The concept of Parashurama-Avatara (incarnation)

All the five Avataras discussed above obtained importance largely owing to their symbolic significance rooted in the ancient past. But Parashurama is a real historical incarnate figure, probably a great warrior of a particular tribe. Hence with the advent of Parasurama some historicity is introduced into the Avatara cycle of Visnu. Panini mentions a tribe or people known as Parasus. Parasurama is used merely as a proper noun and besides in earlier references, He is found designated as Rama, Bhargava or Jamadagni. He is called Parasurama because of His association. With the Parasu or axe - His weapon, with which He killed His mother at the command of His father. 191 The character of Parashurama is briefly presented in the Ramayana. He is defeated by the Dasarathi Rama, which may be the result of an attempt to establish the supremacy of the Ksatriyas over the brahmanas. 192 The famous story of Parasurama is related in detail in the Mahabharata [III.116]. The sage Jamadagni had five sons by Renuka, the last of them being Rama. Once when Renuka had gone to the riverside to fetch fruit for the sacrifice, she saw king Citrabhanu sporting merrily in the river. Renuka waited for a while witnessing 191. Wendy D.O'Flaherty, The Origins of Evil in Hindu Mythology, University of California Press, 1976, pp. 78-93. 192. Nirukta V.3.119.

263 the scene. When she returned to the hermitage excited with impure thoughts, the sage turned her out and ordered his sons, one after another, to kill her. Failing to carry out his orders, the first four sons were cursed to death. They were burned to ashes. Rama, the youngest of all, obeyed His father and proceeded to kill his mother. Pleased with his deed, Jamadagni offered a boon to his son. Parasurama asked for the resurrection of His mother and brothers. Once king Kartavirya came to the hermitage of Jamadagni and forcibly took away their cows. So Parashurama went and killed the king. To avenge their father's death, Kartavirya's sons murdered the sage Jamadagni, in the absence of Parasurama, who later on took an oath to destroy the whole of the Ksatriya race. He undertook his compaign of destruction twenty one times. 193 Bhrgu's son, Jamadagni has mastered all the vedas and vedangas and had practised a severe penance, on the auspecious sandy bank of Ganga, in honour of Indra, for a thousand years. Then the Lord being pleased, and said, "to ask for a boon. Then the brahmana sage spoke to Indra to give him, a desire, yielding cow Surabhi always fulfilling one's desires. 194 Then Indra gave him the divine Surabhi fulfilling all desires, Jamadagni having obtained Surabhi, lived with a great grandeur like another Indra. Then Jamadagni married with Renuka daughter 193. Ramayana - I.71. 194. Mahabharata III.116.14

264 of Renuka. The pious-minded one, for many years enjoyed with her as Indra with Paulomi, his auspecious queen. Then Jamadagni with a desire for having a son, performed a great sacrifice. With that sacrifice he pleased god Indra. Indra promised him a very strong, powerful and mighty armed son tormentor of all enemies. Then in course of time, Jamadagni generated strong and powerful son with a part of a portion of Visnu and having all good marks, on Renuka, when a son was born, his grandfather joyfully gave him a name indicating Visnuj's portion, Parasurama. Being born from Jamadagni he was called Jamadagnya. His thread ceremony was performed. 195 He was proficient in all sciences and arts. To practice penance, he went to the Salagrama maintain. There he saw a brahmana. Sage, Kasyapa of unlimited splendour. The Brahmana Marici's son, was full of delight with him. In the proper manner, he gave him the indestractible formula of Visnu. 195. bhrguputro mahanasijjamadagnirdvijottamah | samastaveda vedanga paragasca mahatapah || tapastepe sa dharmatma mahendram prati bhamini || sahasravarsaparyantam gangayah puline subhe || tatah prasannah prahedam bhagavanpakasasanah || 2 || tatah prasanno devesastasmai vipraya gotrabhit | pradadau surabhim devim sarvakamadudham tada || sa labdhva surabhim devim jamadagnirmahatapah | uvasa mahadaisvaryah satakraturivaparah renukasyasutam ramyam renukam namanamatah | upayeme vidhanena jamadagnirmahatapah || 1 || ta msaha sa dharmatma reme varsavyanekasah paulobhya sabhayadevya yathasankrandano vibhuh tatah saputrakamatvadistim cakresudharmikah | drstya samtosayamakha pakasasanamisvaram paritustah sacibhartta dadau putram mahabalam mahaujasam mahabahum sarvasatrupratapanam ||2|| putramutpadayamasa mahaviryam balanvitam visnoramsabhagena sarvalaksanalaksitam | cakretha namadheyantu rama ityasyasobhanam jamadagneh samutpanno jamadagnya itiritah | Krsna Dvaipayan Vedavyasa Padma Purana Gurumadal Series, Calcutta, 1959, VI. 241.15, p-835.

