SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 25 AND 26

(Sri Achyutapreksha asks Sri Poornaprajnaru to write a new Bhashya to Brahmasutras. Please read, comment and share. To access the entire series, please visit: 

ಲೀಲಾವಿವಾದೇ ಗುರುಣಾ ಜಗದ್ಗುರೋಃ ಪ್ರಸಂತಸ್ತತ್ರ ಚ ತಾದೃಶೇ ಸತಿ|

ಸೂತ್ರಾರ್ಥವಿಚ್ಚೇತ್ ಕುರು ಭಾಷ್ಯಮಂಜಸೇತ್ಯಾಕ್ಷೇಪಪೂರ್ವಂ ಗುರುರಭ್ಯಧಾದಿಮಂ||25||

LeelAvivAdE guruNA jagadgurOho prasantastatra cha tAdrushE sati|

SUtrArThavichchEt kuru bhAShyamanjasEtyAkShEpapUrvam gururabhyaDhAdimam||25||

SUMMARY: Once, coincidentally, during a casual and informal debate between Jagadguru Sri Madhwacharya and his Guru Sri Achyutapreksharu, the latter told in an offensive tone to the former “If you know the correct interpretation of Brahmasutras, then you can as well bring out the Commentary on them.”

The word “AakShEpapUrvam” has been defined by Chalari as:

“AakShEpaha dhwanivishEShavyangyaha kOpavishEShaha|

DhwanivishEShENa uktapadyAlambatavAkyEna AakShEpO vyajyatE|

ಆಕ್ಷೇಪಃ ಧ್ವನಿವಿಶೇಷವ್ಯಂಗ್ಯಃ ಕೋಪವಿಶೇಷಃ| ಧ್ವನಿವಿಶೇಷೇಣ ಉಕ್ತಪದ್ಯಾಲಂಬಿತವಾಕ್ಯೇನ ಆಕ್ಷೇಪೋ ವ್ಯಜ್ಯತೇ|

“Offensive” or objectionable tone includes a sense of jeering, cajoling, anger and harrowing motive. These charecatristics are expressed by slightly changing the tone and deliverance.

This stanza indicates that Sri Achyutapreksha had faith and reverence for the Bhashya or the interpretations that were there for the Brahmasutras. He was so much mesmerized by the prevalent Bhashya that he could not entertain any thought of contradicting them. When he challenged Sri Madhwacharyaru to write a different Bhashya, Achyutapreksha thought that his disciple might not accept the challenge. Moreover, Sri Madhwacharya wanted the “order” to write a new treatise come from his Guru.    

ವಿಧಾನಮಾತ್ರಂ ತದುಪಾದದೇ ತದಾ ಪಯೋ(s)ಚ್ಛಂ ಪರಮಃ ಸ ಹಂಸರಾಟ್|

ತಲ್ಲೀನಮಾಕ್ಷೇಪಮುಪೈಕ್ಷತಾಫಲಂ ವಾರೀವ ಸಂತೋ ಹಿ ಗುಣಾಂಶತೋಷಿಣಃ||26||

ViDhAnamAtram tadupAdadE tadA payO(s)chCham sa hamsarAT|

TalleenamAkShEpamupaikShatAPhalam vAreeva santO hi guNAmshatOShiNaha||26||

SUMMARY: Like a mystic swan would leave aside the watery content and consume the pure milk, supreme swan-like emperor of sublime knowledge Sri Poornaprajna left out the “offensive” tone in which Achyutapreksha had “ordered” and took only the core instruction. Isn’t it common that the righteous are always delighted by the charm and character?  

