॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षोडशोऽध्यायः - १६ ॥
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Discourse XVI
Extermination of the Kṣatriyas by Paraśurāma : an account
of the posterity of the sage Viśwāmitra (Preamble)
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श्रीशुक उवाच ।
पित्रोपशिक्षितो रामस्तथेति कुरुनन्दन ।
संवत्सरं तीर्थयात्रां चरित्वाऽऽश्रममाव्रजत् ॥ १॥
कदाचिद्रेणुका याता गङ्गायां पद्ममालिनम् ।
गन्धर्वराजं क्रीडन्तमप्सरोभिरपश्यत ॥ २॥
विलोकयन्ती क्रीडन्तमुदकार्थं नदीं गता ।
होमवेलां न सस्मार किञ्चिच्चित्ररथस्पृहा ॥ ३॥
कालात्ययं तं विलोक्य मुनेः शापविशङ्किता ।
आगत्य कलशं तस्थौ पुरोधाय कृताञ्जलिः ॥ ४॥
व्यभिचारं मुनिर्ज्ञात्वा पत्न्याः प्रकुपितोऽब्रवीत् ।
घ्नतैनां पुत्रकाः पापामित्युक्तास्ते न चक्रिरे ॥ ५॥
रामः सञ्चोदितः पित्रा भ्रातॄन् मात्रा सहावधीत् ।
प्रभावज्ञो मुनेः सम्यक् समाधेस्तपसश्च सः ॥ ६॥
वरेण छन्दयामास प्रीतः सत्यवतीसुतः ।
वव्रे हतानां रामोऽपि जीवितं चास्मृतिं वधे ॥ ७॥
उत्तस्थुस्ते कुशलिनो निद्रापाय इवाञ्जसा ।
पितुर्विद्वांस्तपोवीर्यं रामश्चक्रे सुहृद्वधम् ॥ ८॥
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Śrī Śuka resumed : Admonished by his father (as aforesaid)* and saying "So be it", Paraśurāma returned to his hermitage (only) after having performed pilgrimage for a year, O delight of the Kurus! (1)
On a certain day, having gone to the Gaṅgā, Reṇukā (Paraśurāma's mother saw (there) Citraratha (the king of the Gandharvas)—adorned with a lotus garland— sporting with celestial nymphs. (2)
It was for water that she had gone to the river. (But) gazing at the sporting Gandharva, she did not remember the time scheduled for offering oblations into the sacred fire (when the water was required by her husband), her heart being seized with a slight longing for Citraratha. (3)
Perceiving the delay thus caused, and terribly afraid of the sage's (her husband's) curse, she returned (forthwith) and, placing the pitcher before him, stood with joined palms. (4)
Enraged to know (through Yoga) the (mental) lapse of his wife, the sage exclaimed, "My sons! do away with this sinful woman." Though enjoined thus, they did not carry out his command. (5)
Peremptorily urged by the father, Paraśurāma, who knew well the power of the sage's deep concentration of mind and austerities killed his brothers alongwith the mother. (6)
The gratified Jamadagni (the son of Satyavati) asked him to seek a boon. Rāma for his part requested that those despatched by himself might be restored to life and forget their having been killed (by him). (7)
They instantly rose (quite) whole (again) as if after sleep. Paraśurāma put his dear ones to death (only) because he knew the power of his father's austerities. (8) (1-8)
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येऽर्जुनस्य सुता राजन् स्मरन्तः स्वपितुर्वधम् ।
रामवीर्यपराभूता लेभिरे शर्म न क्वचित् ॥ ९॥
एकदाऽऽश्रमतो रामे सभ्रातरि वनं गते ।
वैरं सिसाधयिषवो लब्धच्छिद्रा उपागमन् ॥ १०॥
दृष्ट्वाग्न्यगार आसीनमावेशितधियं मुनिम् ।
भगवत्युत्तमश्लोके जघ्नुस्ते पापनिश्चयाः ॥ ११॥
याच्यमानाः कृपणया राममात्रातिदारुणाः ।
प्रसह्य शिर उत्कृत्य निन्युस्ते क्षत्रबन्धवः ॥ १२॥