265 Having received the formula from Kasyapa, the Parashurama, muttering day and night the great six syllabled formula, worshipped the Lord of Laksmi. That pious Bhargava, meditating upon Lord Visnu practised penance for many years. He, with senses subdued and speech controlled, and practising great penance, remained. The Jamadagni remained on the bank of Ganga. He performed pious acts according to the precepts like sacrifices and gifts. By the favour of Indra's cow, his wealth was full. Some times the king, the lord of Haihaya, surrounded by his entire army, having conquered all countries, reached the hermitage of Jamadagni and asked the devout sage about his well being, and gave him garments and ornaments. He too honoured the king that has come to his house. Having honoured according to the precept the king with madhuparka, the sage fed the king along with his army. The Jamadagni solicited "Surabhi". She the cow of plenty produced food, drink etc.196 Seeing that cow the king begged Jamadagni for Surabhi. Thus, addressed by the king, Jamadagni said, 'this cow cannot be given to you by me. This one was protected by Indra, if 196. tapastaptum jagama'tha saligramacalam prati | dadarsa kasyapam tatra bahmarsimamitaujasam | tenasampujita - ssamyangaricitanayo dvijah || vidhina pradadau tasmai mantram vaisnavamavyayam labdhamantrastada ramah kasyapatta mahatmanah | tapastepe sa dharmatma bahuvarsani bhargavah | jitendriyastu yatavaktada tasthau mahatapah jamadagnistu viprarsih sthito gangatate subhe | vijitva sarvarastrani sarvasainyasamavrtah | bhargavasya''srama- mtapyajamadagnermahipatih samiksya tam mahabhagam vavande munisattamam | pradadau nrpatistasmai vastranyabharanani ca | sa ca sampujayamasa rajanam grhamagatam madhuparkena vidhina pujayitva nrpottamam | parthita surabhistena bhargavena sudhimata | Ibid., VI.241-16- 25, p. 235-236. sabalam dehi me vipra kapilam sarvakamadam | anyadhenusahastrani dasyami tava suvrat || Ibid., VI. 241.31, p-836.

266 i) the wealth of gods. The king, thus addressed, was then excited with anger. He, surrounded by the entire army, seized the cow forcibly. Then the glorious cow became angry, and with her horns and soles of her hoofs struck his huge army, and went near Indra. Then Kartavirya Arjuna seeing his army struck, was overcome by anger. With his first he struck Bhargava. 197 Being struck by him in many ways, he was weakened. The sage suddenly fell on the ground and died. The Kartavirya killed the three sages and entered his own city. After performing the severe penance, the Rama Bhargava got a auspicious power and power of destroying those kings who cause a burden to the earth and for the good of the deities. 198 197. na deyam sabalam rajanmaya tava mahipate | iyam ca deva devena sakrena paripalita | devatanam dhanam rajandatavyam syatkatham maya || 33 || Ibid., VI. 241-33 p.836. 198. ityuktah sa tada raja krodhena kalusikrtah | balajjagrama sabalam sarvasainyasamavrtah || tatah kruddha sabala varavarnini | jaghana tasya sainyani srrngaih khuratalairapi || dhatayitva muhuttana so'rjanah krodhamurcchitah | mustina tadayamasa bhargavadvijasattamah || hatvamunivaram tatra papatma haiyayadhipah | mahasainyaparivaro vivesa nagaram svakam || Ibid., VI.241. 34-40, p. 836-837. ramastu devadevesam pujayamasa vatsa | bhavatoniyatatmanah | sampradasyamitevipramacchaktim paramamsubham avesito'tha macchaktya jahi dustannapottaman | bhumarakavinasayadevatanam hitaya vai | ityukta pradadau devah parasum satrudharsanam | vaisnavam ca mahacapam divyanyastranyane kasah datva pravoca bhagavanjamadagnyam janardanah || 53|| Ibid., VI.241.43 p. 837.