SRI HARIKATHAMRITASARA

OM SRI NARAYANAYA NAMAHA| SRI KARIGIRI LAKSHMINRUSIHMAYA NAMAHA| SRI VAYUVE NAMAHA

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA

ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಪ್ರಥಮ ಸಂಧಿ

SRI NARASIHMA STUTI – ಶ್ರೀ ನೃಸಿಂಹ ಸ್ತುತಿ

01.     SreeramaNikarakamalapUjitachArucharaNasarOja

BrahmasameeravANiPhaNeendraveendraBhavEndramuKhavinuta|

NeerajaBhavAnDOdayasThitikAraNane kaivalyadAyaka

NArasihmane namipe karuNipudemage mangaLava||1||

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COMMENTARY (CONTINUED) 

When Lord Hari is said to be worshipped by Mahalakshmi, it means He is “Akshara” and when He is said to be worshipped by Brahma and others, He is the Lord of “Ksharas” too. Akshara means beings that do not decay and Kshara means that which decays. Therefore, Lord Hari or Lord Narasihma is the Lord of both “Kshara” and “Akshara”`worlds. The word Nara means Man and Sihma is “great” or “super” and therefore Narasihma means Purushottama or Super and Most Special Human. It should be stated here that there is no word in English to justly state what is meant by “Uttama” in Sanskrit. Neither the word Super nor the word Human should be conceived in the ordinary sense. Here, the word “super” means infinite and above the precincts of Martyaloka or the world that is bound to become non-existent while Lord Hari alone remains.

When the Lord is said to be worshipped directly by Sri Lakshmi and worshipped through meditation, recitation or chanting by Brahma and others, it is clear statement that Sri Lakshmi is above Brahma and others in status. Further, if the lotus feet of Lord Hari are worshipped by Sri Lakshmi with her own hands, those lotus feet are ‘superior’ than those of Sri Lakshmi. The hands of Lakshmi have been addressed as “Karakamala” or the Lotus Hands and in addition to calling the feet of Lord Hari as Lotus Feet, an adjective has been used namely “Charu”, which means “charming”. This is indicative of the huge difference between Lord Hari and Goddess Lakshmi.

By mentioning Vayu after Brahma, the poet is clearly indicating the ‘different status’ of the two deities. The Vani should be conceived as both Goddess Saraswati and Bharati, the consorts of Brahma and Vayu, respectively. In Bhagavata, it has been clearly stated that when Lord Narasihma appeared, Lakshmi, Brahma and all other Gods, Goddesses and deities were doing meditation of his name with sublime devotion. There is no scope to disprove that Lord Narasihma is the Supreme Lord.

The expression “NeerajabhavAnDOdayasThitikAraNa” (ನೀರಜಭವಾಂಡೋದಯಸ್ಥಿತಿಕಾರಣ), where “Neera” means water and Neerajabhava means Jalajabhava or Kamalabhava, who is Lord Brahma and JalajaBhavAnDa means Brahmanda. “SthitikAraNa” means the Lord is the reason behind creation, preservation and destruction of this Brahmanda and beyond.

The word “Namipe” is an expression of surrender with total awareness, love and devotion. The word “KaruNipudu” signifies that the “Mangala” or welfare, pleasure etc., do not come without the grace and kindness of the Lord.

(In the next episode, explanation of Sri Mahalakshmi Stotra will begin, with the grace of Lord Hari, Guru and ancestors.SDN)      

 

SRI VADIRAJA VIRACHITA TEERTHA PRABANDHA

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 8

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

INTRODUCTION  

ಯಥಾ ದ್ರುಷ್ಟ್ಯಾ ಪ್ರಸನ್ನಃ ಸನ್ ರಾಜಾ ಬಂಧಾಪನೋಪಕೃತ್|

ಏವಂ ದೃಷ್ಟಃ ಸ ಭಗವಾನ್ ಕುರ್ಯಾದ್ಬಂಧವಿಭೇದನಮ್||

YaThA dRuShTyA  prasannaha san rAjA banDhAnOdakrut|

YEvam druShTaha sa BhagavAn kuryAdbanDhaviBhEdanam||

SUMMARY: When a king goes and sees a prisoner in his prison and is impressed with the good behaviour of the prisoner, he will order the release of that prisoner. Similarly, when a devotee offers prayers and does meditation, the impressed Lord will relieve the devotee from the cycles of birth and death and from the stranglehold of family or worldly life.

