Parasurama (in Indian mythology)

Parasurama [parasuramah] / By Kumari S. S. Janaki, M. A., M. Litt.; Research fellow, Sanskrit Deptt. Madras University / 52-82

yadyapi [ bharatiyavaye parasuramasya visistamahattvamasti | sa bhagavato visnoravatarascirajivi coktah | tasya jivanasya vibhinnanganam vibhinna- gramthesu varnanam drsyate | nibandhe'smin mahabharatapuranakavyadinana- gramthesu praptasya parasuramavrttasya samyagalocanam prastutam | bhargavanam vedena sambandhah suparicitah, kintu parasuramasyollekho vaidika- sahitye na prapyate | kevalamaitareyaranyake eva ramamargaveyasyollekho drsyate | bhargavaparasuramasya pracinatama ullekho valmikiye ramayane prapyate | tatra tasya ramena saha vivadah, tasmatparabhava varnitah | mahabharate tu parasuramasya vrttam vyapakam vividharupi ca drsyate 1 mahabharatasya prathitavidvadbhissukathanakara mahodayairuktam yat mahabharata- granthasya vikase bhargavanam kartrtvamatyadhikam vartate, atah parasuramasyo- llekho varnananca atra anekatra prapyate | sa yuddhavidyayam nisnatah bhismadronakarnanamacaryascasit | atra mahabharate sa na kevalam yuyutsurapitu santisamsthapakarupenapi nirdisto'sti | purana sahitye padmabrahmamatsyamarkandeyaharivamsaskandapuranesu parasuramasya varnanamasti | brahmandapurane 37 adhyayesu ( upodghatapade ) varnanamasti | ramayana- mahabharatapurananamatiriktam kannadabhasayam viracitam 'parasurama- caritam ' tatha samskrtabhasayam viracitam 'kumara bhargaviyam ' campukavyam parasuramasya varnanam kurvatah | kannadabhasayam nibaddhe 'parasuramayana '- gramthe'pi parasuramasya vrttamupalabhyate | asya gramthasya samskrtanuvado'pi vartate | 'vadesvarodayakavya ' namake gramthe 'agastya samhita ' para nama ke 'keralamahatmya ' gramthe casyavarnanam varttate | bahavo hastalekha api prapyante yesu parasuramasya varnanamasti | parasuramah vividhagranthanam racayita'pi khyatah, yatha parasuramakalpasutrasya jamadagnyadhanurvedasya ca | 'parasurama- pratapah ' 'bhargavarcanadipika ' 'bhrguvamsamahakavyam ' ityete trayo apraka- sitagramtha api parasuramena sambaddhah santi | ittham parasuramasya jivana- * I am indebted to my Professor Dr. V. Raghavan, who has helped me in diverse manner in the preparation of this paper.

Jan., 1966] PARASURAMA visayaka vibhinna gramtha upalabhyante | kesancit mate parasuramah aryasabhyatayah nayaka asit kesancit mate tu 'parasurama ' iti kasyascit jaternama asit | atra lekhe samhitabrahmanamahabharata- purananamuddharanani dattva parasuramasya jivanavrttam tasya mahattvanca samyak pradarsitam | ] 53 Parasurama is one of the puzzling figures in Indian mythology and tradition. He is counted among the avataras of Visnu and a cirajivin. The stories about him cover a long span of time, from the Tretayuga down to the present age. The various anecdotes not only reveal the many facets, that are sometimes conflicting, of this domineering personality but also shroud him with considerable mystery. It is no wonder, therefore, that the Parasurama-literature has engrossed the attention of scholars in different branches like history, ethnology, and geology and called forth variety of interpretation. Though the Bhargavas are known to be sages of hoary antiquity, and are referred to on many occasions in the Vedic literature³, the name of Parasurama does not occur in it. But a Rama Margaveya is mentioned in the episodes of the Syaparnas in the Aitareya Brahmana (Pancika VII, adhyayas 27-34). Herein Visvantara, son of Susadman deprives his family-priests, the Syaparnas, of their right to officiate in his sacrifices. Rama Margaveya, one of the Syaparnas, figures as a hero' who successfully champions their cause. Apart from the closeness of the names Margaveya and Bhargaveya, the fact of Rama Margaveya interfering in a dispute between the Ksatriya and Brahmanical families, is noteworthy. As regards the name Margaveya, Sayana explains it as a matronymic of Rama ( mrgavurnama kacidyosittasyah putro 1. For the trans-Indian antecedents of the Bhrgus, Parasurama and Kartavirya see the glory that was Gurjaradesa', Part-I, pp. 64, 67 & 94. 2. See the Vedic Index of Macdonell and Keith, under Bhargavas, Bhrgu, Cyavana, etc. 3. J. Eggeling, Sacred Books of the East, Vol. 43, pp. 344-5. 4. J. Muir, Original Sanskrit Texts, Vol. II, pp. 436-40. 5. kah svitso'smakamasti viro ya imam somapithamabhijesyatityayamahamasmi vo viro iti hovaca ramo margaveyah |

54 puranam - PURANA [Vol. VIII, No. 1 :). Weber, however takes 'Margaveya' as the patronymic of Rama, deriving the name from the Margavas, an impure caste, according to Manu'. This parentage, according to Weber, provides the ground for the reproaches of Visvantara against the Syaparnas. In the Vedic literature, apart from Rama Margaveya the word Parsu occurs once in a danastuti (RV. VIII. 6. 46) and the word 'Parsumanavi' in a Vrsakapi hymn (RV. X. 86. 23). The earliest reference to Parasurama as such is hence in the Ramayana (Bala kanda, Chap. 74-6) where we learn for the first time from Parasurama himself that he killed Kartavirya and also exterminated Ksatriyas on twenty-one occasions, and that he performed penance at Mahendra mountain after donating the entire earth to Kasyapa. The puissant Jamadagnya cuts a sorry figure in the episode in the Balakanda, being no match to the youthful Dasarathi. The encounter of Kartavirya with Ravana is given in the same epic on a later occasion." The Mahabharata is a veritable thesaurus of legends about the Bhargavas in general and Parasurama in particular. These stories are so varied and large in extent that they have been held as providing a clue for the perplexing question, how the Bharata text became the Mahabharata. Dr. Sukthankar, after an analysis of the various Bhargava legends, has drawn the conclusion that the shaping and enlargement of the epic text have been due to a strong Bhargava influence. Parasurama amongst the Bhargavas was, no doubt, a favourite of the bards and the refrain about him, trisaptakrtvah vasudham krtva nihksatriyam prabhuh' is heard through the epic at least ten times. Truly the Mahabharata has provided the nucleus for many later Parasurama legends. 6. Indische Studien, Vol. I, p. 215. 7. nisado margavam sute dasam naukarmajivinam| 8. Uttarakanda, 31. Manu Smrti. X. 34. 9. "The Bhrgus and the Bharata, a text-historical study", pp. 1-76., A. B. O. R. I., XVIII (1936).

