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Original Sanskrit Texts on the Origin and History of the People of India, their Religion and Institutions v1.c9.s19: Sect. XVIII.—Legend of the Brāhman Paraśurāma, the exterminator of the Kshattriyas

Original Sanskrit Texts on the Origin and History of the People of India, their Religion and Institutions v1.c9.s19

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Sect. XVIII.—Legend of the Brāhman Paraśurāma, the exterminator of the Kshattriyas

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As Paraśurāma belonged to the race of the Bhṛigus, it may be advisable to premise some particulars regarding that family.

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In his Lexicon, *s.v.*, Professor Roth tells us that the Bhṛigus were a class of mythical beings, who, according to the Nirukta, xi. 19, belonged to the middle or aërial class of gods ("*mādhyamiko deva-gaṇaḥ*" *iti Nairuktāḥ*). They were the discoverers of fire and brought it to men (R.V. x. 46, 2, etc.)²³³ He adds, however, that this race has also a connection with history, as one of the chief Brahmanical families bears this name, and allusions are made to this fact even in the hymns of the Rig-veda (vii. 18, 6; viii. 3, 9, 16; viii. 6, 18; viii. 91, 4). Bhrigu is also, as Prof. Roth observes, the name of a rishi representing a family, who is mentioned in Atharva-veda, v. 19, 1, as suffering injury at the hands of the Sṛinjayas (see above, p. 286). As regards his birth, it is said in the Aitareya Brāhmaṇa, iii. 34, that first the Sun, and then Bhrigu arose out of the seed which had issued from Prajāpati,²³⁴ that Bhrigu was adopted by Varuṇa, and was consequently called Vāruṇi, etc. (*Tasya yad retasaḥ prathamam udadīpyata tad asāv ādityo 'bhavat | yad dvitīyam āsīt tad Bhṛigur abhavat | taṁ Varuṇo nyagṛihṇīta | tasmāt sa Bhṛigur Vāruṇiḥ*). He is accordingly called by this name in the Ś. P. Br. xi. 6, 1, 1, where he is said to have conceived himself to be superior in knowledge to his father Varuṇa (*Bhṛigur ha vai Vāruṇir Varuṇaṁ pitaraṁ vidyayā 'timene*); and also in the Taittirīya Upanishad (Bibl. Ind. p. 123: *Bhṛigur vai Vāruṇir Varuṇaṁ pitaram upasasāra*).²³⁵ The preceding story of Bhrigu's birth is developed and modified in the Anuśāsana-parvan of the Mahābhārata, verse 4104 ff.: *Vaśishṭhaḥ uvācha | api chedam purā Rāma śrutaṁ me Brahma-darśanam | Pitāmahasya yad vṛittaṁ Brahmaṇaḥ paramātmanaḥ | devasya mahatas tāta Vāruṇīm bibhratas tanum | aiśvaryye vāruṇe Rāma Rudrasyeśasya vai prabhoḥ* | "Vaśishṭha said, 4104: I have also heard, o Rāma (*i.e.* Paraśurāma), of this vision of Brahmā, of that which occurred regarding Pitāmaha, Brahma, the supreme spirit, the great god (*i.e.* Mahādeva), Rudra, Īśa, the lord, assuming the body of Varuṇa, and invested with the dominion of Varuṇa." After this singular description of Mahādeva as identified with Brahmā, Brahma the supreme spirit, and Varuṇa, the speaker goes on to tell us that the munis, the gods headed by Agni, the embodied portions of the sacrifice, and the Vedas, etc., assembled on the occasion referred to, and then proceeds, verse 4112: *Esha Brahmā Śivo Rudro Varuṇo 'gniḥ Prajāpatiḥ | kīrttyate bhagavān devaḥ sarva-bhūta-patiḥ śivaḥ | tasya yajnaḥ*

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²³³ See my article on "Manu, the progenitor of the Āryyan Indians" in Journ. R. A. S. for 1863, p. 415 f.; and above, pp. 168 and 170.

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²³⁴ The commencement of the story, of which this is part of the sequel, is given above, p. 107 f.

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²³⁵ See Ind. Stud. ii. 231, and Journ. of the German Or. Soc. ix. 240.

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*Paśupates tapaḥ kratava eva cha* | *dīkshā dīpta-vratā devī diśaś cha sadigīśvarāḥ* | *deva-patnyaś cha kanyāś cha devānāñ chaiva mātaraḥ* | *ājagmuḥ sahitās tattra tadā Bhṛigu-kulodvaha* | 4115. *Yajnam Paśupateḥ prītāḥ Varuṇasya mahātmanaḥ* | *Svayambhuvas tu tāḥ dṛishṭvā retaḥ samapatad bhuvi* | *tasya śukrasya visyandāt pāmśūn sangṛihya bhūmitaḥ* | *prāsyat Pūshā karābhyāñ vai tasminn eva hutāśane* | *tatas tasmin sampravṛitte sattre jvalita-pāvake* | *Brahmaṇo juhvatas tattra prādurbhāvo babhūva ha* | *skanna-mātrañ cha tach chhukram śruveṇa parigṛihya saḥ* | *ājya-vad mantrataś chāpi so 'juhod Bhṛigu-nandana* | *tatas tu janayāmāsa bhūta-grāmañ cha vīryyavān* | . . . . 4121. *S'ukre hute 'gnau tasmiñs tu prādurāsañs trayaḥ prabho* | *purushāḥ vapushā yuktāḥ svaiḥ svaiḥ prasava-jair-guṇaiḥ* | *“bhṛig” ity eva Bhṛiguḥ pūrvam angārebhyo 'ngirā 'bhavat* | *angāra-saṁśrayāch chaivo Kavir ity aparo 'bhavat* | *saha jvālābhir utpanno Bhṛigus tasmād Bhṛiguḥ smṛitaḥ* | . . . . 4140. *“Varuṇaś cheśvaro devo labhatāṁ kāmam īpsitam”* | *nisargād Brahmaṇaś chāpi Varuṇo yādasāmpatiḥ* | *jagrāha vai Bhṛigum pūrvam apatyaṁ sūrya-varchasam* | *Īśvaro 'ngirasañ chāgner apatyārtham akalpayat* | *Pitāmahas tv apatyaṁ vai Kaviṁ jagrāha tattva-vit* | *tadā sa Vāruṇaḥ khyāto Bhṛiguḥ prasava-karma-kṛit* | *Āgneyas tv Angirāḥ śrīmān Kavir Brāhmo mahāyaśāḥ* | *Bhārgavāngirasau loke loka-santāna-lakshaṇau* | *ete hi prasavāḥ sarve prajānām patayas trayaḥ* |

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*sarvam santānam eteshām idam ity upadhāraya* | *Bhṛigos tu puttrāḥ saptāsan sarve tulyāḥ Bhṛigor guṇaiḥ* | *Chyavano Vajraśīrshaś cha S'uchir Aurvas tathaiva cha* | *S'ukro Vareṇyaś cha Vibhuḥ Savanaś cheti sapta te* | *Bhārgavāḥ Vāruṇāḥ sarve yeshāṁ vaṁśo bhavān api* | “4112. This adorable and gracious god, lord of all creatures, is known as Brahmā, S'iva, Rudra, Varuṇa, Agni, Prajāpati. This Paśupati (had) a sacrifice.²³⁶ Austere-fervour, Oblations, Consecration, (Dīkshā) that goddess with brilliant rites, the Points of the compass, their regents, the wives, daughters and mothers of the gods came all together with joy (4115) to this sacrifice of Paśupati the great Varuṇa. When Svayambhū (Brahmā) saw these goddesses his seed fell to the ground. Pūshan in consequence collected the particles of dust which were thus moistened, and threw them into the fire. When the sacrifice with its blazing fires had begun, there was seen an apparition of Brahmā offering an oblation. Collecting with the sacrificial ladle that which had fallen, he cast it, like butter, with sacred texts, into the fire. And thence the powerful god generated all beings. . . . . 4121. When the seed had been cast into the fire, there arose three men endowed with bodies, and with their own respective qualities derived from their generation. Bhṛigu sprang first from *bhṛik* (the blazing of the fire), Angiras from the cinders, and Kavi²³⁷ from a heap of cinders.