It is obvious that as the Dasavani states “sulaBhanO Hari…tannavavaranu bittagalanO”, Lord Hari is easily to be impressed. Meditation is the simplest way to appease the Lord. But, the devotion should be “unbiased, pure, unsuspicious and unfading”. This devotion of the highest order is imbibed only by learning the Greatness of the Lord. One should see the Lord in all his or her actions and speech.

India is a sacred land. Good deeds of every individual will attract infinite merits. But, the meditation, Bhajan, charity, austerities, oblations or even a casual visit to some of the most powerful holy places attracts inexplicable, most valuable and incomparable benefits. In the distant past, persons completing their studies for a specified number of years had to compulsorily spend at least a year on pilgrimage. It was only after this year-long pilgrimage that a person was considered eligible to enter Gruhastha Ashram or the family life. Even today, a spiritual person invariably undertakes pilgrimage at least once in lifetime.

Sri Madhwacharyaru visited Badari twice and even finally, he is believed to have gone to Badarikashram and is still living there. Sri Vadirajaru too undertook extensive pilgrimage across the country twice and explained the special significance of each place in the form of simple lyrics, which is known as “Teertha Prabandha”.

MANGALACHARANA SHLOKA

ಹರಿಕ್ಷೀರಾಂಬುಧೇಃ ಸ್ವೈರಂ ಭವಘರ್ಮರಿಪೋರ್ಮನಃ|

ವಿಹರಾಹರಹಶ್ಚಿತ್ರಚಾರಿತ್ರಚತುರೋರ್ಮಿಷು||

HarikSheerAmbuDhEhe swairam BhavaGharmaripOrmanaha|

ViharAharahashchitrachAritrachaturOrmiShu||1||

SUMMARY: “Like the waves and tides of the cosmic Ocean of Milk reduces the atmospheric heat, the knowledge of creation and other tasks being discharged by the Lord reduces the heat of the family life and yields salvation. Therefore, oh mind, please remember Hari,” Sri Vadirajaru tells his own mind.

Here, Sri Vadirajaru has clearly stated that the ‘tides in a ocean’ is one of the playful acts of Lord Hari. He does not get any pleasure out of it. The entire creation, however minute a part it may be, is eternally subservient to the Lord, whose sole concern is the “protection of the spirituous, virtuous, pious and righteous.  

(Please read, comment and share. SDN)   

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 22 TO 24

(Arrival of Madhyageha and his reaction after seeing Sri Madhwacharyaru is explained in these stanzas. Please read, comment and share. SDN)

Defeat of more scholars

ಬುಭುತ್ಸಯಾ ಮತ್ಸರವರ್ಜಿತಾನ್ ಜನಾನ್ ಸಮತ್ಸರಾನ್ ವಾ ವಿಜಿಗೀಷಯಾ(ss)ಗತಾನ್|

ಶ್ರುತಪ್ರವೀಣಾನತಿತಾರ್ಕಿಕಾನ್ಮುಹುರ್ಭಂಗ್ಯಾ(s)ನಯಾ ಭಂಗಮುಪಾನಿನಾಯ ಸಃ||22||

BuBhutsayA matsaravarjitAn janAn samatsarAn vA vijigeeShayA(ss)gatAn|

ShrutapraveeNAnatitArkikAnmuhurBhangyA(s)nayA BhangamupAninAya saha||22||

SUMMARY: Sri Madhwacharyaru defeated in debate those who confronted him with intent to clarify their doubts in philosophy and without jealousy, those ill-motivated, jealous people who were intent on vanquishing him, outstanding logicians and the virtuous experts in Shastras, in the same manner.

