Parashurama is one of the avatars of Vishnu. (SSS Vol.19 p.155)
Parashurama: An incarnation of Vishnu as man, born to destroy the arrogance of the wicked Kshatriya kings. (Glossary of the Vahinis)
Parashurama was the son of the sage Jamadagni. (SSS Vol.24 p.263)
The Encounter of Rama With Parashurama
The Divine Marriage
When Rama won the hand of Sita by stringing the bow of Shiva in the court of Janaka, His marriage with Sita was performed in Mithila amidst great rejoicings. The people of Mithila were beside themselves with joy and sang merry songs. Dasharatha, all his ministers, and all family members prominently participated in the marriage. After the marriage function, all left for Ayodhya. (SSS Vol.42 p.84-86) Janaka sent a large retinue of chariots, horses, and elephants along with the four brides. (SSB 1996 p.35)
Bad Omens follow the Marriage Party:
Dasharatha was proceeding towards Ayodhya, with his sons and daughters-in-law, the sages and scholars, army units of infantry, elephantry, cavalry and chariotry, and citizens of his empire. Suddenly, they observed certain bad omens and they had a premonition that something serious was about to happen. Dasharatha approached Vashistha and consulted him, ‘Master! What a surprise is this! Dark clouds are thickening and howling. The beasts on earth are tramping around us full circle. They should not behave so, isn’t it? What can be the reason? What does it indicate? I am getting apprehensive about these omens.’ Vashistha could see what these portents meant by means of his divine insight. He said, ‘Oh King! These are signs of some terrible event nearing us. The clouds are roaring frightfully. But considering the fact that the beasts on earth are circumambulating our chariots, this much can be inferred; the disaster that threatens us will be averted. Therefore, you need have no anxiety.’ Vashistha instilled faith and confidence in Dasharatha, and they awaited events.
Suddenly, the wind grew into a fierce cyclonic storm! Even as they were looking on, giant trees were pulled up by their roots and they fell with alarming noise. Even the mountain peaks rolled one over the other. Thunderous explosions rent the air, as if the earth itself was breaking into pieces. Those in one chariot could not see the vehicle before or behind them, so thick was the dust that rose all around! Horses and elephants started running wildly in panic. Foot soldiers dropped unconscious; others stood petrified by a weird fear. (RKRV Part I p.195-196)
They began to think, ‘What is this great impediment after the glorious celebration of the marriage?’ Good and bad always follow each other. After experiencing great joy in Mithila, they were confronted with a difficult situation on their way to Ayodhya. (SSS Vol.42 p.86)
Dreadful figure stands in front of them:
(photo taken by Desaraju Lakshmi at Srikurmam)
Vashistha, Dasharatha and the four sons were the only persons who were unafraid in that entire huge concourse! All the rest were drained of vigour and vitality—for good reason, too. For the ground and air were enveloped in darkness. The darkness was heightened by blinding flashes of light! And a dreadful figure, with terror-striking eyes, stood before them.
His head had a crown of thickly matted hair. He had a giant double-edged axe on his shoulder. He had on the shoulder a bag of arrows that shone like lightning streaks. He appeared to them like the forehead-eyed Shiva on His way to destroy the mighty demon rulers of the Triple Fortress! As soon as he came to view, Vashistha recognised him as Parashurama. But he wondered why he was so fierce with anger that day, even though all his rage against the Kshatriya clans had long ago subsided as a result of the campaigns in which he had destroyed them. He tried to discover what could have kindled the flame again from the cooled embers. (RKRV Part I p.196-197)
Parashurama Challenges Rama:
Vashistha himself moved towards Parashurama with the traditional signs of welcome, like inviting him to wash his hands and asking permission to wash his feet. But though he accepted these marks of good will and heartfelt reception, Parashurama was staring at Rama with eyes like glowing cinders! Rama was however reacting with a charming smile, a smile which only fed the fumes of his anger! He raved loudly thus! ‘Oh, son of Dasharatha! I have listened to your exploits being praised by a thousand tongues. I heard also how you broke the Bow of Shiva, as if it was just child’s play. But all that is hearsay not directly seen by me. I have come now so that I can personally examine your valour. (RKRV Part I p.197)
‘I have brought this divinely consecrated bow. It belonged to Jamadagni, my revered father. Show me your might, stringing it and fixing an arrow on it. Or else, come, engage me in fight!’ He challenged Rama in this manner, in passionate anger. (RKRV Part I p.197)
Dasharatha’s replies in Plaintive tones:
Rama was not affected by all this demonstration of anger. He kept on smiling coolly. ‘Oh Bhargavarama! I thought the vengeance you had nursed against the Kshatriyas had ended long ago. Why this relapse? Why this downfall, this absurdity? he asked. Just then, Dasharatha bent low and in plaintive tones, appealed to Parashurama thus: ‘Bhagavan! You are a Brahmin. You have won great renown. My sons are tender teenagers. Why develop vengeful hatred against them for no reason whatever? This ill becomes the high status of your lineage. Your forefathers studied the Vedas without intermission and performed rites and ceremonies with elaborate care. You yourself declared that day, when you entered on the Chandrayana Ritual that you will not handle any weapon thereafter. You said that your desires have been fulfilled. You did this before no less a God than Indra, gifting all the territories conquered by you to Kashyapa, yourselves resolving to spend the rest of your days in the performance of righteous deeds and the gaining of equanimity. (RKRV Part I p.197-198)
‘You were all along engaged in austerities on the Mahendra Peak! And now quite contrary to your declared intentions, your mind is set upon destroying my dynasty and family. Is it not a terrible sin to act against one’s given word? At this breach of promise, of what use is austerity? There is no God higher than Truth, is there? You are challenging only Rama and you say you will fight only with him! If anything injurious happens to that son, my entire family will be plunged in dire calamity. Our lives will end the moment danger harms him. A Brahmin like you should not become responsible for the loss of so many lives! It is not only a sacrilege on Brahminhood, it is a heinous sin.’ (RKRV Part I p.198)
The story of the two Bows - The Bow of Shiva and Vishnu were made by Vishvakarma:
Parashurama paid no heed to the words of Dasharatha. He did not give ear to them. He was casting his looks only on Rama. He said: ‘The Bow that you broke and this one, both, have come from Heaven.Vishvakarma, the Divine Artificer made them both. One was offered to Shiva, for use against the Demons of the Triple Fortress; the other was entrusted to Vishnu. Once the demons were destroyed, Shiva sent it to Emperor Devaratha, with the arrows that were used for the fight. Perhaps the bow had become frail and feeble, since the purpose for which it was offered had been accomplished. It is no proof of might and heroism if such a bow is broken. (RKRV Part I p.199)
This bow has work yet to do and so it still retains its vigour and vitality. This bow is surcharged with efficacy and power. Take this, string it and break it as you did the other. That is the way to prove your strength and heroism. Do not strut about in pride that you have broken the Bow of Shiva! Break this and write your name in the annals of the brave.’
‘You may doubt my words that this is the Bow of Vishnu,’ he continued. ‘Vishnu Himself kept this in the custody of Hrishika’s, a great sage. He handed it over to his son,Jamadagni. (RKRV Part I p.199)
Parashurama narrates the story of his Vendetta:
(Jamadagni telling Parasuram about Kartavirya Arjuna)
Jamadagni is my father. He was the repository of tremendous merit acquired by austerity. He was so pure-hearted that he had no trace of hatred or vengeance in him. My father had renounced the use of weapons; yet, Kartavirya Arjuna the wicked, killed him. It was a crime of unprecedented cruelty. No one had killed another so atrociously. I decided that I should not show mercy. I had to teach him a lesson. I vowed that I will destroy not only that monster, but all unrighteous kings. From that day, I have been cutting them to pieces and playing ball games with their heads. This Bow was with me in all those campaigns. I killed many wicked monarchs. I brought under subjugation the entire world. My anger at those who had killed my father cooled a little with this. I gave up the vendetta, and started a Vedic sacrifice. I invited Kashyapa for that Yajna, since he was a great saint immersed in meritorious activity. I gave him the Earth which I had conquered as dakshina (ritual fees) for supervising the Yajna. Since then, I have been spending my days on the Mahendra Peak, with my mind immersed in peace and my intellect shining in spiritual splendour. (RKRV Part I p.199-200)
Parashurama replies to Dasharatha’s plea and says that he is looking for complete renunciation:
‘Your father asked me why I have again taken up this weapon and put on a challenging pose, in spite of my having renounced the path of vengeance and hatred. I shall answer him now Rama! Two bows were created in Heaven and came upon the earth. You have broken the Shiva Bow. This alone remains now, intact. If this too is broken (it does not serve any purpose being with me, for its work is over) then, my renunciation will be complete. So, I wish that this too is broken, or retained by you. I am waiting for this consummation. The moment has come; I am determined to utilise it, rather than let it go by or allow it to be misused. Perhaps, you doubt whether fighting is the best use to which time can be put? But the significance of the fight has to be looked into. It may be for the progress and welfare of the world. It may promote the suppression of the unrighteous and the encouragement of the good. You cannot pronounce war as undesirable, judging from a superficial point of view. Analyse the purpose. When a knife has to be sharpened, one has to hone it on a grindstone. No one can condemn the process as injurious to the knife. If the body is to derive strength from food, the food has to be placed between rows of hard teeth and ground into paste mercilessly. No one can condemn this process as violence exercised on the material. It may become necessary in order to provide Sattvika food for either the Body or the Body Politic, to have recourse to struggle, conflict and the apparent infliction of pain. (RKRV Part I p.200-201)
‘Well, we are in the middle of the road, halfway through a journey. It is not proper to indulge in talk, standing here. Let us get to action. It is imperative we should start straightway. Come on! Either string this bow and break it in the process or fight a duel with me!’ This was the call from Parashurama. (RKRV Part I p.201)
Lakshmana was fuming with anger, while listening to the challenge of Parashurama; he was about to intervene with a hot retort, when Rama quietened him saying, ‘This is not a matter concerning you. For the questions asked of me, I myself have to answer. It is against good manners for you to come between us. Let me handle this situation.’ His affectionate and soft counsel made Lakshmana desist. But when Parashurama started laughing at Rama and ridiculing him for not accepting his challenge as soon as it was thrown, Lakshmana could not control his reaction of resentment. (RKRV Part I p.201)
He shouted, ‘Oh Bhargava! This is not much of a task for Him who broke the Bow of Shiva! To break this little bow, why do you challenge Rama? This is a Brahmin
weapon! It is just a blade of Kusa grass. I can myself break it, in a trice effortlessly, even while playing with it; for this petty task why asks Rama. I have no need to transfer the assignment.’ When Lakshmana uttered these words, Parashurama became even more inflamed. But Rama took things coolly and calmly. He smiled at Lakshmana and pacified him by his soft speech. The more enraged Parashurama became the quieter and more restrained was Rama’s reaction. (RKRV Part I p202)
Soon, Parashurama lost control of himself. He gave free reign to his tongue and started pouring rank abuse. This caused some consternation in Dasharatha’s heart. The maids and servants hid themselves from the furious onslaught. The four arms of the army were shaken by fear. The Pundits were terrified. Sita, however, watched the scene with amusement. She was not in the least agitated. She was not affected by the slightest apprehension. She was instilling courage and confidence in the hearts of Urmila, Mandavi and Shrutakirti, telling them that he was a lame jackal before the Lion that Rama was. When they saw Rama reprimanding Lakshmana, Bharata and Shatrughna had no mind to intervene. Or else, they too would have joined the fray and asked Rama for permission to fight or take up the challenge. They awaited the orders of Rama and kept away. Vashistha could know the past and the future and so, He realised that the incident was but a scene in the Divine Drama. (RKRV Part I p.202-203)
Rama takes the Vishnu Bow and Parashurama get debilitated:
He was silent and unshaken.Ramachandra spoke with profound calm. ‘Parashurama! You are a Brahmin. For a Kshatriya, you are an object of worship, on the basis of caste. You are a kinsman of the revered Vishwamitra. I don’t feel it proper to kill such a high caste Brahmin. Nor is it proper to aim this holy weapon against you. You yourself declared just now that it belongs to the Realm of the Gods, that it has so far destroyed every enemy, city and fort against which it has been used, and that it can overwhelm and defeat the strength and pride of whomsoever it encounters. Is it not sheer waste to make it unserviceable? So, choose any one of these two alternatives and tell me: Shall I use it to prevent you from moving about on your feet? Or shall I prevent you from attaining the higher worlds that you have earned by means of austerities?’ When he heard these words, Parashurama was even more enraged. His eyes turned red with anger. He rushed forward towards Rama, exclaiming, ‘What are you prattling?’ Rama took hold of the Vishnu Bow that was slung on his shoulder, with a derisive laugh, which hurt his pride. Lo! No sooner did the weapon reach the hands of Rama than Parashurama got debilitated. He lost all energy and vitality. Rama shone in such added splendour that no eye could stand that blaze. He stood there as if countless lamps were lit on one spot, radiating blinding light all around. When the authentic wielder of that bow, Narayana Himself, held it in His grasp, the bow too acquired added lustre. A triumphal aura surrounded the bow and lightning streamed from it. The gods gathered in the sky and showered flowers on Rama holding the Bow. The auspicious sound of music filled the sky. (RKRV Part I p.203-204)