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Bhṛigu was so named because he was produced together with flames.” The god, called Mahādeva, Varuṇa, and Pavana, claimed these three men as his own, and the fruit of his sacrifice (verse 4133 f.). Agni and Brahmā also claimed them (4135 f.). The other gods, however, entreated Brahmā to accede to the wishes of Agni and Varuṇa: “4140. ‘And let Varuṇa, the lord, the god, also receive the object of his desire.’ By the gift of Brahmā, Varuṇa, lord of sea-monsters, first received for his offspring Bhṛigu brilliant as the sun. And Īśvara (Mahādeva) appointed Angiras to be Agni’s son. And Pitāmaha, who knows the reality of things took Kavi as his offspring, Then Bhṛigu, the progenitor of creatures, was named the son of Varuṇa, Angiras the son of Agni, and the glorious Kavi the son of Brahmā. The Bhārgava and the Āngirasa are distinguished in the world as the propagators of mankind. For all these three lords of creatures were propagators. Know the whole of this world to be their offspring. Bhṛigu had seven sons, all equal to their father in good qualities, Chyavana, Vajraśīrsha, Śuchi, Aurva, Śukra, Vareṇya, Vibhu, and Savana. These were all Bhārgavas, and Vāruṇas, to whose race you (Paraśurāma) yourself also belong.”

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²³⁶ Such seems to be the construction of this line.

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²³⁷ In the M. Bh. Ādip. v. 2606, Kavi is said to be Bhrigu’s son (*Bhṛigoḥ puttraḥ Kavir vidvān S'ukraḥ*). On the other hand he, or another person of the same name, is said in the Anuśasana-p. 4150, to be, along with Kavi, a son of Kavi.

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In another passage of the M. Bh. Ādip. 869, it is similarly said: *Bhṛigur maharshir bhagavān Brahmaṇā vai Svayambhuvā* | *Varuṇasya kratau jātaḥ pāvakād iti naḥ śrutam* | “We have heard that the great and venerable rishi Bhṛigu was produced by Brahmā from fire at the sacrifice of Varuṇa.”

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The Nirukta, iii. 17, has the following etymology of Bhṛigu: *Archi-shi Bhṛiguḥ sambabhūva* | *Bhṛigur bhṛijyamāno na dehe* | “Bhṛigu was produced in the flame; though roasted, he was not consumed.”

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The Taitt. Br. i. 8, 2, 5, has a different account: *Indrasya sushuvā-ṇasya tredhā indryaṁ vīryyaṁ parāpatat* | *Bhṛigus tṛitīyam abhavat* | "While Indra was continuing to pour out Soma, his manly vigour fell in three portions. The third became Bhṛigu."

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Bhṛigu is declared in the Vishṇu P. (see above, p. 65) to have been one of the nine Brahmās, mental sons of Brahmā. The Bhāg. P. iii. 12, 23, says he sprang from the skin of the creator (*Bhṛigus tvachi*). The M. Bh. Ādip. 2605, on the contrary declares: *Brahmaṇo hṛidayam bhittvā nissṛito bhagavān Bhṛiguḥ* | "The venerable Bhṛigu, having split Brahmā's heart, issued forth" (Weber, Ind. St. ii. 231). So, too, the Vāyu P. i. 9, 100: *Bhṛigus tu hṛidayāj jajne ṛishiḥ Salilajanmanaḥ* | "Bhṛigu was produced from the heart of the Water-born (Brahmā);" and adds, verse 103: *Ity ete mānasāḥ puttrāḥ vijneyāḥ Brahmaṇaḥ sutāḥ* | *Bhṛigv-ādayas tu ye sṛishṭāḥ navaite brahma-vādinaḥ* | 104. *Gṛihamedhinaḥ purāṇas dharmas taiḥ prāk pravarttitaḥ* | "These were the mind-born sons of Brahmā. Bhṛigu, and the others, nine in all, who were created, were declarers of sacred knowledge and ancient householders; by them was duty of old established." Manu mentions Bhṛigu (i. 35, see above, p. 36) as one of his own ten sons. He also speaks of him (i. 59, 60, above, p. 38) as commissioned by himself (Manu) to promulgate his code. In Manu, v. 1. however, the sage is said to have sprung from fire (*idam ūchur mahātmānam anala-prabhavam Bhṛigum*). As, however, he had been previously declared to be one of Manu's ten sons, and is so called also in the third verse of book v. and the second of book vii., where he is styled *Mānavo Bhṛiguḥ*, Kullūka thinks it necessary to explain this other alleged descent from fire by saying that that had been the sage's origin in a previous mundane era (*Kalpa*): *Yadyapi prathamādhyāye daśa-prajāpati-madhye "Bhṛiguṁ Nāradam eva cha" iti Bhṛigu-sṛishṭir api Manutaḥ eva uktā tathāpi kalpa-bhedena agni-prabhavatvam uchyate* | *tathā cha śrutiḥ "tasya yad retasaḥ prathamaṁ dedīpyate tad asāv ādityo 'bhavat* | *yad dvitīyam āsīd Bhṛigur" iti* | *ataḥ eva bhrashṭād retasaḥ utpannatvād Bhṛiguḥ* | "Though the creation of Bhṛigu, as one of the ten Prājāpătis, is declared, in the 35th verse of the first book, to have proceeded from Manu, still he is here said to have been produced from fire, from the difference in the manner of his birth in the different Kalpas. And so the Veda says (in the passage quoted above from the Ait. Br.). Hence he is called Bhṛigu, because he sprang from the seed which fell (*bhrashṭāt*).²³⁸

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²³⁸ See Prof. Wilson's note, Vishṇu Purāṇa, vol. i. p. 100 ff., in the course of which he says, "The Vāyu has also another account of their (the Prajāpatis) origin, and states them to have sprung from the fires of a sacrifice offered by Brahmā; an allegorical mode of expressing their probable original—considering them to be in some degree real persons—from the Brahmanical ritual, of which they were the first institutors and observers."

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Professor Roth (Lit. and History of the Veda, p. 135) says: "The Bhṛigus are one of the most important Vedic families, to which Jamadagni, Chyavana, Aurva, Apnavāna, and other rishis are assigned. Many conjectures might be formed in connection with the part which these several Bhṛigus play in the later legends; but it seems to me unsafe to draw any conclusions till we are in possession of the intermediate links, and especially till we have learnt more precisely from the Vedic hymns themselves the relations of these families to each other. Nevertheless I will remark that S'unaḥśepha, the adopted son of Viśvāmitra, is, according to the Purānas, a Bhṛigu; and consequently the Bhṛigus appear in intimate connection with the enemy of Vasishṭha; and further, that Sagara, who was reared by the Bhṛigu Aurva, is restrained by Vasishṭha in his war of extermination against the S'akas and other barbarous tribes. His enemies, when hard pressed, had resorted to Vasishṭha as an intercessor." (See above, p. 337, and Wilson's Vishṇu Purāṇa, vol. iii. p. 291.)