267 Lord Visnu gave him an axe capable of killing the enemies, so also the great bow of Visnu and many divine missiles. And said, "O ! best brahmana, killer of enemies, take this entire earth bound by the ocean. Full of piety and great heroism you protect it. In course of time, you will reach my position by my grace. Having given the boon, the god vanished. Rama also suddenly went to his father's hermitage. Seeing his father killed, Bhargava was filled with anger. He desired to make the earth, crowned with kings, clear of Kstriyas. He went to the city of Kartavirya with his body burning anger, raised his weapon, stood at the gate. The citizens of the city seeing that very powerful Jamadagnya, looked upon him as the destructive fire at the end of the world. Being afflicted by fear all ran away to the king. 199 The king ordered his strong servants to arrest him. Having gone, they saw at the gate. They were not even able to look at him. From all sides they desirous of seizing him. The Parasurama said | 199. ramo'pica'thasahasaprayayaupiturasramam pitaram nihatam drstva bhargavah krodhamurcchitah | nihksatram kartuma- nvicchanmahim nrpasamakulam jagama haihayapaternagaram nrpasamvrtam | krodhavesajvaladgatre dvaryatistadudayudhah || tam drstva tatpurajana jamadagnyam mahaujasam | jajvalyamanam vapusa kalagnimiva menire || bhayartta vidrutah sarve rajanam haihayadhipam | sasamsustam mahasatvam sarvayudhasamanvitam | 1 srutva saraja tadvakyam praha vismitatejasa || 50 || Ibid., VI.241, 49-50, p. 837 prerayamasatam dustamgrhitetyahadurmatih te gatva rdrsurviram paradvari mahabalam | jvalantamiva kalagnim durniriksyam svatejasa tasya sandarsane'pyatra nasaktaste mahabalah | grahitukamastam viram samantatprayayurbhrsam tandrstva sayudhansarvanparthi vendrasyakinkaran | prahasanprahavipendrojamadagnyo mahabalah | Ibid., VI. 241.57. p. 838 kartaviryasya rudhiram matpitre tilasayutam | dasyami pindadanam ca tacchirah kabalena vai kalagnirivasantasthau sarvabhutabhayankarah srutva tu kinkaransvasya hatatramena dhimata | haiyadhipatirvirah krodhasamraktalocanah || niryayau sahasainyenadyatra''sterbhagavo'vyayah | tam drstva ghora samnkasam jvalantasenatejasa trastah sarve janastatra sankamana janaksayam || Ibid., VI.241. 59-65, p. 838.