Jan., 1966] PARASURAMA 55 The echo of the exploits of Parasurama that is heard in the Ramayana assumes magnitude in the Mahabharata. The fight between Parasurama and Kartavirya is narrated in all details and as is to be expected, its description in different places in the same text of the Mahabharata, show slight variations in the trend of the story. Thus, for example, the Aranyaka version dispenses with Kamadhenu in the possession of the Bhargavas. The Bhrgus are, however, represented as the priests of Krtavirya, by whose liberality they were greatly enriched. When fortunes changed Krtavirya's descendants were in need of momey, they approached the Bhrgus and found some money buried underground. Kartavirya himself, the opponent of Parasurama, is depicted as a perfect fiend in some versions; in others, the evil doings are ascribed to his vicious sons. The Aranyaka, Drona and Santi versions describe the Parasurama-Kartavirya feud in great detail. The names of the kings slaughtered by Parasurama are given. It is also known that Surparaka and Aparanta were created by Parasurama, when he was forced to leave the earth given to Kasyapa. As will be seen presently, the creation or reclamation of coastal Western India by Parasurama has been another favourite theme of poets and bards. The Parasurama-anecdotes in the Mahabharata impart a colour to the personality of Parasurama. The military achievements of our hero do find expression in glorious terms and he has also the honour of being the tutor in the science of arms of Drona, Karna and Bhisma. At the bidding of Lord Siva, Parasurama even fights successfully against the daityas. The Udyoga Parvan is not worthy in its digression depicting Parasurama in the role of a peace-maker and not as an inveterate enemy of the Ksatriyas. The narration of the story of Dambodbhava by Parasurama which shows the futility of fighting Nara-Narayana reveals him as an advocate of peace (Udyoga, 94). The Ambopakhyana, in the same Udyoga Parvan (175, 4-5), refers to the royal sage Hotravahana, Amba's maternal grand-father as the friend of Parasurama. Parasurama is represented here not only as championing the cause of a Ksatriya princess but also as a teacher of the Ksatriya

56 puranam - PURANA [Vol. VIII., No. 1 Bhisma and as having engaged with him, for twenty-three days in a battle which ended in a stalemate. Amongst the Puranas, the Bhagavata (IX. 15, 16) the Padma, (VI. 268) Brahma (10), Matsya (43, 44), Markandeya (16), Harivomsa (1. 33), and Skanda (Nagara, 66-69) recount the stories of Parasurama and Kartavirya but with no noteworthy addition or digression. The Brahmanda Purana alone deserves special notice, not only for the detailed treatment of the story in 37 chapters (21-58) of the Upodghata pada but also for connecting it with that of Sagara and a reference to Gokarna in this connection. The Brahmanda Purana version, serves as it were, a connecting link between the Parasurama story in the Epics and that of the later times, that grew into prominence in west India. A brief summary of the Brahmanda version, therefore becomes necessary in this context. The story in chapters 21-44 is the fight between Parasurama and Kartavirya, the extermination of all Ksatriyas and the performance of penance at Mahendra mountain, the broad outline of which is similar to that in the Mahabharata. But the story is carried through 25 chapters in a long drawn-out manner with the introduction of the Trinity, Brahma, Visnu and Siva, divinities like Ganesa and Skanda, as also sage Agastya, all of whom play major roles in shaping Parasurama's destiny. Jamadagni and Parasurama are depicted as typical brahmins, averse to military deeds and slaughter, and even when circumstances force Parasurama to be a warrior of martial splendour, he does, not of his own accord but due to divine grace. In fact Visnu endows Parasurama with His own puissant lustre and ordains that the tejas will be taken back during His incarnation as Rama Dasarathi. adyaprabhrti loke'sminnamsavesena me bhavan | carisyati yathakalam karta harta svayam prabhuh || caturvamse yuge vatsa tretayam raghuvamsanah | ramo nama bhavisyami caturvyuhassanatanah || X *

Jan., 1966] PARASURAMA tatresacapam nirbhajya pariniya videhanam | tada yasyannayodhyam te harisye tena unmadam || 57 Brahmanda, III. 38, sls. 29-30, 32-3. Kartavirya is also represented as the Cakra of Lord Visnu. mama cakravataro hi kartaviryo dharatale | op. cit. s 1. 28. sa raja dattabhaktastu visnoscakram sudarsanam | pravisto bhasmasajjatam sariram bahunandana || Brahmanda, III. 40, 51. 66. minister of The consegiven in all As the basis of the feud between Parasurama and Kartavirya, who are both represented at a higher level, the Brahmanda narrates the instigations of Candragupta, the vicious Kartavirya, against Jamadagni and Kamadhenu. quent fight between Parasurama and Kartavirya is details (Chaps. 38.41). The joint references to the stories of Sagara and Parasurama are seen even from the colophon of the 44th chapter, (iti Sagaropakhyane Bhargavacarite), which relates the performance of penance by Parasurama for twelve years at the Mahendra mountain in the company of Akrtavrana. The same colophon continues till the 58th chapter, wherein the last few verses ( 34, 35, 37 ) read : evam prabhavo ramo'sau sagarasca mahipate | yasya putrairayam khando bharato'bdhau nipatitah || yojananam sahasram tu varddhitasca mahodadhih | ramenabhutpunah srstam yojananam tu satsatam || etatte 'bhihitam samyanmahatascaritam maya | ramasya kartaviryasya sagarasya mahipateh || The above correlation of Parasurama with Sagara and his descendants Sagaras, that is, the oceans, gains some importance as the Brahmanda Purana is the starting point of later legends regarding Parasurama and his creation of Sapta-konkanas, due 8

58 puranam - FURANA [Vol. VIII., No. 1 to the recession of the Western ocean at the bidding of Parasurama. The narration of the stories of both the Sagaras and Parasurama in the Sraddha Kalpa of the Brahmanda-Purana is most appropriate as they are examples of the offering of oblation to their respective pitrs in a unique manner. Sagara of Ayodhya had connections with another Bhargava, namely Aurva and the Brahmanda Purana (chapter 48) refers 10 to the following circumstances under which this was brought about. Kartavirya's grandson through Jayadhvaja was Talajangha. Talajangha's hundred sons were also called Talajanghas and the eldest amongst them was Vitihotra. To escape from Parasurama's vandalism, the Talajanghas retired to the Himalayas. After sometime, when Parasurama gave up his destructive activity in favour of penance, the senior Talajangha, Kartavirya's grandson, returned to his capital and resumed kingship. The first thing that Talajangha did was to attack Ayodhya, then ruled by Bahu, the aged father of Sagara. was forced to flee his kingdom along with his pregnant wife. He stayed in the vicinity of Aurva's hermitage, and died there due to old age and weakness. Sagara's mother erected a funeral pyre for Bahu and when she too wanted to follow her dead husband, Aurva took pity on her and brought her to his hermitage. There she gave birth to Sagara. Aurva brought him up, taught the Vedas and bestowed on him Parasurama's terrible fire-weapon. Sagara then collected a huge army and with that weapon, won over the Haihayas and Talajanghas and caused havoc in the military ranks of the Sakas, Yavanas, Kambojas, Paradas and Pahlavas. Says Sagara to Aurva :- tvam me gurussuhrddevam bandhurmitram ca kevalam | na hyanyamabhijanami tvamrte pitaram ca me || Bahu 10. With slight variations, the same story is given in Brahma. 8. 35-51; Harivamsa. 14, 1-20; Vayu, 88, 127-43; Siva, VII. 61, 29-43. See also J.R.A.S. (1919), 353 ff, Sagara and Haihayas' of F. E. Pargiter, and Journal of the Asiatic Society, Vol. IV, No. 2 (1962), Sagara's adversaries', D. C. Sircar.

Jan., 1966] PARASURAMA tvayopadistenastrena sakala bhubhrta maya | vinita yadanusmrtya saktissa tapasastava || 59 Brahmanda, III. 51, sls. 3-4. Naturally when Sagara was smarting under the grief of childlessness, he again thought of Aurva and sought his help. Aurva then ordains that Sagara will beget Asamanjasa through Kesini and 60,000 sons through his other wife Sumati. The Brahmanda (chapters 51-56) then narrates the wellknown incidents of Sagara's performance of Asvamedha sacrifice and his sons, the Sagaras, digging the earth in the course of their wanderings in search of the sacrificial horse. The oceans were thenceforth called the Sagaras. sagarasya sutairyasmadvardhito makaralayah | tatah prabhrti lokesu sagarakhyamavaptavan || The waters that rushed forth inundate the whole earth, including the famous Gokarna. The sages appeal to Parasurama for help and Parasurama requests Varuna to withdraw. Asked by Varuna the limit from where he can retreat, Parasurama throws the sacrificial vessel (sruva) far away. The vessel falls at Surparaka. Scattered references to Parasurama as a brahman-soldier, as a creator of the territory of West Coast (Aparanta), and as one who keeps to his pledge are found in literature and epigraphy. Apart from such references in the work of great poets like Asvaghosa, Kalidasa, Bana and Bhavabhuti, there are whole works devoted to Parasurama and his achievements. There are, among them, Ranna's Parasurama carite (in Kannada) known only through references and the Kumara Bhargaviya,12 a Campu in Sanskrit by Bhanudatta, the Alamkarika, son of Ganapati. 11. R. Narasimhacari, Karnataka kavicarite, Vol. I, p. 62. 12. See No. 4010, Catalogue of Sanskrit Mss. at the Library of the India Office, Julous Eggeling (1904). Also "The boet Bhanukara", Dr. Har Dutt Sharma, A. B. O. R. I. Vol. XVII, p. 255.

