FolioCorpusŚrīmad-Bhāgavatam

9.15 · Paraśurāma, the Lord's Warrior Incarnation

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Book Bhagavata Canto 9 · D.R.A.G
A Axe Wielding Avatara SB 9.14–9.16 · 7 sub-topics Open on bhagavata.keshavaswami.com ↗
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A – Axe-Wielding Avatara (14-16) Lord Parasurama, the fearsome avatara who annihilated the administrators with His axe, appeared in the Soma Vamsa (dynasty of the moon-god). Disgusted by their degradation, Parasurama annihilated the ksatriyas twenty- one times, after which He renounced all His weapons. He then entered the Mahendra mountains (where He still resides), worshipped by Siddhas, Charanas, and Gandharvas.

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A – Axe-Wielding Avatara (14-16)

A – Axe-Wielding Avatara (14-16) Lord Parasurama, the fearsome avatara who annihilated the administrators with His axe, appeared in the Soma Vamsa (dynasty of the moon-god). Disgusted by their degradation, Parasurama annihilated the ksatriyas twenty- one times, after which He renounced all His weapons. He then entered the Mahendra mountains (where He still resides), worshipped by Siddhas, Charanas, and Gandharvas.

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Avatara Annihilates Administrators

A – Axe-Wielding Avatara (14-16) Avatara Annihilates Administrators Chapter 15, 16 Sukadeva Goswami then described the descendants of Urvasi, in which lineage Satyavati appeared. Satyavati’s husband was the sage, Rcika Muni. Her father had asked him to donate 1,000 special horses as a dowry, which he successfully sourced from Varuna. Later, Satyavati and her mother both requested Rcika Muni to prepare an oblation so they could have a son. The sage prepared one oblation for a priestly ( brahmana ) son, and gave it to Satyavati, and the other oblation for a warrior ( ksatriya ) son, and gave that to her mother. Satyavati and her mother, however, switched the oblations, and Satyavati was thus destined to have a fierce, ksatriya son. When she pleaded that this be changed, he adjusted the benediction so that her grandson would become this fierce ksatriya . In time, she had a son named Jamadagni, who then had a son called Parasurama, the avatara of the Lord who would fiercely annihilate the deviant rulers of the universe. Sukadeva Goswami then narrated the events leading up to the mass killing. King Kartaviryarjuna had become extremely powerful, and even held the mighty Ravana captive at one point. When Kartaviryarjuna audaciously stole Jamadagni’s desire cow, Parasurama arrived in his capital and annihilated his armies. He confronted Kartaviryarjuna, cut off his 1,000 arms and then decapitated him. The cow was released and the news of his victory reached Jamadagni. His father disapproved of such violence and encouraged his son to atone for the sin by visiting the holy places. Parasurama thus travelled for one year. Later, Jamadagni detected that his wife had compromised her chastity. He ordered his sons to kill her, but they could not follow their father’s instruction. When Jamadagni issued the order to Parasurama, however, the fierce avatara killed all his brothers and his mother. Jamadagni was satisfied and asked his son to request any blessing. Parasurama then prayed that they all come back to life. Meanwhile, the sons of Kartaviryarjuna were still dismayed at their father’s death. In retaliation, they mercilessly killed Jamadagni. This heinous crime enraged Parasurama to no end. He launched a full-scale attack on the ksatriya clan, and began by killing all of Kartaviyarjuna’s sons. In total, Parasurama killed the ksatriyas twenty-one times, so that there were no warriors left! The mass slaughter caused rivers of blood and a mountain of heads. Later, when Parasurama joined the head of his father to the dead body, Jamadagni miraculously came back to life. Parasurama then renounced His weapons and entered the Mahendra mountains, where he continues to live even today.

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Heavy Handed

A – Axe-Wielding Avatara (14-16) Heavy Handed “Parasurama is the Supreme Personality of Godhead, and his eternal mission is paritranaya sadhunam vinasaya ca duskrtam [ Bg. 4.8 ]—to protect the devotees and annihilate the miscreants. To kill all the sinful men is one among the tasks of the incarnation of Godhead. Lord Parasurama killed all the ksatriyas twenty-one times consecutively because they were disobedient to the brahminical culture. That the ksatriyas had killed his father was only a plea; the real fact is that because the ksatriyas , the ruling class, had become polluted, their position was inauspicious. Brahminical culture is enjoined in the sastra , especially in Bhagavad-gita ( catur-varnyam maya srstam guna-karma-vibhagasah [ Bg. 4.13 ]). According to the laws of nature, whether at the time of Parasurama or at the present, if the government becomes irresponsible and sinful, not caring for brahminical culture, there will certainly be an incarnation of God like Parasurama to create a devastation by fire, famine, pestilence or some other calamity.” ( SB 9.16.18 ) Srimad-Bhagavatam contains a variety of violent accounts, many of which describe the fierce acts of the Lord Himself. To the first-time reader it can be unnerving. Why is there so much hardcore violence in these narrations? Aren’t such vicious acts driven by the lower nature of lust, greed and anger? Why does the Supreme Lord have to resort to such fierce tactics to establish His way? Don’t such accounts leave the door open for misinterpretation and misuse by the immature? Could such narrations be fueling the religious violence that we see in the world today?

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Avoiding Confrontation

A – Axe-Wielding Avatara (14-16) Heavy Handed Avoiding Confrontation Vedic culture prescribes a variety of options before one even begins to consider employing some level of aggression or violence. People often criticise Krishna for inciting Arjuna to fight in the Kuruksetra battle, positing that a nonviolent approach would be more in line with the spirituality He was presenting. A closer look, however, reveals that Krishna exhausted all other means of resolution before resorting to violence. That violence should be the last expression of assertiveness is illustrated by the exhaustive peace efforts that precede it. Sama (Conciliation) – first one must try to build bridges and see if an amicable agreement can be reached. When the Kauravas had usurped the kingdom of the Pandavas, Krishna came as a messenger and encouraged a settlement by which both families could reside together in harmony. He encouraged them to forget the past, and hoped the Kauravas would be won over by an amicable presentation in agreeable terms. Dama (Compensation) - if straightforward arguments are unsuccessful, one may present the case in diplomatic terms and ‘sell’ the idea to the other party. People are attracted by what’s in it for them, and on that basis, one can encourage someone towards a decision that has much broader and noble benefits. For example, when He went as a messenger of peace, Krishna suggested to the Kauravas that having allies like the Pandavas would put them in an invincible position in terms of global influence. Bheda (Influence) – if such logical arguments are unsuccessful, one may resort to trickery or subtle influence to bring about peace. This may involve dividing the inimical party in order to reduce their influence – as the dictum says, “Divide and conquer.” Krishna tried to influence the Kauravas by suggesting that since one person’s obstinacy would destroy the entire Kuru clan, it is entirely reasonable to forsake that person (Duryodhana) for a higher good. Danda (Action) – when all such means fail, one may well have to resort to force and physical aggression. Krishna warned the Kauravas that the Pandavas were a formidable alliance who were ready for a trial of arms. He explained that they would be quite competent to soundly defeat the Kauravas. When there was no other choice, Krishna fully encouraged the Pandavas to resolve the situation via the battle in Kuruksetra.

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Play Fight

A – Axe-Wielding Avatara (14-16) Heavy Handed Play Fight Here are some considerations when trying to digest the violent side of God: Attraction – Krishna’s activities are known as lila , or ‘divine play.’ They are eternal, full of bliss and knowledge, and create auspiciousness in every conceivable way. Even when there is conflict and battle, we should understand that these are not ordinary, mundane passions. As loving competition with friends, couples and families increases the sweetness of the relationship, Krishna, as rasaraja , the king of all relationships, knows how to bring everyone closer to Him. Transcendental violence has none of the detrimental side effects and harm that mundane violence generates, and such incidents draw everyone involved closer to Him – not just the participants but the observers too. Absorption – the presence of demons, and the subsequent prowess of Krishna in combating them, stirs an ocean of emotions in His devotees. As they fear for His safety, and gasp in wonder when He is attacked, they come closer and closer to Him in consciousness. To increase the sense of dependency, Krishna performs these pastimes, keeping devotees on the edge of their seats. Variation - In the spiritual world there are no demons, but only rumours of demons! Thus, when the Lord wants to experience a different type of exchange He comes to the material world and, while uplifting the universe and protecting His devotees, simultaneously experiences the act of fighting. Purification – just as different criminals are given different jail sentences, demons, who cause universal uproar on a mass scale, are corrected in different ways. A famous dictum states: “Spare the rod, spoil the child.” It’s actually the Lord’s mercy that He takes the time and trouble to carefully punish each demon appropriately, such that their heart will be purified and their consciousness refined. A certain level of violence is sometimes required because of the base mentality and layers of illusion covering these souls. Demons have a deranged mentality – out of everyone in this world, the desire to kill God is the worst! Therefore, Krishna relates to them accordingly. The depth of Krishna’s love, even in these situations, can only be appreciated when we simultaneously consider the length and breadth of the living entity’s existence. Instruction – to those of the future, and to each one of us, Krishna performs such violent acts to warn us of the fatal consequences of acting in a harmful or hurtful way while ‘nobody is watching.’ The Supreme Lord, protector of dharma and His devotees, is unable to tolerate any mistreatment and mischief caused towards them. Where good arguments fail, violence may need to be employed for a higher cause. Since the aggressive leaders had recklessly abused their positions and their subjects, a nonviolent approach would have been ineffective. Thus, Parasurama adopted an alternative response.

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The Non-Violent Incarnation

A – Axe-Wielding Avatara (14-16) Heavy Handed The Non-Violent Incarnation Interestingly, in Kali-yuga, Krishna comes in the non-violent form of Sri Chaitanya Mahaprabhu. He does not kill the demons ( asuras ) using weapons and violence, but rather kills the demoniac mentality ( asura-bhava ) through the sublime and joyful process of sankirtana . Once, when Sri Chaitanya did become furious at the mistreatment of His devotee, He exhibited His violent nature and awakened His Sudarshan Chakra. Nityananda Prabhu reminded Him of His mission to deliver the hopelessly fallen souls of the age, of whom Jagai and Madhai were classic examples. Ninety-nine percent of the population in Kali-yuga resemble these brothers, who, despite their high birth and cultural respectability, had become degraded and uncivilised in their behaviour. Sri Chaitanya thus withdrew His anger and bestowed His kind mercy upon the miscreant brothers, who vowed to reform their ways. The Srimad-Bhagavatam explains: “In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions.” (SB 11.5.32) The verse indicates that Sri Chaitanya also appears with weapons ( astra ). What are those weapons? Some teachers explain the weapon is the holy name, which can penetrate anyone’s heart and create a powerful consciousness shift even in unwilling living entities. Others explain the weapons are His associates who exude compassion and love, and can transform people by their holy association. Some say that the molten golden complexion and unparalleled beauty of the Lord is His weapon. Simply by seeing that divine form people were naturally drawn towards Him.

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Pururava and Urvasi

A – Axe-Wielding Avatara (14-16) Pururava and Urvasi Chapter 14 Having detailed the Surya Vamsa, Sukadeva Goswami next described the Soma Vamsa. Brahma’s son was Atri, and Atri’s son was Soma (the moon-god). Soma irreligiously united with Tara and begot Budha, who later begot Pururava (also known as Aila). Sukadeva Goswami then elaborated on his history. When the heavenly damsel, Urvasi, was attracted to Pururava, she spoke sweet words and united with him. Later, the Gandharvas stole the two lambs of Urvasi, and she angrily rebuked Pururava, who responded by immediately rescuing them. He returned triumphant but was undressed (since he had left in a rush). Seeing him return, Urvasi decided to leave him for good and thus disappeared. Pururava was overwhelmed with lamentation and repeatedly pleaded her to return. After enlightening him about the nature of materialistic women, Urvasi finally agreed to meet with him for one night a year. This arrangement frustrated the attached Pururava even more, and though the Gandharvas gave him another suitable companion, he abandoned her in dissatisfaction. He desperately tried different things to mitigate his burning desire. Once, he made two sticks from a tree and created a fire which satisfied his lusty desires and gave birth to a son. [ 29 ]

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 9.15.1

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श्रीबादरायणिरुवाच ऐलस्य चोर्वशीगर्भात् षडासन्नात्मजा नृप । आयु: श्रुतायु: सत्यायू रयोऽथ विजयो जय: ॥ १ ॥
śrī-bādarāyaṇir uvāca
[shree-baadaraayanir uvaacha]
ailasya corvaśī-garbhāt
[ailasya chorvashee-garbhaat]
ṣaḍ āsann ātmajā nṛpa
[shad aasann aatmajaa nripa]
āyuḥ śrutāyuḥ satyāyū
[aayuh shrutaayuh satyaayoo]
rayo ’tha vijayo jayaḥ
[rayo ’tha vijayo jayah]
Word-for-word
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said ailasya — of Purūravā ca — also urvaśī-garbhāt — from the womb of Urvaśī ṣaṭ — six āsan — there were ātmajāḥ — sons nṛpa — O King Parīkṣit āyuḥ — Āyu śrutāyuḥ — Śrutāyu satyāyuḥ — Satyāyu rayaḥ — Raya atha — as well as vijayaḥ — Vijaya jayaḥ — Jaya.
Blended reading (Sanskrit + English inline)
śrī-bādarāyaṇir uvāca
śrī-bādarāyaṇiḥ uvāca
Śrī Śukadeva Gosvāmī said
ailasya corvaśī-garbhāt
ailasya
of Purūravā
ca
also
urvaśī-garbhāt
from the womb of Urvaśī
ṣaḍ āsann ātmajā nṛpa
ṣaṭ
six
āsan
there were
ātmajāḥ
sons
nṛpa
O King Parīkṣit
āyuḥ śrutāyuḥ satyāyū
āyuḥ
Āyu
śrutāyuḥ
Śrutāyu
satyāyuḥ
Satyāyu
rayo ’tha vijayo jayaḥ
rayaḥ
Raya
atha
as well as
vijayaḥ
Vijaya
jayaḥ
Jaya.
Śukadeva Gosvāmī continued: O King Parīkṣit, from the womb of Urvaśī, six sons were generated by Purūravā. Their names were Āyu, Śrutāyu, Satyāyu, Raya, Vijaya and Jaya.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! From the womb of Urvaśī, six sons were generated by Purūravā. Their names were Āyu, Śrutāyu, Satyāyu, Raya, Vijaya and Jaya. The Fifteenth Chapter describes how Paraśurāma, [Note: Paraśurāma appeared in the seventeenth or twenty-second cycle of yugas in Vaivasvata Manvantara according to Labhu-bhāgavatāmṛta.] descending in Pururavā’s line from the son of the daughter of Gādhi killed mighty Kārtavīryārjuna, who stole the kāma-dhenu.
Related lectures
Personal Guidance
Six sons are born to Purūravā and Urvaśī — Āyu, Śrutāyu, Satyāyu, Raya, Vijaya, Jaya. Even from a fraught union, life proceeds and lineages continue; the Lord does not waste even compromised beginnings.
Reflection Questions
  • What good has the Lord brought out of a beginning of mine that I once judged compromised?
  • Where am I writing off a present situation as too damaged to bear fruit?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.2-3

