The Brahmanda Purana

by G.V. Tagare | 1958 | 319,243 words | ISBN-10: 8120838246 | ISBN-13: 9788120838246

This page describes parashurama advised by brahma to approach shiva about haihaya which is Chapter 31 of the English translation of the Brahmanda Purana: one of the oldest puranas including common Puranic elements such as cosmogony, genealogy, ethics, geography and yoga. Traditionally, the Brahmandapurana is said to consist of 12,000 verses metrical Sanskrit verses.

Chapter 31 - Paraśurāma advised by Brahmā to approach Śiva about Haihaya

Sagara enquired:

1. O highly fortunate son of Brahmā, recount unto me the activities of Paraśurāma. What did that highly vigorous sage do, when he got extremely enraged by the act of the king?

Vasiṣṭha said:

2. After that highly fortunate sage Bhṛgu had departed, the infuriated sage Rāma who was devoted to his father, spoke thus, having hevy sighs again and again.

Paraśurāma said:

3. Alas, see the foolishness of king Kārttavīrya who has strayed to the evil path. Deliberately he has committed an attempt to murder a Brāhmaṇa.

4. I believe that the Fate is very powerful, for the embodied beings are deluded by its influence and all of them thereby commit good and evil actions.

5. Let all the sages hear (as witness) the vow that is taken by me. I shall avenge my father by killing Kārttavīrya in the battle.

6. Even if the king were to be defended by Indra and other Devas as well as by Dānavas, I shall certainly kill him. It won’t be otherwise.”

7. On hearing the words thus spoken by Rāma, the noble-souled sage Jamadagni said to his son who had spoken so boldly and daringly.

Jamadagni advised:

8. Listen Rāma. I shall recount the eternal virtue of good men. On paying heed to this, all men become virtuous.

9. Good persons of exalted fortune who are desirous of ultimate freedom from the worldly existence, do not become excessively furious with anyone, although they are condemned and beaten.

10. Those ascetics of exalted fortune exercise full control over their sense-organs. To such men of perpetual good actions are the worlds of never-ending pleasure.

11. He who is beaten with sticks and other things and who is reproached by words by wicked men does not become agitated, is glorified as a Sādhu (i.e. a good and great person).

12. He who retaliates by beating a person who beats him is not a Sādhu. He is a sinner. We are Sādhus and Brāhmaṇas who have attained a venerable status, due to forbearance.

13. A very great sin may result if the king is slain, O dear one: Hence, I restrain you now. Accord forgiveness and perform a penance.”

Vasiṣṭha said:

14. After understanding fully what had been commanded thus by his father, O prince, Rāma, the suppressor of enemies, spoke to his father habitually inclined to forget and forgive.

Paraśurāma replied:

15. O dear father of great intellect, listen now to my humble submission. Peace and restraint have been advocated by you for Sādhus of noble souls.

16. That procedure of peace and restraint should be directed towards good men, men in pitiable conditions and elderly men by people who consider them as godly. But this restraint cannot be one that yields happiness when directed towards men of evil actions.

17. Hence, Kārttavīrya should be slain by me. O venerable one, permit me. Let me fulfil my enmity (let me take proper revenge)

Jamadagni replied:

18. “Listen to my words attentively, O Rāma, O highly fortunate one. You shall act in accordance with the inevitable future. It cannot be otherwise at all.

19. Go to god Brahmā from here. Ask him, O dear one, what is conducive to your welfare and what is not. You shall do what that holy lord says. There is no doubt in this.”

Vasiṣṭha continued;

20. On being told thus, that highly intelligent sage bowed down to his father and went to the world of Brahmā where ordinary people have no access at all.

21. He saw the world of Brahmā made of gold. It had the ramparts of gold. It was embellished with pillars studded with jewels.

22. There he saw Brahmā of unmeasured prowess, seated on a beautiful throne set with gems and jewels. He was adorned with ornaments set with gems and jewels.

23. He was surrounded by leading Siddhas and sages engaged in meditation. He was gaily and smilingly watching the dance of Vidyādhara damsels.

24. He saw Brahmā, the giver of benefits of penance, the lord and creator of the worlds, meditating on the perfect Brahman, with perfect mental control.

25. He was continuously expounding the secret yogic science to the groups of devotees. On seeing that unchanging lord, the leading member of the family of Bhṛgu devoutly bowed down to him.

26. On seeing Rāma with his head bent down, he congratulated and blessed him and enquired about his happiness—“O dear child, what have you come here for?”

27. On being asked by the Creator, Rāma recounted everything from the beginning, the interlude of Kārttavīrya and his noble-souled father.

28. On hearing everything, O bestower of honour, Brahmā who had already understood everything, spoke to the highly righteous Rāma something that would ultimately lead to happy consequences.

29. “Difficult to accomplish indeed is the vow that you have taken out of anger. O Brahmacārin, this creation originates, due to the grace of the Lord.

30. It was with very great stress and strain that the Universe was created by me at His behest. The vow that you have taken is destructive of the same.

31. You wish to make the Earth rid of kings twentyone times on account of the fault of a single king, as well as the discomfiture of your father.

32. The eternal creation along with the Brāhmaṇas Kṣatriyas, Vaiśyas and Śūdras has come out of Hari and merged into him again and again.

33-36. Your vow will be non-futile on account of this early law of the Universe[1]. Or if you think that you are to achieve your object with your own endeavour, go to Śiva’s world and take the permission of Śiva. On the Earth there are many kings who are the followers of Śaṅkara. Without the permission of the great god who is powerful enough to kill them as they wear the coat of Mail, have Śaktis (divine javelins) inaccessible to others. Strive to attain the seed of victory conducive to happiness. If the right means is to be used all endeavours become successful.

37. O dear boy, take from your preceptor Hara, a Kavaca[2] (coat of mail) having the Mantra of Śrīkṛṣṇa. The splendour of Viṣṇu is difficult to be transgressed but Śiva’s power will conquer it.

38. The Kavaca named Trailokya-Vijaya (conquest of the three worlds) is extremely miraculous and wonderful. By pleading and entreating to Śaṅkara somehow try to get this (Kavaca) which is difficult to be obtained.

39. Delighted by your good qualities, the compassionate lord who endears himself to those who are in a wretched condition, will definitely give even the divine Pāśupata missile without any doubt.

Footnotes and references:


Possibly the idea seems to be this;—there can be annihilation of all the subjects twentyone times in twentyone Yugas.


Mantra though derived from man by Nirukta. (vii. 12) later on came to be traced in Tantra works to two roots—man—‘to think’ or ‘meditate’ and—trai—‘to protect’. Thus mantra is that formula of letters which on being meditated upon protects (Vide Prapañca-sāra and Kulārṇava Tantras (17.54). Kavaca is a variety of mantra which was believed to work as a coat of mail to the reciter. Here infra II.iii.33.3-4 the Kṛṣṇa mantra of 10 syllables, viz.: Gopī-jana-vallabhāya svāhā is given. While the Kavaca called Trailokya-vijaya, also based on Kṛṣṇa is stated in vv. 5-27 there.

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