268 that he came to kill the king and offer his blood mixed with seasamum seeds to his father's pinda. Then drawing the bow of Visnu, he made the sound of the bow-string. With that sound the three worlds were filled, gods were frightened. He killed the servants, he stood like the destructive fire at the end of the world, deadly to all beings. Hearing that servants were killed by Parashurama, the king became very angry, went out with his army to the place were Bhargava stood. Then a battle took place between Rama and the kings, with fearful strokes of weapons and missiles. Rama burnt the king's army in a moment with the Visnu's missile. Then Rama of unlimited valour cut off the thousand arms of the wicked Kartyavira with his sharp axe. The wicked-minded one lost his valour due to his own sin. And also killed Sahasrabhanu and all the kings with his axe. Seeing Parasurama, all other kings on the earth ran away. The angry Rama, killed the kings even though they had fled due to the resentment against his father's murder. The valarous Rama made the entire world clear of the Ksatriyas, but protected only the great family Iksvaku due to its being the family to which his maternal grand father, was related, and due to his mother's words.200 200. nirdadaha ksanatsarvam vaisnavastrena lilaya | tatah parasuna ramastiksnena'mitavikramah cicche' bahusahastra kartaviryasya durmateh | ciccheda tacchirah kruddho renukatanayobali || mahadisrrngam vajrena yatha devapatirbali | hatva sahasrabahum tam jamadagnyah pratapavan || Ibid., VI. 241.66-68, p. 838. niksatram krtavansarvam jamadagnyah pratapavana raraksa bhagavanekamiksvakah samuhatkulam | matamahasyanvayatvadrenukavacanadatha || → 7. D. a. godan n

269 The incarnation of Parasurama, is available however, in the Bhagavata Purana, but with much bravity. Only two chapters of the nineth skandha of the Bhagavata Purana describe this myth. Moreever, in similitude with the Mahabharata, the Bhagavata Purana does not give any special element. Therefore, the portion of the Bhagavata Purana wherein this myth is described has not been taken here for consideration. Of the Mahapuranas, the Brahmanda Purana is the sole text that abounds in the description of Parasurama incarnation with more details as it almost covers twenty-four chapters in the third section of the Brahmanda Purana. The description of this incarnation begins with the dialogue between Aurva and Parasurama. Being very much desirous of seeing his grand father and mother Parasurama went to them and started performing severe penance to please Lord Siva or the Himalayan mountains, as suggested by his grand parents. As a result he acquires the knowledge of many Astras from Lord Siva. Thereupon, the Brahmanda Purana reads an incident of Parasurama's protecting a boy from tiger which forms the subject matter of twenty fifth chapter. Once Parasurama entered a cave in the Himalayan mountains in a dense forest, there he saw a boy, the son of Brahmana crying like one who was extremely frightened as he was chased by a tiger. He was holding his vital airs with great difficulty. On seeing him, Rama had his heart overhelmed with sympathy and → tanbhrastarajyankrtva vai matamahakulodbhavan | na hatva manuvamsamstanramo nrpakulantakah || 76 || Ibid., VI.241. 69-76, p. 838-839.

270 he became excited due to his eagerness to save him. Saying "stop" loudly, he persued that tiger. Chasing him with great speed, the seion of the family of Bhrgu, caught up the extremely terrible tiger in the forest after a long time. That Brahmana boy who was persued by the tiger, fled with great fright for his life. He fell down near a cave in the forest. Rama has his eyes turned red due to anger. With a desire to redeem the Brahmana boy he took up a small blade of grass and chanted mantras over it as though it were a missile of Kusa grass. In the mean time the tiger of great power ran after the Brahmana boy. On seeing him fallen, he roared loudly making the heaven and earth tremble. With the fire of his missile the tiger who was striking with the tips of his claws. He thus released the Brahmana boy who was not at all wounded. That sinful tiger whose body had been burned completely due to the Brahmanical fire, assumed the body of a Gandharva. Rising on to the sky, he spoke thus to Rama with great respect, "O sage, formerly, as I had been cursed by a brahmana and attained the state of a tiger. Redeemed now from the effects of that curse, he is going heaven." Then he went away hastily after saying thus, Rama who was wonder struck sympathetically lifted up the fallen Brahmana boy. Sitting near the Brahmana boy he said the following words, "Do not be afraid," O king. Slowly he stroke his limbs, reviving his life. Lifted up thus by Rama he opened his eyes and looked around. He saw the most excellent one among the members of the family of Bhrgu infront of him. He became surprised on seeing the tiger reduced to ashes. With his fear dispelled he asked him who is he? How did he