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श्रुतायोर्वसुमान् पुत्र: सत्यायोश्च श्रुतञ्जय: । रयस्य सुत एकश्च जयस्य तनयोऽमित: ॥ २ ॥ भीमस्तु विजयस्याथ काञ्चनो होत्रकस्तत: । तस्य जह्नु: सुतो गङ्गां गण्डूषीकृत्य योऽपिबत् ॥ ३ ॥
śrutāyor vasumān putraḥ
[shrutaayor vasumaan putrah]
satyāyoś ca śrutañjayaḥ
[satyaayosh cha shrutanjayah]
rayasya suta ekaś ca
[rayasya suta ekash cha]
jayasya tanayo ’mitaḥ
[jayasya tanayo ’mitah]
bhīmas tu vijayasyātha
[bheemas tu vijayasyaatha]
kāñcano hotrakas tataḥ
[kaanchano hotrakas tatah]
tasya jahnuḥ suto gaṅgāṁ
[tasya jahnuh suto gangaam]
gaṇḍūṣī-kṛtya yo ’pibat
[gandooshee-kritya yo ’pibat]
Word-for-word
śrutāyoḥ — of Śrutāyu vasumān — Vasumān putraḥ — a son satyāyoḥ — of Satyāyu ca — also śrutañjayaḥ — a son named Śrutañjaya rayasya — of Raya sutaḥ — a son ekaḥ — by the name Eka ca — and jayasya — of Jaya tanayaḥ — the son amitaḥ — by the name Amita bhīmaḥ — by the name Bhīma tu — indeed vijayasya — of Vijaya atha — thereafter kāñcanaḥ — Kāñcana, the son of Bhīma hotrakaḥ — Hotraka, the son of Kāñcana tataḥ — then tasya — of Hotraka jahnuḥ — by the name Jahnu sutaḥ — a son gaṅgām — all the water of the Ganges gaṇḍūṣī-kṛtya — by one sip yaḥ — he who (Jahnu) apibat — drank.
Blended reading (Sanskrit + English inline)
śrutāyor vasumān putraḥ
śrutāyoḥ
of Śrutāyu
vasumān
Vasumān
putraḥ
a son
satyāyoś ca śrutañjayaḥ
satyāyoḥ
of Satyāyu
ca
also
śrutañjayaḥ
a son named Śrutañjaya
rayasya suta ekaś ca
rayasya
of Raya
sutaḥ
a son
ekaḥ
by the name Eka
ca
and
jayasya tanayo ’mitaḥ
jayasya
of Jaya
tanayaḥ
the son
bhīmas tu vijayasyātha
kāñcano hotrakas tataḥ
tasya jahnuḥ suto gaṅgāṁ
amitaḥ
by the name Amita
bhīmaḥ
by the name Bhīma
tu
indeed
vijayasya
of Vijaya
gaṇḍūṣī-kṛtya yo ’pibat
atha
thereafter
kāñcanaḥ
Kāñcana, the son of Bhīma
hotrakaḥ
Hotraka, the son of Kāñcana
tataḥ
then
tasya
of Hotraka
jahnuḥ
by the name Jahnu
sutaḥ
a son
gaṅgām
all the water of the Ganges
gaṇḍūṣī-kṛtya
by one sip
yaḥ
he who (Jahnu)
apibat
drank.
The son of Śrutāyu was Vasumān; the son of Satyāyu, Śrutañjaya; the son of Raya, Eka; the son of Jaya, Amita; and the son of Vijaya, Bhīma. The son of Bhīma was Kāñcana; the son of Kāñcana was Hotraka; and the son of Hotraka was Jahnu, who drank all the water of the Ganges in one sip.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Śrutāyu was Vasumān; the son of Satyāyu, Śrutañjaya; the son of Raya, Eka; the son of Jaya, Amita; and the son of Vijaya, Bhīma. The son of Bhīma was Kāñcana; the son of Kāñcana was Hotraka; and the son of Hotraka was Jahnu, who drank all the water of the Ganges in one sip. Āyu’s prolific dynasty will be discussed later. First the dynasties of the others among the six sons are described in summary starting with Śrutāyu. Raya had a son called Eka. Jaya’s son was Amita.
Personal Guidance
Each son becomes a father; the line travels until Jahnu drinks all of Ganges in one sip. Occasionally, in a long anonymous list, a startling personality emerges — and we should not skim past the sentence where they appear.
Reflection Questions
  • What 'one-sip-of-Ganges' figure am I overlooking in my own family lineage?
  • Where am I treating sacred history as repetitive when it actually contains hidden astonishments?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.4

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जह्नोस्तु पुरुस्तस्याथ बलाकश्चात्मजोऽजक: । तत: कुश: कुशस्यापि कुशाम्बुस्तनयो वसु: । कुशनाभश्च चत्वारो गाधिरासीत् कुशाम्बुज: ॥ ४ ॥
jahnos tu purus tasyātha
[jahnos tu purus tasyaatha]
balākaś cātmajo ’jakaḥ
[balaakash chaatmajo ’jakah]
tataḥ kuśaḥ kuśasyāpi
[tatah kushah kushasyaapi]
kuśāmbus tanayo vasuḥ
[kushaambus tanayo vasuh]
kuśanābhaś ca catvāro
[kushanaabhash cha chatvaaro]
gādhir āsīt kuśāmbujaḥ
[gaadhir aaseet kushaambujah]
Word-for-word
jahnoḥ — of Jahnu tu — indeed puruḥ — a son named Puru tasya — of Puru atha — thereafter balākaḥ — a son named Balāka ca — and ātmajaḥ — Balāka’s son ajakaḥ — of the name Ajaka tataḥ — thereafter kuśaḥ — Kuśa kuśasya — of Kuśa api — then kuśāmbuḥ — Kuśāmbu tanayaḥ — Tanaya vasuḥ — Vasu kuśanābhaḥ — Kuśanābha ca — and catvāraḥ — four (sons) gādhiḥ — Gādhi āsīt — there was kuśāmbujaḥ — the son of Kuśāmbu.
Blended reading (Sanskrit + English inline)
jahnos tu purus tasyātha
jahnoḥ
of Jahnu
tu
indeed
puruḥ
a son named Puru
tasya
of Puru
atha
thereafter
balākaś cātmajo ’jakaḥ
balākaḥ
a son named Balāka
ca
and
ātmajaḥ
Balāka’s son
ajakaḥ
of the name Ajaka
tataḥ kuśaḥ kuśasyāpi
tataḥ
thereafter
kuśaḥ
Kuśa
kuśasya
of Kuśa
api
then
kuśāmbus tanayo vasuḥ
kuśāmbuḥ
Kuśāmbu
tanayaḥ
Tanaya
vasuḥ
Vasu
kuśanābhaś ca catvāro
kuśanābhaḥ
Kuśanābha
ca
and
catvāraḥ
four (sons)
gādhir āsīt kuśāmbujaḥ
gādhiḥ
Gādhi
āsīt
there was
kuśāmbujaḥ
the son of Kuśāmbu.
The son of Jahnu was Puru, the son of Puru was Balāka, the son of Balāka was Ajaka, and the son of Ajaka was Kuśa. Kuśa had four sons, named Kuśāmbu, Tanaya, Vasu and Kuśanābha. The son of Kuśāmbu was Gādhi.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Jahnu was Puru, the son of Puru was Balāka, the son of Balāka was Ajaka, and the son of Ajaka was Kuśa. Kuśa had four sons, named Kuśāmbu, Tanaya, Vasu and Kuśanābha. The son of Kuśāmbu was Gādhi.
Personal Guidance
After Jahnu come Puru, Balāka, Ajaka, Kuśa — and Gādhi finally enters. The dynasty is patient, building toward the moment when Viśvāmitra will appear; great souls have long approach runways.
Reflection Questions
  • What patient runway might my present life be a part of for someone yet to be born?
  • Where am I impatient with build-up because I cannot see the destination?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.5-6

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तस्य सत्यवतीं कन्यामृचीकोऽयाचत द्विज: । वरं विसद‍ृशं मत्वा गाधिर्भार्गवमब्रवीत् ॥ ५ ॥ एकत: श्यामकर्णानां हयानां चन्द्रवर्चसाम् । सहस्रं दीयतां शुल्कं कन्याया: कुशिका वयम् ॥ ६ ॥
tasya satyavatīṁ kanyām
[tasya satyavateem kanyaam]
ṛcīko ’yācata dvijaḥ
[richeeko ’yaachata dvijah]
varaṁ visadṛśaṁ matvā
[varam visadrisham matvaa]
gādhir bhārgavam abravīt
[gaadhir bhaargavam abraveet]
ekataḥ śyāma-karṇānāṁ
[ekatah shyaama-karnaanaam]
hayānāṁ candra-varcasām
[hayaanaam chandra-varchasaam]
sahasraṁ dīyatāṁ śulkaṁ
[sahasram deeyataam shulkam]
kanyāyāḥ kuśikā vayam
[kanyaayaah kushikaa vayam]
Word-for-word
tasya — of Gādhi satyavatīm — Satyavatī kanyām — the daughter ṛcīkaḥ — the great sage Ṛcīka ayācata — requested dvijaḥ — the brāhmaṇa varam — as her husband visadṛśam — not equal or fit matvā — thinking like that gādhiḥ — King Gādhi bhārgavam — unto Ṛcīka abravīt — replied ekataḥ — by one śyāma-karṇānām — whose ear is black hayānām — horses candra-varcasām — as brilliant as the moonshine sahasram — one thousand dīyatām — please deliver śulkam — as a dowry kanyāyāḥ — to my daughter kuśikāḥ — in the family of Kuśa vayam — we (are).
Blended reading (Sanskrit + English inline)
tasya satyavatīṁ kanyām
tasya
of Gādhi
satyavatīm
Satyavatī
kanyām
the daughter
ṛcīko ’yācata dvijaḥ
ṛcīkaḥ
the great sage Ṛcīka
varaṁ visadṛśaṁ matvā
gādhir bhārgavam abravīt
ekataḥ śyāma-karṇānāṁ
hayānāṁ candra-varcasām
ayācata
requested
dvijaḥ
the brāhmaṇa
varam
as her husband
visadṛśam
not equal or fit
matvā
thinking like that
gādhiḥ
King Gādhi
bhārgavam
unto Ṛcīka
abravīt
replied
ekataḥ
by one
śyāma-karṇānām
whose ear is black
sahasraṁ dīyatāṁ śulkaṁ
hayānām
horses
candra-varcasām
as brilliant as the moonshine
sahasram
one thousand
dīyatām
please deliver
śulkam
as a dowry
kanyāyāḥ kuśikā vayam
kanyāyāḥ
to my daughter
kuśikāḥ
in the family of Kuśa
vayam
we (are).
King Gādhi had a daughter named Satyavatī, whom a brāhmaṇa sage named Ṛcīka requested from the King to be his wife. King Gādhi, however, regarded Ṛcīka as an unfit husband for his daughter, and therefore he told the brāhmaṇa, “My dear sir, I belong to the dynasty of Kuśa. Because we are aristocratic kṣatriyas, you have to give some dowry for my daughter. Therefore, bring at least one thousand horses, each as brilliant as moonshine and each having one black ear, whether right or left.”
Purport

The son of King Gādhi was Viśvāmitra, who was said to be a brāhmaṇa and kṣatriya combined. Viśvāmitra attained the status of a brahmarṣi, as explained later. From the marriage of Satyavatī with Ṛcīka Muni would come a son with the spirit of a kṣatriya. King Gādhi demanded that an uncommon request be fulfilled before the brāhmaṇa Ṛcīka could marry his daughter.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Gādhi had a daughter named Satyavatī, whom a brāhmaṇa sage named Ṛcīka requested from the King to be his wife. King Gādhi, however, regarded Ṛcīka as an unfit husband for his daughter, and therefore he told the brāhmaṇa, "My dear sir, I belong to the dynasty of Kuśa. Therefore, bring at least one thousand horses, each as brilliant as moonshine and each having one black ear, as a dowry." It will be explained in a later chapter that the son of Gadhi, Viśvāmitra, became a brahmarṣi. In order to tell about the avatāra Paraśurāma coming in the dynasty of the daughter, first the story of the sage Ṛcīka is told. We are kṣatriyas of the Kuśa dynasty, very elevated. The horses should have one black ear, either left or right.
Related lectures
Personal Guidance
Gādhi demands a dowry of a thousand horses, each with a single black ear, designed to make the brāhmaṇa Ṛcīka give up. Sometimes elders set unreasonable conditions because they doubt the suitor — and sometimes the suitor turns out to be more than they imagined.
Reflection Questions
  • Where am I setting unreasonable conditions because I would rather not say no outright?
  • What seemingly impossible condition might the right person actually meet?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.7

↗
इत्युक्तस्तन्मतं ज्ञात्वा गत: स वरुणान्तिकम् । आनीय दत्त्वा तानश्वानुपयेमे वराननाम् ॥ ७ ॥
ity uktas tan-mataṁ jñātvā
[ity uktas tan-matam jnaatvaa]
gataḥ sa varuṇāntikam
[gatah sa varunaantikam]
ānīya dattvā tān aśvān
[aaneeya dattvaa taan ashvaan]
upayeme varānanām
[upayeme varaananaam]
Word-for-word
iti — thus uktaḥ — having been requested tat-matam — his mind jñātvā — (the sage) could understand gataḥ — went saḥ — he varuṇa-antikam — to the place of Varuṇa ānīya — having brought dattvā — and after delivering tān — those aśvān — horses upayeme — married vara-ānanām — the beautiful daughter of King Gādhi.
Blended reading (Sanskrit + English inline)
ity uktas tan-mataṁ jñātvā
iti
thus
uktaḥ
having been requested
tat-matam
his mind
jñātvā
(the sage) could understand
gataḥ sa varuṇāntikam
gataḥ
went
saḥ
he
varuṇa-antikam
to the place of Varuṇa
ānīya
having brought
ānīya dattvā tān aśvān
dattvā
and after delivering
tān
those
aśvān
horses
upayeme varānanām
upayeme
married
vara-ānanām
the beautiful daughter of King Gādhi.
When King Gādhi made this demand, the great sage Ṛcīka could understand the King’s mind. Therefore he went to the demigod Varuṇa and brought from him the one thousand horses that Gādhi had demanded. After delivering these horses, the sage married the King’s beautiful daughter.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When King Gādhi said this, the sage could understand the King's mind. Therefore he went to Varuṇa and brought from him the one thousand horses and gave them to Gādhi. He then married the King's beautiful daughter.
Related lectures
Personal Guidance
Ṛcīka simply goes to Varuṇa and returns with the horses. A truly qualified petitioner has access to higher resources than the gatekeeper imagined — qualification, not assets, is the test.
Reflection Questions
  • What 'Varuṇa' would I approach for resources, if I had the right qualification?
  • Where am I treating the gatekeeper's price as the upper limit of what is possible?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.8

↗
स ऋषि: प्रार्थित: पत्‍न्या श्वश्र्वा चापत्यकाम्यया । श्रपयित्वोभयैर्मन्त्रैश्चरुं स्‍नातुं गतो मुनि: ॥ ८ ॥
sa ṛṣiḥ prārthitaḥ patnyā
[sa rishih praarthitah patnyaa]
śvaśrvā cāpatya-kāmyayā
[shvashrvaa chaapatya-kaamyayaa]
śrapayitvobhayair mantraiś
[shrapayitvobhayair mantraish]
caruṁ snātuṁ gato muniḥ
[charum snaatum gato munih]
Word-for-word
saḥ — he (Ṛcīka) ṛṣiḥ — the great saint prārthitaḥ — being requested patnyā — by his wife śvaśrvā — by his mother-in-law ca — also apatya-kāmyayā — desiring a son śrapayitvā — after cooking ubhayaiḥ — both mantraiḥ — by chanting particular mantras carum — a preparation for offering in a sacrifice snātum — to bathe gataḥ — went out muniḥ — the great sage.
Blended reading (Sanskrit + English inline)
sa ṛṣiḥ prārthitaḥ patnyā
saḥ
he (Ṛcīka)
ṛṣiḥ
the great saint
prārthitaḥ
being requested
patnyā
by his wife
śvaśrvā cāpatya-kāmyayā
śvaśrvā
by his mother-in-law
ca
also
apatya-kāmyayā
desiring a son
śrapayitvobhayair mantraiś
śrapayitvā
after cooking
ubhayaiḥ
both
mantraiḥ
by chanting particular mantras
caruṁ snātuṁ gato muniḥ
carum
a preparation for offering in a sacrifice
snātum
to bathe
gataḥ
went out
muniḥ
the great sage.
Thereafter, Ṛcīka Muni’s wife and mother-in-law, each desiring a son, requested the Muni to prepare an oblation. Thus Ṛcīka Muni prepared one oblation for his wife with a brāhmaṇa mantra and another for his mother-in-law with a kṣatriya mantra. Then he went out to bathe.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, Ṛcīka's wife and mother-in-law both desired a son. He cooked sacrificial rice with mantras for both, and went to bath. He cooked rice for his wife with brāhmaṇa mantras and rice with kṣatriya mantras for his mother-in-law.
Related lectures
Personal Guidance
Ṛcīka prepares two oblations — a brāhmaṇa-mantra one for his wife, a kṣatriya-mantra one for his mother-in-law — and then leaves to bathe. Even sacred preparations need careful labeling when they have very different effects.
Reflection Questions
  • Where in my own preparations is the absence of clear labeling about to produce a mix-up?
  • What is one process I rely on others to handle that I should personally supervise?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.9