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The story of Paraśurāma and the Kshattriyas is briefly mentioned in the second section of the Ādiparvan of the Mahābhārata (verses 272–280), where the events referred to are said to have occurred in the interval between the Tretā and Dvāpara ages (*Tretā-dvāparayoḥ sandhau Rāmaḥ śastra-bhṛitāṁ varaḥ | asakṛit pārthivaṁ kshattraṁ jaghānāmarsha-choditaḥ | sa sarvaṁ kshattram utsādya sva-vīryyeṇānala-dyutiḥ |*). The history is more fully told in other parts of the Mahābhārata. In the 178th–180th sections of the Ādiparvan there is a legend in which no mention is made of Paraśurāma, or the slaughter of the Kshattriyas; but in which we have the following particulars: Parāśara was son of S'aktri, and grandson of Vaśishṭha, as we have seen above, p. 417. When he heard of the way in which his father had met his death, he determined to execute a general slaughter of all creatures (v. 6800);²³⁹ but his grandfather restrained him by narrating the history of the Bhṛigus and Kshattriyas, as follows: There was a king named Kṛitavīryya, by whose liberality the Bhṛigus, learned in the Vedas, who officiated as his priests, had been greatly enriched with corn and money (verse 6802. *Yājyo veda-vidām loke Bhṛigūṇām pārthivarshabhaḥ* | *sa tān agra-bhujas tāta dhānyena cha dhanena cha* | *somānte tarpayāmāsa vipulena viśāmpate* |). After he had gone to heaven, his descendants were in want of money, and came to beg for a supply from the Bhṛigus, of whose wealth they were aware. Some of the latter hid their money under ground, others bestowed it on Brāhmans, being afraid of the Kshattriyas, while others again gave these last what they wanted. It happened, however, that a Kshattriya, while digging the ground, discovered some money buried in the house of a Bhṛigu. The Kshattriyas then assembled and saw this treasure, and, being incensed, slew in consequence all the Bhṛigus, whom they regarded with contempt, down to the children in the womb (verse 6809. *Avamanya tataḥ krodhād Bhṛigūm̃s tān śaraṇāgatān* | *nijaghnuḥ parameshvāsāḥ sarvām̃s tān niśitaiḥ śaraiḥ* | *ā-garbhād avakṛintantaś cheruḥ sarvām vasundharām* |). The widows, however, fled to the Himālăya mountains. One of them concealed her unborn child in her thigh. The Kshattriyas, hearing of its existence from a Brāhmaṇī informant, sought to kill it; but it issued forth from its mother's thigh with lustre, and blinded the persecutors. After wandering about bewildered among the mountains for a time, they humbly supplicated the mother of the child for the restoration of their sight; but she referred them to her wonderful infant Aurva into whom the whole Veda, with its six Vedāngas, had entered (verse 6823. *Shaḍ-angaś chākhilo vedaḥ imam̃ garbhastham eva ha* | *viveśa Bhṛigu-vam̃śasya bhūyaḥ priya-chikīrshayā* |), as the person who (in retaliation of the slaughter of his relatives) had robbed them of their eyesight, and who alone could restore it. They accordingly had recourse to him, and their eyesight was restored. Aurva, however, meditated the destruction of all living creatures, in revenge for the slaughter of the Bhṛigus, and entered on a course of austerities which alarmed both gods, asuras, and men; but his progenitors (Pitṛis) themselves appeared, and sought to turn him from his purpose by saying that they had no desire to be revenged on the Kshattriyas: 6834. *Nānīśair hi tadā tāta Bhṛigubhir bhāvitātmabhiḥ* | *badho hy upekshitaḥ sarvaiḥ kshattriyāṇām vihim̃satām* | *āyushā viprakṛishṭena yadā naḥ*

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²³⁹ Reference is made in the commencement of the Vishṇu Purāṇa to the same circumstance (Wilson's Vishṇu Purāṇa, vol. i. pp. 7 ff.) Parāśara is the narrator of the Vishṇu Purāṇa (ibid. p. 11).

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*kheda āviśat* | *tadā 'smābhir badhas tāta kshattriyair īpsitaḥ svayam* | *nikhātañ yach cha vai vittañ kenachid Bhṛigu-veśmani* | *vairāyaiva tadā nyastañ kshattriyān kopayishṇubhiḥ* | *kiṁ hi vittena naḥ kāryyaṁ svargepsūnāṁ dvijottama* | . . . . 6841. *Mā badhīḥ kshattriyāṁs tāta na lokān sapta puttraka* | *dūshayantaṁ tapas-tejaḥ krodham utpatitaṁ jahi* | “6834. It was not from weakness that the devout Bhṛigus overlooked the massacre perpetrated by the murderous Kshattriyas. When we became distressed by old age, we ourselves desired to be slaughtered by them. The money which was buried by some one in a Bhṛigu's house was placed there for the purpose of exciting hatred, by those who wished to provoke the Kshattriyas. For what had we, who were desiring heaven, to do with money?” They add that they hit upon this device because they did not wish to be guilty of suicide, and concluded by calling upon Aurva to restrain his wrath; and abstain from the sin he was meditating, verse 6841: “Destroy not the Kshattriyas, o son, nor the seven worlds. Suppress thy kindled anger which nullifies the power of austere-fervour.” Aurva, however, replies that he cannot allow his threat to remain unexecuted. His anger, unless wreaked upon some other object, will, he says, consume himself. And he argues on grounds of justice, expediency, and duty, against the clemency which his progenitors recommend. He is, however, persuaded by the Pitṛis to throw the fire of his anger into the sea, where they say it will find exercise in assailing the watery element, and in this way his threat will be fulfilled. “It accordingly became the great Hayaśiras, known to those who are acquainted with the Veda, which vomits forth that fire and drinks up the waters” (*Mahad Hayaśiro bhūtvā yat tad veda-vido viduḥ* | *tam agnim udgirad vaktrāt pibaty āpo mahodadhau*). It is worthy of remark that in a legend, one object of which, at least, would seem to be to hold up to abhorrence the impiety of the Kshattriyas in oppressing the Brāhmans, we should thus find a palliation of the conduct of the oppressors, coming from the other world. But here the principle of the nothingness of mundane existence asserts itself; and the final superiority of the Brāhmans is vindicated, while their magnanimity is exemplified.

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The next version of this legend, which I shall quote, is that given in the 115th–117th sections of the Vanaparvan. Arjuna, son of Kṛitavīrya, and king of the Haihăyas, had, we are told, a thousand arms.

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He obtained from Dattātreya an aërial car of gold, the march of which was irresistible. He thus trod down gods, Yăkshas, rishis, and oppressed all creatures (10137. *Avyāhata-gatiś chaiva rathas tasya mahātmanaḥ* | *rathena tena tu tadā vara-dānena vīryyavān* | *mamardda devān yakshāṁś cha ṛishīṁś chaiva samantataḥ* | *bhūtāṁś chaiva sa sarvāṁs tu pīḍayāmāsa sarvataḥ* |). The gods and rishis applied to Vishṇu, and he along with Indra, who had been insulted by Arjuna, devised the means of destroying the latter. At this time, the story goes on, there lived a king of Kānyakubja, called Gādhi, who had a daughter named Satyavatī. The marriage of this princess to the rishi Ṛichīka, and the birth of Jamadagni, are then told in nearly the same way as above narrated in page 350. Jamadagni and Satyavatī had five sons, the youngest of whom was the redoubtable Paraśurāma. By his father's command he kills his mother (who, by the indulgence of impure desire, had fallen from her previous sanctity), after the four elder sons had refused this matricidal office, and had in consequence been deprived of reason by their father's curse. At Paraśurāma's desire, however, his mother is restored by his father to life, and his brothers to reason; and he himself is absolved from all the guilt of murder; and obtains the boon of invincibility and long life from his father. His history now begins to be connected with that of king Arjuna (or Kārtavīrya). The latter had come to Jamadagni's hermitage, and had been respectfully received by his wife; but he had requited this honour by carrying away by force the calf of the sage's sacrificial cow, *nyavedayat* | *tato yajñena mahatā Jāmadagnyaḥ pratāpavān* | *tarpayāmāsa devendram ṛitvigbhyaḥ pradadau mahīm* | *vedīm chāpy adadād haimīm Kaśyapāya mahātmane* | *daśa-vyāmāyatām kṛitvā navotsedhām viśāmpate* | *tām Kaśyapasyānumater brāhmaṇāḥ khaṇḍaśas tadā* | *vyabhajaṁs te tadā rājan prakhyātāḥ Khāṇḍavāyanāḥ* | *sa pradāya mahīm tasmai Kaśyapāya mahātmane* | *asmin mahendre śailendre vasaty amitavikramaḥ* | *evaṁ vairam abhūt tasya kshattriyair loka-vāsibhiḥ* | *pṛithivī chāpi vijitā Rāmeṇāmita-tejasā* |