271 came here? By whom was this tiger reduced to ashes, the tiger of terrifying shape and size, who almost appeared like another god of death and attempted to kill him. The boy told the Rama, that his mind is highly deluded and excited due to fear, although it has been killed, all the quarters appear to be filled with the tiger even. His father, mother and his preceptors brought him back to his life from the greatest mishaps. There was a certain excellent sage of great penance called Santa, the boy was his son. Desirous of visiting holy centres, he went to the village of Salagrama. From there he proceeded to the mountain Gandhamandana, desirous of visiting holy penance grove of Badarika resorted to by many groups of sages. Desirous of going further, he lost way on the Himalayan mountain. Entering a fascinating, forest he got confused while viewing the different regions. He went a distance of Krosa towards the east. As ill luck would have it, and was afflicted with fear and ran away. There he had been fallen down, and lifted up from the ground with great love and marcifulness by Rama. Then the story had been narrated by boy to Rama. Being listened the story of the boy, Rama narrated his story entirely to him in due manner. Mutually conversing thus, they were deligated very much. He did not stay there for a long time thereafter. Thus he desired to proceed ahead. Followed by him, Rama came out of that cave with great joy and started towards the residence of his parents. Since he was not wounded although he was caused and fall on the ground by the tiger and since he was saved by Rama who

272 killed the tiger, the name of that Brahmana boy became well known on the earth as Akrtavrana, ever since then, he became a great friend and follower of Rama in every situation like a shadow on the ground when there is sunlight. Then the Brahmanda Purana continues to describe Kartyavirya's visit to the Hermitage of Jamadagni his reception and halt at night in the hermitage, Haihayas advice to confiscate Jamadagni's divine cow, his over the cow, and the disappearance of divine cow in this uprore. Consequently Renuka wife of Jamadagni lements over the disappearance of the divine cow. Parasurama declares his vow to slay all Ksatriyas. Thereupon Parasurama is adviced by Lord Brahma to approach Lord Siva for the acquisition of many more missiles. No doubt Parashurama becomes successfull in his endeavour. Thereupon the Brahmanda Purana with the story of an antilope and his beloved illustrates how the heroic king Kartyavirya, who had the favour of Datta was slain by Parashurama in the battle. After receiving the kavaca and the mantra directly from the preceptor, Rama began to practise the same with great devotion. Rama stayed at Puskara for a hundred years regularly sleeping down on the bare ground, devoted to the performance of the Sandhya prayers and bathed three times a day, and never remaining languid. Everyday Akrtavrana, brought materials of worship such as sacrificial twigs, flowers Kusa grass etc. from the forest and gave them to Rama, the member of the family of Bhrgu. Rama is most excellent one among intelligent persons, was continuously absorbed in meditation. He thus, propitiated Lord Krsna the destroyer of sins.

273 As he continued his worship and his perpetual meditation, a hundred years elapsed. Once Rama the great sage went to the middle puskara for taking bath. There he saw an excellent miracle. A stag came there running accompanied by a hind. He was being chased by a hunter. He was extremely afflicted and distressed by the heat. He was thirsty and was eager to drink water. Even as Rama was watching he came to the bank of the lake. The hind came afterwards she was frightened and her eyes were tremulous due to fright. Both of them drank water with auspicious minds. By that time, the hunter also came there holding up the bow and having an arrow in his hand. On seeing Rama the delighter of the members of Bhrgu's family remaining there along with Akrtavrana, he stood there with his eyes fixed far off. Afraid of the scion of the family of Bhrgu, he then thought thus, "this Rama is great warrior. He is capable of destroying wicked persons. How can I kill the stag and the hind hunted by me, when he is within sight." Occupied with this thought, he remained there itself frightened in his mind on account of Rama. On seeing the pair of deer drinking water as though terribly frightened, the intelligent Rama began to conjecture, "what is the cause of fear here ? There is no roar of a tiger here, nor is the hunter in sight. What is the reason by there two are anxious and afraid and have tremulous eyes due to fright. Or the very species of deer has by nature tremulous eyes due to fright. Therefore, these two even while drinking water look around with roving frightened eyes. There is no reason here sufficient