Parashurama offers all the Powers won by him to Rama:
Meanwhile, Parashurama was full of smiles. He said, ‘Rama! Did you notice what happened! I have experienced the delight of the Divine Manifestation, your Divine Splendour. In days gone by, I gifted this earthly region to Kashyapa. Receiving it, the sage Kashyapa declared that I should not enter his dominion again and even if I did, I should not spend a night therein. He pronounced a curse upon me, on these lines. Well. It is already getting dark. I can no longer be present here. I have to hurry fast to the Mahendra Mountain. Through my incomparable austerity, I have won high heavenly regions. Break the bow and with it, break all the power I had won. All the power I have in me is yours. Oh Rama, watch this, I am offering to you the power earned by me.’ (RKRV Part I p.204)
Thus saying, he came near and embraced Rama with both hands clasped firm around him. At that moment, three facets of Divinity that had subsisted in him so long came forth from him and merged in Rama. Then Parashurama addressed Rama thus: ‘Rama! The world cannot easily understand the mystery of the Divine. Even those like me who have earned great power through denial and detachment and ascetic practices rely more on their own spiritual achievements, ignoring the influence of the Divine Strategy of Vishnu. (RKRV Part I p.204)
‘I have, therefore, set about to make known your reality and genuine power to the world. I have given you as an offering the powers I had. I have also proved once again that you are the mightyVishnu, the God endowed with unique power, the God who directs the Drama of the Universe. There is nothing that is devoid of you, nothing that is not you. You are all. Yours is all. I had the good fortune of wielding for some time your divine bow, and as a consequence, I earned some reverence from the world. That is the merit I have won. This is my offering.’ With this Parashurama disappeared. (RKRV Part I p.205)
In the divine story, you will observe one special fact; no incident is unconnected with the rest, no happening is without significance. For example, Parashurama exterminated the Kshatriya rulers of his time by systematic campaigns directed against each. How then, why then, did Dasharatha and Janaka survive? The truth of the matter is: Parashurama made two exceptions under which his victims could save themselves and survive. This secret was known only to these two survivors. He had resolved within himself that he would not kill a bridegroom or a person engaged in a yaga So, whenever Parashurama reached the frontiers of their kingdoms and was on the point of crossing them, Janaka got himself initiated in preparation for a yaga (ceremonial sacrifice in which oblations are presented) and Dasharatha fitted himself out as a bridegroom about to wed another princess. Of course, this was according to the Divine Plan, for Dasharatha had to live to get Dasharathi and Janaka had to discover Janaki. (SSS Vol 2, p.256-257)
Parashurama recognised the Divinity of Rama:
While (Dasharatha and his sons with their brides) were travelling, they heard a loud voice saying, ‘Stop!’ Parashurama appeared on the scene, much to the shock and surprise of everyone. Parashurama said to Rama, ‘Oh Rama! I have heard that You have broken the bow of Shiva. The bow of Shiva is of no consequence, and it is not at all hard to lift it. If You really have strength, You should break this weapon of mine.’ So saying Parashurama hurled his weapon at the feet of Rama. Rama calmly picked it up and broke the weapon. Parashurama at once fell at the feet of Rama. People have a distorted opinion about Parashurama, describing him as a very egoistic sage who itched to fight with Rama. Parashurama actually came there for the divine purpose of handing over to Rama one of the sixteen splendours (kalas) he had with him. A Purna avatar has sixteen splendours. Lord Rama possessed twelve kalas and his brothers had three kalas. The remaining one kala was with Parashurama. While bowing to the feet of Rama, he passed on the sixteenth kala to Him. (SSB 1996 p.35)
Implicit Obedience:
A similar incident occurred in the life of Parashurama, son of the sage Jamadagni. One day when Jamadagni s wife went to the river to fetch water, the king Vichitravirya was going in his chariot. She was a pure-hearted lady. She just looked up to see who was going in the chariot. She was struck for a moment by the beauty of Vichitravirya. When she returned to the hermitage, Jamadagni ordered Parashurama to cut off the head of his mother. Parashurama did not flinch for a moment. Carrying out his father s command implicitly, he cut off the head of his mother.