↗
तावत् सत्यवती मात्रा स्वचरुं याचिता सती । श्रेष्ठं मत्वा तयायच्छन्मात्रे मातुरदत् स्वयम् ॥ ९ ॥
tāvat satyavatī mātrā
[taavat satyavatee maatraa]
sva-caruṁ yācitā satī
[sva-charum yaachitaa satee]
śreṣṭhaṁ matvā tayāyacchan
[shreshtham matvaa tayaayachchan]
mātre mātur adat svayam
[maatre maatur adat svayam]
Word-for-word
tāvat — in the meantime satyavatī — Satyavatī, the wife of Ṛcīka mātrā — by her mother sva-carum — the oblation meant for herself (Satyavatī) yācitā — asked to give satī — being śreṣṭham — better matvā — thinking tayā — by her ayacchat — delivered mātre — to her mother mātuḥ — of the mother adat — ate svayam — personally.
Blended reading (Sanskrit + English inline)
tāvat satyavatī mātrā
tāvat
in the meantime
satyavatī
Satyavatī, the wife of Ṛcīka
mātrā
by her mother
sva-caruṁ yācitā satī
sva-carum
the oblation meant for herself (Satyavatī)
yācitā
asked to give
satī
being
śreṣṭhaṁ matvā tayāyacchan
śreṣṭham
better
matvā
thinking
tayā
by her
ayacchat
delivered
mātre mātur adat svayam
mātre
to her mother
mātuḥ
of the mother
adat
ate
svayam
personally.
Meanwhile, because Satyavatī’s mother thought that the oblation prepared for her daughter, Ṛcīka’s wife, must be better, she asked her daughter for that oblation. Satyavatī therefore gave her own oblation to her mother and ate her mother’s oblation herself.
Purport

A husband naturally has some affection for his wife. Therefore Satyavatī’s mother thought that the oblation prepared for Satyavatī by the sage Ṛcīka must have been better than her own oblation. In Ṛcīka’s absence, the mother took the better oblation from Satyavatī and ate it.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Meanwhile, because Satyavatī's mother thought that the oblation prepared for her daughter (Ṛcīka's wife), must be better, she asked her daughter for that oblation. Satyavatī therefore gave her own oblation to her mother and ate her mother's oblation herself. While the sage was bathing, and before he returned, Satyavatī’s mother thought that her daughter’s rice must be superior because the husband’s affection for her. She asked for that share, and the daughter gave her the rice with the brāhmaṇa mantras in it. The daughter ate the rice with the kṣatriya mantras in it.
Personal Guidance
Believing her daughter's portion must be better, the mother swaps them. Maternal envy or anxiety can subtly trade two carefully prepared destinies — comparisons rarely produce good decisions.
Reflection Questions
  • Where am I comparing what I have with someone close, and silently engineering a swap?
  • What 'better' portion am I about to take that was actually designed for someone else's life?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.10

↗
तद् विदित्वा मुनि: प्राह पत्नीं कष्टमकारषी: । घोरो दण्डधर: पुत्रो भ्राता ते ब्रह्मवित्तम: ॥ १० ॥
tad viditvā muniḥ prāha
[tad viditvaa munih praaha]
patnīṁ kaṣṭam akāraṣīḥ
[patneem kashtam akaarasheeh]
ghoro daṇḍa-dharaḥ putro
[ghoro danda-dharah putro]
bhrātā te brahma-vittamaḥ
[bhraataa te brahma-vittamah]
Word-for-word
tat — this fact viditvā — having learned muniḥ — the great sage prāha — said patnīm — unto his wife kaṣṭam — very regrettable akāraṣīḥ — you have done ghoraḥ — fierce daṇḍa-dharaḥ — a great personality who can punish others putraḥ — such a son bhrātā — brother te — your brahma-vittamaḥ — a learned scholar in spiritual science.
Blended reading (Sanskrit + English inline)
tad viditvā muniḥ prāha
tat
this fact
viditvā
having learned
muniḥ
the great sage
prāha
said
patnīṁ kaṣṭam akāraṣīḥ
patnīm
unto his wife
kaṣṭam
very regrettable
akāraṣīḥ
you have done
ghoro daṇḍa-dharaḥ putro
ghoraḥ
fierce
daṇḍa-dharaḥ
a great personality who can punish others
putraḥ
such a son
bhrātā te brahma-vittamaḥ
bhrātā
brother
te
your
brahma-vittamaḥ
a learned scholar in spiritual science.
When the great sage Ṛcīka returned home after bathing and understood what had happened in his absence, he said to his wife, Satyavatī, “You have done a great wrong. Your son will be a fierce kṣatriya, able to punish everyone, and your brother will be a learned scholar in spiritual science.”
Purport

A brāhmaṇa is highly qualified when he can control his senses and mind, when he is a learned scholar in spiritual science and when he is tolerant and forgiving. A kṣatriya, however, is highly qualified when he is fierce in giving punishment to wrongdoers. These qualities are stated in Bhagavad-gītā (18.42-43). Because Satyavatī, instead of eating her own oblation, had eaten that which was meant for her mother, she would give birth to a son imbued with the kṣatriya spirit. This was undesirable. The son of a brāhmaṇa is generally expected to become a brāhmaṇa, but if such a son becomes fierce like a kṣatriya, he is designated according to the description of the four varṇas in Bhagavad-gītā ( cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ). If the son of a brāhmaṇa does not become like a brāhmaṇa, he may be called a kṣatriya, vaiśya or śūdra, according to his qualifications. The basic principle for dividing society is not a person’s birth but his qualities and actions.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the sage understood what had happened in his absence, he said to his wife, Satyavatī, "You have done something horrible. Your son will be a fierce kṣatriya, and your brother will be the best of brāhmaṇas." You have done something horrible. Your son will be fierce kṣatriya (danḍa-dharaḥ). Your brother will be a brāhmaṇa, Viśvāmitra. He will be described later.
Related lectures
Personal Guidance
Returning, Ṛcīka instantly sees what happened and announces the consequences — the brāhmaṇa-line will produce a fierce kṣatriya, and the kṣatriya-line a learned scholar. Mixing sacred prescriptions does not nullify them; it relocates them.
Reflection Questions
  • Where have my own switched-up preparations produced consequences in unexpected places?
  • What current confusion in my life might be the rearranged outcome of an earlier mix-up?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.11

↗
प्रसादित: सत्यवत्या मैवं भूरिति भार्गव: । अथ तर्हि भवेत् पौत्रो जमदग्निस्ततोऽभवत् ॥ ११ ॥
prasāditaḥ satyavatyā
[prasaaditah satyavatyaa]
maivaṁ bhūr iti bhārgavaḥ
[maivam bhoor iti bhaargavah]
atha tarhi bhavet pautro
[atha tarhi bhavet pautro]
jamadagnis tato ’bhavat
[jamadagnis tato ’bhavat]
Word-for-word
prasāditaḥ — pacified satyavatyā — by Satyavatī mā — not evam — thus bhūḥ — let it be iti — thus bhārgavaḥ — the great sage atha — if your son should not become like that tarhi — then bhavet — should become like that pautraḥ — the grandson jamadagniḥ — Jamadagni tataḥ — thereafter abhavat — was born.
Blended reading (Sanskrit + English inline)
prasāditaḥ satyavatyā
prasāditaḥ
pacified
satyavatyā
by Satyavatī
maivaṁ bhūr iti bhārgavaḥ
mā
not
evam
thus
bhūḥ
let it be
iti
thus
bhārgavaḥ
the great sage
atha tarhi bhavet pautro
atha
if your son should not become like that
tarhi
then
bhavet
should become like that
pautraḥ
the grandson
jamadagnis tato ’bhavat
jamadagniḥ
Jamadagni
tataḥ
thereafter
abhavat
was born.
Satyavatī, however, pacified Ṛcīka Muni with peaceful words and requested that her son not be like a fierce kṣatriya. Ṛcīka Muni replied, “Then your grandson will be of a kṣatriya spirit.” Thus Jamadagni was born as the son of Satyavatī.
Purport

The great sage Ṛcīka was very angry, but somehow or other Satyavatī pacified him, and at her request he changed his mind. It is indicated here that the son of Jamadagni would be born as Paraśurāma.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Satyavatī, however, pacified Ṛcīka and requested that her son not be a fierce kṣatriya. Ṛcīka Muni replied, "Then your grandson will be a kṣatriya.” Thus Jamadagni was born as the son of Satyavatī. The sage, pacified by his wife who did not want a kṣatriya son, then spoke. “Then your grandson will be a kṣatriya.” That grandson was Paraśurāma. Because of that, her son was Jamadagni.
Related lectures
Personal Guidance
Satyavatī pacifies him and asks that her son not be fierce — so the fierceness skips a generation to Paraśurāma. Sometimes the energy we suppress in our children re-emerges in the grandchildren.
Reflection Questions
  • What energy am I suppressing in my own children that may show up in the next generation anyway?
  • Where could honest acknowledgment now save my grandchildren a difficult inheritance?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.12-13

↗
सा चाभूत् सुमहत्पुण्या कौशिकी लोकपावनी । रेणो: सुतां रेणुकां वै जमदग्निरुवाह याम् ॥ १२ ॥ तस्यां वै भार्गवऋषे: सुता वसुमदादय: । यवीयाञ्जज्ञ एतेषां राम इत्यभिविश्रुत: ॥ १३ ॥
sā cābhūt sumahat-puṇyā
[saa chaabhoot sumahat-punyaa]
kauśikī loka-pāvanī
[kaushikee loka-paavanee]
reṇoḥ sutāṁ reṇukāṁ vai
[renoh sutaam renukaam vai]
jamadagnir uvāha yām
[jamadagnir uvaaha yaam]
tasyāṁ vai bhārgava-ṛṣeḥ
[tasyaam vai bhaargava-risheh]
sutā vasumad-ādayaḥ
[sutaa vasumad-aadayah]
yavīyāṣ jajña eteṣāṁ
[yaveeyaash jajna eteshaam]
rāma ity abhiviśrutaḥ
[raama ity abhivishrutah]
Word-for-word
sā — she (Satyavatī) ca — also abhūt — became sumahat-puṇyā — very great and sacred kauśikī — the river by the name Kauśikī loka-pāvanī — purifying the whole world reṇoḥ — of Reṇu sutām — the daughter reṇukām — by the name Reṇukā vai — indeed jamadagniḥ — Satyavatī’s son, Jamadagni uvāha — married yām — whom tasyām — in the womb of Reṇukā vai — indeed bhārgava-ṛṣeḥ — by the semen of Jamadagni sutāḥ — sons vasumat-ādayaḥ — many, headed by Vasumān yavīyān — the youngest jajñe — was born eteṣām — among them rāmaḥ — Paraśurāma iti — thus abhiviśrutaḥ — was known everywhere.
Blended reading (Sanskrit + English inline)
sā cābhūt sumahat-puṇyā
sā
she (Satyavatī)
ca
also
abhūt
became
sumahat-puṇyā
very great and sacred
kauśikī loka-pāvanī
kauśikī
the river by the name Kauśikī
loka-pāvanī
purifying the whole world
reṇoḥ sutāṁ reṇukāṁ vai
reṇoḥ
of Reṇu
sutām
the daughter
reṇukām
by the name Reṇukā
vai
indeed
jamadagnir uvāha yām
jamadagniḥ
Satyavatī’s son, Jamadagni
uvāha
married
yām
whom
tasyāṁ vai bhārgava-ṛṣeḥ
tasyām
in the womb of Reṇukā
vai
indeed
bhārgava-ṛṣeḥ
by the semen of Jamadagni
sutā vasumad-ādayaḥ
sutāḥ
sons
vasumat-ādayaḥ
many, headed by Vasumān
yavīyān
the youngest
yavīyāṣ jajña eteṣāṁ
jajñe
was born
eteṣām
among them
rāma ity abhiviśrutaḥ
rāmaḥ
Paraśurāma
iti
thus
abhiviśrutaḥ
was known everywhere.
Satyavatī later became the sacred river Kauśikī to purify the entire world, and her son, Jamadagni, married Reṇukā, the daughter of Reṇu. By the semen of Jamadagni, many sons, headed by Vasumān, were born from the womb of Reṇukā. The youngest of them was named Rāma, or Paraśurāma.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Satyavatī later became the sacred river Kauśikī to purify the entire world, and her son, Jamadagni, married Reṇukā, the daughter of Reṇu. By the semen of Jamadagni, many sons, headed by Vasumān, were born from the womb of Reṇukā. The youngest of them was Paraśurāma. Satyavatī became the Kauśikī River.
Related lectures
Personal Guidance
Satyavatī becomes the river Kauśikī; her son Jamadagni marries Reṇukā, and from them comes Paraśurāma. Mothers do not merely birth children — they sometimes become whole sacred rivers, purifying the world.
Reflection Questions
  • Whose 'river' am I drinking from that was once a woman of devotion?
  • What part of my own life could become a current that carries on after me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.14

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यमाहुर्वासुदेवांशं हैहयानां कुलान्तकम् । त्रि:सप्तकृत्वो य इमां चक्रे नि:क्षत्रियां महीम् ॥ १४ ॥
yam āhur vāsudevāṁśaṁ
[yam aahur vaasudevaamsham]
haihayānāṁ kulāntakam
[haihayaanaam kulaantakam]
triḥ-sapta-kṛtvo ya imāṁ
[trih-sapta-kritvo ya imaam]
cakre niḥkṣatriyāṁ mahīm
[chakre nihkshatriyaam maheem]
Word-for-word
yam — whom (Paraśurāma) āhuḥ — all the learned scholars say vāsudeva-aṁśam — an incarnation of Vāsudeva, the Supreme Personality of Godhead haihayānām — of the Haihayas kula-antakam — the annihilator of the dynasty triḥ-sapta-kṛtvaḥ — twenty-one times yaḥ — who (Paraśurāma) imām — this cakre — made niḥkṣatriyām — devoid of kṣatriyas mahīm — the earth.
Blended reading (Sanskrit + English inline)
yam āhur vāsudevāṁśaṁ
yam
whom (Paraśurāma)
āhuḥ
all the learned scholars say
vāsudeva-aṁśam
an incarnation of Vāsudeva, the Supreme Personality of Godhead
haihayānāṁ kulāntakam
haihayānām
of the Haihayas
kula-antakam
the annihilator of the dynasty
triḥ-sapta-kṛtvo ya imāṁ
triḥ-sapta-kṛtvaḥ
twenty-one times
yaḥ
who (Paraśurāma)
imām
this
cakre niḥkṣatriyāṁ mahīm
cakre
made
niḥkṣatriyām
devoid of kṣatriyas
mahīm
the earth.
Learned scholars accept this Paraśurāma as the celebrated incarnation of Vāsudeva who annihilated the dynasty of Kārtavīrya. Paraśurāma killed all the kṣatriyas on earth twenty-one times.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Learned scholars accept Paraśurāma as a portion of Vāsudeva, destroyer of the dynasty of Kārtavīrya. [Note: He is a śaktyāveśa form according to Laghu-bhāgavatāmṛta.] Paraśurāma killed all the kṣatriyas on earth twenty-one times.
Personal Guidance
Paraśurāma is the celebrated incarnation of Vāsudeva who annihilates the dynasty of Kārtavīrya. The Lord descends, sometimes as a fierce axe-wielder — divinity has a destructive face when the world is overrun by irresponsibility.
Reflection Questions
  • Where am I assuming the Lord only descends in soft forms?
  • What in me is overdue for a Paraśurāma-like firm cutting?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.15