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"Rāma, after performing, on his return, his father's funeral obsequies, vowed to destroy the whole Kshattriya race; and executed his threat by killing first Arjuna's sons and their followers. Twenty-one times did he sweep away all the Kshattriyas from the earth, and formed five lakes of blood in Samantapanchaka; (10,205) in which he satiated the manes of the Bhṛigus, and beheld face to face (his grandfather) Ṛichīka, who addressed himself to Rāma. The latter gratified Indra by offering to him a grand sacrifice, and gave the earth to the officiating priests. He bestowed also a golden altar, ten fathoms long and nine high, on the mighty Kaśyapa. This, by his permission, the Brāhmans divided among themselves, deriving thence the name of Khāṇḍavāyanas. Having given away the earth to Kaśyapa, Paraśurāma himself dwells on the mountain Mahendra. Thus did enmity arise between him and the Kshattriyas, and thus was the earth conquered by Rāma of boundless might."

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The means by which the Kshattriya race was restored are described in the following passage from the Ādiparvan, verses 2459 ff.:

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*Trissapta-kṛitvaḥ pṛithivīm kṛitvā niḥkshattriyām purā* | *Jāmadagnyas tapas tepe Mahendre parvatottame* | 2460. *Tadā niḥkshattriye loke Bhārgaveṇa kṛite sati* | *brāhmaṇān kshattriyāḥ rājan sutārthinyo 'bhichakramuḥ* | *tābhiḥ saha samāpetur brāhmaṇāḥ śamsita-vratāḥ* | *ṛitāv ṛitau nara-vyāghra na kāmād nānṛitau tathā* | *tebhyaś cha lebhire garbham kshattriyās tāḥ sahasraśaḥ* | *tataḥ sushuvire rājan kshattriyān vīryyavattarān* | *kumārāṁś cha kumārīś cha punaḥ kshattrābhivṛiddhyaye* | *evaṁ tad brāhmaṇaiḥ kshattram kshattriyāsu tapasvibhiḥ* | *jātam vṛiddham cha dharmeṇa sudīrghenāyushānvitam* | *chatvāro 'pi tato varṇāḥ babhūvur brāhmaṇottarāḥ* |

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"2459. Having one and twenty times swept away all the Kshattriyas from the earth, the son of Jamadagni engaged in austerities on Mahendra the most excellent of mountains. 2460. After he had cleared the world of Kshattriyas, their widows came to the Brāhmans, praying for offspring. The religious Brāhmans, free from any impulse of lust, cohabited at the proper seasons with these women, who in consequence became pregnant, and brought forth valiant Kshattriya boys and girls, to continue the Kshattriya stock. Thus was the Kshattriya race virtuously begotten by Brāhmans on Kshattriya women, and became multiplied and long-lived. Thence there arose four castes inferior to the Brāhmans.”

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This restoration of the Kshattriyas and their rule is said to have been followed by a state of great virtue, happiness, and prosperity. As one exemplification of the religious perfection which prevailed, it is said that “the Brāhmans did not sell their sacred lore, nor recite the Vedas in the vicinity of S’ūdras” (verse 2474. *Na cha vikrīṇate brahma brāhmaṇāś cha tadā nṛipa* | *na cha śūdra-samābhyāse vedān uchchārayanty uta* |).

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Another version of this legend is given in the S’āntiparvan, section 49. The birth of Jamadagni as the son of Ṛichīka and Satyavatī is related very much as in the Vishṇu Purāṇa (see above, p. 349 f.); but Ṛichīka tells his wife that the whole of her father’s race shall become Brāhmanical (verse 1741. *Brahma-bhūtaṁ hi sakalaṁ pitus tava kulaṁ bhavet*); and of Viśvāmitra, the son of Gādhi, we are told that he “had the character of a Brāhman, and was possessed of all Brahmanical qualities” (1745. *Viśvāmitraṁ cha dāyādaṁ Gādhiḥ Kuśika-nandanaḥ* | *yaṁ prāpa brahma-samitaṁ viśvair brahma-guṇair yutam* |). Jamadagni was father of the dreadful Paraśurāma, “who became perfect in science, thoroughly versed in archery, and the slayer of the Kshattriyas, himself violent as flaming fire. By propitiating Mahādeva he obtained, among other weapons, the irresistible axe (*paraśu*)” (1747. *Sarva-vidyānta-gaṁ śreshṭhaṁ dhanur-vedasya pāragam* | *Rāmaṁ kshattriya-hantāraṁ pradīptam iva pāvakam* | *toshayitvā Mahādevam parvate Gandhamādane* | *astrāṇi varayāmāsa paraśum chātitejasam* |), from which his name is derived. Arjuna, son of Kṛitavīrya, king of the Haihayas, is here also represented as having a thousand arms, but in opposition to the previous account he is described as a “dutiful and religious monarch, who at an *aśvamedha* (horse-sacrifice) bestowed on the Brāhmans the earth with its seven continents and mountains, which he had conquered by his arms and weapons" (verse 1751. *Chakravarttī mahātejā viprāṇām āśvamedhike | dadau sa prithivīm sarvām sapta-dvīpām sa-parvatām | svabāhv-astra-balenājau jitvā parama-dharma-vit |*). He had, however, at the solicitation of Agni permitted that voracious deity to consume his towns, villages, forests, etc.; and as the hermitage of Āpava (Vaśishṭha) had been destroyed in the conflagration, Arjuna was doomed by the sage's curse to have his arms cut off by Paraśurāma. The story proceeds:

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Verse 1769. *Arjunas tu mahātejā balī nityaṃ śamātmakaḥ | brahmanyaś cha śaraṇyaś dātā śūraś cha Bhārata | 1760. Nāchintayat tadā śāpaṃ tena dattam mahātmanā | tasya putrās tu balinaḥ śāpenāsur pitur badhe | nimittād avaliptāḥ vai nṛiśaṁsāś chaiva sarvadā | Jamadagni-dhenvās te vatsam āninyur Bharatarshabha | ajñātaṃ Kārttavīryeṇa Haihayendreṇa dhīmatā | tannimittam abhūd yuddhaṃ Jāmadagner mahātmanaḥ | tato 'rjunasya bāhuṁs tān chhittvā Rāmo rushā 'nvitaḥ |* . . . 1766. *Tataḥ pitṛi-badhāmarshād Rāmaḥ parama-manyumān | niḥkshattriyām pratiśrutya mahīm śastram agṛihṇata | tataḥ sa Bhṛiguśārdūlaḥ Kārttavīryasya vīryavān | vikramya vijaghānāśu puttrān pauttrāṁś cha sarvaśaḥ | sa Haihaya-sahasrāṇi hatvā parama-manyumān | chakāra Bhārgavo rājan mahīm śonita-kardamām | sa tathā 'śu mahātejāḥ kritvā niḥkshattriyām mahīm | 1770. Kṛipayā parayā 'vishṭo vanam eva jagāma ha | tato varsha-sahasreshu samatīteshu keshuchit | kshepam samprāptavāṁs tattra prakṛityā kopanaḥ prabhuḥ | Viśvāmitrasya pauttras tu Raibhya-puttro mahātapāḥ | Parāvasur mahārāja kshiptāha (kshiptvā "ha?)* *jana-saṁsadi | "ye te Yayāti-patane yajne santaḥ samāgatāḥ | Pratarddana-prabhṛitayo Rāma kiṁ kshattriyāḥ na te | mithyā-pratijno Rāma tvaṁ katthase jana-saṁsadi | bhayāt kshattriya-vīrāṇām parvataṁ samupāśritaḥ | sā punaḥ kshattriya-śataiḥ pṛithivī sarvatas tṛitā" | 1775. Parāvasor vachaḥ śrutvā śastraṁ jagrāha Bhārgavaḥ | tato ye Kshattriyāḥ rājan śataśas tena varjjitāḥ | te vivṛiddhāḥ mahāvīryyāḥ pṛithivīpatayo 'bhavan | sa punas tān jaghānāśu bālān api narādhipa | garbhathais tu mahī vyāptā punar evābhavat tadā | jātaṁ jātaṁ sa garbhaṁ tu punar eva jaghāna ha | arakshaṁs tu sutān kāṁśchit tadā kshattriyayoshitaḥ | trissapta-kṛitvaḥ pṛithivīm kṛitvā niḥkshattriyām prabhuḥ | dakshiṇām aśvamedhānte Kaśyapāyādadāt tadā | sa kshattriyāṇāṁ śeshārthaṁ kareṇoddiśya Kaśyapaḥ | 1780. Sruk-pragrahavatā rājaṁs tato vākyam athābravīt | "gachha tīraṁ samudrasya dakshiṇasya mahāmune | na te mad-vishaye Rāma vastavyam iha karhichit" | tataḥ*

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*S'ūrpārakaṁ deśaṁ sāgaras tasya nirmame* | *sahasā Jāmadagnyasya so 'parānta-mahītalam* | *Kaśyapas tām mahārāja pratigṛihya vasundharām* | *kṛitvā brāhmaṇa-saṁsthāṁ vai pravishṭaḥ sumahāvanam* | *tataḥ śūdrāś cha vaiśyāś cha yathā-svaira-prachāriṇaḥ* | *avarttanta dvijāgryāṇāṁ dāreshu Bharatarshabha* | *arājake jīva-loke durbalāḥ balavattaraiḥ* | 1785. *Pīḍyante na hi vitteshu prabhutvaṁ kasyachit tadā* | *tataḥ kālena pṛithivī pīḍyamānā durātmabhiḥ* | *viparyayena tenāśu praviveśa rasātalam* | *arakshyamāṇā vidhivat kshattriyair dharma-rakshibhiḥ* | *tām dṛishṭvā dravatīṁ tattra santrāsāt sa mahāmanāḥ* | *ūrunā dhārayāmāsa Kaśyapaḥ pṛithivīm tataḥ* | *dhṛitā tenoruna yena tenorvīti mahī smṛitā* | *rakshaṇārthaṁ samuddiśya yayāche pṛithivī tadā* | *prasādya Kaśyapaṁ devī varayāmāsa bhūmipam* | *pṛithivy uvācha* | 1790. “*Santi brahman mayā guptāḥ strīshu kshattriya-pungavāḥ* | *Haihayānām kule jātās te saṁrakshantu mām mune* | *asti Paurava-dāyādo Vidūratha-sutaḥ prabho* | *ṛikshaiḥ saṁvardhito vipra ṛikshavaty atha parvate* | *tathā 'nukampamānena yajvanā 'py amitaujasā* | *Parāśarena dāyādaḥ Saudāsasyābhirakshitaḥ* ! *sarva-karmāṇi kurute śūdra-vat tasya sa dvijaḥ* | *Sarvakarmety abhikhyātaḥ sa mām rakshatu pārthivaḥ* | . . . . 1799. *Ete kshattriya-dāyādās tattra tattra pariśritāḥ* | *dyokāra-hema-kārādi-jātiṁ nityaṁ samāśritāḥ* | 1800. *Yadi mām abhirakshanti tadā sthāsyāmi niśchalā* | *eteshāṁ pitaraś chaiva tathaiva cha pitāmahāḥ* | *mad-arthaṁ nihatāḥ yuddhe Rāmeṇāklishṭa-karmaṇā* | *teshāṁ apachitiś chaiva mayā kāryyā mahāmune* | *na hy ahaṁ kāmaye nityam atikrāntena rakshaṇam* | *varttamānena vartteyaṁ tat kshipraṁ saṁvidhīyatām*” | *tataḥ pṛithivyā nirdishṭāṁs tān samānīya Kaśyapaḥ* | *abhyashinchad mahīpālān kshattriyān vīrya-sammatān* |

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“Being of a meek, pious, kind, and charitable turn of mind, the valiant Arjuna thought nothing of the curse; but his sons, who were of an arrogant and barbarous disposition, became the cause of its resulting in his death. Without their father's knowledge they took away Jamadagni's calf; and in consequence Paraśurāma attacked Arjuna and cut oft his arms.” His sons retaliated by killing Jamadagni. 1766. Paraśurāma incensed at the slaughter of his father, having vowed in consequence to sweep away all Kshattriyas from the earth, seized his weapons; and slaying all the sons and grandsons of Arjuna, with thousands of the Haihayas, he turned the earth into a mass of ensanguined mud. 1770. Having thus cleared the earth of Kshattriyas, he became penetrated by deep compassion and retired to the forest. After some thousands of years had elapsed, the hero, naturally irascible, was taunted by Parāvasu, the son of Raibhya and grandson of Viśvāmitra, in a public assembly in these words: ‘Are not these virtuous men, Pratardana and the others, who are assembled at the sacrifice in the city of Yayāti,—are they not Kshattriyas? Thou hast failed to excecute thy threat, and vainly boastest in the assembly. Thou hast withdrawn to the mountain from fear of those valiant Kshattriyas, while the earth has again become overrun by hundreds of their race.’ Hearing these words, Rāma seized his weapons. The hundreds of Kshattriyas who had before been spared had now grown powerful kings.

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These, however, Paraśurāma now slew with their children, and all the numerous infants then unborn as they came into the world. Some, however, were preserved by their mothers. Having twenty-one times cleared the earth of Kshattriyas, Rāma gave her as a sacrificial fee to Kaśyapa at the conclusion of an aśvamedha. 1780. Making a signal with his hand, in which he held the sacrificial ladle, Kaśyapa, in order that the remaining Kshattriyas should be spared, said to Paraśurāma, ‘Go, great *muni*, to the shore of the southern ocean. Thou must not dwell in my territory.’ Sāgara (the ocean) created for him a country called S'ūrpāraka on the remotest verge of the earth. Having received dominion over the earth, Kaśyapa made it an abode of Brāhmans, and himself withdrew to the forest. S'ūdras and Vaiśyas then began to act lawlessly towards the wives of the Brāhmans; and, in consequence of there being no government, the weak (1785) were oppressed by the strong, and no one was master of any property. The Earth, being distressed by the wicked, in consequence of that disorder, and unprotected according to rule by the Kshattriyas, the guardians of justice, descended to the lower regions. Perceiving her moving from place to place in terror, Kaśyapa upheld her with his thigh (*ūru*). From this circumstance she derives her name of *urvī*.²⁴⁰ The goddess Earth then propitiated Kaśyapa, and supplicated him for protection, and for a king.