274 enough to make them agitated, but they are trembling with fear and sorrow because all their limbs are exhausted and fatigued and they appear shaking and trembling." On thinking thus Rama the sage stood in the middle Puskara lake accompanied by his desciple while they too continued to stand there. After drinking water they resorted to the shade of a tree. Even as they continued to look at the noble souled Rama they carried on their joyous dialogue. The hind also said that they shall ready to stay there, as well as Rama stays there when these words were uttered by the hind who was pleased to see Rama, the stag too was delighted, and said to his beloved, "O high fortune, graceful lady, what you say is true! I too know the potentiality of the extremely noble souled Rama. That desciple Akrtavrana who is seen at his side has been fortunate enough to be protected from the clutches of a tiger by this Rama. He had been greatly agitated due to the terrorising tiger. This Rama is the youngest son of Jamadagni. On seeing his father insulted by Kartyavirya, he had become infuriated. He took then the vow of exterminating kings. In order to get it fulfilled, he had formerly gone to the world of Brahma. Brahma had commanded him to go to the region of Siva. On receiving his behest, the sage went to the presence of Siva. He recounted to him all the incidents concerning the king and his father. Mahadeva, honoured the scion of the family of Bhrgu and gave him the excellent Mantra and the unbreakable Kavacha of Krsna, his own pasupata missile as well as other sets of missiles too. He joyously bade farewell to him after giving the weapons eagerly

275 and with due regard, he came to practise the mantra. This righteous sage of good intellect repeats the mantra, Krsna's Kavaca everyday. Thus this noble souled sage has spent a hundred years practising the mantra. Rest of the portion regarding the Parasurama's killing Kartavirya and his valour have been described in detail through the development of heroic sentiments. Thus is wounded up the description of Parasurama's incarnation in the Brahmanda Purana. Basing on the life account of Rama as described in the Puranas and in the Ramayana of Valmiki poets like Kalidasa Bhavabhuti etc. have written the works like Raghuvamsa (Mahakavya), Uttararamacharita (drama) etc. Kalidasa describes Parashurama's episode in the eleventh canto of the Raghuvamsa in a poetic style. So also Bhavabhuti has made a pointing reference to Parasurama in the first act of the Uttararama charita. In course of the description of Chitradarsana Prasanga in the first act Bhavabhuti brings on a seen of the mutual visit of Parasurama and Rama who was accompanied by his brothers and other elderly relatings. Ofcourse as Parashurama's vision makes Sita shaken up due to formers dreadful form, even in the scene of chitradarsana. So also it is suggested in this context that the pride of Parasurama, was silenced by Rama himself. Besides the Raghuvamsa of Kalidasa notes an account of Parasurama's meeting Rama is described in the eleventh canto. If occurs in the context of Dasaratha's returning to his capital after celebrating the marriage of his four sons with the four Mithila princesses.

276 When in Sita's Svayamvara, Rama lifted the Siva's bow and strung it with no effort and then was broken as it was drawn by Rama two part, it produced a sand as shrill as the crush of a thunderbolt. Kalidasa describes as proclaiming to Parashuramathat the warrior race had raised its head again. When Dasaratha together with his whole family was on the way back to Ayodhya; Kalidasa said that a mass of splendour arose and appeared in front of the army all of a sudden which after a long time became visible as a human form to the soldiers when they had rubbed their eyes. 201 Further the sudden appearance of Parasurama is described in a beautiful manner; Bearing a father's portion characterized by the sacred thread and also from his mother's side a powerful bow, he appeared like the sun united with the moon or like a sandal tree. 202 It was he who acting upto the command of his father whose mind was fierce through rage and who had even transgressed the bounds of moral rectitude, first subdued the feeling of kindness in cutting off the head of his mother, and then the earth. It was he who by the string of Aksa seeds hung down from his right ear, appeared, as it were, wearing in a disguise form the number twenty one expressive of the times he had destroyed the Ksatriyas. 201. pitryamamsamupavitalaksanam matrkam ca dhanururjitam dadhat | yah sasoma iva dharmadidhitih sadvijihna iva candanadrumah || Ramakrishna Narayana Gadre Rabhuvamsa, Subhodha Prakashan Pune, 1954, XI.64. p.22. 202. yena rosaparusatmanah pituh sasane sthitibhido'pitasthusa | vepamanajananisiraschida pragajiyata ghrna tato mahi || Ibid, XI. 65. p. 22.