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द‍ृप्तं क्षत्रं भुवो भारमब्रह्मण्यमनीनशत् । रजस्तमोवृतमहन् फल्गुन्यपि कृतेꣷहसि ॥ १५ ॥
dṛptaṁ kṣatraṁ bhuvo bhāram
[driptam kshatram bhuvo bhaaram]
abrahmaṇyam anīnaśat
[abrahmanyam aneenashat]
rajas-tamo-vṛtam ahan
[rajas-tamo-vritam ahan]
phalguny api kṛte ’ṁhasi
[phalguny api krite ’mhasi]
Word-for-word
dṛptam — very proud kṣatram — the kṣatriyas, the ruling class bhuvaḥ — of the earth bhāram — burden abrahmaṇyam — sinful, not caring for the religious principles enunciated by the brāhmaṇas anīnaśat — drove away or annihilated rajaḥ-tamaḥ — by the qualities of passion and ignorance vṛtam — covered ahan — he killed phalguni — not very great api — although kṛte — had been committed aṁhasi — an offense.
Blended reading (Sanskrit + English inline)
dṛptaṁ kṣatraṁ bhuvo bhāram
dṛptam
very proud
kṣatram
the kṣatriyas, the ruling class
bhuvaḥ
of the earth
bhāram
burden
abrahmaṇyam anīnaśat
abrahmaṇyam
sinful, not caring for the religious principles enunciated by the brāhmaṇas
anīnaśat
drove away or annihilated
rajas-tamo-vṛtam ahan
rajaḥ-tamaḥ
by the qualities of passion and ignorance
vṛtam
covered
ahan
he killed
phalguny api kṛte ’ṁhasi
phalguni
not very great
api
although
kṛte
had been committed
aṁhasi
an offense.
When the royal dynasty, being excessively proud because of the material modes of passion and ignorance, became irreligious and ceased to care for the laws enacted by the brāhmaṇas, Paraśurāma killed them. Although their offense was not very severe, he killed them to lessen the burden of the world.
Purport

The kṣatriyas, or the ruling class, must govern the world in accordance with the rules and regulations enacted by great brāhmaṇas and saintly persons. As soon as the ruling class becomes irresponsible in regard to the religious principles, it becomes a burden on the earth. As stated here, rajas-tamo-vṛtaṁ, bhāram abrahmaṇyam: when the ruling class is influenced by the lower modes of nature, namely ignorance and passion, it becomes a burden to the world and must then be annihilated by superior power. We actually see from modern history that monarchies have been abolished by various revolutions, but unfortunately the monarchies have been abolished to establish the supremacy of third-class and fourth-class men. Although monarchies overpowered by the modes of passion and ignorance have been abolished in the world, the inhabitants of the world are still unhappy, for although the qualities of the former monarchs were degraded by taints of ignorance, these monarchs have been replaced by men of the mercantile and worker classes whose qualities are even more degraded. When the government is actually guided by brāhmaṇas, or God conscious men, then there can be real happiness for the people. Therefore in previous times, when the ruling class was degraded to the modes of passion and ignorance, the brāhmaṇas, headed by such a kṣatriya- spirited brāhmaṇa as Paraśurāma, killed them twenty-one consecutive times.

In Kali-yuga, as stated in Śrīmad-Bhāgavatam (12.2.13), dasyu-prāyeṣu rājasu: the ruling class ( rājanya ) will be no better than plunderers ( dasyus ) because the third-class and fourth-class men will monopolize the affairs of the government. Ignoring the religious principles and brahminical rules and regulations, they will certainly try to plunder the riches of the citizens without consideration. As stated elsewhere in Śrīmad-Bhāgavatam (12.1.40):

asaṁskṛtāḥ kriyā-hīnā rajasā tamasāvṛtāḥ prajās te bhakṣayiṣyanti mlecchā rājanya-rūpiṇaḥ

Being unpurified, neglecting to discharge human duties properly, and being influenced by the modes of passion ( rajas ) and ignorance ( tamas ), unclean people ( mlecchas ), posing as members of the government ( rājanya-rūpiṇaḥ ), will swallow the citizens ( prājas te bhakṣayiṣyanti ). And in still another place, Śrīmad-Bhāgavatam (12.2.7-8) says:

evaṁ prajābhir duṣṭābhir ākīrṇe kṣiti-maṇḍale brahma-viṭ-kṣatra-śūdrāṇāṁ yo balī bhavitā nṛpaḥ

prajā hi lubdhai rājanyair nirghṛṇair dasyu-dharmabhiḥ ācchinna-dāra-draviṇā yāsyanti giri-kānanam

Human society is naturally grouped into four divisions, as stated in Bhagavad-gītā ( cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ). But if this system is neglected and the qualities and divisions of society are not considered, the result will be brahma-viṭ-kṣatra-śūdrāṇāṁ yo balī bhavitā nṛpaḥ: the so-called caste system of brāhmaṇa, kṣatriya, vaiśya and śūdra will be meaningless. As a result, whoever somehow or other becomes powerful will be the king or president, and thus the prajās, or citizens, will be so harassed that they will give up hearth and home and will go to the forest ( yāsyanti giri-kānanam ) to escape harassment by government officials who have no mercy and are addicted to the ways of plunderers. Therefore the prajās, or the people in general, must take to the Kṛṣṇa consciousness movement, the Hare Kṛṣṇa movement, which is the sound incarnation of the Supreme Personality of Godhead. Kali-kāle nāma-rūpe kṛṣṇa-avatāra: Kṛṣṇa, the Supreme Personality of Godhead, has now appeared as an incarnation by His holy name. Therefore, when the prajās become Kṛṣṇa conscious, they can then expect a good government and good society, a perfect life, and liberation from the bondage of material existence.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the kṣatriyas, being excessively proud, covered by rajas and tamas, became irreligious and became a burden for the earth, Paraśurāma killed them, though their offense was not great. He destroyed the burden of the earth which was irreligious.
Related lectures
Personal Guidance
Paraśurāma kills the kṣatriyas not for severe offense but for general irreligious arrogance. Burden to the earth is a real category — and when leadership becomes parasitic, the Lord arranges its removal.
Reflection Questions
  • Where am I leadership-burdening the earth more than serving it?
  • What would a Paraśurāma audit of my own conduct reveal?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.16

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श्रीराजोवाच किं तदंहो भगवतो राजन्यैरजितात्मभि: । कृतं येन कुलं नष्टं क्षत्रियाणामभीक्ष्णश: ॥ १६ ॥
śrī-rājovāca
[shree-raajovaacha]
kiṁ tad aṁho bhagavato
[kim tad amho bhagavato]
rājanyair ajitātmabhiḥ
[raajanyair ajitaatmabhih]
kṛtaṁ yena kulaṁ naṣṭaṁ
[kritam yena kulam nashtam]
kṣatriyāṇām abhīkṣṇaśaḥ
[kshatriyaanaam abheekshnashah]
Word-for-word
śrī-rājā uvāca — Mahārāja Parīkṣit inquired kim — what tat aṁhaḥ — that offense bhagavataḥ — unto the Supreme Personality of Godhead rājanyaiḥ — by the royal family ajita-ātmabhiḥ — who could not control their senses and thus were degraded kṛtam — which had been done yena — by which kulam — the dynasty naṣṭam — was annihilated kṣatriyāṇām — of the royal family abhīkṣṇaśaḥ — again and again.
Blended reading (Sanskrit + English inline)
śrī-rājovāca
śrī-rājā uvāca
Mahārāja Parīkṣit inquired
kiṁ tad aṁho bhagavato
kim
what
tat aṁhaḥ
that offense
bhagavataḥ
unto the Supreme Personality of Godhead
rājanyair ajitātmabhiḥ
rājanyaiḥ
by the royal family
ajita-ātmabhiḥ
who could not control their senses and thus were degraded
kṛtaṁ yena kulaṁ naṣṭaṁ
kṛtam
which had been done
yena
by which
kulam
the dynasty
naṣṭam
was annihilated
kṣatriyāṇām abhīkṣṇaśaḥ
kṣatriyāṇām
of the royal family
abhīkṣṇaśaḥ
again and again.
King Parīkṣit inquired from Śukadeva Gosvāmī: What was the offense that the kṣatriyas who could not control their senses committed before Lord Paraśurāma, the incarnation of the Supreme Personality of Godhead, for which the Lord annihilated the kṣatriya dynasty again and again?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Parīkṣit said: What was the offense that the kṣatriyas who could not control their senses committed towards Paraśurāma, the incarnation of the Lord, by which the kṣatriyas were repeatedly destroyed?
Related lectures
Personal Guidance
Parīkṣit asks what offense the kṣatriyas committed to deserve such repeated annihilation. The right question is asked humbly — not 'why was the Lord so harsh' but 'what did they actually do?'
Reflection Questions
  • When something painful happens, do I ask 'why is God being harsh' or 'what was actually being done'?
  • Where could a more humble first question save me from a defensive theology?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.17-19

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श्रीबादरायणिरुवाच हैहयानामधिपतिरर्जुन: क्षत्रियर्षभ: । दत्तं नारायणांशांशमाराध्य परिकर्मभि: ॥ १७ ॥ बाहून् दशशतं लेभे दुर्धर्षत्वमरातिषु । अव्याहतेन्द्रियौज:श्रीतेजोवीर्ययशोबलम् ॥ १८ ॥ योगेश्वरत्वमैश्वर्यं गुणा यत्राणिमादय: । चचाराव्याहतगतिर्लोकेषु पवनो यथा ॥ १९ ॥
śrī-bādarāyaṇir uvāca
[shree-baadaraayanir uvaacha]
haihayānām adhipatir
[haihayaanaam adhipatir]
arjunaḥ kṣatriyarṣabhaḥ
[arjunah kshatriyarshabhah]
dattaṁ nārāyaṇāṁśāṁśam
[dattam naaraayanaamshaamsham]
ārādhya parikarmabhiḥ
[aaraadhya parikarmabhih]
bāhūn daśa-śataṁ lebhe
[baahoon dasha-shatam lebhe]
durdharṣatvam arātiṣu
[durdharshatvam araatishu]
avyāhatendriyaujaḥ śrī-
[avyaahatendriyaujah shree-]
tejo-vīrya-yaśo-balam
[tejo-veerya-yasho-balam]
yogeśvaratvam aiśvaryaṁ
[yogeshvaratvam aishvaryam]
guṇā yatrāṇimādayaḥ
[gunaa yatraanimaadayah]
cacārāvyāhata-gatir
[chachaaraavyaahata-gatir]
lokeṣu pavano yathā
[lokeshu pavano yathaa]
Word-for-word
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī replied haihayānām adhipatiḥ — the King of the Haihayas arjunaḥ — by the name Kārtavīryārjuna kṣatriya-ṛṣabhaḥ — the best of the kṣatriyas dattam — unto Dattātreya nārāyaṇa-aṁśa-aṁśam — the plenary portion of the plenary portion of Nārāyaṇa ārādhya — after worshiping parikarmabhiḥ — by worship according to the regulative principles bāhūn — arms daśa-śatam — one thousand (ten times one hundred) lebhe — achieved durdharṣatvam — the quality of being very difficult to conquer arātiṣu — in the midst of enemies avyāhata — undefeatable indriya-ojaḥ — strength of the senses śrī — beauty tejaḥ — influence vīrya — power yaśaḥ — fame balam — bodily strength yoga-īśvaratvam — controlling power gained by the practice of mystic yoga aiśvaryam — opulence guṇāḥ — qualities yatra — wherein aṇimā-ādayaḥ — eight kinds of yogic perfection (aṇimā, laghimā, etc.) cacāra — he went avyāhata-gatiḥ — whose progress was indefatigable lokeṣu — all over the world or universe pavanaḥ — the wind yathā — like.
Blended reading (Sanskrit + English inline)
śrī-bādarāyaṇir uvāca
śrī-bādarāyaṇiḥ uvāca
Śrī Śukadeva Gosvāmī replied
haihayānām adhipatir
haihayānām adhipatiḥ
the King of the Haihayas
arjunaḥ kṣatriyarṣabhaḥ
arjunaḥ
by the name Kārtavīryārjuna
kṣatriya-ṛṣabhaḥ
the best of the kṣatriyas
dattaṁ nārāyaṇāṁśāṁśam
dattam
unto Dattātreya
nārāyaṇa-aṁśa-aṁśam
the plenary portion of the plenary portion of Nārāyaṇa
ārādhya parikarmabhiḥ
ārādhya
after worshiping
parikarmabhiḥ
by worship according to the regulative principles
bāhūn daśa-śataṁ lebhe
bāhūn
arms
daśa-śatam
one thousand (ten times one hundred)
lebhe
achieved
durdharṣatvam arātiṣu
durdharṣatvam
the quality of being very difficult to conquer
arātiṣu
in the midst of enemies
avyāhatendriyaujaḥ śrī-
avyāhata
undefeatable
indriya-ojaḥ
strength of the senses
śrī
beauty
tejo-vīrya-yaśo-balam
tejaḥ
influence
vīrya
power
yaśaḥ
fame
balam
bodily strength
yogeśvaratvam aiśvaryaṁ
yoga-īśvaratvam
controlling power gained by the practice of mystic yoga
aiśvaryam
opulence
guṇā yatrāṇimādayaḥ
guṇāḥ
qualities
yatra
wherein
aṇimā-ādayaḥ
eight kinds of yogic perfection (aṇimā, laghimā, etc.)
cacārāvyāhata-gatir
cacāra
he went
avyāhata-gatiḥ
whose progress was indefatigable
lokeṣu pavano yathā
lokeṣu
all over the world or universe
pavanaḥ
the wind
yathā
like.
Śukadeva Gosvāmī said: The best of the kṣatriyas, Kārtavīryārjuna, the King of the Haihayas, received one thousand arms by worshiping Dattātreya, the plenary expansion of the Supreme Personality of Godhead, Nārāyaṇa. He also became undefeatable by enemies and received unobstructed sensory power, beauty, influence, strength, fame and the mystic power by which to achieve all the perfections of yoga, such as aṇimā and laghimā. Thus having become fully opulent, he roamed all over the universe without opposition, just like the wind.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: The best of the kṣatriyas, Kārtavīryārjuna, the King of the Haihayas, received one thousand arms by worshiping Dattātreya, a portion of a portion of Nārāyaṇa. He also became undefeatable by enemies and received unobstructed sensory power, beauty, influence, strength, fame and the mystic power by which to achieve all the perfections of yoga, such as aṇimā and laghimā. He roamed all over the world without opposition, just like the wind.
Personal Guidance
Kārtavīryārjuna gets a thousand arms by worshiping Dattātreya and roams the universe unopposed like the wind. Vast spiritual benediction, given to someone whose character is unprepared, becomes the very engine of catastrophic ego.
Reflection Questions
  • Where do I want benediction without having done the character-work to handle it?
  • What 'thousand-arm' power do I have right now that may be enlarging my ego rather than my service?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.20