60 puranam- PURANA [Vol. VIII., No. 1 The The published Parasuramaramayana, is a kavya in Kannada, in the vardhakasatpadi metre. It consists of 17 adhyayas and is written by Babburu Rangappa whose date is not known definitely.18 In the prefatory verses, however, he offers a challenge to the famous Jaimini Bharata of Laksmisa. There is a published prose version of the above Parasuramaramayana by Narahari Sastri in 42 chapters, from where the following summary of the story is given. There are some notable details in the trend of the Parasurama anecdote, the most important of which is the equal prominence given to both Parasurama and Kartavirya. whole story, is narrated by Narada to Bharata at Nandigrama, while he was eagerly expecting the arrival of Rama. Another noteworthy feature is the conception of Bharata as the same as Kartavirya of the previous birth. The first two chapters relate the circumstances under which Narada appeared before Bharata, and narrated the story to him. On seeing Narada, Bharata gives expression to his joy, as equal to that of meeting his own brother Rama. The strife-loving Narada then instigates Bharata agaist Rama, adding incidentally that the separation between them was only the continuation of the strained relationship between Parasurama and Kartavirya; for, Rama was identical with Parasurama and Bharata was the same as Kartavirya. This naturally rouses the curiosity of Bharata who asks Narada to relate his own previous birth. The story, therefore, starts in the second chapter itself, with pratinayaka, Kartavirya, who is described as the incarnation of Visnu's cakra, the Sudarsana. Once, the story says, the cakra became conceited enough to relegate into secondariness Lord's own inherent prowess. To humble its pride, Visnu decides to divest Himself of it, and causes it to be born as Kartavirya. Chapters 3 to 13 narrate Kartavirya's activities as a child; his tutelage under Dattatreya on the banks of the Ganges; marriage with Kasmire, daughter of Bhadranka, ruler of Kasi, Sandipi, daughter of Kartavirya's brother-in-law, Dilipa of Ayodhya and many other princesses; coronation of Kartavirya, 13. R. Narasimhacari, op. cit. Vol. III, p. 63 assigns him to 1750 A. D. while the preface to the Parasuramaramayana places the author problematically in the 13-14th Century.

Jan. 1966] PARASURAMA 61 and birth of Vrddhaparthiva through Kasmire, and Heha, Recaka and Kuksi through Sandipi, and Kartavirya's encounter with Ravana. Chapters 14-32, relate the story from the birth of Parasurama to his killing Kartavirya and other Ksatriyas. Chapter 33 describes the coronation of Vrddhabhubhuja, son of Kartavirya and chapters 34-35, the slaugher of Jamadagni ; chapters 36-38, Parasurama's routing of all the Ksatriyas and it is noteworthy that the names of the different countries and their kings are given as also the fight in all its details ; chapter 38, Parasurama's gift to Kasyapa and to Balarka, a brahmin who followed Parasurama throughout his compaign, and Parasurama's penance at Mahendra mountain. Upto chapter 39, the story is somewhat similar to that in the Epics and the Puranas but in chapter 40, the story digresses a little and describes what happened when Brahmins ruled over the kingdoms. The Brahminkings have a lurking fear in them that the existing Ksatriyas may kill them at any moment. They therefore approach Parasurama for a redress of their mental agony. Parasurama appears before them and on knowing the trifling reason that prompted the Brahman-rulers to invite him, becomes angry and curses them instantaneously that they would become gluttons and lose their self-respect. When requested by the supplicants to soften a little, Parasurama replies that he can just modify the curse. Accordingly, Parasurama says that thereafter Ksatriyas will rule the kingdom by their physical strength, while the Brahmins in the capacity of ministers will govern it by their intelligence. Parasurama then decides to perform undisturbed penance on the Himalayas. The story similar to the above, namely, of Parasurama being called forth for a trifle and the consequent curse, occurs in many other local legends prevalent in the, West Coast. Chapter 41 describes the reaction of Bharata on hearing the story. While Bharata regrets for his having been the enemy of the Lord, Vasistha consoles him that Rama will come to him very The last chapter, the 42nd, relates the arrival of Rama, the unbounded joy of Bharata and finally the coronation.

62 puranam - PURANA [Vol. VIII., No. 1 The strip of land between the Arabian Sea and the Western Ghats, extending from Gokarna in the north to Cape Comorin in the South is known as the Parasuramaksetra. 14 No local legend pertaining to Konkana, Tuluva and Kerala fails to mention the reclamation by Parasurama of the land submerged in water." The hero Parasurama, emerging from these mahatmyas, is of Titanic magnitude; and he is considered not only the creator of the land in question but responsible also for the social customs and the kind of life prevalent there. The unpublished Vadesvarodaya Kavya", composed in the 17th century, deals with the origin of the Citpavana Brahmans and the erection of the sacred temple of Vadesvara, the tutelary deity of Citpavana brahmans, at Guhagar in Ratnagiri district. Incidentally the work deals in detail with Parasurama activities in Konkana. and his The Keralamahatmya, otherwise called Agastyasamhita¹ gives the mythological history of Kerala. There are three Mss. of this work available in the Government Oriental Manuscripts Library, Madras. Two of them D. 2392 and 2393 are in Grantha characters and the treatment of the subject is the same in both, except for the four introductory chapters in D. 2393. Here, we have in the first chapter, the observance of Sudarsana vrata by Krtavirya's wife, the birth of Kartavirya as a result of the vrata and Kartavirya's encounter with Kubera. The second chapter ET 14. Prapancahrdaya, T.S.S. No. 45, pp. 3-4. a¶a quayfa: 1 saptakonkanakhya kupakakerala musikakaluva pasukonkanaparakonkanabhedena daksinottara- yamena cam vyavasthita | 15. Prof. A. Gopala Menon Commemoration Vol., pp. 1-27. B. A. Saletore, 'Ancient Karnataka', Vol. I, 12ff. Journal of the University of Bombay, Vol. I, Part I, pp. 115-39. 16. For an analysis of its contents, vide A. D. Pusalker's 'Vadesavarodaya kavya of Visvanatha'; J.B.B.R.A.S. New Series, Vol. 27, (1951-52), 66ff. 17. New Catalogous Catalagorum, Vol. I, p. 22. I am thankful to Dr. V. Raghavan for drawing my attention to this text, securing the two Mss. (D. 2392 and D. 2393) from the Govt. Oriental Mss. Library, Madras and also for identifying the places referred to in them.