रेणुका दुःखशोकार्ता निघ्नन्त्यात्मानमात्मना ।
रामरामेति तातेति विचुक्रोशोच्चकैः सती ॥ १३॥
तदुपश्रुत्य दूरस्थो हा रामेत्यार्तवत्स्वनम् ।
त्वरयाऽऽश्रममासाद्य ददृशे पितरं हतम् ॥ १४॥
तद्दुःखरोषामर्षार्तिशोकवेगविमोहितः ।
हा तात साधो धर्मिष्ठ त्यक्त्वास्मान् स्वर्गतो भवान् ॥ १५॥
विलप्यैवं पितुर्देहं निधाय भ्रातृषु स्वयम् ।
प्रगृह्य परशुं रामः क्षत्रान्ताय मनो दधे ॥ १६॥
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Those sons of Arjuna that had been vanquished by Rāma's valour found peace nowhere, recollecting as they did the death of their father (at the hands of Paraśurāma), O king! (9)
One day, when Paraśurāma, alongwith his (elder) brothers, had gone to the woods from his hermitage, Arjuna's sons (who were anxious to repay their grudge) came to the hermitage, finding a suitable opportunity (to accomplish their object). (10)
Perceiving the sage seated in the hut consecrated to the sacrificial fire, with his mind fixed on the Lord of sacred renown, they of sinful resolve made short work of him. (11)
Though entreated by the helpless mother of Paraśurāma (to spare her husband), those vile and extremely heartless Kṣatriyas forcibly lopped off the sage's head and took it away (with them). (12)
Stricken with agony and grief and violently beating herself with her hands, the virtuous Reṇukā loudly and plaintively cried, "Rāma ! O Rāma !! Come, dear child !!!" (13)
Attentively hearing that cry of "Oh Rāma!" uttered as though by one in distress, Paraśurāma, who was at a distance, hastily returned to the hermitage and beheld his father done to death. (14)
Utterly confounded with an outburst of agony, anger, indignation, affliction and grief, Paraśurāma then cried:—"Ah noble and most virtuous father, leaving us, you have ascended to heaven!" (15)
Wailing thus, he himself tightly gripped his battle-axe and, entrusting the father's dead body to the care of his brothers, made up his mind to extirpate the Kṣatriya race*. (16) (9-16)
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गत्वा माहिष्मतीं रामो ब्रह्मघ्नविहतश्रियम् ।
तेषां स शीर्षभी राजन् मध्ये चक्रे महागिरिम् ॥ १७॥
तद्रक्तेन नदीं घोरामब्रह्मण्यभयावहाम् ।
हेतुं कृत्वा पितृवधं क्षत्रेऽमङ्गलकारिणि ॥ १८॥
त्रिःसप्तकृत्वः पृथिवीं कृत्वा निःक्षत्रियां प्रभुः ।
समन्तपञ्चके चक्रे शोणितोदान् ह्रदान् नृप ॥ १९॥
पितुः कायेन सन्धाय शिर आदाय बर्हिषि ।
सर्वदेवमयं देवमात्मानमयजन्मखैः ॥ २०॥
ददौ प्राचीं दिशं होत्रे ब्रह्मणे दक्षिणां दिशम् ।
अध्वर्यवे प्रतीचीं वै उद्गात्रे उत्तरां दिशम् ॥ २१॥
अन्येभ्योऽवान्तरदिशः कश्यपाय च मध्यतः ।
आर्यावर्तमुपद्रष्ट्रे सदस्येभ्यस्ततः परम् ॥ २२॥
ततश्चावभृथस्नानविधूताशेषकिल्बिषः ।
सरस्वत्यां ब्रह्मनद्यां रेजे व्यब्भ्र इवांशुमान् ॥ २३॥
स्वदेहं जमदग्निस्तु लब्ध्वा संज्ञानलक्षणम् ।
ऋषीणां मण्डले सोऽभूत्सप्तमो रामपूजितः ॥ २४॥
जामदग्न्योऽपि भगवान् रामः कमललोचनः ।
आगामिन्यन्तरे राजन् वर्तयिष्यति वै बृहत् ॥ २५॥
आस्तेऽद्यापि महेन्द्राद्रौ न्यस्तदण्डः प्रशान्तधीः ।
उपगीयमानचरितः सिद्धगन्धर्वचारणैः ॥ २६॥
एवं भृगुषु विश्वात्मा भगवान् हरिरीश्वरः ।
अवतीर्य परं भारं भुवोऽहन् बहुशो नृपान् ॥ २७॥