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‘I have,’ she said, ‘preserved among females many Kshattriyas who have been born in the race of the Haihayas; let them be my protectors. There is the heir of the Pauravas, the son of Vidūratha, who has been brought up by bears on the mountain Rikshavat: let him protect me. So, too, the heir of Saudāsa has been preserved by the tender-hearted and glorious priest, Parāśara, who has performed, though a Brāhman, all menial offices (*sarvakarmāṇi*) for him, like a Sūdra;—whence the prince's name Sarvakarman." After enumerating other kings who had been rescued, the Earth proceeds: "All these Kshattriyas' descendants have been preserved in different places, abiding continually among the classes of dyokāras and goldsmiths. If they protect me, I shall continue unshaken. Their fathers and grandfathers were slain on my account by Rāma, energetic in action. It is incumbent on me to avenge their cause. For I do not desire to be always protected by an extraordinary person [such as Kaśyapa]; but I will be content with an ordinary ruler. Let this be speedily fulfilled.' Kaśyapa then sent for these Kshattriyas who had been pointed out by the Earth, and installed them in the kingly office."

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²⁴⁰ *Urvī* really means “the broad,” signifying the same as *prithivī*.

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This reference to the bestowal of the Earth upon Kaśyapa is founded on an older story which occurs both in the Aitareya and the S'atapatha Brāhmaṇas. The passage in the first-named work is as follows, viii. 21. *Etena ha vai Aindreṇa mahābhishekeṇa Kaśyapo Viśvakarmāṇam Bhauvanam abhishishecha | tasmād u Viśvākarmā Bhauvanaḥ samantaṁ sarvataḥ pṛithivīṁ jayan parīyāya aśvena cha medhyena īje | bhūmir ha jagāv ity udāharanti "na mā marttyaḥ kaśchana dātum arhati Viśvakarman Bhauvana māṁ didāsitha | nimankshye 'haṁ salilasya madhye moghas te esha Kaśyapāyāsa sangaraḥ" iti |* "With this great inauguration like that of Indra did Kaśyapa consecrate Viśvakarman Bhauvana, who in consequence went round the Earth in all directions, conquering it; and offered an aśvamedha sacrifice. They relate that the Earth then recited this verse:

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"Me may no mortal give away; but thou, oh king, dost so essay;
Deep will I plunge beneath the main; thy pledge to Kaśyapa is vain."

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The S'atapatha Brāhmaṇa, xiii. 7, 1. 15, says: *Taṁ ha Kaśyapo yājayānchakāra | tad api bhūmiḥ slokaṁ jagau "na mā marttyaḥ kaśchana dātum arhati Viśvakarman Bhauvana mandaḥ āsitha | upamankshyati syā salilasya madhye mṛishaisha te sangaraḥ Kaśyapāya" iti |* "Kaśyapa officiated for him at this sacrifice. Wherefore also the Earth recited this verse: 'No mortal may give me away. Viśvakarman, son of Bhauvana, thou wast foolish (in offering to do so). She will sink into the midst of the waters. Thy promise to Kaśyapa is vain.’ ”²⁴¹

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²⁴¹ It will be observed that there are some varieties of reading in the verse, as given in the two Brāhmanas. *Manda āsītha* in the S'. P. Br. looks like a corruption of the *mām didāsitha* of the Aitareya. The story of Arjuna, Paraśurāma, and the Kshattriyas is briefly told again in the Aśvamedhika-parvan, but without any new circumstances of particular interest.

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The story is also related in the Bhāgavata Purāṇa in a similar way. I note the chief points and variations. When Gādhi’s daughter was demanded in marriage by the rishi Ṛichīka, the king considered that the suitor was not a fit husband for a daughter of his noble race; and said, “Give me a thousand horses white as the moon, each with one black ear, as a marriage gift for the maiden; for we are Kuśikas” (ix. 15, 5. *Varañ viśadṛiśaṁ matvā Gādhir Bhārgavam abravīt* | 6. *Ekataḥ śyāma-karṇānāṁ hayānāṁ chandra-varchasām* | *sahasraṁ dīyatāṁ śulkaṁ kanyāyāḥ Kuśikāḥ vayam* |). The youngest offspring of their union was, we are told, “Paraśurāma, who is declared to have been a portion of Vāsudeva (Vishṇu in the form of Krishṇa),²⁴² and who exterminated the Haihaya race. Thrice seven times he swept away from this earth all the Kshattriyas, that depraved and impious race, full of passion and darkness, with which she was burthened. He destroyed them, though the offence which they had committed was but insignificant (*v.* 14. *Yam āhur Vāsudevāṁśaṁ Haihayānāṁ kulāntakam* | *trissaptakṛitvo yaḥ imāṁ chakre niḥkshattriyāṁ mahīm* | *dushṭaṁ kshattram bhuvo bhāram abrahmanyam anīnaśat* | *rajas-tamo-vṛitam ahan phalguny api kṛite ’ṁhasi* |). King Arjuna, who had been endowed with miraculous powers, took Rāvana prisoner, then released him, and afterwards carried away by force Jamadagni’s cow and calf.

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Paraśurāma, in revenge, after a terrible battle, and the defeat of the king’s army, cut off Arjuna’s arms and head, and recovered the cow and calf. When his father was informed of the king’s death, he said to Paraśurāma: “Rāma, Rāma, thou hast committed sin, in that thou hast causelessly slain the lord of men, who is composed of all the deities.²⁴³ It is by longsuffering that we, the Brāhmans, have acquired respect; the same means whereby the deity, the instructor of all worlds, attained the highest rank of godhead. By patience the fortune of Brahmā shines like the splendour of the Sun. Hari, the lord, is speedily pleased with those who are patient. The murder of a king who has been formally inaugurated is worse than that of a Brāhman. Go and expiate thy sin by visiting holy places, with thy mind intent upon Achyuta (Vishṇu)" (ix. 15, 38. *Rāma Rāma mahābhāga bhavān pāpam akārashīt*²⁴⁴ | *abadhīd nara-devaṁ yat sarva-devamayaṁ vṛithā* | *vayaṁ hi brāhmaṇās tāta kshamayā ’rhaṇatāṁ gatāḥ* | *yayā loka-gurur devaḥ pārameshṭhyaṁ ayāt padam* | *kshamayā rochate lakshmīr Brāhmī saurī yathā prabhā* | *kshamiṇām āśu bhagavāṁs tushyate Harir īśvaraḥ* | *rājno mūrdhābhishiktasya badho brahma-badhād guruḥ* | *tīrtha-saṁsevayā chāṁho jahy aṅgāchyuta-chetanaḥ* |). On his return from this pilgrimage Rāma was desired by his father to kill his mother (on grounds similar to those stated in the account quoted above, p.