Jan. 1966] PARASURAMA 63 describes Kartavirya's penance before Brahma and the boon conferred on him that he will not be killed by any mortal. The third chapter recounts Visnu's resolve to be born as the son of Jamadagni and Renuka, the birth of Parasurama, with Sankha, Cakra and Kuthara and the martial traits, associated with Parasurama. In the fourth chapter there is a conversation between Garga and Yudhisthira regarding Keralotpatti. Incidentally, Parasurama's donation of the earth to Kasyapa is narrated. From the fifth chapter onwards, the story in D. 2393 proceeds on the same line as that in D. 2392. Perhaps due to this extra subject-matter in D. 2393, the colophons to the first five chapters along read as :- iti srikeralamahatmye brahmandapurane agastya samhitayam paramarahasye gargayudhisthira- samvade * h There is justification for the above colophon, as the Brahmanda Purana also refers to Kartavirya as the incarnation of Sudarsana and Parasurama as a partial incarnation of Visnu. From the sixth chapter, D. 2393 also has the same colophon as D. 2392 (fy red). The text in D. 2393 is corrupt and in many cases there is no proper versification. The 85th chapter of D. 2393 gives in prose, the details of Ganapatihoma, and this extraneous matter is not found in D. 2392. The Keralamahatmya (D. 2392) after referring to Parasurama's donation of the earth as an expiation for his sins of matricide and Ksatriya-slaughter, learns from the sages that he has no place in the land gifted by him. Parasurama then goes to Kailasa and appeals to Siva for help. The Lord asks Parasurama to request the ocean for a piece of land. To help him in this matter Siva sends Subrahmanya with a promise to Parasurama that all the divinities, including Himself, will be present in the new land created by him. Parasurama and Subrahmanya proceed southward and Subrahmanya creates Kumari (Kanyakumari ?) and asks Parasurama to worship her for a year. Parasurama does accordingly and Varuna appears before them at the end of the year. Parasurama requests Varuna for some living spaces

64 puranam - PURANA [Vol. VIII., No. 1 and Subrahmanya also intercedes on behalf of his friend. At the behest of Varuna, Parasurama throws his axe from the place where he stood and the axe falls at Gokarna. Siva, Krsna and the other deities descend to the new land which is called Kerala after the son of Jayanta. jayantasya tu putratvam keralo nama viryavan | samudrakanyam bhurupam keralaya dadau tada || Siva and Visnu give to Parasurama, respectively Sudarsana and Vrsabha. Parasurama then goes to Srimulasthana¹8 and instals Sudarsana and Vrsabha there. Thenceforth, the place was also known as Vrsabhapuri. To make the new land cultivable, Parasurama starts digging the earth with his axe. When mother-earth appeals to Brahma for help, Brahma calls forth Varuna and orders him to give plentiful showers to the newly-formed country. Varuna accedes to the wishes of Brahma. vaisakhadardhamasattu sanmasamsca nirantaram | dharavarsam karomyasminkerale kalinasane || 20 Parasurama then brings learned Brahmins from the Krsna, the Godavari, Madhura," and Salivatipura, into the new land and creates sixty-four colonies for them. Parasurama brings the provisions necessary for the people from Paradesa (foreign land) in a ship. After making the land habitable, Parasurama introduces many social customs, modes of conduct and life for its people. The acaras of Kerala prevalent in all communities and walks of life are very elaborately dealt with and fathered on Parasurama. He is also said to have visited a number of places outside Srimulasthana and erected many temples. The 18. R. Narayana Pillai, 'Bhasa Sahitya Caritra (Malayalam), Vol. I. P. 100, identifies Srimulasthana with Talipparambu near Kozhikodu. 19. Madurai in Tamilnad. 20. Tirunelveli in Tamilnad.

Jan. 1966] PARASURAMA 65 following are the places referred in the above connection in the Kerala-mahatmya :- 1. Sangamesvarapura"-Parasurama instals Visnu there and bathes in the Matsyatirtha. 2. Saptasaila" and Padmatirtha nearby-Visnu is installed there. 3. Subrahmanyapuri. 4. Kukkutapura and Kumaradhara nearby-Here Subrahmanya is installed. 5. Musaka kingdom-Parasurama kills the king of Musaka and brings his family to Subrahmanyalaya. 6. Laksmisapuri. 7. Trisiracala-Parasurama meets Kali. 8. Mudracala-Siva, Visnu and Kali installed. 9. 10. Kurambaka-Siva installed in the form of a hunter. Kalyanagrama. 11. Vatalaya 238-When Parasurama suffers from windtrouble, Narada asks him to bring the image of Krsna from Dvara ka and instal it at Vatalaya so that Parasurama may be relieved of the trouble. 12. Tivra river-Visnu temple erected. 13. 14. Krodapuri-Kali installed. Tripurnapuri-Krsna's temple. 15. Sritala. 21. Bombay Gazeteer, X. p. 372 mentions a Sangamesvara at the meeting place of the Alakananda and Varuna. The Vadesvarodaya Kavya also refers to a Sangamesvara (J. B. B. R. A. S., New Series, Vol. 27, pp. 73, 78). 22. K. V. Subrahmanya Iyer, J. R. A. S., 1922, p. 171 identifies Saptasaila with Mount De' Ely and says that the dental 'P' in Eli sometimes changed to lingual '1' that has given rise to the Sanskritised name Saptasaila. Elimalai was in the Musaka kingdom that extended from Tulu or South Kanara to the Kerala dominions, until about the 12th century. 23. Probably Guruvayur which is famous as a centre of curing rheumatism. 9

66 puranam - PURANA [Vol. VIII., No. 1 16. Bala-a city named after Kubera's daughter. 17. Simhapuri-Siva's temple erected. 18. River Tamraparni and Svarnacala mountain, where Parasurama meets Agastya. certain 19. Srivardhanapuri-Parasurama declared a Bhanuvikrama as the ruler of Srivardhanapuri and asks him to protect the empire till Gokarna. Parasurama deposits also his svarnamudras there. 20. Sucindra. 21. Kanyakumari. 22. Varahapuri. A prominent feature of the Kerala-mahatmya is the intimacy between Parasurama and Subrahmanya. While Subrahmanya helps Parasurama in founding the new kingdom, Parasurama erects many temples for Skanda and also created a new city, called Subrahmanyapuri. Subrahmanya receives a part of the newly-created area. pascadagatya ramasca subrahmanyalaye subhe | astayojanabhumim tam dvidhakrtyatha bhargavah || ekabhagam kumaraya ekabhagam sivaya ca | dvibhagabhumiraksartham dadau ca bhrgunandanah || Parasurama aids Subrahmanya in the slaughter of Tarakasura and also in the latter's marriage with Valli and Devasena. 24. According to Travancore State Manual (Vol. I. p. 2), Travancore, which is the abbreviated English form of Tiruvithankodu, is a corruption of Srivazhum kodu'. The svarnamudras deposited in Srivardhanapuri, as related in the Kerala-mahatmya, makes possible its identification with Travancore. Tradition says that Parasurama minted gold coins called Rasi and that in Travancore, he sowed them and buried the surplus in Cairns. (Travancore State Manual, Vol. I. p. 170). M. J. Walehouse (Indian Antiquary, III, p. 191) refers to three such Parasurama-cairns that are seen even to this day and where the hill-tribes still keep lamps burning.