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Going to Māhiṣmatī (that had been) completely robbed of its splendour by the (sin of the) murderers of a Brāhmaṇa (sage), Paraśurāma raised in the heart of the city a huge mountain of their heads and with their blood created a ghastly river that inspired terror into (the heart of) Brāhmaṇa-haters. Making the murder of his father an excuse—on the Kṣatriyas having taken to unrighteous ways—the mighty Paraśurāma rid the globe of the Kṣatriyas thrice seven times and (from their blood) created at Samantapañcaka (Kurukṣetra) tanks filled with blood instead of water, O protector of men ! (17—19)
Having brought (back) the head of his father, Paraśurāma joined it to his trunk and, placing his body on (blades of) the sacred Kuśa grass, propitiated through (a number of) sacrifices the (supreme) Deity, his own Self, who represents all the gods in His person. (20)
(At the end of these sacrifices) he actually gave away the eastern quarter to the Hotā, the southern to the Brahmā, the western to the Adhwaryu (and) the northern to the Udgātā. (21)
He bestowed the intermediate corners on the other priests, the central region on the sage Kaśyapa, the Āryāvarta (the tract of land bounded on the north by the Himālayas and on the south by the Vindhya mountains), on the Upadraṣṭā (the supervisor) and the region beyond (viz., that lying to the south of the Vindhya range) on the Sadasyas (superintending priests). (22)
And then, having washed off his entire sin (incurred by killing numberless Kṣatriyas) through a bath, taken at the conclusion of the sacrifices in (the waters of) the Sarasvatī, a river representing the Vedas, he shone like the cloudless sun. (23)
Having regained his own body (which was now completely) spiritualized (consisting as it did of consciousness alone), Jamadagni too, the adored of Paraśurāma, became the seventh in the group of the seven seers (looking after the welfare of the universe). (24)
Indeed, Jamadagni's son, the worshipful Paraśurāma too, who has eyes beautiful as a pair of lotuses, will propagate the Vedas (as one of the seven seers), O king, in the ensuing Manvantara. (25)
He stays even to this day on Mount Mahendra, having renounced (all forms of) violence and with a perfectly serene mind, his exploits being sung by Siddhas, Gandharvas and Cāraṇas. (26)
Descending in the midst of the Bhrgus, the almighty Lord Śrī Hari, the Soul of the universe, thus slew several times kings (Kṣatriyas) who constituted a great burden on the (bosom of the) earth. (27) (17-27)
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गाधेरभून्महातेजाः समिद्ध इव पावकः ।
तपसा क्षात्रमुत्सृज्य यो लेभे ब्रह्मवर्चसम् ॥ २८॥
विश्वामित्रस्य चैवासन् पुत्रा एकशतं नृप ।
मध्यमस्तु मधुच्छन्दा मधुच्छन्दस एव ते ॥ २९॥
पुत्रं कृत्वा शुनःशेपं देवरातं च भार्गवम् ।
आजीगर्तं सुतानाह ज्येष्ठ एष प्रकल्प्यताम् ॥ ३०॥
यो वै हरिश्चन्द्रमखे विक्रीतः पुरुषः पशुः ।
स्तुत्वा देवान् प्रजेशादीन् मुमुचे पाशबन्धनात् ॥ ३१॥
यो रातो देवयजने देवैर्गाधिषु तापसः ।
देवरात इति ख्यातः शुनःशेपः स भार्गवः ॥ ३२॥
ये मधुच्छन्दसो ज्येष्ठाः कुशलं मेनिरे न तत् ।
