all the force of the killer of the false order lay scattered here and there the cut off arms and legs and shoulders of the drivers of the elephants and horses that slain had fallen on the field. (Vedabase)


Text 32

Seeing his soldiers fallen by the axe and the arrows of Râma lying scattered with their shields, flags, bows and dead bodies in the mud and the blood on the field, Haihaya [Kârtavîryârjuna] rushed over there in fury.

Seeing his soldiers by the axe of Râma in mud and blood on the field with all arrows, shields, flags and bows and dead bodies scattered, rushed Haihaya [Kârtavîryârjuna] infuriated over there. (Vedabase)

 

Text 33

Kârtavîryârjuna then fixed with five hundred of his arms simultaneously as many arrows on as many bows in order to kill Râma, but he as the best fighter of all the ones armed, cut them all to pieces with his arrows using one bow only.

Kârtavîryârjuna then fixed with five hundred of his arms simultaneously as many arrows on as many bows to kill Râma but he as the best with all the weapons cut with one bow only all of them to pieces. (Vedabase)

 

Text 34

The king attacked again with trees and rocks that he had uprooted with his hands, but, as he was rushing forwards on the battlefield, all his arms were by Paras'urâma's razor-sharp axe with great force cut off like they were the hoods of snakes.

Again attacked he with by himself uprooted hills and trees in the field, but by Paras'urâma's razor-sharp axe were with great force on the spot all the arms of him who was rushing in cut off like they were the snakehoods. (Vedabase)

 

Text 35-36

After his arms had been cut off, the mountain peak that was his head was severed. As soon as their father was killed his ten thousand sons fled away in fear. Fetching the sacrificial cow and calf that had suffered badly, the Killer of All False Heroism returned to his father's hermitage and handed them over to him.

Rid of his arms was the mountain peak that was his head severed and fled all the ten-thousand sons away in fear when their father was killed. Fetching the cow and calf of the fire sacrifice that had suffered badly, returned the Killer of False Heroism to his fathers hermitage to hand them over to him. (Vedabase)

 

Text 37

Râma described to his father and brothers everything that he had done. After hearing that Jamadagni spoke as follows:

After recounting to his father and brothers all that he had done, spoke Jamadagni after listening to that as follows: (Vedabase)

 

Text 38

'Râma oh Râma, mighty hero, you have committed a sin by unnecessarily killing that god of man who embodies all the demigods.

'O Râma Râma, o great and mighty one, you have committed a sin unnecessarily killing that master of man, who embodies all the godly. (Vedabase)

 

Text 39

We are brahmins my dear one, people who because of their forgiveness have achieved a position of respect. It is by this quality that the god who is the spiritual master of the universe [Lord Brahmâ] has achieved his position as the supreme authority.

We indeed are brahmins, my dear, who with their forgiveness have achieved a position of respect; it is this quality by which the god that is the spiritual master of the universe [Lord Brahmâ] has achieved his position as the supreme authority. (Vedabase)

 

Text 40

By forgiveness the splendor, happiness and success of the religious practice shines as brilliant as the sun. The Supreme Lord Hari, our Controller, becomes quickly pleased with those who are forgiving.

Simply forgiving becomes the Goddess of Fortune pleasing and will she relate to the brahminical as the light of the sun-god; with the merciful will the Supreme Lord Hari, our Controller, quickly be pleased. (Vedabase)

 

Text 41

To kill a king who is famous as an emperor is worse than killing a brahmin. Therefore wash away that sin my best one, by respecting the holy places in the consciousness of the Infallible One.

To kill the king famed as an emperor is a thing worse than killing a brahmin, and so wash out that sin, my best, worshiping the holy places in the consciousness of the Infallible One.' (Vedabase)

 

*: The Mahâbhârata describes an akshauhinî in the Âdi parva, chapter two: "One chariot, one elephant, five infantry soldiers and three horses are called a patti by those who are learned in the science. The wise also know that a senâmukha is three times what a patti is. Three senâmukhas are known as one gulma, three gulmas are called a gana, and three ganas are called a vâhinî. Three vâhinîs have been referred to by the learned as a pritanâ, three pritanâs equal one camû, and three camûs equal one anîkinî. The wise refer to ten anîkinîs as one akshauhinî. The chariots of an akshauhinî have been calculated at 21.870 by those who know the science of such calculations, oh best of the twice-born, and the number of elephants is the same. The number of infantry soldiers is 109.350, and the number of horses is 65.610. This is called an akshauhinî."  

 

 

 

 

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