Jan. 1966] PARASURAMA 67 There are literary references pointing to the rivalry between Parasurama and Subrahmanya. The epithet Krauncarin or Krauncabhid is applied to both of them and Mallinatha 26 and Kumaras vamin 27 explain the circumstances that necessitated the creation of a tunnel in the Kraunca mountain. In this connection of the rivalry between Parasurama and Skanda, Vidyanatha and Rajasekhara refer to Khurali-viharana. sravam sravam khuraliviharatkartikeyesu jata- cchidracchadmasravanapadavicarinim caranaughaih | Prata parudriya, Kavya-prakarana, sl. 49. Kumarasvamin explains Khurali as a place where wrestling is practised, (khuralirmalla disadhanasala ). kathamadhigatopadesa rahasyah khuralikhelina ita ete vartante | Balaramayana. IV. 14/15 katham khuralikhelanaprasaratprsatkapanktinam trinayanantevasinam cetasi viracitam padam parasparaspardhaya ? Ibid., IV. 16/17. It is significant that the Kerala-mahatmya refers in detail to the mace-fight at Subrahmanyapura between Parasurama and Subrahmanya to the wonder of all celestials. The fight ends in a stalemate and Parasurama, establishes an institution for the practice of arms (ayudhabhyasasala) at Subrahmanyapuri and places it at the charge of a certain Gavaksa. The Keralot patti*8 25. P. 44, 'Dasavataracarita', Ksemendra. Prataparudriya', Kavyaprakarana, sl. 49 and the Com. Ratna pana thereon. Rasarnavasudhakara, pp. 12-13, 16, Balaramayana IV. sls. 17-27. In the unpublished Gadyakarnamrta, (ms. No. 2837 Oriental Research Institute, Mysore), a historical prose work the author Vidyacakravartin conceives the rival Hoysala and Pandya kings as respectively Subrahmanya and Parasurama. 26. Purva Megha, 57. See also Raghuvamsa, XI. 74. 27. Ratnapana on the Prataparudriya, op. cit. 28. p. 61, ed. by C. Achuta Menon.

68 puranam - PURANA [Vol. VIII., No. 1 (Malayalam) too mentions the above fight, as also the erection of a school and refers to the practice of arms as 'Kalari'. It is probable that 'Kalari' in Malayalam is a Tadbhava of the Sanskrit Khurali. Parasurama establishes such institutions not only in Subrahmanyapuri but in other places also, like Mukambi and Tirunavay. 29 Such is the broad outline of the Kerala-mahatmya which is considered a part of the Parasuramayana.30 The title is significant of the honour and greatness, conferred upon Parasurama in the mythological history of Kerala and his being considered an incarnation of Visnu. The blessings given to the king Udayavarman by Parasurama in the Kerala-mahatmya to rule over Kerala for many more years to come, is strikingly similar to that found in the Ramayana of Valmiki. yavaddharmasthitirloke yavatsatyasthitih prabho | dvinadharmasthitiryavattavadrajyatvamastu te || There are a few Makenzie mss.30a in Tamil, Telugu and Marathi that deal with the same topic of Parasurama and his influence on country and people along the Coast. The Sagarakatha or Prasuramaksetrakyfeut³¹ starts with the inundation caused on earth by the Ganges when she was brought down to the mortal world by Bhagiratha. Bhagiratha. Like the Brahmandapurana (chapter 56), it refers to the great overflow of water, submersion of Gokarna and the consternation amongst the residents who approach Parasurama at Mahendra mountain. The work refers to the extent of the reclaimed land to be of 200 yojanas from north to south. Parasurama then goes back to Mahendra mountain asking the people to go to Tiruna vayksetra and think of him whenever they wanted his help. After this mythological intro- 29. Keralot patti, pp. 62, 63, 71. 30. New Catalogus Catalogorum, Vol. I, p. 22. 30a. Taylor, Vol. III., Catalogue raisonnee of Oriental Mss., pp. 166-7, 207-10, 690, 705. 31. R. 1546 (paper ms.) and D. 2797 (palm-leaf) in the Govt. Oriental mss. Library, Madras. It is short work running to 15 pages in R. 1546.

Jan. 1966] PARASURAMA 69 duction, the work deals with Ceraman Peruamal, and his rule in Kerala. The unpublished Musakavamsa³ relates the history of the kings of Kolattunad, which was called Musaka kingdom until the 12th century. The history is inextrically connected with the Parasurama tradition. The connection of Parasurama with Tulu country is embodied in the Tuluva Gramapaddhatis that are supposed to form part of the Sahyadrikhanda of the Skandapurana.3 There are many places in the Tulu country reminiscent of Parasurama and his doings.34 It is interesting to note that the Tulu language has been used in connection with Parasurama in districts outside Tuluva. In the Citaldroog district is a place called Parasuramapura, some inscriptions of which are partly in Tulu." Udipi or Rajatapitha owes its existence to Parasurama. 36 The Sahyadrikhanda 37 of Skandapurana, supposed to be a mythological and historical account of Western India, consists of a Purvardha (67 chapters), an Uttarardha (21 chapters), Renukamahatmya (40 chapters), as also the mahatmyas of Chandracuda (8 chapters), Nagahvaya (2 chapters), Varunapura (2 chapters), Kamaksi (2 chapters), and Mangesa (12 chapters). The Utta rardha deals with the formation of the Sapta Konkanas on three occasions (chapters 1, 6, and 7). That the Sahyadrikhanda is a late 38 text is evident from its treatment of Brahmin communities along the West Coast, like the Pathariya (Purvardha, chapters 27, 28), Citpavana and Karastra (Uttarardha, chapters 1, 2). The 32. See Travancore Archaeological Series, Vol. II, pp. 87-105, for the contents. Also pp. 52-3, The Contribution of Kerala to Sanskrit Literature', Dr. K. Kunjunni Raja. 33. Pp. 17, 24-27, Ancient Karnataka, Vol. I, History of Tuluva, B. A. Saletore; also S. K. Aiyangar Commemoration Vol. 34. Ibid., p. 21. 35. Rice, Mysore Gazetteer, Vol. I. (Ist ed.,) p. 180. pp. 116-7. 36. Rajatapitha (Kannada), ed. by R. Narasimhacarya (1960) relates the legendary history of Udipi in the first two chapters. 37. Printed, Bombay (1877). 38. Journal of University of Bombay, Vol. I, Part I, P. 121.

70 puranam - PURANA [Vol. VIII., No. 1 above-mentioned communities are represented in a derogatory manner. The Renukamahatmya like the Datta Purana and Todarananda (Avatarasaukhya) glorifies Renuka as Ekavira and gives her more prominence than Jamadagni and Parasurama. The Karnataka, though situated in the interior of the Indian peninsula is also reminiscent of the pious deeds of Parasurama. The Banavasi Sthalamahatmya as narrated in some Mackenize mss.,4° refers to the Brahman-immigration under the leadership of Parasurama. Many parts of Mysore are connected by tradition with the legends of Parasurama. The Sorab Taluq is supposed to be Surabhi or Kamadhenu. The temple of Renuka existing to this day at Chandragutti, Shimoga district, is said to mark the spot where she burnt herself on the funeral pyre of her husband." Tirthahalli, on the left bank of the Tunga, is famous as the spot from which Parasurama threw his axe as a result of his colloquy with Sagara." At Hiremagalur in Kadur district is a unique temple of Parasu, the weapon of Parasurama and its ancient name Bhargavapuri connects the town with him. 48 There are temples for Ellamma (also known as Renuka) and Jamadagni at Cikkanayakanhalli in Tumkur district and the processional image is a wooden figure of Parasurama. There are also other places like Nanjangud and Narasimangalam that are related to Parasurama in some manner. The account of the Parasurama-tradition prevalent in the Karnataka will not be complete without a reference to Saundatti in the Parasgod Taluk, Belgaum district 44a. There are, in the above place, temples not only for Ellamma (or Renuka). Jamadagni and Parasurama but also to the figure of Kamadhenu, cut in relief on the pedestal 39. Ganga Oriental Series, No. 5 (1948). 40. Taylor, III, p. 39. Also p. 24, Kerala Studies, 'Kerala and Parasurama Tradition', M.R. Balkrishna Warrier. 41. P. 427, Mysore Gazetteer, Vol. 5, V. Hayavadana Rao. 42. Ibid., p. 485. 43. P. 21, Mysore Archaeological Report, 1916; also Hindu dated 13th February, 1965. 44. C. Hayavadana Rao, op. cit., p. 468. 44a. Pp. 54-5, Annual Report of Epigraphy, 1935-36.