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स्त्रीरत्नैरावृत: क्रीडन् रेवाम्भसि मदोत्कट: । वैजयन्तीं स्रजं बिभ्रद् रुरोध सरितं भुजै: ॥ २० ॥
strī-ratnair āvṛtaḥ krīḍan
[stree-ratnair aavritah kreedan]
revāmbhasi madotkaṭaḥ
[revaambhasi madotkatah]
vaijayantīṁ srajaṁ bibhrad
[vaijayanteem srajam bibhrad]
rurodha saritaṁ bhujaiḥ
[rurodha saritam bhujaih]
Word-for-word
strī-ratnaiḥ — by beautiful women āvṛtaḥ — surrounded krīḍan — enjoying revā-ambhasi — in the water of the river Revā, or Narmadā mada-utkaṭaḥ — too puffed up because of opulence vaijayantīm srajam — the garland of victory bibhrat — being decorated with rurodha — stopped the flow saritam — of the river bhujaiḥ — with his arms.
Blended reading (Sanskrit + English inline)
strī-ratnair āvṛtaḥ krīḍan
strī-ratnaiḥ
by beautiful women
āvṛtaḥ
surrounded
krīḍan
enjoying
revāmbhasi madotkaṭaḥ
revā-ambhasi
in the water of the river Revā, or Narmadā
mada-utkaṭaḥ
too puffed up because of opulence
vaijayantīṁ srajaṁ bibhrad
vaijayantīm srajam
the garland of victory
bibhrat
being decorated with
rurodha saritaṁ bhujaiḥ
rurodha
stopped the flow
saritam
of the river
bhujaiḥ
with his arms.
Once while enjoying in the water of the river Narmadā, the puffed-up Kārtavīryārjuna, surrounded by beautiful women and garlanded with a garland of victory, stopped the flow of the water with his arms.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Once while enjoying in the water of the River Narmadā, Kārtavīryārjuna, extremely proud, surrounded by beautiful women and garlanded with a garland of victory, stopped the flow of the water with his arms.
Personal Guidance
Surrounded by beautiful women, garlanded as victor, Kārtavīryārjuna stops the entire Narmadā with his arms. Disrupting natural order to display dominance is a classic late-stage symptom of unchecked power.
Reflection Questions
  • Where am I disrupting a natural flow just to display my capacity?
  • What harmless flow could I instead step back from and simply let pass?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.21

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विप्लावितं स्वशिबिरं प्रतिस्रोत:सरिज्जलै: । नामृष्यत् तस्य तद् वीर्यं वीरमानी दशानन: ॥ २१ ॥
viplāvitaṁ sva-śibiraṁ
[viplaavitam sva-shibiram]
pratisrotaḥ-sarij-jalaiḥ
[pratisrotah-sarij-jalaih]
nāmṛṣyat tasya tad vīryaṁ
[naamrishyat tasya tad veeryam]
vīramānī daśānanaḥ
[veeramaanee dashaananah]
Word-for-word
viplāvitam — having been inundated sva-śibiram — his own camp pratisrotaḥ — which was flowing in the opposite direction sarit-jalaiḥ — by the water of the river na — not amṛṣyat — could tolerate tasya — of Kārtavīryārjuna tat vīryam — that influence vīramānī — considering himself very heroic daśa-ānanaḥ — the ten-headed Rāvaṇa.
Blended reading (Sanskrit + English inline)
viplāvitaṁ sva-śibiraṁ
viplāvitam
having been inundated
sva-śibiram
his own camp
pratisrotaḥ-sarij-jalaiḥ
pratisrotaḥ
which was flowing in the opposite direction
sarit-jalaiḥ
by the water of the river
nāmṛṣyat tasya tad vīryaṁ
na
not
amṛṣyat
could tolerate
tasya
of Kārtavīryārjuna
tat vīryam
that influence
vīramānī
considering himself very heroic
vīramānī daśānanaḥ
daśa-ānanaḥ
the ten-headed Rāvaṇa.
Because Kārtavīryārjuna made the water flow in the opposite direction, the camp of Rāvaṇa, which was set up on the bank of the Narmadā near the city of Māhiṣmatī, was inundated. This was unbearable to the ten-headed Rāvaṇa, who considered himself a great hero and could not tolerate Kārtavīryārjuna’s power.
Purport

Rāvaṇa was out touring to gain victory over all other countries ( dig-vijaya ), and he had camped on the bank of the Narmadā River near the city of Māhiṣmatī.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because Kārtavīryārjuna made the water flow in the opposite direction, the camp of Rāvaṇa, which was set up on the bank of the Narmadā near the city of Māhiṣmatī, was inundated. Rāvaṇa, considering himself a great hero, could not tolerate Kārtavīryārjuna's power. Rāvaṇa, conquering the directions, was worshipping devatās at Māhiṣmatī. The river flowed back because of the obstruction created by Kārtavīryārjuna. Seeing his encampment flooded by the water of the Revā River, he could not tolerate Kārtavīryārjuna’s strength. He went to fight with him.
Personal Guidance
The diverted river inundates Rāvaṇa's camp. Even our recreational shows of power can flood the camps of people we never intended to provoke — and not all those camps are weaker than we are.
Reflection Questions
  • Whose 'camp' have I inundated as a side effect of my own display?
  • Where could a quieter exercise of strength avoid creating new enemies?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.22

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गृहीतो लीलया स्त्रीणां समक्षं कृतकिल्बिष: । माहिष्मत्यां सन्निरुद्धो मुक्तो येन कपिर्यथा ॥ २२ ॥
gṛhīto līlayā strīṇāṁ
[griheeto leelayaa streenaam]
samakṣaṁ kṛta-kilbiṣaḥ
[samaksham krita-kilbishah]
māhiṣmatyāṁ sanniruddho
[maahishmatyaam sanniruddho]
mukto yena kapir yathā
[mukto yena kapir yathaa]
Word-for-word
gṛhītaḥ — was arrested by force līlayā — very easily strīṇām — of the women samakṣam — in the presence kṛta-kilbiṣaḥ — thus becoming an offender māhiṣmatyām — in the city known as Māhiṣmatī sanniruddhaḥ — was arrested muktaḥ — released yena — by whom (Kārtavīryārjuna) kapiḥ yathā — exactly as done to a monkey.
Blended reading (Sanskrit + English inline)
gṛhīto līlayā strīṇāṁ
gṛhītaḥ
was arrested by force
līlayā
very easily
strīṇām
of the women
samakṣaṁ kṛta-kilbiṣaḥ
samakṣam
in the presence
kṛta-kilbiṣaḥ
thus becoming an offender
māhiṣmatyāṁ sanniruddho
māhiṣmatyām
in the city known as Māhiṣmatī
sanniruddhaḥ
was arrested
mukto yena kapir yathā
muktaḥ
released
yena
by whom (Kārtavīryārjuna)
kapiḥ yathā
exactly as done to a monkey.
When Rāvaṇa attempted to insult Kārtavīryārjuna in the presence of the women and thus offended him, Kārtavīryārjuna easily arrested Rāvaṇa and put him in custody in the city of Māhiṣmatī, just as one captures a monkey, and then released him neglectfully.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the presence of the women, Kārtavīryārjuna, insulted by Rāvaṇa, easily defeated him, and confined him in the city of Māhiṣmatī, just as one captures a monkey, and then releases him. Rāvaṇa was defeated (gṛhītaḥ) by him.
Related lectures
Personal Guidance
Rāvaṇa tries to insult Kārtavīryārjuna and is arrested 'like a monkey' and casually released. Sometimes powerful adversaries crush each other in encounters that neither would have predicted — both fed by ego.
Reflection Questions
  • Where am I picking ego fights with people whose hidden capacity may humiliate me?
  • What 'monkey arrest' am I about to receive that one moment of humility could have averted?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.23

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स एकदा तु मृगयां विचरन् विजने वने । यद‍ृच्छयाश्रमपदं जमदग्नेरुपाविशत् ॥ २३ ॥
sa ekadā tu mṛgayāṁ
[sa ekadaa tu mrigayaam]
vicaran vijane vane
[vicharan vijane vane]
yadṛcchayāśrama-padaṁ
[yadrichchayaashrama-padam]
jamadagner upāviśat
[jamadagner upaavishat]
Word-for-word
saḥ — he, Kārtavīryārjuna ekadā — once upon a time tu — but mṛgayām — while hunting vicaran — wandering vijane — solitary vane — in a forest yadṛcchayā — without any program āśrama-padam — the residential place jamadagneḥ — of Jamadagni Muni upāviśat — he entered.
Blended reading (Sanskrit + English inline)
sa ekadā tu mṛgayāṁ
saḥ
he, Kārtavīryārjuna
ekadā
once upon a time
tu
but
mṛgayām
while hunting
vicaran vijane vane
vicaran
wandering
vijane
solitary
vane
in a forest
yadṛcchayāśrama-padaṁ
yadṛcchayā
without any program
āśrama-padam
the residential place
jamadagner upāviśat
jamadagneḥ
of Jamadagni Muni
upāviśat
he entered.
Once while Kārtavīryārjuna was wandering unengaged in a solitary forest and hunting, he approached the residence of Jamadagni.
Purport

Kārtavīryārjuna had no business going to the residence of Jamadagni, but because he was puffed-up by his extraordinary power, he went there and offended Paraśurāma. This was the prelude to his being killed by Paraśurāma for his offensive act.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Once while Kārtavīryārjuna was wandering in a solitary forest and hunting, he approached the residence of Jamadagni. Now his offense is explained in order to show why Paraśurāma killed him.
Personal Guidance
Wandering, hunting, Kārtavīryārjuna stumbles onto Jamadagni's hermitage. Unstructured leisure for the overpowered often leads to exactly the place where they will offend the wrong sage.
Reflection Questions
  • Where in my unstructured time am I drifting toward situations my disciplined self would have avoided?
  • What hermitage in my life am I about to disturb out of mere idleness?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.24

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तस्मै स नरदेवाय मुनिरर्हणमाहरत् । ससैन्यामात्यवाहाय हविष्मत्या तपोधन: ॥ २४ ॥
tasmai sa naradevāya
[tasmai sa naradevaaya]
munir arhaṇam āharat
[munir arhanam aaharat]
sasainyāmātya-vāhāya
[sasainyaamaatya-vaahaaya]
haviṣmatyā tapo-dhanaḥ
[havishmatyaa tapo-dhanah]
Word-for-word
tasmai — unto him saḥ — he (Jamadagni) naradevāya — unto King Kārtavīryārjuna muniḥ — the great sage arhaṇam — paraphernalia for worship āharat — offered sa-sainya — with his soldiers amātya — his ministers vāhāya — and the chariots, the elephants, the horses or the men who carried the palanquins haviṣmatyā — because of possessing a kāmadhenu, a cow that could supply everything tapaḥ-dhanaḥ — the great sage, whose only power was his austerity, or who was engaged in austerity.
Blended reading (Sanskrit + English inline)
tasmai sa naradevāya
tasmai
unto him
saḥ
he (Jamadagni)
naradevāya
unto King Kārtavīryārjuna
munir arhaṇam āharat
muniḥ
the great sage
arhaṇam
paraphernalia for worship
āharat
offered
sasainyāmātya-vāhāya
sa-sainya
with his soldiers
amātya
his ministers
vāhāya
and the chariots, the elephants, the horses or the men who carried the palanquins
haviṣmatyā tapo-dhanaḥ
haviṣmatyā
because of possessing a kāmadhenu, a cow that could supply everything
tapaḥ-dhanaḥ
the great sage, whose only power was his austerity, or who was engaged in austerity.
The sage Jamadagni, who was engaged in great austerities in the forest, received the King very well, along with the King’s soldiers, ministers and carriers. He supplied all the necessities to worship these guests, for he possessed a kāmadhenu cow that was able to supply everything.
Purport

The Brahma-saṁhitā informs us that the spiritual world, and especially the planet Goloka Vṛndāvana, where Kṛṣṇa lives, is full of surabhi cows ( surabhīr abhipālayantam ). The surabhi cow is also called kāmadhenu. Although Jamadagni possessed only one kāmadhenu, he was able to get from it everything desirable. Thus he was able to receive the King, along with the King’s great number of followers, ministers, soldiers, animals and palanquin carriers. When we speak of a king, we understand that he is accompanied by many followers. Jamadagni was able to receive all the King’s followers properly and feed them sumptuously with food prepared in ghee. The King was astonished at how opulent Jamadagni was because of possessing only one cow, and therefore he became envious of the great sage. This was the beginning of his offense. Paraśurāma, the incarnation of the Supreme Personality of Godhead, killed Kārtavīryārjuna because Kārtavīryārjuna was too proud. One may possess unusual opulence in this material world, but if one becomes puffed up and acts whimsically he will be punished by the Supreme Personality of Godhead. This is the lesson to learn from this history, in which Paraśurāma became angry at Kārtavīryārjuna and killed him and rid the entire world of kṣatriyas twenty-one times.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sage Jamadagni, whose wealth was his austerity, received the King suitably, along with the King's soldiers, ministers and carriers, because he had a kāma-dhenu. Havismatyā means “because of a kāma-dhenu.”
Related lectures
Personal Guidance
Jamadagni receives the king's entire entourage with full hospitality, supplied by a single kāmadhenu cow. A single source of sacred provision, attended properly, can host the whole world — but it is to be honored, not coveted.
Reflection Questions
  • What single 'kāmadhenu' in my life provides far more than its size suggests?
  • Am I honoring it or eyeing it as something to be transferred to my own use?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.25

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स वै रत्नं तु तद् दृष्ट्वा आत्मैश्वर्यातिशायनम् । तन्नाद्रियताग्निहोत्र्यां साभिलाष: सहैहय: ॥ २५ ॥
sa vai ratnaṁ tu tad dṛṣṭvā
[sa vai ratnam tu tad drishtvaa]
ātmaiśvaryātiśāyanam
[aatmaishvaryaatishaayanam]
tan nādriyatāgnihotryāṁ
[tan naadriyataagnihotryaam]
sābhilāṣaḥ sahaihayaḥ
[saabhilaashah sahaihayah]
Word-for-word
saḥ — he (Kārtavīryārjuna) vai — indeed ratnam — a great source of wealth tu — indeed tat — the kāmadhenu in the possession of Jamadagni dṛṣṭvā — by observing ātma-aiśvarya — his own personal opulence ati-śāyanam — which was exceeding tat — that na — not ādriyata — appreciated very much agnihotryām — in that cow, which was useful for executing the agnihotra sacrifice sa-abhilāṣaḥ — became desirous sa-haihayaḥ — with his own men, the Haihayas.
Blended reading (Sanskrit + English inline)
sa vai ratnaṁ tu tad dṛṣṭvā
saḥ
he (Kārtavīryārjuna)
vai
indeed
ratnam
a great source of wealth
tu
indeed
tat
the kāmadhenu in the possession of Jamadagni
dṛṣṭvā
by observing
ātmaiśvaryātiśāyanam
ātma-aiśvarya
his own personal opulence
ati-śāyanam
which was exceeding
tan nādriyatāgnihotryāṁ
tat
that
na
not
ādriyata
appreciated very much
agnihotryām
in that cow, which was useful for executing the agnihotra sacrifice
sābhilāṣaḥ sahaihayaḥ
sa-abhilāṣaḥ
became desirous
sa-haihayaḥ
with his own men, the Haihayas.
Kārtavīryārjuna thought that Jamadagni was more powerful and wealthy than himself because of possessing a jewel in the form of the kāmadhenu. Therefore he and his own men, the Haihayas, were not very much appreciative of Jamadagni’s reception. On the contrary, they wanted to possess that kāmadhenu, which was useful for the execution of the agnihotra sacrifice.
Purport

Jamadagni was more powerful than Kārtavīryārjuna because of performing the agnihotra-yajña with clarified butter received from the kāmadhenu. Not everyone can be expected to possess such a cow. Nonetheless, an ordinary man may possess an ordinary cow, give protection to this animal, take sufficient milk from it, and engage the milk to produce butter and ghee, especially for performing the agnihotra-yajña. This is possible for everyone. Thus we find that in Bhagavad-gītā Lord Kṛṣṇa advises go-rakṣya, the protection of cows. This is essential because if cows are cared for properly they will surely supply sufficient milk. We have practical experience in America that in our various ISKCON farms we are giving proper protection to the cows and receiving more than enough milk. In other farms the cows do not deliver as much milk as in our farms; because our cows know very well that we are not going to kill them, they are happy, and they give ample milk. Therefore this instruction given by Lord Kṛṣṇa — go-rakṣya — is extremely meaningful. The whole world must learn from Kṛṣṇa how to live happily without scarcity simply by producing food grains ( annād bhavanti bhūtāni ) and giving protection to the cows ( go-rakṣya ). Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāvajam. Those who belong to the third level of human society, namely the mercantile people, must keep land for producing food grains and giving protection to cows. This is the injunction of Bhagavad-gītā. In the matter of protecting the cows, the meat-eaters will protest, but in answer to them we may say that since Kṛṣṇa gives stress to cow protection, those who are inclined to eat meat may eat the flesh of unimportant animals like hogs, dogs, goats and sheep, but they should not touch the life of the cows, for this is destructive to the spiritual advancement of human society.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Kārtavīryārjuna, seeing the valuable cow, which greatly exceeded his own wealth, did not care for the reception. He with his men desired the cow. Seeing the jewel of the kāma-dhenu by which Jamadagni could worship properly, he did not care for the worship, because he desired the cow.
Related lectures
Personal Guidance
Kārtavīryārjuna realizes the sage is richer than himself and resents it. Recognizing that someone else has access to a higher source can produce gratitude or covetousness — and most untrained hearts choose the latter.
Reflection Questions
  • Where am I resenting someone for having access to a source I have not yet earned?
  • How could that resentment be converted into a request to be trained?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.26