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450, from the Mahābhārata), as well as his brothers, and executed the order; but at his intercession they were all restored to life. During his absence in the forest, his father Jamadagni was slain, and his head cut off, notwithstanding the entreaties of his wife, by the sons of Arjuna, in revenge for the loss of their own father. Paraśurāma, hearing his mother's outcries, hastened back to the hermitage, and laying hold of his axe, proceeded to avenge this outrage: ix. 16, 17. *Gatvā Māhishmatīṁ Rāmo brahma-ghna-vihata-śriyam* | *teshām sa śīrshabhiḥ rājan madhye chakre mahāgirim* | 18. *Tad-raktena nadīṁ ghorām abrahmanya-bhayāvahām* | *hetuṁ kṛitvā pitṛi-badhaṁ kshattre ’mangalakāriṇi* | .... 20. *Pituḥ kāyena sandhāya śiraḥ ādāya barhishi* | *sarva-devamayaṁ devam ātmānam ayajad makhaiḥ* | 21. *Dadau prāchīṁ diśaṁ hotre brahmaṇe dakshiṇāṁ diśam* | *adhvaryave pratīchīṁ vai udgātre uttarāṁ diśam* | 22. *Anyebhyo ’vāntara-diśaḥ Kaśyapāya cha madhyataḥ* | *āryāvarttam upadrashṭre sadasyebhyas tataḥ param* | 23. *Tataś chāvabhṛitha-snāna-vidhūtāśesha-kilvishaḥ* | *Sarasvatyāṁ brahma-nadyāṁ reje vyabhraḥ ivāṁśumān* | .... 26. *Āste ’dyāpi Mahendrādrau nyasta-daṇḍaḥ praśāntadhīḥ* | *upagīyamāna-charitaḥ siddha-gandharva-chāraṇaiḥ* | 27. *Evam Bhṛigushu viśvātmā bhagavān Harir īśvaraḥ* | *avatīrya param bhāram bhuvo ’han bahuśo nṛipān* | "17.

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He went to the city of Māhishmatī, which had been robbed of its glory by those Brāhman-slayers, and raised in the midst of it a great mountain composed of their heads. With their blood he formed a dreadful river, which struck fear into the impious; justifying his action against the oppressive Kshattriyas by their murder of his father. . . . . 20. He then united his father's head to his body, laying it on the sacred grass; and offered a sacrifice to the divine Spirit, who is formed of all the deities. On this occasion he gave the eastern region of the earth to the hotṛi priest, the south to the brahman, the west to the adhvaryu, and the north to the udgātṛi. To others he gave the intermediate regions (south-east, south-west, etc.), to Kaśyapa the central; on the upadrashṭṛi he bestowed Āryāvartta, and on the Sadasyas what was beyond. Having then cleansed all his impurity by the avabhṛitha ablution in the Sarasvatī, the river of Brahmā, he shone like the sun unobscured by clouds. . . . 26. Having laid aside his weapons, he sits to this day in tranquillity of mind on the mountain Mahendra, whilst his exploits are celebrated by the Siddhas, Gandharvas, and Chāranas.

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Thus did the universal Spirit, the divine lord, Hari, become incarnate in the Bhṛigus, and destroy numerous kings who were a burden to the earth." It is singular that sin requiring expiation should be, as it is in this narrative, imputed to Paraśurāma, while he is at the same time declared to have been a portion of Vishṇu, the supreme Spirit.

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²⁴² See above, p. 350, and note 146. None of the passages I have quoted from the Mahābhārata allude to Paraśurāma being an incarnation of Vishṇu.

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²⁴³ Compare the passages quoted above in p. 300 from the Vishṇu Purāṇa, and from Manu.

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²⁴⁴ So in the Bombay edition. Burnouf's text has the usual form *akārshīt*.

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The story of Paraśurāma is also told in the Droṇaparvan of the Mahābhārata, verses 2427 ff., after those of many other kings and warriors, to illustrate the truth that death must sooner or later overtake even the most pious and distinguished personages. The earlier incidents are briefly narrated; but some of the details, as the slaughter of the Kshattriyas, are dwelt on at greater length than in the other accounts. Some of the victims of the hero's vengeance are described as "haters of Brāhmans" (*brahma-dvishām*, verse 2431). The Kshattriyas who were slain are described as of various provinces, viz. Kāśmīras, Daradas, Kuntis, Kshudrakas, Mā坚持lavas, Angas, Vangas, Kalingas, Videhas, Tāmraliptakas, Rakshovāhas, Vītihotras, Trigarttas, Mārttikāvatas, S'ivis, and other Rājanyas (*S'ivīn anyām̃ś cha rājanyān*, verse 2437). At verse 2443 the narrative proceeds: *Nirdasyum pṛithivīm kṛitvā śishṭeshṭa-jana-sankulām | Kaśyapāya dadau Rāmo haya-medhe mahāmakhe | trisapta-vārān pṛithivīm kṛitvā niḥkshattriyām prabhuḥ | ishṭvā kratu-śatair vīro brāhmaṇebhyo hy amanyata | sapta-dvīpām vasumatīm Mārīcho 'grihṇata dvijaḥ | Rāmam provācha "nirgachha vasudhāto mamājnayā | sa Kaśyapasya* *vachanāt protsārya saritāmpatim* | *ishupātair yudhāṁ śreshṭhaḥ kurvan brāhmaṇa-sāsanam* | *adhyāvasad giri-śreshṭham Mahendram parvatottamam* | "2443. Having freed the earth from Dasyus (or robbers), and filled her with respectable and desirable inhabitants, he gave her to Kaśyapa at an aśvamedha. Having twenty-one times cleared the earth of Kshattriyas, and offered hundreds of sacrifices, he destined the earth for the Brāhmans. The Brāhman, the son of Marīchi (*i.e.* Kaśyapa), received the earth, and then said to Rāma, 'Depart out of her by my command.' Having repelled the ocean by his arrows, and established the rule of the Brāhmans, Rāma dwelt on the mountain Mahendra."