Jan. 1966] PARASURAMA 71 of Jamadagni's image. The image of Parasurama is a singular sculpture, representing him as holding a chaudiki (musical instrument), along with Parasu and Trisula. The impress of the Parasurama-cult in this part of Karnataka, as also in Konkana, is evident in its popularity among a section of people, who are mostly non-Brahmans. They are known to dedicate themselves to a life of celibacy and of worshipping Ellamma and Parasurama in imitation of whom they carry the chaudiki. So far as the Tamil country is concerned Renuka is worshipped as Mariyammana or Marika, the Goddess of smallpox. In temples dedicated to her, only the head of the deity is kept and this is explained by the story of Parasurama beheading his mother, at the behest of his father. Another story is also narrated to explain her worship as the Goddess of measles. As the great pativrata, Renuka entered the funeral pyre on the death of Jamadagni and just as her body was about to be burnt and had already become full of blisters, Indra quenched the fire with showers and Siva ordained that she would be the village deity presiding over small-pox. The sources for these in Sanskrit Puranas are yet to be traced. and dynasties, The laudatory descriptions of kings especially of Western India, confirm the popularity of the Parasurama-tradition in this part of the peninsula. The legend of Parasurama is incorporated not only in describing the martial exploit of kings but also in tracing the origin of dynasties. While referring to the origin of the Chalukyan feudatories of the 12th century, namely, the Bappura family or the Bali vamsa that ruled over Kisukad an inscription 46 speak of its ancestors as born from the caverns (vala or bala) of Mount Kiskindha 16a, in 45. I am thankful to Dr. V. Raghavan for giving me the information about the Renuka-legends prevalent in Tamil country. 46. E. I., Vol. XV, 10 ff. 46a. For its identification, see p. 34, Geography of Ancient and Medieval India'. D.C. Sircar; Purana, Vol. IV, No. 2. (1962). The Geographical text of the Puranas', C.A. Lewis.

72 puranam - PURANA [Vol. VIII., No. 1 connection with Parasurama's visit to the place. The inscription apparently indicates that after Parasurama's extirpation of the Ksatriyas, a new branch arose deriving their name from 'bala"". The superb gold crown of Parasurama is mentioned in many inscriptions 48 of the 12th century. In the course of recounting the conquests of the Cola Rajendra II, it is said that he conquered Tiruvanchikkolam and seized the valuable crown of Parasurama, worthy of Laksmi. The fulsome account adds that when Parasurama bound the kings twenty-one times, he deposited the crown in the impregnable Sandimat island. The location of the island, however, is not certain.49 The Keralotpatti and Kerala-mahatmya refer to the many social customs and everyday-practices that had originated from the magnetic personality of Parasurama. The Malabar brahmans honour him daily in their samkalpa referring to their country as Parasuramaksetra. The extent of Parasurama's influence on Malabar and its people can also be gauged by their reckoning an era of Parasurama, dating from 1176 B. C.50 That Para- surama's name is of hallowed memory is also evident in his being the favourite deity in the performance of some sacrifices.51 The popularity of Parasurama is also evident not only in the mass of legends and literature gathered round his domineering personality but also his being considered the author of some works like the Tripuropasti paddhati or Parasurama-kal pasutra and Jamadagnyadhanurveda. Regarding the Parasurama-kal pasutra, it is said that Dattatreya at first composed the Dattasamhita on Tripura-worship in 18,000 verses. Parasurama abridged the above 47. L. D. Barnett, p. 108, E.I. Vol. XIV. 48. Pp. 87-88, Mysore and Coorg, B.L. Rice. E. C. Vol. X, Kolar 44 and 106 (a); E.G. Vol. III Nanjangud 134; S.I.I. Vol. III, p. 28. 49. The island is variously referred to as Candimat and Jandimat. B.A. Saletore (op. cit., pp. 16-7) identifies it with the island Santi mentioned in the Tulu grama paddhati. 50. P. 286, Mysore Gazetteer (Revised), Vol. I. B.L. Rice. 51. M.S. Parikh, pp. 28, 29, Bhagavan Sri Parasurama ka avatar kary. 52. Pp. 9-10, Inrroduction to the Parasuramakal pasutra.

Jan. 1966] PARASURAMA 73 text of Dattatreya, composed it in 6,000 sutras in 50 sections and also simplified it, so that the difficult Sri Vidya might be within the reach of the common man. Later Sumedha of Harita gotra, a pupil of Parasurama further simplified Parasurama's version in ten khandas, in the form of a conversation between Parasurama and Dattatreya. The Parasuramakal pasutra, available now, is considered to be the above version given by Sumedha. It is noteworthy that the Datta-Puranaa (IV, 8) of Vasudevanandasarasvati states that Parasurama came to the Amalaki grama in the Sahya mountain after donating the earth to Kasyapa and became a disciple of Dattatreya. The Goddess Tripura is identified in the Datta-Purana with Renuka (sl. 32), at whose bidding Parasurama learns the vidya from Dattatreya. There are again some works having some bearing on the Parasurama-tradition like the three unpublished works, the Parasurama-pratapa, Bhargavarcanadipika and Bhrguvamsamahakavya, all of them written by Sabaji Prataparaja (1500-1600 A. D.) a protege of Burhan Nizam Shah of Ahmadnagar.58 A further survey of inscriptions, local legends, literary works, sculptural representations and oral traditions of people in Western India may bring forth fresh material on this subject. But the picture of Parasurama presented to us even in the available material is somewhat dim and confusing. He is an avatara of Visnu, and at the same time a cirajivin. He, therefore, belongs to the Tretayuga, as well as to the present Kali age.54 Though himself an avatara, he heralds the greatness of Krsna in the Dambodbhava episode of the Mahabharata (Udyoga, 94) and is himself defeated in battle by another avatara namely, Rama Dasarathi. Krsna in the Bhagavadgita refers to Parasurama 52a. Vasudevanandasarasvati granthamala, Nos. 6, 7. 53. P. K. Gode, pp. 156-64, A. B. O. R. 1., Vol. XXIV (1943). Also Poona Orientalist. VII (1942), pp. 1-26 for an analysis of the encyclopaedic Parasuramapratapa. The first Kanda, namely the Pratapa-kanda of the Parasuramaprata pa recounts the history of Parasurama. 54. Kalki Purana (III, 1-5) refers to Kalki learning Sastra and Sastra at the feet of Parasurama. 10

74 puranam - PURANA as one of His own glorious manifestations. [Vol. VIII., No. 1 Parasurama completely roots out all Ksatriyas and at the same time is a king-maker. He is honoured not only in the Brahmanical society but also in the lower strata. He is himself a Brahmin with the qualities of a Ksatriya, but is never in charge of any kingdom. His figure is that of a gigantic hero of martial splendour on one occasion and at another a peaceloving social reformer. Supposed to be an incarnation of Visnu, he is as ardent disciple of Siva. The paradoxical figure of Parasurama is as appalling as it is appealing. It is no wonder, therefore, that there have been varied conceptions or interpretations of Parasurama among modern scholars. According to some, the story of the quarrel between the Bhrgus of Broach and the Haihayas recount the exploits of Parasurama supported by nagas.55 According to others, he is the leader of the Aryan civilisation. Yet others regard him a leader of the tribe called Parasuiama and that there were many Parasuramas in that family.5 The possession of the crude axe by Parasurama is regarded by some as determining the age in which he lived as one less civilised.68 Parasurama's encounter with Kartavirya is said to denote a time when the sacerdotal and royal class did not strictly adhere to their respective prerogatives.59 The indissoluble association of Parasurama with the reclamation of the West Coast has been regarded by some as a myth that seeks to explain certain geographical and social phenomenon.60 57 55. The connection of Parasurama with the Nagas is popular in legends. The Nagahvaya story in two chapters appended to the Sahyadrikhanda (Bombay ed. pp. 505-512) relates how Parasurama averted the fear of the Nagas from Vainateya. The temple of snakes at Mannarsala in Haripad in Central Travancore, with Vasuki and Sarpayaksi as the main deities, is believed to have been established by Parasurama (Hindu dated 3rd May 1964). A large number of people, even in the present day, make offerings here on the day of Ayilyam star in the month of Tulam. There are several traditions regarding the sanctity of the place (T. K. Velu Pillai, Travancore State Manual. Vol. IV, p. 700). 56. Kerala Studies, p. 22, 24. 57. Kerala Studies, p. 11. P. 38, Poona Orientalist, Vol. XI (1946), R. D. Karmarkar. 58 M. S. Parikh, op. cit., p. 10. 59. J. Muir, Original Sanskrit Texts, Vol. I, 442ff. 60. Journal of Bombay University, Vol. I, p. 116; Journal of Rama Varma Bulletin, Vol. XII (1945). p. 7.