Some scholars were actually seeking clarifications on certain confusing subjects. Sri Madhwacharyaru was lending a cool ear to them and clarifying all the doubts. There were some “real” scholars, who were jealous over the growing popularity of Sri Madhwacharyaru and the new interpretation of the so-called established but misleading interpretations of the holy texts. This class of people were unaware of the authority that Sri Madhwacharyaru possessed over all the holy texts for he was an incarnation of Lord Vayu. Therefore, they had an illusion that they could easily defeat Sri Madhwacharyaru in the debate. They were bent upon insulting Sri Madhwacharyaru. They had ulterior intentions; their minds were corrupt and they were jealous of Sri Madhwacharyaru. There were some brilliant persons who were thorough in Logic. There were other people, who had a comprehensive knowledge of holy texts and wanted to ascertain whether their understanding of the texts was in the right track or not. Sri Madhwacharyaru could effectively silence all those people with aplomb.  

Arrival of Madhyageharu   

ಕದಾಚಿದೇನಂ ಪ್ರತಿಗಮ್ಯ ಸೌಮ್ಯಧೀಃ ಸ ಮಧ್ಯಗೇಹಾರ್ಯವರಃ ಪ್ರಸೇದಿವಾನ್

ಹೇತೋಃ ಕುತಶ್ಚಿದ್ವಿಮನೀಕೃತೋಪ್ಯ(s)ಹೋ ಗುಣಾಬ್ಧಿಲುಬ್ಧಃ ಸುಜನಃ ಪ್ರಸೀದತಿ||23||

KadAchidEnam pratigamya saumyaDheehi sa maDhyagEhAryavaraha prasEdivAn|

HEtOho kutashchidvimaneekrutO(s)pyahO guNAbdhilubdhaha sujanaha praseedati||23||

SUMMARY: Once, Sri Madhyageharu came to meet Sri Madhwacharyaru and he was very much delighted after meeting Sri Madhwacharyaru. Although for some unknown reasons Sri Madhyageharu was slightly upset, it is surprising that persons with a conviction to their inborn virtues stick to their values and commitments.

In this stanza, it appears that Sri Madhyageha had come to express his unhappiness and displeasure over Vasudeva becoming a saint. But, after seeing Sri Madhwacharyaru, his glory and divine conduct, he had no voice to speak out. On the contrary, he was fully satisfied and delighted.

It is common that righteous people often become victims of negative thoughts, passive views and insane acts. But they are temporary phases of an alert mind. They return to their own self quickly and understand the reality swiftly.

Madhyageharu feels contented

ತೇಜೋ(s)ಮೃತಂ ನಂದನಗಾತ್ರಪಾತ್ರಗಂ ನೇತ್ರಾಂಜಲಿಭ್ಯಾಮಪಿಬತ್ ಸದಾ(s)ವ್ಯಯಂ|

ವಿದ್ಯಾಸುಧಾಮ್ ಚಾಸ್ಯ ವಚೋಮಹಾಘಟೇ ಪೂರ್ಣಾಮಸೌ ಕರ್ಣಪುಟೇನ ಪಂಡಿತಂ||24||

TEjO(s)mrutam nandanagAtrapAtragam nEtrAnjaliBhyAmapibat sadA(s)vyayam|

VidyAsuDhAm chAsya vachOmahAGhaTE pUrNAmasau karNapuTEna panDitaha||24||

SUMMARY: Pandit Madhyageharu drank from the cup-like palms that were in the form of his eyes the undepleting and eternal elixir that had been filled in the utensil called the body of his son. He drank the elixir like knowledge that was brimming the utensil-like words of his son.  

The radiation around the body of Sri Madhwacharyaru and the vidity, depth and vivacity of his knowledge made Madhyageharu feel like having drunk the Elixir or Amrit. This stanza also indicates that the appearance, the physique of Sri Madhwacharya was itself Elixir. Both his shape and deed were nothing but Elixir or Amrit.  

   

SRI HARIKATHAMRUTASARA - UNIT 1 MANGALACHARANA

ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

SRI NARASIHMA STUTI

01.     SreeramaNikarakamalapUjitachArucharaNasarOja

BrahmasameeravANiPhaNeendraveendraBhavEndramuKhavinuta|

NeerajaBhavAnDOdayasThitikAraNane kaivalyadAyaka

NArasihmane namipe karuNipudemage mangaLava||1||

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SUMMARY:

Oh Lord Narasihma who has those charming lotus feet that are worshipped by the soft hands of the consort of Sri Vishnu, Mahalakshmi, who is specially praised by Brahma, Vayu, Saraswati, Bharati, king of serpents Shesha, King of birds Garuda, Shiva, Indra and other gods, who is the creator, preserver and destroyer of Brahmanda and who grants salvation or Moksha, I salute you. Please bestow your grace and kindness.