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The Anuśāsanaparvan of the same poem has another "ancient story" about Paraśurāma, which, like the preceding passage from the Bhāgavata Purāṇa, adverts to the pollution incurred by that warrior from his numerous deeds of blood. It begins as follows: verse 3960. *Jāmadagnyena Rāmeṇa tīvra-roshānvitena vai* | *trissapta-kṛitvaḥ pṛithivī kṛitā niḥkshattriyā purā* | *tato jitvā mahīṁ kṛitsnāṁ Rāmo rājīva-lochanaḥ* | *ājahāra kratuṁ vīro brahma-kshattreṇa pūjitam* | *vāji-medham mahārāja sarva-kāma-samanvitam* | *pāvanaṁ sarva-bhūtānāṁ tejo-dyuti-vivarddhanam* | *vipāpmā sa cha tejasvī tena kratu-phalena cha* | *naivātmano 'tha laghutāṁ Jāmadagnyo 'dhyagachhata* | *sa tu kratu-vareneshṭvā mahātmā dakshiṇāvatā* | 3965. *Paprachhāgama-sampannān ṛishīn devāṁś cha Bhārgavaḥ* | "*pāvanaṁ yat param nṛiṇām ugre karmaṇi varttatām* | *tad uchyatāṁ mahābhāgāḥ" iti jāta-ghṛiṇo 'bravīt* | *ity uktāḥ veda-śāstra-jñās tam ūchus te maharshayaḥ* | "*Rāma viprāḥ satkriyantāṁ veda-prāmāṇya-darśanāt* | *bhūyaścha viprarshi-gaṇāḥ prashṭavyāḥ pāvanam prati* | *te yad brūyur mahāprājnās tach chaiva samudāchara* | "3960. Rāma, son of Jamadagni, having thrice seven times cleared the world of Kshattriyas, and conquered the whole earth, performed the horse-sacrifice, venerated by Brāhmans and Kshattriyas, which confers all objects of desire, which cleanses all creatures, and augments power and lustre; and became thereby sinless and glorious. He did not, however, feel relieved in his mind, but after offering the most excellent of sacrifices, at which presents were bestowed, he (3965) enquired of the rishis skilled in the scriptures, and of the gods, what was that which most perfectly cleansed those men who had committed deeds of violence; for he felt compunction for what he had done. The rishis skilled in the Vedas and S'āstras replied, 'Let the Brāhmans be the objects of your liberality, as the authority of the Vedas requires; let the Brāhman-rishis be further consulted in regard to the means of lustration; and do whatever these wise men may enjoin.’” Paraśurāma accordingly consulted Vaśishṭha, Agastya, and Kaśyapa. They replied that a sinner was cleansed by bestowing cows, land, and other property, and especially gold, the purifying power of which was very great. “Those who bestow it, bestow the gods,” a proposition which is thus compendiously proved: “for Agni comprehends all the gods; and gold is of the essence of Agni” (verse 3987. *Devatās te prayachhanti ye suvarṇam̃ dadaty atha* | *Agnir hi devatāḥ sarvāḥ suvarṇam̃ cha tadātmakam*). In regard to the origin of this precious metal, Vaśishṭha tells a very long story, which he had heard Prajāpati relate, how it was born by the goddess Gangā to Agni, by whom she had been impregnated, and was thus the son of that god. “Thus was gold born the offspring of Jātavedas (Agni). That which is produced in Jambūnada is the best, and a fit ornament even for the gods. It is called the chief of gems and of ornaments, the most pure of all pure things, the most auspicious of all auspicious objects; and one with the divine Agni, the lord Prajāpati” (verse 4099. *Evam̃ suvarṇam utpannam apatyam̃ Jātavedasaḥ* | *tatra Jāmbūnadam̃ śreshṭham̃ devānām api bhūshaṇam* | 4001. *Ratnānām uttamam̃ ratnam bhūshaṇānām tathottamam* | *pavitram̃ cha pavitrāṇām mangalānām cha mangalam* | *yat suvarṇam̃ sa bhagavān Agnir īśaḥ prajāpatiḥ* |). It must be highly consolatory for those who are disposed to be liberal to the Brāhman, to be assured that the gold which they bestow has such a high mystical, as well as current, exchangeable value. “Paraśurāma,” the story concludes, “after being thus addressed by Vaśishṭha, gave gold to the Brāhmans, and was freed from sin” (verse 4183. *Ity uktaḥ sa Vaśishṭhena Jāmadagnyaḥ pratāpavān* | *dadau suvarṇam̃ viprebhyo vyamuchyata cha kilvishāt*).

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It is interesting to remark how the different distinctive principles of Indian religion and sentiment severally assert themselves in turn, and thus, occasionally, come into conflict with each other, as in the story of Paraśurāma. The primary object of this legend is no doubt to illustrate the vengeance which inevitably overtakes all those who violate the sacredness of the Brāhmanical prerogative, and the meritorious character of those who act as its defenders. No sooner, however, is this end accomplished, and the impious foes of the priesthood swept away again and again from the face of the earth, than a revulsion of feeling takes place, and the higher principles of the sacredness of life, and of the blessedness of mercy, come forward to claim recognition; and a deep sense of the pollution of bloodshed calls aloud for atonement. In the Bhāgavata, as we have seen, Jamadagni imputes it as a crime to the avenger of the Brāhmans that he had slain a king; and even goes the length of declaring that in doing so he had incurred greater guilt than if he had murdered a Brāhman.

v1.c9.s19.41.1

In the same book of the Mahābhārata, verses 7163 ff., an extravagant description is given of the prerogatives and powers of the Brāhmans; and Arjuna is again brought forward, in verses 7187 ff., as at first scouting their pretensions, but as ultimately conceding their unapproachable superiority: "The magnificent and mighty Kārttavīrya (Arjuna), possessing a thousand arms, was lord of this whole world, living in Māhishmatī. This Haihaya of unquestioned valour ruled over the whole sea-girt earth, with its oceans and continents" (verse 7187. *Sahasra-bhuja-bhṛit śrīmān Kārttavīryo 'bhavat prabhuḥ* | *asya lokasya sarvasya Māhishmatyām mahābalaḥ* | *sa tu ratnākaravatīm sadvīpām sāgarāmbarām* | *śaśāsa pṛithivīm sarvām Haihayaḥ satya-vikramaḥ*). He obtained boons from the muni Dattātreya, a thousand arms whenever he should go into battle, power to make the conquest of the whole earth, a disposition to rule it with justice, and the promise of instruction from the virtuous in the event of his going astray. 7196. *Tataḥ sa ratham āsthāya jvalanārka-samadyutim* | *abravīd vīryyasammohāt "ko nv asti sadṛiśo mama* | *dhairyye vīryye yaśaḥ-śauryye vikrameṇaujasā 'pi vā"* | *tad-vākyānte 'ntarīkshe vai vāg uvāchāśarīriṇī* | *"na tvam mūḍha vijānīshe brāhmaṇaṁ kshattriyād varam* | *sahito brāhmaṇeneha kshattriyaḥ śāsti vai prajāḥ"* | *Arjuna uvācha* | *kuryyām bhūtāni tushṭo 'haṁ kruddho nāśaṁ tathā naye* | *karmaṇā manasā vāchā na matto 'sti varo dvijaḥ* | 7200.

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*Pūrvo brahmottaro vādo dvitīyaḥ kshattriyottaraḥ* | *tvayoktau hetuyuktau tau viśeshas tattra dṛiśyate* | *brāhmaṇāḥ saṁśritāḥ kshattraṁ na kshattraṁ brāhmaṇāśritam* | *śritāḥ brahmopadhāḥ viprāḥ khādanti kshattriyān bhuvi* | *kshattriyeshv āśrito dharmaḥ prajānām paripālanam* | *kshattrād vṛittir brāhmaṇānām taiḥ katham brāhmaṇo varaḥ* | *sarva-bhūpradhānāṁs tān bhaiksha-vṛittīn ahaṁ sadā* | *ātma-sambhāvitān viprān* *sthāpayāmy ātmano vaśe* | *kathitaṁ hy anayā satyaṁ gāyatryā kanyayā divi* | *vijeshyāmy avaśān sarvān brāhmaṇāṁś charma-vāsasaḥ* | 7205. *Na cha māṁ chāvayed rāshṭrāt trishu lokeshu kaśchana* | *devo vā mānusho vā 'pi tasmāj jyeshṭho dvijād aham* | *atha brahmottaraṁ lokaṁ karishye kshattriyottaram* | *na hı me saṁyuge kaśchit soḍhum utsahate balam* | *Arjunasya vachaḥ śrutvā vitrastā 'bhūd niśācharī* | *athainam antariksha-sthas tato Vāyur abhāshata* | "*tyajainaṁ kalushaṁ bhāvaṁ brāhmaṇe-bhyo namaskuru* | *eteshaṁ kurvataḥ pāpaṁ rāshṭra-kshobho bhavishyati* | *atha vā tvāṁ mahīpāla śamayishyanti vai dvijāḥ* | *nirāsishyanti te rāsh-ṭrād hatotsāham mahābalāḥ*" | 7210. *Taṁ rājā* "*kas tvam*" *ity āha tatas taṁ prāha Mārutaḥ* | "*Vāyur vai deva-dūto 'smi hitaṁ tvāṁ pra-bravīmy aham*" | *Arjunaḥ uvācha* | "*aho tvayā 'dya vipreshu bhakti-rāgaḥ pradarśitaḥ* | *yādṛiśaṁ pṛithivī-bhūtaṁ tādṛiśaṁ brūhi vai dvijam* | *vāyor vā sadṛiśaṁ kinchid brūhi tvam bvāhmaṇottamam* | *apāṁ vai sadṛiśo vahniḥ sūryyasya nabhaso 'pi vā* |

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