Jan. 1966] PARASURAMA 75 It is evident, therefore, that it will be hazardous to try to define clearly the blurred figure of Parasurama seen through the maze of tradition. The history of the Bhargavas in the Vedic, Epic, and Puranic literature can, however, supply some clues of ideas that were probably magnified in the imagination of the remote descendants of a powerful ancient clan, influenced strongly by the cult of ancestor worship. The Bhrgus or Bhargavas are an ancient and powerful family, occuring frequently in the Rg-Veda. They are intimately connected with the production of fire and the performance of Soma-saccrifice. Bhrgavana" occurs once probably as an epithet of Agni, because of this connection of the Bhrgu family with fire. The Bhrgus appear to have been the first to bring fire from heaven for the use of mankind." This may probably explain the part played by fire in the stories of Bhargavas like Aurva as also the very name Jamadagni. It is also an indication of the prerogative and position enjoyed by the Bhrgus. The Samhitas represent the Bhrgus not only as priests but also as historical characters with inclinations for fighting. Thus in RV. VII. 18, 5ff., the Bhrgus figure in the confederacy of Ten Kings, Simyu, Turvasa, Druhyu, Kavasa, Puru, Anava, Bheda, Sambara, and the two sons of Vikarna, to fight against Sudasa, the king of the Trtsavas.58 purola iturvaso yaksurasidraye matsyaso nisita apiva | srustim cakrurbhugavo duhyavasca sakha sakhayamataradvisucoh || Sayana explains it as: RV. VII. 18, 6. api bhrgavah duhyavasca yodhasca sudasah turvasasya ca srustim, asuprapti cakruh | yadvaryaksu yajnasilah purolah puro data bhrgavo duhyavasca srustim sukham turvasasya cakruh | 61. Vedic Index, Vol. II, p. 101. 62. J. Muir, op. cit., p. 443. * X * api ca H. Oldenburg, Die Religion Des Veda, 122ff. 63. E. W. Hopkins, J. A. O. S. Vol. 15, pp. 261-5.

76 puranam - PURANA [Vol. VIII., No. 1 Sudasa supported by Indra fought against the Ten kings and The two sons of Vikarna who fought gained a victory over them. against Sudasa, had along above-mentioned Ten kings but also some others, making a total of twenty-one tribes. with them the tribes of not only the ekam ca yo vimsatim ca sravasya vaikarnayorjanan raja nyastah | dasmo na sadmanni sisati barhih surah sargamakrnodindra esam || RV. VII. 18. 11. It is perhaps an accidental coincidence that the above hymn refers to the number of tribes against whom Indra fought as twentyone a number that is indissolubly connected with Parasurama in later times. On another occasion, (RV. IX. 101, 13), the Bhrgus are referred to, as fighting against a demon called Makha. pra sunvanasyandhaso marto na vrta tadvacah | apa svanamaradhasam hata makham na bhrgavah || Sayana says here :- sunvanasya x x X tatra drstantah | makham na | yatha puraparaddham makhametannamanam bhrgavah apahatavantah tathapahatetyarthah | In the Atharva Veda (V. 18. 10-11; V. 19. 1-11) there is a curious anecdote that narrates the irretrievable ruin of Srnjaya Vaitahavyas when they slaughtered the cow of the Bhrgu.6 ye sahasramarajannasan dasasata uta | te brahmanasya gam jagdhva vaitavyah parabhavam || gaureva tanhanyamana vaitahavyam avatirat | ye kesaraprabandhayascaramanamapeciran || x x + atimatramavardhanta nodiva divamasprsan | bhrgum himsitva srnjaya vaitahavyah parabhavam || 64. M. Bloomfield, S. B. E., Vol. 42, pp. 433-4. 64

Jan. 1966] PARASURAMA 77 The Brahmanda-Purana (III. 47. 65-67) refers to the following descendants of Kartavirya :Kartavirya-his fifth son Jayadhvaja-his son Talajangha -his hundred sons also called Talajanghas, the eldest of whom was Vitahavya. The Mahabharata (XIII. 30) also refers to the Vaitahavyas as belonging to the Haihaya stock. Some scholars 65 have therefore connected the legend in the Atharva Veda with that occurring in the epics and Puranas, and also identified the Kesaraprabandha 65a of the Atharva hymn with Renuka. From the later stories about the Bhargavas, it would appear that they were a Brahmin clan, perhaps more intimately connected with the ruling class than most of the other clans. They entered into matrimonial ties with Ksatriya ladies. Thus Cyavana is married to Sukanya, the daughter of King Saryati, Rcika to Satyavati, daughter of Kanyakubja and sister of Visvamitra and Parasurama's father, Jamadagni, to Renuka, daugther of Renu 66 of the Iksvaku family. The royal connections of the Bhargavas for successive generations from Cyavana to Parasurama not only renders the activities of Parasurama against the Ksatriyas look more natural but also reveal the reformist tendency of the Bhargavas even in the remote past. The routing of the whole Ksatriya race by Parasurama may have been the exaggeration of bards and the fulsome account is to be explained probably by the uniqueness of a Brahman wielding a weapon. But there is some justification in connecting Parasurama with the routing of Ksatriyas; for Sagara who came seven generations after Parasurama and who was helped by the Bhargavas, did entirely rout out not only the Haihayas who comprised the five prominent groups, the Vitihotras or Vitahavyas, Saryatas, Bhojas, Avantis and Tundikeras, but also the Sakas, Yavanas, Kambhojas, Paradas and Pahlavas from North West. Sagara of Ayodhya was born and 65. Encyclopaedia of Religion and Ethics, Vol. II, pp. 558-60. 65a. There is no certainty about the meaning of Kesaraprabandha. Ludwing took it as the name of a cow. See S. B. E. Vol. 42, p. 433. 66. In some accounts, however, Renuka is considered the daughter of Prasenajit of Ayodhya.

78 puranam - PURANA [Vol. VIII., No. 1 educated in the Bhargava Aurva's hermitage and also given Parasurama's fire weapon with which he devastated the Ksatriyas. Parasurama, probably checked the territorial expansion of the Haihayas in the initial stage and his work was completed by Sagara with the help of the Bhargavas.67 A significant effect of the supposed extirpation by Parasurama however lies in the history of the social order of the day. For, the ruling and priestly classes had then the necessity to intermingle for the sake of progeny. tada nihksatriye loke bhargavena krte sati | brahmananksatriyah rajansutarthinyo'bhicakramuh || tebhyasca lebhire garbham ksatriyastassahasrasah | tatassusuvire rajanksatriyanviravattaran || evam tadbrahmanaih ksatram ksatriyasu tapasvibhih | jatamrdhyata dharmena sudirghenayusanvitam || catvaro'pi tato varnah babhuvurbrahmanottarah 68 1 Mahabharata, Adi Parva, 58, 5-8. In the later Parasurama-legends prevalent along the West Coast we find Parasurama not only inculcating martial spirit in the people of the newly-created area by erecting many institutes for the practice of arms but also creating new conditions of social life there. Parasurama, herein, invites Brahmans from outside to people the new country and also confers Brahmanhood on the local people of lower castes. The anicent Bhrgus were craftsmen noted for their dexterous artistic creations, as evident in the references 69 to their chariotbuilding. On the basis of the above references, Bhrgu is considered synonymous with a handicraftsman.70 The Maha 67. F. E. Pargiter, Ancient Indian Historical Tradition, p. 271. 68. cf. Sahyadrikhanda (Bombay 1877), p. 128, sls. 5-9. 69. RV. IV. 16, 20 and X. 39. 14. 70. Dr. Hermann Weller, A.B.O.R.I., Vol. XVII (1937), p. 299. Encyclopaedia of Religion and Ethics, Vol. II, p. 558.