COMMENTARY:

Sriramani – Amarakosha states: sundareeramaneerAmA; it means charming, beautiful, wife, consort. Sri is the name of the wife of Lord Vishnu. Sri Narasihma is being worshipped by that Sri Ramani with her own hands. She can and will worship those feet that belong to her husband and Narasihma is an incarnation of Lord Vishnu. There is no difference between Sri Narasihma and Sri Vishnu. This is what is meant by ShriyahpatyE in Srimat NyAyasuDhA.

Shree means sarvaihi shritA. Since she is sheltered by Brahma, Rudra and the entire cluster of gods and demi gods, they are called Sri. This is mentioned in Ambhruni Sukta. Dwadasha Stotra too avers:

BrahmEshashakraraviDharmashashAnkapUrvageervANasantateeryam yadapAngalEsham Ashritya vishwavijayam visrujatyachintyA shreehi|

ಬ್ರಹ್ಮೇಶಶಕ್ರರವಿಧರ್ಮಶಶಾಂಕಪೂರ್ವಗೀರ್ವಾಣಸಂತತೀರ್ಯಂ

ಯದಪಾಂಗಲೇಶಂ ಆಶ್ರಿತ್ಯ ವಿಶ್ವವಿಜಯಂ ವಿಸೃಜತ್ಯಚಿಂತ್ಯಾ ಶ್ರೀಃ|

AitarEyOpaniShat further clarifies this point:

TA yEtAha sheerShangChriyaha shritAshchakShuhu

ShrOtram manOvAk prANaha shrayantE(s)smin shriyaha|

ತಾ ಏತಾಃ ಶೀರ್ಷಂಗ್ಶ್ರಿಯಃ ಶ್ರಿತಾಶ್ಚಕ್ಷುಃ ಶ್ರೋತ್ರಂ

ಮನೋವಾಕ್ ಪ್ರಾಣಃ ಶ್ರಯಂತೇ(s)ಸ್ಮಿನ್ ಶ್ರಿಯಃ |

It means, Chakshu (eyes), ShrOtra (ears), Manas (mind), vAlk (tongue) and PrANa (Vayu) are addressed as Sri. In other words, the deities responsible for these acts namely Sun, Moon, ShESha, GaruDa, Indra, Agni and MukhyaprANa and all other deities seek the shelter of Mahalakshmi and therefore she is addressed as Sri.

Alternatively, if it is interpreted as “ViShNum shritA iti shreehi”, it means She is always under the shelter of Mahavishnu. Under no circumstances nor for any reason does she rely or seek shelter of others and therefore she is the one and only Mahalakshmi.

These interpretations establish the significance of the terminology “SreeramanakarakamalapUjita”.

(In the next episode further substantiation of this stanza will be discussed. SDN)     

SRI VADIRAJA'S TEERTHA PRABANDHA - STEP 7

SRI VADIRAJA’S TEERTHA PRABANDHA – STEP 7     

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”        

(Some miraculous instances where Sri Vadirajaru unintentionally showed to the world that he was divine are collected from various sources and given in English here. Please read, comment and share. SDN)

Sri Vadirajaru travelled far and wide. A large number of people used to follow him, wherever he went. Many people wanted him to bless their children, bless those getting married, boys for whom thread ceremony was being performed and so on. Some people were so fortunate that Sri Vadirajaru was present only to save the family from an imminent catastrophe or save the life of a bridegroom or retrieve the life of a dead person and so on.

1.   Once, a bridegroom was bitten to death by a serpent that was hiding in the turban he was wearing. Luckily, Sri Vadirajaru was there. He chanted his own composition Sri Lakshmi Shobhana and with the grace of Sri Lakshmi and Sri Narayana, the groom got a second life.