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हविर्धानीमृषेर्दर्पान्नरान् हर्तुमचोदयत् । ते च माहिष्मतीं निन्यु: सवत्सां क्रन्दतीं बलात् ॥ २६ ॥
havirdhānīm ṛṣer darpān
[havirdhaaneem risher darpaan]
narān hartum acodayat
[naraan hartum achodayat]
te ca māhiṣmatīṁ ninyuḥ
[te cha maahishmateem ninyuh]
sa-vatsāṁ krandatīṁ balāt
[sa-vatsaam krandateem balaat]
Word-for-word
haviḥ-dhānīm — the kāmadhenu ṛṣeḥ — of the great sage Jamadagni darpāt — because of his being puffed up with material power narān — all his men (soldiers) hartum — to steal or take away acodayat — encouraged te — the men of Kārtavīryārjuna ca — also māhiṣmatīm — to the capital of Kārtavīryārjuna ninyuḥ — brought sa-vatsām — with the calf krandatīm — crying balāt — because of being taken away by force.
Blended reading (Sanskrit + English inline)
havirdhānīm ṛṣer darpān
haviḥ-dhānīm
the kāmadhenu
ṛṣeḥ
of the great sage Jamadagni
darpāt
because of his being puffed up with material power
narān hartum acodayat
narān
all his men (soldiers)
hartum
to steal or take away
acodayat
encouraged
te ca māhiṣmatīṁ ninyuḥ
te
the men of Kārtavīryārjuna
ca
also
māhiṣmatīm
to the capital of Kārtavīryārjuna
ninyuḥ
brought
sa-vatsāṁ krandatīṁ balāt
sa-vatsām
with the calf
krandatīm
crying
balāt
because of being taken away by force.
Being puffed up by material power, Kārtavīryārjuna encouraged his men to steal Jamadagni’s kāmadhenu. Thus the men forcibly took away the crying kāmadhenu, along with her calf, to Māhiṣmatī, Kārtavīryārjuna’s capital.
Purport

The word havirdhānīm is significant in this verse. Havirdhānīm refers to a cow required for supplying havis, or ghee, for the performance of ritualistic ceremonies in sacrifices. In human life, one should be trained to perform yajñas. As we are informed in Bhagavad-gītā (3.9) , yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ: if we do not perform yajña, we shall simply work very hard for sense gratification like dogs and hogs. This is not civilization. A human being should be trained to perform yajña. Yajñād bhavati parjanyaḥ. If yajñas are regularly performed, there will be proper rain from the sky, and when there is regular rainfall, the land will be fertile and suitable for producing all the necessities of life. Yajña, therefore, is essential. For performing yajña, clarified butter is essential, and for clarified butter, cow protection is essential. Therefore, if we neglect the Vedic way of civilization, we shall certainly suffer. So-called scholars and philosophers do not know the secret of success in life, and therefore they suffer in the hands of prakṛti, nature ( prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ). Nonetheless, although they are forced to suffer, they think they are advancing in civilization ( ahaṅkāra-vimūḍhātmā kartāham iti manyate ). The Kṛṣṇa consciousness movement is therefore meant to revive a mode of civilization in which everyone will be happy. This is the motive of our Kṛṣṇa consciousness movement. Yajñe sukhena bhavantu.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because of pride, Kārtavīryārjuna encouraged his men to steal Jamadagni's kāmadhenu. The men forcibly took the crying kāmadhenu, along with her calf, to Māhiṣmatī. He encouraged his men to steal the kāma-dhenu.
Related lectures
Personal Guidance
On the king's orders, his men forcibly take the crying cow and her calf. The defining act of degraded leadership is to seize what was offered freely in hospitality — and the cow's tears measure how far the wrongdoing has gone.
Reflection Questions
  • What 'cow's tears' should I be hearing in my own dealings that I am ignoring?
  • Where have I taken something offered in friendship as if it were owed?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.27

↗
अथ राजनि निर्याते राम आश्रम आगत: । श्रुत्वा तत् तस्य दौरात्म्यं चुक्रोधाहिरिवाहत: ॥ २७ ॥
atha rājani niryāte
[atha raajani niryaate]
rāma āśrama āgataḥ
[raama aashrama aagatah]
śrutvā tat tasya daurātmyaṁ
[shrutvaa tat tasya dauraatmyam]
cukrodhāhir ivāhataḥ
[chukrodhaahir ivaahatah]
Word-for-word
atha — thereafter rājani — when the King niryāte — had gone away rāmaḥ — Paraśurāma, the youngest son of Jamadagni āśrame — in the cottage āgataḥ — returned śrutvā — when he heard tat — that tasya — of Kārtavīryārjuna daurātmyam — nefarious act cukrodha — became extremely angry ahiḥ — a snake iva — like āhataḥ — trampled or injured.
Blended reading (Sanskrit + English inline)
atha rājani niryāte
atha
thereafter
rājani
when the King
niryāte
had gone away
rāma āśrama āgataḥ
rāmaḥ
Paraśurāma, the youngest son of Jamadagni
āśrame
in the cottage
āgataḥ
returned
śrutvā tat tasya daurātmyaṁ
śrutvā
when he heard
tat
that
tasya
of Kārtavīryārjuna
daurātmyam
nefarious act
cukrodhāhir ivāhataḥ
cukrodha
became extremely angry
ahiḥ
a snake
iva
like
āhataḥ
trampled or injured.
Thereafter, Kārtavīryārjuna having left with the kāmadhenu, Paraśurāma returned to the āśrama. When Paraśurāma, the youngest son of Jamadagni, heard about Kārtavīryārjuna’s nefarious deed, he became as angry as a trampled snake.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Kārtavīryārjuna left with the kāmadhenu, Paraśurāma returned to the hermitage. When Paraśurāma heard about Kārtavīryārjuna's depravity, he became as angry as a trampled snake.
Related lectures
Personal Guidance
Paraśurāma, returning to the āśrama and hearing the news, becomes 'angry as a trampled snake.' Some offenses produce a wrath whose intensity is itself a function of how sacred the violated relationship was.
Reflection Questions
  • Whose anger have I underestimated by misreading how sacred a relationship was to them?
  • Where might my own slow anger actually be a clue to what is most sacred in my life?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.28

↗
घोरमादाय परशुं सतूणं वर्म कार्मुकम् । अन्वधावत दुर्मर्षो मृगेन्द्र इव यूथपम् ॥ २८ ॥
ghoram ādāya paraśuṁ
[ghoram aadaaya parashum]
satūṇaṁ varma kārmukam
[satoonam varma kaarmukam]
anvadhāvata durmarṣo
[anvadhaavata durmarsho]
mṛgendra iva yūthapam
[mrigendra iva yoothapam]
Word-for-word
ghoram — extremely fierce ādāya — taking in hand paraśum — a chopper sa-tūṇam — along with a quiver varma — a shield kārmukam — a bow anvadhāvata — followed durmarṣaḥ — Lord Paraśurāma, being exceedingly angry mṛgendraḥ — a lion iva — like yūthapam — (goes to attack) an elephant.
Blended reading (Sanskrit + English inline)
ghoram ādāya paraśuṁ
ghoram
extremely fierce
ādāya
taking in hand
paraśum
a chopper
satūṇaṁ varma kārmukam
sa-tūṇam
along with a quiver
varma
a shield
kārmukam
a bow
anvadhāvata durmarṣo
anvadhāvata
followed
durmarṣaḥ
Lord Paraśurāma, being exceedingly angry
mṛgendra iva yūthapam
mṛgendraḥ
a lion
iva
like
yūthapam
(goes to attack) an elephant.
Taking up his fierce chopper, his shield, his bow and a quiver of arrows, Lord Paraśurāma, exceedingly angry, chased Kārtavīryārjuna just as a lion chases an elephant.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Taking up his fierce axe, his shield, his bow and a quiver of arrows, Paraśurāma, unable to tolerate this, chased Kārtavīryārjuna just as a lion chases an elephant.
Personal Guidance
Armed with chopper, shield, bow, and arrows, Paraśurāma chases Kārtavīryārjuna 'like a lion chasing an elephant.' Right anger, fully armed, is decisive — there is nothing tentative about it.
Reflection Questions
  • Where have I confused tentativeness with virtue when the situation called for decisive armed pursuit?
  • What wrong, if I were Paraśurāma, would I be expected to chase rather than discuss?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.29

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तमापतन्तं भृगुवर्यमोजसा धनुर्धरं बाणपरश्वधायुधम् । ऐणेयचर्माम्बरमर्कधामभि- र्युतं जटाभिर्दद‍ृशे पुरीं विशन् ॥ २९ ॥
tam āpatantaṁ bhṛgu-varyam ojasā
[tam aapatantam bhrigu-varyam ojasaa]
dhanur-dharaṁ bāṇa-paraśvadhāyudham
[dhanur-dharam baana-parashvadhaayudham]
aiṇeya-carmāmbaram arka-dhāmabhir
[aineya-charmaambaram arka-dhaamabhir]
yutaṁ jaṭābhir dadṛśe purīṁ viśan
[yutam jataabhir dadrishe pureem vishan]
Word-for-word
tam — that Lord Paraśurāma āpatantam — coming after him bhṛgu-varyam — the best of the Bhṛgu dynasty, Lord Paraśurāma ojasā — very fiercely dhanuḥ-dharam — carrying a bow bāṇa — arrows paraśvadha — chopper āyudham — having all these weapons aiṇeya-carma — blackish deerskin ambaram — the covering of his body arka-dhāmabhiḥ — appearing like the sunshine yutam jaṭābhiḥ — with locks of hair dadṛśe — he saw purīm — into the capital viśan — entering.
Blended reading (Sanskrit + English inline)
tam āpatantaṁ bhṛgu-varyam ojasā
tam
that Lord Paraśurāma
āpatantam
coming after him
bhṛgu-varyam
the best of the Bhṛgu dynasty, Lord Paraśurāma
ojasā
very fiercely
dhanur-dharaṁ bāṇa-paraśvadhāyudham
dhanuḥ-dharam
carrying a bow
bāṇa
arrows
paraśvadha
chopper
āyudham
having all these weapons
aiṇeya-carmāmbaram arka-dhāmabhir
aiṇeya-carma
blackish deerskin
ambaram
the covering of his body
arka-dhāmabhiḥ
appearing like the sunshine
yutaṁ jaṭābhir dadṛśe purīṁ viśan
yutam jaṭābhiḥ
with locks of hair
dadṛśe
he saw
purīm
into the capital
viśan
entering.
As King Kārtavīryārjuna entered his capital, Māhiṣmatī Purī, he saw Lord Paraśurāma, the best of the Bhṛgu dynasty, coming after him, holding a chopper, shield, bow and arrows. Lord Paraśurāma was covered with a black deerskin, and his matted locks of hair appeared like the sunshine.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As King Kārtavīryārjuna entered his capital, he saw Paraśurāma, the best of the Bhṛgu dynasty, chasing him, while holding a chopper, shield, bow and arrows, and covered with a black deerskin. He had matted locks of hair which shone like the sun. While entering the city Kārtavīryārjuna saw him.
Personal Guidance
Kārtavīryārjuna sees the deerskin-clad sage with hair like sunshine following him into his own capital. Reckoning comes home — the very place we thought was our fortress becomes the stage of our trial.
Reflection Questions
  • What 'capital' of mine am I assuming is safe from the consequences of my actions?
  • Where might the Lord's representative already be following me home?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.30

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अचोदयद्धस्तिरथाश्वपत्तिभि- र्गदासिबाणर्ष्टिशतघ्निशक्तिभि: । अक्षौहिणी: सप्तदशातिभीषणा- स्ता राम एको भगवानसूदयत् ॥ ३० ॥
acodayad dhasti-rathāśva-pattibhir
[achodayad dhasti-rathaashva-pattibhir]
gadāsi-bāṇarṣṭi-śataghni-śaktibhiḥ
[gadaasi-baanarshti-shataghni-shaktibhih]
akṣauhiṇīḥ sapta-daśātibhīṣaṇās
[akshauhineeh sapta-dashaatibheeshanaas]
tā rāma eko bhagavān asūdayat
[taa raama eko bhagavaan asoodayat]
Word-for-word
acodayat — he sent for fighting hasti — with elephants ratha — with chariots aśva — with horses pattibhiḥ — and with infantry gadā — with clubs asi — with swords bāṇa — with arrows ṛṣṭi — with the weapons called ṛṣṭis śataghni — with weapons called śataghnis śaktibhiḥ — with weapons called śaktis akṣauhiṇīḥ — whole groups of akṣauhiṇīs sapta-daśa — seventeen ati-bhīṣaṇāḥ — very fierce tāḥ — all of them rāmaḥ — Lord Paraśurāma ekaḥ — alone bhagavān — the Supreme Personality of Godhead asūdayat — killed.
Blended reading (Sanskrit + English inline)
acodayad dhasti-rathāśva-pattibhir
acodayat
he sent for fighting
hasti
with elephants
ratha
with chariots
aśva
with horses
pattibhiḥ
and with infantry
gadāsi-bāṇarṣṭi-śataghni-śaktibhiḥ
gadā
with clubs
asi
with swords
bāṇa
with arrows
ṛṣṭi
with the weapons called ṛṣṭis
śataghni
with weapons called śataghnis
śaktibhiḥ
with weapons called śaktis
akṣauhiṇīḥ sapta-daśātibhīṣaṇās
akṣauhiṇīḥ
whole groups of akṣauhiṇīs
sapta-daśa
seventeen
ati-bhīṣaṇāḥ
very fierce
tā rāma eko bhagavān asūdayat
tāḥ
all of them
rāmaḥ
Lord Paraśurāma
ekaḥ
alone
bhagavān
the Supreme Personality of Godhead
asūdayat
killed.
Upon seeing Paraśurāma, Kārtavīryārjuna immediately feared him and sent many elephants, chariots, horses and infantry soldiers equipped with clubs, swords, arrows, ṛṣṭis, śataghnis, śaktis, and many similar weapons to fight against him. Kārtavīryārjuna sent seventeen full akṣauhiṇīs of soldiers to check Paraśurāma. But Lord Paraśurāma alone killed all of them.
Purport

The word akṣauhiṇī refers to a military phalanx consisting of 21,870 chariots and elephants, 109,350 infantry soldiers and 65,610 horses. An exact description is given in the Mahābhārata, Ādi parva, Second Chapter, as follows:

eko ratho gajaś caikaḥ narāḥ pañca padātayaḥ trayaś ca turagās taj-jñaiḥ pattir ity abhidhīyate

pattiṁ tu triguṇām etāṁ viduḥ senāmukhaṁ budhāḥ trīṇi senāmukhāny eko gulma ity adhidhīyate

trayo gulmā gaṇo nāma vāhinī tu gaṇās trayaḥ śrutās tisras tu vāhinyaḥ pṛtaneti vicakṣaṇaiḥ

camūs tu pṛtanās tisraś caṁvas tisras tv anīkinī anīkinīṁ daśa-guṇām āhur akṣauhiṇīṁ budhāḥ

akṣauhiṇyas tu saṅkhyātā rathānāṁ dvija-sattamāḥ saṅkhyā-gaṇita-tattvajñaiḥ sahasrāṇy eka-viṁśati