Jan. 1966] PARASURAMA 79 bharata" (Adi, 190.47 and 191.1) uses the term 'Bhargava' in the sense of a potter. The same Epic in a later context" narrates the unique account of our indebtedness to Jamadagni for the origin of sandals and umbrelas. Bhrgu is a typical name for an Atharvan priest and Bhrgvangiras is a name of the Atharva-veda itself. The Mahabharata and the Puranas also relate many accounts of the Bhargavas' skill in occult practices, for example the knowledge of the Sanjivani vidya (reviving the dead) possessed by all Bhargavas, and Cyavana paralysing Indra. Cyavana is associated in medicine with an elixir. Yaska" also regards the Bhrgus as semi-mythical beings moving in mid-air. Dharma and politics too were their special subjects of study and Manu Smrti is referred to by the other name of Bhrgu Samhita. Bhrgu is also one of the authors on the art of buildings" (Vastusilpa). In fact, there is no subject on Art or Science that the Bhrgus were not associated with. 75 The Bhargavas, according to the Puranas, are a tribe belonging to the West Coast. brahmottarah pravijaya bhargava jneyamada kah | Surparaka" (modern Sopara) and Bhrgukaccha (modern Broach), the marine stations along the West Coast are connected with Parasurama since the age of the Mahabharata and the Puranas. The Mahendra mountain mentioned on several occasions in the Mahabharata and the Puranas as the place where Parasurama is said to have engaged in austerities is supposed to be, 71. brahmanaih pravisattatra visnurbhargavavesma tat | gatva tu tam bhargavakarmasalam parthau prtham prapya mahanubhavau | The Bhavapradipa of Nilakantha says on the above : bhargavah kulalah 72. Anusasana, chapter 95. 73. M. Bloomfield, op. cit., p. XXXIII. 74. Nirukta, XI. 19. 75. Sukthankar, op. cit., pp. 73-74. 76. A. P. Karmakar, A.B.O.R.I. Vol. XX (1938-39), p. 22. 77. Aranyaka, 86, 9 connects Surparaka with Jamadagni himself: vedi surparake tata jamadagnermahatmanah |

80 puranam - PURANA [Vol. VIII., No. 1 by some authorities, 78 the southernmost spur of the Travancore hills, a few miles from Nagercoil. Amongst the early Bhargavas, Cyavana, entering into matrimonial ties with the royal family at Anarta, is connected with the West. Todarananda (Avatarasaukhya, Parasuramavatara, sls. 109-11) refers to Jamadagni and Rcika as belonging to the region near Godavari and adds that the river, out of fear for Rcika, branched into two streams. bhargavaviti janihi punyadgodavaritatat | agataviha rajarse darsanartham tavanagha || ayam me janako rajannrciko nama namatah | "yasya sapabhayadbhita dvidha godavari babhau || The Bhargavas, appear to have occupied a key position near the Narmada and there are no clear evidences to show when they moved further south. With their artistic and literary achievements they seem to have contributed considerably to civilisation. The Brahmanda-Purana (III. 24) recounts the victory that Parasurama gained over the Daityas. Parasurama is honoured even to this day in the Elnad 80 or the Sapta Dravida 78. M. A. Saletore, op., cit., pp. 24-25. F. E. Pargiter regards the Mahendra mountain of the Ramayana as distinct from the range of the same name in the Puranas and says that the first is the Tinnevelli hills and the second is on the eastern India near Ganjam (pp. 97-9, Studies in Indian antiquities, Dr. Hemachandra Roy Choudhri). The Vadesvarodaya kavya locates the Mahendra mountain, one yojan to the west of the Sahya mountain on the banks of the river Jagat. pavanika and refers to the tradition that Parasurama named it Mahendra on account of its similarity with its namesake on the East, (A. D. Pusalker, op. cit., pp. 68-9). 79. Cf. Sahyadri khanda of the Skunda Purana (Bombay, 1877 ), p. 403. gautamyam kotitirthe tu rcikasyasramah subhah | rcikah sa tapastepe sahito jamadagnina || rcikasya bhayadyatra dvidha godavari babhau | tatra snanam ca dananca hyaksayam ca nrnam bhavet || Renukamahatmya, chapter 8., Sls. 4, 5. 80. P. 719, Indian Culture, Vol. III (1936-37), "Mohenjodaro, the people and the land" Rev. H. Heras, S. J.

Jan. 1966] PARASURAMA 81 Konkana of the Puranas and Renuka or the Dravidian deity Ellamma is still worshipped by thousands of people in the province. It can be mentioned here that the story in early literature about Parasurama and his killing Renu ka has taken a different turn in later legends. It is said (Taylor, III, p. 210) that after killing his mother Parasurama asked Jamadagni, the boon of reviving Renuka. Jamadagni accordingly instructed Parasurama to unite the head and body of Renu ka in a particular manner. In the confusion of the moment, Parasurama applied the head of an outcaste woman to the lifeless body of Renuka. Thenceforward, the outcastes are said to regard Renuka as their divinity. The Sahyadrikhanda, Datta Purana and Todarananda glorify Renuka in diverse manner. In fact, Parasurama and Renuka are considered with equal regard in later legends.81 The popularity of Parasurama, as the most prominent representative of the glorious Bhargava tradition is evident not only in the honoured place as an avatara assigned to him in the Hindu pantheon but also in his being recognised as an immortal. Puranas like the Bhagavata and Brahmanda describe him as an avatara and a cirajivin. Parasurama is also mentioned among the sages who would be occupying a notable position in the Savarna manvantara, which is to follow the present Vaivasvata manvantara. savarnasya pravaksyami manorvaivasvatasya ha | bhavisyasya bhavisyanti samasattannibodhata || 81. In the Sahyadrikhanda, Renuka Mahatmya (37 chapter), Parasurama insists on Renuka to stay with him in the Sahya mountain, and she too accedes to his request. na hi saksyami matastvadrte vastumuttame | asminsahyacale ramye sobhite'pi surarsibhih || sarvatirthaih suraih sarvairmunindraih siddhakinnaraih I sahitatraiva visramam karisyami na samsayah || The purely South Indian tradition connecting Parasurama and Renuka with the origin of the lower strata of society is supposed to have known even to Goethe. (Dr. Jarl Charpentier, Mm. Kuppusvami Sastri Commemoration Volume. 11fn.) 11

82 puranam - PURANA anagatasca saptaiva smrtastviha maharsayah | kausiko galavascaiva jamadagnyasca bhargavah || [Vol. VIII., No 1 Vayu, 100.9-10. bhavisyasi maharsistvam nunam savarnike'ntare | tatah prapte mahakale matsayujyam gamisyasi || Datta Purana, IV. 8. 17. Even in the present time, the shades of Parasurama could be seen in the martial traits of the Maharastrians, in the matriarchal bias of Kerala and the Aliya-santana (inheritance through nephews) of Tulu, in all of which areas, Renuka is prominently deified, and the unique temple of Parasu in Hiremagalur in Mysore is a symbol of the vogue of Parasu-Rama's worship in this region. 82 82. In Konkana, she bears the alias Kuikana.