277 Then, the king despaired at the sight of that Parasurama who had taken a vow for the destruction of the royal race through rage excited by the murder of his father, and his own state as his sons were too young. The name Rama existing with his own son and his formidable foe alike was both pleasing and fear inspiring to him, like a jewel in the necklace on a serpent. 203 Not minding the king who was repeatedly asking for the material of worship, Bhargava fixed his eyes, that had terrible pupils and that blazed with wrath against the Ksatriya there were the eldest brother of Bharata was standing. 204 Bhargava said; the whole Ksatriya race is my enemy for the wrong done to me. Having destroyed it many times, I was pacified. I am increased by the report of your exploits like a sleeping snake at the blow of a staff. It is rumoured that you have broken the bow of the king Mithila, which was never before bent by other kings. Hearing, this, I deem that the horn of my glory has been blunted by you. At any other time Rama word being pronounced in the world applied to me only. Now that you are rising to importance that with its meaning changed puts me to shame! To me who bear a missile unimpended even in the 'krauncha mountain, there are two enemies of equal offence, the one is the king of Hailayas for stealing away the sacred calf and the 203. aksabijavalayena nirbabhau daksinasravanasamsthitena yah | ksatriyantakaranaikavimsatervyajapurvagananamivoddhahan || Ibid., XI.66. p.23. 204. nama rama iti tulyamatmaje vartamanamahite ca darune | hrdyamasya bhayadayi cabhavad ratnajatamiva harasarpayoh | Ibid., XI. 69. p. 23.

278 other you who are bent on snatching away fame from me. 205 Hence as long as you are not subdued, my prowess though able to bring about the destruction of the Ksatriyas, does not delight me. That is counted as the greatness of fire, when it can burn in the ocean as in a heap of dry grass. Know that the bow of Siva which you broke, was already deprived of its strength by the power of Hari. Even gentle gale lays low a tree on the bank when its roots are undermined by the currents of the river. Then fasten this bow of mime by the string and draw it when strung with an arrow. Let the fight wait. Even if you do this, I consider myself to have been vanquished by you with this equal strength of arms. "Or if you have lost heart being terrified by the edge of my axe that puts forth a flame of lustre, fold your hands in submission and sue for mercy, with your fingers uselessly hardened by the clash with the bow-string. 206 When Parashurama fierce to look at, spoke thus, Raghava, with his lower lip curved with a soft smile considered the grasping of the bow itself as a fitting reply. United with the bow of his former birth, he became exceedingly charming in appearance. A fresh cloud is charming to the sight even when alone; how much mere charming would it be when it is marked with the rain bow? The moment that the bow, with the one end placed on the ground, was strung by that powerful prince, the enemy of the kings turned pale like fire remaining only in smoke. The host 205. bribhrato'sramacale'pyakunthitam dvau ripu mama matau samagasau | dhenuvatsaharanasca haihayastvam ca kirtimapahartumudyatah || Ibid., XI. 74, p.25 206. kataro'si yadi vodgatarcisa tarjitah parasudharaya mama | jyanidhata kathinangulirvatha badhyatamabhayayacananjalih || Ibid., XI.78, p.26