śatāny upari cāṣṭau ca bhūyas tathā ca saptatiḥ gajānāṁ tu parīmāṇaṁ tāvad evātra nirdiśet

jñeyaṁ śata-sahasraṁ tu sahasrāṇi tathā nava narāṇām adhi pañcāśac chatāni trīṇi cānaghāḥ

pañca-ṣaṣṭi-sahasrāṇi tathāśvānāṁ śatāni ca daśottarāṇi ṣaṭ cāhur yathāvad abhisaṅkhyayā

etām akṣauhiṇīṁ prāhuḥ saṅkhyā-tattva-vido janāḥ

“One chariot, one elephant, five infantry soldiers and three horses are called a patti by those who are learned in the science. The wise also know that a senāmukha is three times what a patti is. Three senāmukhas are known as one gulma, three gulmas are called a gaṇa, and three gaṇas are called a vāhinī. Three vāhinīs have been referred to by the learned as a pṛtanā, three pṛtanās equal one camū, and three camūs equal one anīkinī. The wise refer to ten anīkinīs as one akṣauhiṇī. The chariots of an akṣauhiṇī have been calculated at 21,870 by those who know the science of such calculations, O best of the twice-born, and the number of elephants is the same. The number of infantry soldiers is 109,350, and the number of horses is 65,610. This is called an akṣauhiṇī. ”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Kārtavīryārjuna sent seventeen fearful akṣauhiṇīs of soldiers, along with elephants, chariots, horses and infantry soldiers equipped with clubs, swords, arrows, spears, studded clubs, lances. But Paraśurāma alone killed all of them. He sent fearful akṣauhinīs along with elephants and various weapons.
Personal Guidance
Seventeen full akṣauhiṇīs of soldiers are sent — and Paraśurāma alone kills them all. When the Lord descends to correct an arrangement, no army can decide the outcome.
Reflection Questions
  • Where am I marshaling armies of arguments and resources against an outcome the Lord has already decided?
  • What would saving that energy for surrender produce instead?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.31

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यतो यतोऽसौ प्रहरत्परश्वधो मनोऽनिलौजा: परचक्रसूदन: । ततस्ततश्छिन्नभुजोरुकन्धरा निपेतुरुर्व्यां हतसूतवाहना: ॥ ३१ ॥
yato yato ’sau praharat-paraśvadho
[yato yato ’sau praharat-parashvadho]
mano-’nilaujāḥ para-cakra-sūdanaḥ
[mano-’nilaujaah para-chakra-soodanah]
tatas tataś chinna-bhujoru-kandharā
[tatas tatash chinna-bhujoru-kandharaa]
nipetur urvyāṁ hata-sūta-vāhanāḥ
[nipetur urvyaam hata-soota-vaahanaah]
Word-for-word
yataḥ — wherever yataḥ — wherever asau — Lord Paraśurāma praharat — slashing paraśvadhaḥ — being expert in using his weapon, the paraśu, or chopper manaḥ — like the mind anila — like the wind ojāḥ — being forceful para-cakra — of the enemies’ military strength sūdanaḥ — killer tataḥ — there tataḥ — and there chinna — scattered and cut off bhuja — arms ūru — legs kandharāḥ — shoulders nipetuḥ — fell down urvyām — on the ground hata — killed sūta — chariot drivers vāhanāḥ — carrier horses and elephants.
Blended reading (Sanskrit + English inline)
yato yato ’sau praharat-paraśvadho
yataḥ
wherever
yataḥ
wherever
asau
Lord Paraśurāma
praharat
slashing
mano-’nilaujāḥ para-cakra-sūdanaḥ
paraśvadhaḥ
being expert in using his weapon, the paraśu, or chopper
manaḥ
like the mind
anila
like the wind
ojāḥ
being forceful
para-cakra
of the enemies’ military strength
tatas tataś chinna-bhujoru-kandharā
nipetur urvyāṁ hata-sūta-vāhanāḥ
sūdanaḥ
killer
tataḥ
there
tataḥ
and there
chinna
scattered and cut off
bhuja
arms
ūru
legs
kandharāḥ
shoulders
nipetuḥ
fell down
urvyām
on the ground
hata
killed
sūta
chariot drivers
vāhanāḥ
carrier horses and elephants.
Lord Paraśurāma, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper [paraśu]. Wherever he went, the enemies fell, their legs, arms and shoulders being severed, their chariot drivers killed, and their carriers, the elephants and horses, all annihilated.
Purport

In the beginning, when the army of the enemy was full of fighting soldiers, elephants and horses, Lord Paraśurāma proceeded into their midst at the speed of mind to kill them. When somewhat tired, he slowed down to the speed of wind and continued to kill the enemies vigorously. The speed of mind is greater than the speed of the wind.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Skilled in the use of his axe, moving with the speed of the mind and the wind, wherever the destroyer of armies moved about, the severed necks, legs and arms of the enemy along with their chariot drivers and carriers fell to the ground. Skilled in using his axe, he acted with the speed of the mind and the wind. First seeing the great numbers of troops, he worked quickly to destroy them, and when they were almost all killed, slowing down somewhat he acted like the wind. Wherever he went, there the heroes fell.
Related lectures
Personal Guidance
Paraśurāma fights first at the speed of mind, then at the speed of wind. Real spiritual force has gears we have not seen used at full power — and we should not be surprised when it does.
Reflection Questions
  • Where am I assuming the Lord's pace by what I have witnessed in calm seasons?
  • What in my life might suddenly move at 'mind-speed' if I let the Lord into it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.32

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द‍ृष्ट्वा स्वसैन्यं रुधिरौघकर्दमे रणाजिरे रामकुठारसायकै: । विवृक्णवर्मध्वजचापविग्रहं निपातितं हैहय आपतद् रुषा ॥ ३२ ॥
dṛṣṭvā sva-sainyaṁ rudhiraugha-kardame
[drishtvaa sva-sainyam rudhiraugha-kardame]
raṇājire rāma-kuṭhāra-sāyakaiḥ
[ranaajire raama-kuthaara-saayakaih]
vivṛkṇa-varma-dhvaja-cāpa-vigrahaṁ
[vivrikna-varma-dhvaja-chaapa-vigraham]
nipātitaṁ haihaya āpatad ruṣā
[nipaatitam haihaya aapatad rushaa]
Word-for-word
dṛṣṭvā — by seeing sva-sainyam — his own soldiers rudhira-ogha-kardame — which had become muddy due to the flow of blood raṇa-ajire — on the battlefield rāma-kuṭhāra — by the axe of Lord Paraśurāma sāyakaiḥ — and by the arrows vivṛkṇa — scattered varma — the shields dhvaja — the flags cāpa — bows vigraham — the bodies nipātitam — fallen haihayaḥ — Kārtavīryārjuna āpatat — forcefully came there ruṣā — being very angry.
Blended reading (Sanskrit + English inline)
dṛṣṭvā sva-sainyaṁ rudhiraugha-kardame
dṛṣṭvā
by seeing
sva-sainyam
his own soldiers
rudhira-ogha-kardame
which had become muddy due to the flow of blood
raṇājire rāma-kuṭhāra-sāyakaiḥ
raṇa-ajire
on the battlefield
rāma-kuṭhāra
by the axe of Lord Paraśurāma
sāyakaiḥ
and by the arrows
vivṛkṇa-varma-dhvaja-cāpa-vigrahaṁ
vivṛkṇa
scattered
varma
the shields
dhvaja
the flags
cāpa
bows
vigraham
the bodies
nipātitaṁ haihaya āpatad ruṣā
nipātitam
fallen
haihayaḥ
Kārtavīryārjuna
āpatat
forcefully came there
ruṣā
being very angry.
By manipulating his axe and arrows, Lord Paraśurāma cut to pieces the shields, flags, bows and bodies of Kārtavīryārjuna’s soldiers, who fell on the battlefield, muddying the ground with their blood. Seeing these reverses, Kārtavīryārjuna, infuriated, rushed to the battlefield.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When he saw his soldiers with bodies, armor, flags and bows shredded by the arrows and axe of Paraśurāma on the battlefield muddy with torrents of blood, Kartavīryārjuna in anger rushed forward. Haihayaḥ means Kartavīryārjuna.
Related lectures
Personal Guidance
The battlefield runs with blood; Kārtavīryārjuna himself rushes in. There is a point in every wrong career when the wrongdoer is required to engage personally — the surrogates have run out.
Reflection Questions
  • Where have my surrogates run out and I must now meet a consequence personally?
  • What avoidance strategies are still working only because they have not yet been tested?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.33

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अथार्जुन: पञ्चशतेषु बाहुभि- र्धनु:षु बाणान् युगपत् स सन्दधे । रामाय रामोऽस्त्रभृतां समग्रणी- स्तान्येकधन्वेषुभिराच्छिनत् समम् ॥ ३३ ॥
athārjunaḥ pañca-śateṣu bāhubhir
[athaarjunah pancha-shateshu baahubhir]
dhanuḥṣu bāṇān yugapat sa sandadhe
[dhanuhshu baanaan yugapat sa sandadhe]
rāmāya rāmo ’stra-bhṛtāṁ samagraṇīs
[raamaaya raamo ’stra-bhritaam samagranees]
tāny eka-dhanveṣubhir ācchinat samam
[taany eka-dhanveshubhir aachchinat samam]
Word-for-word
atha — thereafter arjunaḥ — Kārtavīryārjuna pañca-śateṣu — five hundred bāhubhiḥ — with his arms dhanuḥṣu — on the bows bāṇān — arrows yugapat — simultaneously saḥ — he sandadhe — fixed rāmāya — just to kill Lord Paraśurāma rāmaḥ — Lord Paraśurāma astra-bhṛtām — of all the soldiers who could use weapons samagraṇīḥ — the very best tāni — all the bows of Kārtavīryārjuna eka-dhanvā — possessing one bow iṣubhiḥ — the arrows ācchinat — cut to pieces samam — with.
Blended reading (Sanskrit + English inline)
athārjunaḥ pañca-śateṣu bāhubhir
atha
thereafter
arjunaḥ
Kārtavīryārjuna
pañca-śateṣu
five hundred
bāhubhiḥ
with his arms
dhanuḥṣu bāṇān yugapat sa sandadhe
dhanuḥṣu
on the bows
bāṇān
arrows
yugapat
simultaneously
saḥ
he
sandadhe
fixed
rāmāya rāmo ’stra-bhṛtāṁ samagraṇīs
rāmāya
just to kill Lord Paraśurāma
rāmaḥ
Lord Paraśurāma
astra-bhṛtām
of all the soldiers who could use weapons
samagraṇīḥ
the very best
tāny eka-dhanveṣubhir ācchinat samam
tāni
all the bows of Kārtavīryārjuna
eka-dhanvā
possessing one bow
iṣubhiḥ
the arrows
ācchinat
cut to pieces
samam
with.
Then Kārtavīryārjuna, with his one thousand arms, simultaneously fixed arrows on five hundred bows to kill Lord Paraśurāma. But Lord Paraśurāma, the best of fighters, released enough arrows with only one bow to cut to pieces immediately all the arrows and bows in the hands of Kārtavīryārjuna.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Then Kārtavīryārjuna, with his one thousand arms, simultaneously fixed arrows on five hundred bows to kill Paraśurāma. But Paraśurāma, the best of fighters, released enough arrows with only one bow to cut to pieces all the arrows and bows in the hands of Kārtavīryārjuna. Kārtavīryārjuna strung the arrows to kill Paraśurāma, but Paraśurāma cut all the bows along with all the arrows.
Personal Guidance
A thousand-armed warrior bends five hundred bows; Paraśurāma cuts them all with one. Sheer numerical advantage means nothing against the Lord's precision — quality of weapon outranks quantity of weapons.
Reflection Questions
  • Where am I trusting in volume — of effort, words, defenses — when one precise stroke would settle the matter?
  • What single, well-aimed act of devotion could replace many scattered ones?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.34

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पुन: स्वहस्तैरचलान् मृधेऽङ्‌घ्रिपा- नुत्क्षिप्य वेगादभिधावतो युधि । भुजान् कुठारेण कठोरनेमिना चिच्छेद राम: प्रसभं त्वहेरिव ॥ ३४ ॥
punaḥ sva-hastair acalān mṛdhe ’ṅghripān
[punah sva-hastair achalaan mridhe ’nghripaan]
utkṣipya vegād abhidhāvato yudhi
[utkshipya vegaad abhidhaavato yudhi]
bhujān kuṭhāreṇa kaṭhora-neminā
[bhujaan kuthaarena kathora-neminaa]
ciccheda rāmaḥ prasabhaṁ tv aher iva
[chichcheda raamah prasabham tv aher iva]
Word-for-word
punaḥ — again sva-hastaiḥ — by his own hands acalān — hills mṛdhe — in the battlefield aṅghripān — trees utkṣipya — after uprooting vegāt — with great force abhidhāvataḥ — of he who was running very forcefully yudhi — in the battlefield bhujān — all the arms kuṭhāreṇa — by his axe kaṭhora-neminā — which was very sharp ciccheda — cut to pieces rāmaḥ — Lord Paraśurāma prasabham — with great force tu — but aheḥ iva — just like the hoods of a serpent.
Blended reading (Sanskrit + English inline)
punaḥ sva-hastair acalān mṛdhe ’ṅghripān
punaḥ
again
sva-hastaiḥ
by his own hands
acalān
hills
mṛdhe
in the battlefield
aṅghripān
trees
utkṣipya vegād abhidhāvato yudhi
utkṣipya
after uprooting
vegāt
with great force
abhidhāvataḥ
of he who was running very forcefully
yudhi
in the battlefield
bhujān kuṭhāreṇa kaṭhora-neminā
bhujān
all the arms
kuṭhāreṇa
by his axe
kaṭhora-neminā
which was very sharp
ciccheda rāmaḥ prasabhaṁ tv aher iva
ciccheda
cut to pieces
rāmaḥ
Lord Paraśurāma
prasabham
with great force
tu
but
aheḥ iva
just like the hoods of a serpent.
When his arrows were cut to pieces, Kārtavīryārjuna uprooted many trees and hills with his own hands and again rushed strongly toward Lord Paraśurāma to kill him. But Paraśurāma then used his axe with great force to cut off Kārtavīryārjuna’s arms, just as one might lop off the hoods of a serpent.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As Kartavīryārjuna was running quickly towards him on the battlefield, uprooting mountains and tree, Paraśurāma, with his sharp axe, forcefully cut off his arms, as if cutting off the hoods of a snake. Acalān means mountains. He cut off his arms, just as one cuts off the hoods of a snake.
Personal Guidance
Out of arrows, Kārtavīryārjuna uproots trees and hills with his bare hands — and Paraśurāma simply cuts off his arms. There is no level of escalation that overpowers the Lord; resistance only invites more decisive cuts.
Reflection Questions
  • Where am I uprooting trees because my arrows have run out, instead of surrendering?
  • What argument-escalation in my life has only worsened the situation?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.35-36