अशपत्तान् मुनिः क्रुद्धो म्लेच्छा भवत दुर्जनाः ॥ ३३॥
स होवाच मधुच्छन्दाः सार्धं पञ्चाशता ततः ।
यन्नो भवान् सञ्जानीते तस्मिंस्तिष्ठामहे वयम् ॥ ३४॥
ज्येष्ठं मन्त्रदृशं चक्रुस्त्वामन्वञ्चो वयं स्म हि ।
विश्वामित्रः सुतानाह वीरवन्तो भविष्यथ ।
ये मानं मेऽनुगृह्णन्तो वीरवन्तमकर्त माम् ॥ ३५॥
एष वः कुशिका वीरो देवरातस्तमन्वित ।
अन्ये चाष्टकहारीतजयक्रतुमदादयः ॥ ३६॥
एवं कौशिकगोत्रं तु विश्वामित्रैः पृथग्विधम् ।
प्रवरान्तरमापन्नं तद्धि चैवं प्रकल्पितम् ॥ ३७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां नवमस्कन्धे षोडशोऽध्यायः ॥ १६॥
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Gādhi's son was (the celebrated sage) Viśwāmitra possessed of extraordinary effulgence, like a blazing fire, who, shedding his Kṣatriyahood, attained Brahmanical glory through (his) asceticism. (28)
And Viśwāmitra had one hundred and one sons, O protector of men! The fifty-first son (who formed the middle of the whole lot, was (named) Madhucchandā; (hence) they (all) came to be known as Madhucchandās. (29)
Adopting Ajigarta's son Śunaḥśepa, also known as Devarāta, a scion of the sage Bhrgu, as his own son, the sage Viśwāmitra said to his sons, "Let this boy be treated as the eldest (of you all)."(30)
He was the same Śunaḥśepa (a descendant of Bhrgu) who was sold (by his parents) to be used as a human victim in the sacrificial performance of King Hariścandra.* (Having sought the protection of Viśwāmitra,) he was freed from bond in the shape of a cord by extolling (as instructed by Viśwāmitra) gods such as the lords of creation. (Thus) saved by the gods (Varuṇa and others) in a sacrificial performance meant to propitiate the god Varuṇa, the ascetic boy became celebrated among the scions of Gādhi by the name of Devarāta. (31-32)
The (fifty) sons of Viśwāmitra, older than Madhucchandā, did not approve of Śunaḥśepa being treated as the eldest. Full of anger, the sage (Viśwāmitra) cursed them, "Become Mlecchas (barbarians), O evil ones!" (33)
Alongwith his fifty (younger) brothers—so the tradition goes—Madhucchandā then said: "We shall abide by whatever you enjoin on us." (34)
They (accordingly) took Śunaḥśepa, a seer of Vedic Mantras, as the eldest (of them all) and said to him, "Indeed we are (all) your followers (younger brothers)." (Gratified at this) Viśwāmitra said to these (latter) sons, "You will be blessed with sons—you who have made me a father of worthy sons by conceding my superiority (accepting my command). (35)
This valiant Devarāta is one of you (as good a scion of Kuśika as you), O scions of Kuśika! (Hence) follow him (as an elder brother)." There were other sons too of Viśwāmitra—Aṣṭaka, Hārīta, Jaya, Kratumān and so on. (36)
Thus, of course, the line of Kuśika was ramified into various off-shoots due to the sons of Viśwāmitra. And it acquired a different Pravara (branch name, viz., that of Devarāta) inasmuch as it was given a new shape (with Devarāta as the eldest son of Viśwāmitra). (37)
Thus ends the sixteenth discourse in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (28-37)
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