279 gazed upon them both with wonder, while they stood face to face, one Rama growing in splendour and the other Parasurama waning fast like the sun and the moon respectively on the day of conjunction at the close of day. 207 Raghava who, looked like the son of Hara and who was moved with compassion, noticed both Bhargava with prowess, paralysed in himself and his own unfailing fixed arrow and addressed Him thus "Although you are the aggressor, I cannot ruthlessly smite at you, as you are a Brahmana". Tell me then if I should bar your movement with this arrow or destroy the regions which you have acquired by sacrifices! 208 The sage replied to him, "It is not that I do not know you to be the primeval man in reality. But with a desire to see all the pervading lustre of you come down to the earth, 209 you have been provoked by me. Even the reverse of victory inflicted on me by you - the Supreme Being is undoubtedly to ashes my father's foes and who have made over to the worthy the earth together with its oceans. Hence, O you who are the first among the talented, spare my desired power of movement for going to holy places. The way to heaven, if blocked, will not affect me who do not crave for enjoyment. Raghava complied with his request saying "All right! and with his face turned towards the east, discharged the arrow. That became for Parashurama, though he possessed merit, an impossible barrier to 207. tavubhavapi parasparasthitau vardhamanaparihinatejasau | pasyatisma janata dinatyaye parvanau sasidivakaraviva || Ibid., XI. 82. p. 27. 208. na prahurtamalamasmi nirdayam vipra ityadibhavatyapi tvayi | samsa kim gatimanena patrina hanmi lokamutate mukharjitam || Ibid., XI. 84. p.28 209. pratyuvaca tamrsirna tatvatastvam na vedmi purusam puratanam | gammatasya tava dhama vaisnavam kopito hyasi maya didrksuna || Ibid, XI. 85. p.28

280 his path to Heaven. 210 Raghava also touched the feet of the ascetic, saying "please forgive me", Courtesy itself on the part of the valiant towards enemies vanquished by force leads to their fame. 211 Indeed even my defeat hearing as it does a blameless fruit, is turned into a favour by you, in as much as you have brought me to my peternal tranquil nature after discarding the maternal irascible nature. "I am going. May you be free from obstacles while accomplishing the work of the gods! The sage said these words to Rama and Laksmana and disappeared. After his departure the father embraced the victorious Rama and thought through affection that he was really born again. For him who had been grieved for a moment the acqusition of satisfaction was like a shower of a rain for a tree, scorched by the wild fire. 212 Then the monarch who resembled Siva, spent some nights on the way where beautiful tents were pitched and entered the city of Ayodhya, the latticed windows in which were turned into blue lotuses in the form of a fair women eager to gaze on Sita. 213 210. pratyapadyata tathati raghavah pranmukhasca visasarja sayakam | bhargavasya sukrto'pi so'bhavata svargamargaparigho duratyayah || Ibid., XI. 88. p.29 211. raghavo'pi caranau taponidheh ksamyatamitivadan samasprsat | nirjitesu tarasa tarasvinam satrusu pranatireva kirtaye || Ibid., XI.89. p.29 212. tasmin gate vijayinam parirabhya ramam snehadamanyata pita punareva jatam | tasyabhavata ksanasucah paritosalabhah | kaksagnilanghitatayeriva vrstipatah || Ibid, XI. 92. p. 30. 213. atha pathi gamayitva klrptaramyopakarye katicidavanipalah sarvarih sarvakalpah | puramavisadayodhyam maithilidasaninam kuvalayita gavaksam locanairangananam || Ibid., XI. 93. p.31.

281 The Parasurama episode depicts the sentiment of Irate. Parasurama and Rama are described as Anger and compassion or Humility, incarnate. The dialogue between them presents a picture of the discriminating importance of the ksatrabala and brahmateja. Parashurama though a Brahmana had more of the in him, and Rama though a Ksatriya had more of the in him. Between latter succeeds in the end. and the No doubt the description of Parasurama's episode, howsoever, long or short in its quantity in different Puranas, has been a source of the subject matter to be included in their works, poem or drama by the poets.