Jamadagni then asked his son: ‘What boon do you want? You have implicitly carried out my command.’ Parashurama said: ‘Dear father! Restore the life of my mother.’ The sage gave back her life. Implicit obedience merits its own reward. This is the inner secret of how the Divine works. (SSS Vol.24 p.263)
How Kerala acquired the name Parashurama Kshetra
Kerala is a land that has won the love of the Lord in a special way. In olden days, it was noted for its devotion and godliness. Kerala is also known as Parashurama Kshetra---the sacred land of Parashurama. How did it acquire that name? Parashurama is one of the avatars of Vishnu. When Parashurama s father (Jamadagni) was beheaded by a Kshatriya king, his mother Renuka, cried in anguish: ‘Rama! Rama!’ Parashurama, who was away from the ashram, could ethereally hear the cries of his mother from afar and rushed home. He counted that his mother had called his name twenty-one times. On reaching the ashram he saw his father s head severed from the body. The horrible crime had been committed by Kartavirya s sons. Parashurama took a vow to wage war against the vile Kshatriya rulers twenty-one times and end their rule all over the earth.
Parashurama accomplished his mission by defeating the Kshatriya kings twenty-one times and came to his ashram to pray to his ancestors for restoring his father s life. The sage Bharadwaja, to whose gotra Jamadagni belonged, appeared before Parashurama and restored Jamadagni to life by placing the head and body together.
After this, Parashurama felt that the purpose of his advent had been achieved and as he had no desire to be a ruler, he made a gift of all the territories he had conquered to the Sage Kashyapa. He felt that having given away everything, it would not be right for him to remain on the land he had gifted. He decided to reclaim land from the sea and settle down on that territory for the rest of his life. It is this area that is known as Parashurama Kshetra--also known as Kerala. He performed penance on a mountain called Mahesa, which is situated in Kerala. (SSS Vol.19 p.155-156)
Parashurama gave away his powerful weapons
Rama defeated Parashurama with love. Parashurama gave away his powerful weapons to Rama and said to Him, ‘Rama! You are now shining with sixteen Kalas.’ Rama was an embodiment of truth. There is no power greater than Truth. Hence Parashurama surrendered to Rama. With the surrender of Parashurama, Rama’s power became full and complete. (SSB 2002, p.80)
Karna
Karna, a great hero of the Mahabharata war was searching for a Guru who can teach him the intricacies of the warfare and the methods by which he could win over Arjuna. He knew that there was no other Guru except Parashurama for this purpose. He also knew that Parashurama was a bitter enemy of Kshatriya class and he would not teach any other person except a Brahmin, the Astras and Sastras (weapons directed by chanting mantras). However, he was determined to learn these techniques somehow.
He therefore approached Parashurama, disguised as a Brahmin. He could draw his attention and win his favour with his humility and obedience also his sharp intellect. Parashurama recognised Karna’s intense yearning and eligibility to learn the techniques of Astras and Sastras and finally agreed to teach him. Under his tutelage, he taught the techniques of directing several Astras and Sastras to Karna. Karna during that period could demonstrate his total faith in the Guru and win his confidence.
One day, Parashurama put his head on the lap of Karna and slept for some time. He was enjoying deep sleep, in the meanwhile a hornet got under the thigh of Karna and started boring the thigh, causing severe pain and loss of blood. But, Karna silently suffered the pain lest he may cause disturbance to his Guru. After some time, the blood flowed under the head of Parashurama wetting that part of the body. He woke up and enquired Karna with great surprise, ‘Tell me who are you? Surely, you are not a Brahmin. It is only a Kshatriya who can bear such huge loss of blood.’
Karna said, ‘Swami! Pardon me I told a lie so that I may become your disciple and learn knowledge from you.’ Parashurama became very angry. He cursed Karna, ‘The knowledge you have gained by speaking untruth will not be useful to you when required.’ (Beacons of Divine Wisdom Part II p. 93-94)