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कृत्तबाहो: शिरस्तस्य गिरे: श‍ृङ्गमिवाहरत् । हते पितरि तत्पुत्रा अयुतं दुद्रुवुर्भयात् ॥ ३५ ॥ अग्निहोत्रीमुपावर्त्य सवत्सां परवीरहा । समुपेत्याश्रमं पित्रे परिक्लिष्टां समर्पयत् ॥ ३६ ॥
kṛtta-bāhoḥ śiras tasya
[kritta-baahoh shiras tasya]
gireḥ śṛṅgam ivāharat
[gireh shringam ivaaharat]
hate pitari tat-putrā
[hate pitari tat-putraa]
ayutaṁ dudruvur bhayāt
[ayutam dudruvur bhayaat]
agnihotrīm upāvartya
[agnihotreem upaavartya]
savatsāṁ para-vīra-hā
[savatsaam para-veera-haa]
samupetyāśramaṁ pitre
[samupetyaashramam pitre]
parikliṣṭāṁ samarpayat
[pariklishtaam samarpayat]
Word-for-word
kṛtta-bāhoḥ — of Kārtavīryārjuna, whose arms were cut off śiraḥ — the head tasya — of him (Kārtavīryārjuna) gireḥ — of a mountain śṛṅgam — the peak iva — like āharat — (Paraśurāma) cut from his body hate pitari — when their father was killed tat-putrāḥ — his sons ayutam — ten thousand dudruvuḥ — fled bhayāt — out of fear agnihotrīm — the kāmadhenu upāvartya — bringing near sa-vatsām — with her calf para-vīra-hā — Paraśurāma, who could kill the heroes of the enemies samupetya — after returning āśramam — to the residence of his father pitre — unto his father parikliṣṭām — which had undergone extreme suffering samarpayat — delivered.
Blended reading (Sanskrit + English inline)
kṛtta-bāhoḥ śiras tasya
kṛtta-bāhoḥ
of Kārtavīryārjuna, whose arms were cut off
śiraḥ
the head
tasya
of him (Kārtavīryārjuna)
gireḥ śṛṅgam ivāharat
gireḥ
of a mountain
śṛṅgam
the peak
iva
like
āharat
(Paraśurāma) cut from his body
hate pitari tat-putrā
hate pitari
when their father was killed
tat-putrāḥ
his sons
ayutaṁ dudruvur bhayāt
ayutam
ten thousand
dudruvuḥ
fled
bhayāt
out of fear
agnihotrīm upāvartya
agnihotrīm
the kāmadhenu
upāvartya
bringing near
savatsāṁ para-vīra-hā
sa-vatsām
with her calf
para-vīra-hā
Paraśurāma, who could kill the heroes of the enemies
samupetyāśramaṁ pitre
samupetya
after returning
āśramam
to the residence of his father
pitre
unto his father
parikliṣṭāṁ samarpayat
parikliṣṭām
which had undergone extreme suffering
samarpayat
delivered.
Thereafter, Paraśurāma cut off like a mountain peak the head of Kārtavīryārjuna, who had already lost his arms. When Kārtavīryārjuna’s ten thousand sons saw their father killed, they all fled in fear. Then Paraśurāma, having killed the enemy, released the kāmadhenu, which had undergone great suffering, and brought it back with its calf to his residence, where he gave it to his father, Jamadagni.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Paraśurāma cut off the head of armless Kārtavīryārjuna, which was like a mountain peak. When Kārtavīryārjuna's ten thousand sons saw their father killed, they all fled in fear. Then Paraśurāma released the kāmadhenu, which had undergone great suffering, brought it back with its calf to his residence, and gave it to his father, Jamadagni.
Personal Guidance
Paraśurāma cuts off the head, the sons flee, and the cow is brought back to its rightful place. Justice ends with restoration of what was wrongly taken, not just punishment of the taker.
Reflection Questions
  • What have I taken that needs to be returned to its rightful home, even now?
  • Where am I confusing 'punishment' with the actual completion of restoration?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.37

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स्वकर्म तत्कृतं राम: पित्रे भ्रातृभ्य एव च । वर्णयामास तच्छ्रुत्वा जमदग्निरभाषत ॥ ३७ ॥
sva-karma tat kṛtaṁ rāmaḥ
[sva-karma tat kritam raamah]
pitre bhrātṛbhya eva ca
[pitre bhraatribhya eva cha]
varṇayām āsa tac chrutvā
[varnayaam aasa tach chrutvaa]
jamadagnir abhāṣata
[jamadagnir abhaashata]
Word-for-word
sva-karma — his own activities tat — all those deeds kṛtam — which had been performed rāmaḥ — Paraśurāma pitre — unto his father bhrātṛbhyaḥ — unto his brothers eva ca — as well as varṇayām āsa — described tat — that śrutvā — after hearing jamadagniḥ — the father of Paraśurāma abhāṣata — said as follows.
Blended reading (Sanskrit + English inline)
sva-karma tat kṛtaṁ rāmaḥ
sva-karma
his own activities
tat
all those deeds
kṛtam
which had been performed
rāmaḥ
Paraśurāma
pitre bhrātṛbhya eva ca
pitre
unto his father
bhrātṛbhyaḥ
unto his brothers
eva ca
as well as
varṇayām āsa tac chrutvā
varṇayām āsa
described
tat
that
śrutvā
after hearing
jamadagnir abhāṣata
jamadagniḥ
the father of Paraśurāma
abhāṣata
said as follows.
Paraśurāma described to his father and brothers his activities in killing Kārtavīryārjuna. Upon hearing of these deeds, Jamadagni spoke to his son as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Paraśurāma described to his father and brothers his activities in killing Kārtavīryārjuna. Upon hearing of these deeds, Jamadagni spoke.
Personal Guidance
Paraśurāma reports his deeds to his father and brothers. Even after great victories, a devotee's first reflex is to give an honest account to his elders, not to bask in personal glory.
Reflection Questions
  • After a recent 'victory,' to whom did I give the report — and was it to elders or to admirers?
  • Whose honest assessment of my actions would I rather not invite, and why?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.38

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राम राम महाबाहो भवान् पापमकारषीत् । अवधीन्नरदेवं यत्सर्वदेवमयं वृथा ॥ ३८ ॥
rāma rāma mahābāho
[raama raama mahaabaaho]
bhavān pāpam akāraṣīt
[bhavaan paapam akaarasheet]
avadhīn naradevaṁ yat
[avadheen naradevam yat]
sarva-devamayaṁ vṛthā
[sarva-devamayam vrithaa]
Word-for-word
rāma rāma — my dear son Paraśurāma mahābāho — O great hero bhavān — you pāpam — sinful activities akāraṣīt — have executed avadhīt — have killed naradevam — the king yat — who is sarva-deva-mayam — the embodiment of all the demigods vṛthā — unnecessarily.
Blended reading (Sanskrit + English inline)
rāma rāma mahābāho
rāma rāma
my dear son Paraśurāma
mahābāho
O great hero
bhavān pāpam akāraṣīt
bhavān
you
pāpam
sinful activities
akāraṣīt
have executed
avadhīn naradevaṁ yat
avadhīt
have killed
naradevam
the king
yat
who is
sarva-devamayaṁ vṛthā
sarva-deva-mayam
the embodiment of all the demigods
vṛthā
unnecessarily.
O great hero, my dear son Paraśurāma, you have unnecessarily killed the king, who is supposed to be the embodiment of all the demigods. Thus you have committed a sin.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O great hero! O Paraśurāma! You have unnecessarily killed the king, who is supposed to be the embodiment of all the devatās. Thus you have committed a sin.
Personal Guidance
Jamadagni surprises us — he tells Paraśurāma he sinned by killing the king. Elders sometimes see costs in our 'righteous' actions that we did not — even necessary violence carries weight.
Reflection Questions
  • Whose elder's judgment of a 'righteous' action of mine deserves more weight than I have given it?
  • Where might I have been technically right but spiritually owed a correction?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.39

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वयं हि ब्राह्मणास्तात क्षमयार्हणतां गता: । यया लोकगुरुर्देव: पारमेष्ठ्यमगात् पदम् ॥ ३९ ॥
vayaṁ hi brāhmaṇās tāta
[vayam hi braahmanaas taata]
kṣamayārhaṇatāṁ gatāḥ
[kshamayaarhanataam gataah]
yayā loka-gurur devaḥ
[yayaa loka-gurur devah]
pārameṣṭhyam agāt padam
[paarameshthyam agaat padam]
Word-for-word
vayam — we hi — indeed brāhmaṇāḥ — are qualified brāhmaṇas tāta — O my dear son kṣamayā — with the quality of forgiveness arhaṇatām — the position of being worshiped gatāḥ — we have achieved yayā — by this qualification loka-guruḥ — the spiritual master of this universe devaḥ — Lord Brahmā pārameṣṭhyam — the supreme person within this universe agāt — achieved padam — the position.
Blended reading (Sanskrit + English inline)
vayaṁ hi brāhmaṇās tāta
vayam
we
hi
indeed
brāhmaṇāḥ
are qualified brāhmaṇas
tāta
O my dear son
kṣamayārhaṇatāṁ gatāḥ
kṣamayā
with the quality of forgiveness
arhaṇatām
the position of being worshiped
gatāḥ
we have achieved
yayā loka-gurur devaḥ
yayā
by this qualification
loka-guruḥ
the spiritual master of this universe
devaḥ
Lord Brahmā
pārameṣṭhyam agāt padam
pārameṣṭhyam
the supreme person within this universe
agāt
achieved
padam
the position.
My dear son, we are all brāhmaṇas and have become worshipable for the people in general because of our quality of forgiveness. It is because of this quality that Lord Brahmā, the supreme spiritual master of this universe, has achieved his post.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O dear son! We are all brāhmaṇas and have attained respect because of our quality of forgiveness. It is because of this quality that Brahmā, the guru of this universe, has achieved his post. Arhaṇatām means “being worthy of worship.”
Personal Guidance
Brāhmaṇas are worshiped because of forgiveness — even Brahmā holds his post by it. Forgiveness, not power, is the brahminical credential the world needs from us.
Reflection Questions
  • What position do I currently hold that would actually be supported by more forgiveness?
  • Where am I trying to brāhmaṇa my way through life with arguments rather than forbearance?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.40

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क्षमया रोचते लक्ष्मीर्ब्राह्मी सौरी यथा प्रभा । क्षमिणामाशु भगवांस्तुष्यते हरिरीश्वर: ॥ ४० ॥
kṣamayā rocate lakṣmīr
[kshamayaa rochate lakshmeer]
brāhmī saurī yathā prabhā
[braahmee sauree yathaa prabhaa]
kṣamiṇām āśu bhagavāṁs
[kshaminaam aashu bhagavaams]
tuṣyate harir īśvaraḥ
[tushyate harir eeshvarah]
Word-for-word
kṣamayā — simply by forgiving rocate — becomes pleasing lakṣmīḥ — the goddess of fortune brāhmī — in connection with brahminical qualifications saurī — the sun-god yathā — as prabhā — the sunshine kṣamiṇām — unto the brāhmaṇas, who are so forgiving āśu — very soon bhagavān — the Supreme Personality of Godhead tuṣyate — becomes pleased hariḥ — the Lord īśvaraḥ — the supreme controller.
Blended reading (Sanskrit + English inline)
kṣamayā rocate lakṣmīr
kṣamayā
simply by forgiving
rocate
becomes pleasing
lakṣmīḥ
the goddess of fortune
brāhmī saurī yathā prabhā
brāhmī
in connection with brahminical qualifications
saurī
the sun-god
yathā
as
prabhā
the sunshine
kṣamiṇām āśu bhagavāṁs
kṣamiṇām
unto the brāhmaṇas, who are so forgiving
āśu
very soon
bhagavān
the Supreme Personality of Godhead
tuṣyate harir īśvaraḥ
tuṣyate
becomes pleased
hariḥ
the Lord
īśvaraḥ
the supreme controller.
The duty of a brāhmaṇa is to culture the quality of forgiveness, which is illuminating like the sun. The Supreme Personality of Godhead, Hari, is pleased with those who are forgiving.
Purport

Different personalities become beautiful by possessing different qualities. Cāṇakya Paṇḍita says that the cuckoo bird, although very black, is beautiful because of its sweet voice. Similarly, a woman becomes beautiful by her chastity and faithfulness to her husband, and an ugly person becomes beautiful when he becomes a learned scholar. In the same way, brāhmaṇas, kṣatriyas, vaiśyas and śūdras become beautiful by their qualities. Brāhmaṇas are beautiful when they are forgiving, kṣatriyas when they are heroic and never retreat from fighting, vaiśyas when they enrich cultural activities and protect cows, and śūdras when they are faithful in the discharge of duties pleasing to their masters. Thus everyone becomes beautiful by his special qualities. And the special quality of the brāhmaṇa, as described here, is forgiveness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The splendor of a brāhmaṇa’s qualification, like the effulgence of the sun, shines by the quality of forgiveness. The Supreme Lord is pleased with those who are forgiving. The splendor (lakṣmīḥ) related to the brāhmaṇa (brāhmī) shines by forgiveness, like the effulgence of the sun.
Personal Guidance
Forgiveness is illuminating like the sun, and the Lord is pleased with the forgiving. The qualities that please the Lord are unfashionable in every era — but they are also the only ones with cosmic backing.
Reflection Questions
  • Which forgiveness am I withholding that is keeping my own life dim?
  • What would shift in my heart if I treated forgiving as a way to please the Lord directly?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.15.41

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राज्ञो मूर्धाभिषिक्तस्य वधो ब्रह्मवधाद् गुरु: । तीर्थसंसेवया चांहो जह्यङ्गाच्युतचेतन: ॥ ४१ ॥
rājño mūrdhābhiṣiktasya
[raajno moordhaabhishiktasya]
vadho brahma-vadhād guruḥ
[vadho brahma-vadhaad guruh]
tīrtha-saṁsevayā cāṁho
[teertha-samsevayaa chaamho]
jahy aṅgācyuta-cetanaḥ
[jahy angaachyuta-chetanah]
Word-for-word
rājñaḥ — of the king mūrdha-abhiṣiktasya — who is noted as the emperor vadhaḥ — the killing brahma-vadhāt — than killing a brāhmaṇa guruḥ — more severe tīrtha-saṁsevayā — by worshiping the holy places ca — also aṁhaḥ — the sinful act jahi — wash out aṅga — O my dear son acyuta-cetanaḥ — being fully Kṛṣṇa conscious.
Blended reading (Sanskrit + English inline)
rājño mūrdhābhiṣiktasya
rājñaḥ
of the king
mūrdha-abhiṣiktasya
who is noted as the emperor
vadho brahma-vadhād guruḥ
vadhaḥ
the killing
brahma-vadhāt
than killing a brāhmaṇa
guruḥ
more severe
tīrtha-saṁsevayā cāṁho
tīrtha-saṁsevayā
by worshiping the holy places
ca
also
aṁhaḥ
the sinful act
jahy aṅgācyuta-cetanaḥ
jahi
wash out
aṅga
O my dear son
acyuta-cetanaḥ
being fully Kṛṣṇa conscious.
My dear son, killing a king who is an emperor is more severely sinful than killing a brāhmaṇa. But now, if you become Kṛṣṇa conscious and worship the holy places, you can atone for this great sin.
Purport

One who fully surrenders to the Supreme Personality of Godhead is freed from all sins ( ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi ). From the very day or moment he fully surrenders to Śrī Kṛṣṇa, even the most sinful person is freed. Nonetheless, as an example, Jamadagni advised his son Paraśurāma to worship the holy places. Because an ordinary person cannot immediately surrender to the Supreme Personality of Godhead, he is advised to go from one holy place to another to find saintly persons and thus gradually be released from sinful reactions.

Thus end the Bhaktivedanta purports of the Ninth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “Paraśurāma, the Lord’s Warrior Incarnation.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O son! Killing a king who is an emperor is more sinful than killing a brāhmaṇa. Thinking of the Lord, remove the sin by serving holy places. The word ca indicates also that he should purify himself by yama and niyama. Acyuta-cenanaḥ (thinking of the Lord) also means “with consciousness that never fails.” This indicates the cit-śakti of the Lord. The Lord endowed with his cit-śakti, does not have to perform atonements, but does so to teach the people. Thus ends the commentary on the Fifteenth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Sixteen Paraśurāma Kills the Kṣatriyas
Related lectures
Personal Guidance
Killing an emperor-king is even worse than killing a brāhmaṇa, yet Kṛṣṇa consciousness and pilgrimage can atone. No sin is beyond the Lord's reach for those who surrender — but the prescribed remedies must be undertaken.
Reflection Questions
  • What past act of mine still feels too heavy to bring before the Lord?
  • Which prescribed remedy — chanting, pilgrimage, association — am I avoiding because it requires admitting the weight?
📝 My note

Source: vedabase.io