Śrīmad Bhāgavatam |Canto 9 Chapter 15
Paraśurāma, the Lord’s Warrior Incarnation
ṣaḍ āsann ātmajā nṛpa
āyuḥ śrutāyuḥ satyāyū
rayo ’tha vijayo jayaḥ
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.
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.
śrutāyor vasumān putraḥ
satyāyoś ca śrutañjayaḥ
rayasya suta ekaś ca
jayasya tanayo ’mitaḥ
bhīmas tu vijayasyātha
kāñcano hotrakas tataḥ
tasya jahnuḥ suto gaṅgāṁ
gaṇḍūṣī-kṛtya yo ’pibat
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.
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.
jahnos tu purus tasyātha
balākaś cātmajo ’jakaḥ
tataḥ kuśaḥ kuśasyāpi
kuśāmbus tanayo vasuḥ
kuśanābhaś ca catvāro
gādhir āsīt kuśāmbujaḥ
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.
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.
tasya satyavatīṁ kanyām
ṛcīko ’yācata dvijaḥ
varaṁ visadṛśaṁ matvā
gādhir bhārgavam abravīt
sahasraṁ dīyatāṁ śulkaṁ
kanyāyāḥ kuśikā vayam
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).
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.”
ity uktas tan-mataṁ jñātvā
gataḥ sa varuṇāntikam
ānīya dattvā tān aśvān
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.
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.
sa ṛṣiḥ prārthitaḥ patnyā
caruṁ snātuṁ gato muniḥ
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.
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.
tāvat satyavatī mātrā
sva-caruṁ yācitā satī
śreṣṭhaṁ matvā tayāyacchan
mātre mātur adat svayam
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.
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.
tad viditvā muniḥ prāha
patnīṁ kaṣṭam akāraṣīḥ
ghoro daṇḍa-dharaḥ putro
bhrātā te brahma-vittamaḥ
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.
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.”
maivaṁ bhūr iti bhārgavaḥ
atha tarhi bhavet pautro
jamadagnis tato ’bhavat
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.
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.
sā cābhūt sumahat-puṇyā
reṇoḥ sutāṁ reṇukāṁ vai
jamadagnir uvāha yām
tasyāṁ vai bhārgava-ṛṣeḥ
yavīyāñ jajña eteṣāṁ
rāma ity abhiviśrutaḥ
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.
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.
yam āhur vāsudevāṁśaṁ
triḥ-sapta-kṛtvo ya imāṁ
cakre niḥkṣatriyāṁ mahīm
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.
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.
dṛptaṁ kṣatraṁ bhuvo bhāram
phalguny api kṛte ’ṁhasi
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.
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.
kiṁ tad aṁho bhagavato
kṛtaṁ yena kulaṁ naṣṭaṁ
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.
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?
bāhūn daśa-śataṁ lebhe
lokeṣu pavano yathā
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.
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.
strī-ratnair āvṛtaḥ krīḍan
vaijayantīṁ srajaṁ bibhrad
rurodha saritaṁ bhujaiḥ
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.
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.
nāmṛṣyat tasya tad vīryaṁ
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.
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.
gṛhīto līlayā strīṇāṁ
mukto yena kapir yathā
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.
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.
sa ekadā tu mṛgayāṁ
vicaran vijane vane
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.
Once while Kārtavīryārjuna was wandering unengaged in a solitary forest and hunting, he approached the residence of Jamadagni.
tasmai sa naradevāya
munir arhaṇam āharat
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.
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.
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; 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.
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.
havirdhānīm ṛṣer darpān
narān hartum acodayat
te ca māhiṣmatīṁ ninyuḥ
sa-vatsāṁ krandatīṁ balāt
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.
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.
atha rājani niryāte
rāma āśrama āgataḥ
śrutvā tat tasya daurātmyaṁ
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.
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.
ghoram ādāya paraśuṁ
satūṇaṁ varma kārmukam
mṛgendra iva yūthapam
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.
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.
tam āpatantaṁ bhṛgu-varyam ojasā
yutaṁ jaṭābhir dadṛśe purīṁ viśan
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.
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.
tā rāma eko bhagavān asūdayat
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.
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.
yato yato ’sau praharat-paraśvadho
tatas tataś chinna-bhujoru-kandharā
nipetur urvyāṁ hata-sūta-vāhanāḥ
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.
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.
dṛṣṭvā sva-sainyaṁ rudhiraugha-kardame
nipātitaṁ haihaya āpatad ruṣā
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.
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.
athārjunaḥ pañca-śateṣu bāhubhir
dhanuḥṣu bāṇān yugapat sa sandadhe
rāmāya rāmo ’stra-bhṛtāṁ samagraṇīs
tāny eka-dhanveṣubhir ācchinat samam
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.
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.
punaḥ sva-hastair acalān mṛdhe ’ṅghripān
utkṣipya vegād abhidhāvato yudhi
bhujān kuṭhāreṇa kaṭhora-neminā
ciccheda rāmaḥ prasabhaṁ tv aher iva
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.
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.
kṛtta-bāhoḥ śiras tasya
gireḥ śṛṅgam ivāharat
hate pitari tat-putrā
ayutaṁ dudruvur bhayāt
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.
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.
sva-karma tat kṛtaṁ rāmaḥ
pitre bhrātṛbhya eva ca
varṇayām āsa tac chrutvā
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.
Paraśurāma described to his father and brothers his activities in killing Kārtavīryārjuna. Upon hearing of these deeds, Jamadagni spoke to his son as follows.
rāma rāma mahābāho
bhavān pāpam akāraṣīt
avadhīn naradevaṁ yat
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.
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.
vayaṁ hi brāhmaṇās tāta
yayā loka-gurur devaḥ
pārameṣṭhyam agāt padam
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.
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.
kṣamayā rocate lakṣmīr
brāhmī saurī yathā prabhā
kṣamiṇām āśu bhagavāṁs
tuṣyate harir īśvaraḥ
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.
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.
vadho brahma-vadhād guruḥ
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.
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.