2.   A childless landlord appealed to Sri Vadirajaru to bless them with a child. With his mystic vision, Sri Vadirajaru learnt that the landlord had no chance of begetting a child. The truth was pronounced by him to the landlord. Later, the landlord met an enchanter and with the power of black magic, the landlord got a son. After about five years, Sri Vadirajaru visited the same place and came to know what had happened. Sri Vadirajaru summoned the landlord along with his son. When Sri Vadirajaru sprinkled some holy water on the boy, he turned into a devil. The devil said that it had been instructed to live with the landlord for six years, kill the landlord at the end and return. After revealing this secret, the devil disappeared. The landlord thanked Sri Vadirajaru for saving him and his family.

3.   A son of a Muslim king had passed away. Sri Vadirajaru placed the box in which he was carrying the idols of deities for offering his routine Puja on a place where the corpse of Muslim king’s son had been buried. The burial ground was on the outskirts of the city. The security guards and people living around the place told Sri Vadirajaru that the place was inauspicious and unsuitable for persons of his nature. Sri Vadirajaru got the body exhumed, sprinkled the holy water from his Kamandal (differently shaped water jar) and the boy became alive. Highly impressed and pleased king presented Sri Vadirajaru with a large quantity of wealth that was actually brought on camel back. Being an ascetic, Sri Vadirajaru poured all that wealth into Ganga. The riches presented by the same king for the second time was buried by Sri Vadirajaru at Udupi and on that place shrines dedicated to Sri Subrahmanya and Bhutarajaru were constructed.

There are several instances which have come down to us from words of mouth but not found in any document or in the written form. A question may arise as to why some divine beings display miracles. Display of miracles is not the intention behind such acts and that is why they cannot be termed as miracles. It appears to the ordinary people that some miracle is happening or being displayed. They perceive some obstacle or defect or fallacy in the previous birth of persons concerned.    

  

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(In this episode, the story of the birth of Parashurama is narrated. Please read, comment and share. SDN)

The story of Parashurama.

Obviously, Seetha Devi possessed more qualities than what Brahma and other Gods possessed. Sri Rama is beyond attributes. Indeed, Sri Rama and Seetha Devi are parents of all beings in the universe.

When Sri Rama and Seetha Devi, along with all other people, had travelled a short distance, Parashurama appeared there. Before taking birth as Sri Rama, Lord Hari had taken the incarnation of Parashurama in the dynasty of Sri Bhrugu Maharishi. Parashurama had decided to make the universe aware of the fact that Sri Rama was an incarnation of Lord Narayana and therefore he appeared in front of Sri Rama as though he was trying to confront the Ayodhya Prince. Parashurama told Sri Rama: “Oh Rama, the bow I possess is the bow of Sri Narayana. If you can tie the string to it and pull the string once, all of us will be convinced that you are an incarnation of Lord Narayana.” Sri Rama took the bow, tied the string and even set an arrow on the string. Owing to a boon bestowed by Lord Brahma, a demon had managed to hide in the stomach of Sri Parashurama. He was then ousted out of the stomach by Sri Parashurama. Sri Rama killed that demon with the arrow he had already set.

Background of Bhargava Rama

As already stated, Sage Rucheeka belonging to the dynasty of Bhrugu Rishi married Satyavati Devi, daughter of King Gadhi. His mother-in-law sought his blessings to have a son and wife sought to become the mother of a spiritually awakened son. Accordingly, Sage Rucheeka made up his mind to grant a son with the attributes of a prince like cruelty to his mother-in-law and a saintly, calm, patient and sobre son to his wife Satyavati. Accordingly, he gave a bowl of gruel each to his mother-in-law and wife by chanting relevant Mantras and then went away to have bath.

Thinking that her son-in-law had cheated her by granting a son of noble qualities like patience, knowledge and intelligence, the mother-in-law exchanged her bowl of gruel with the bowl of Satyavati. On his return, Sage Rucheeka saw the face of his wife Satyavati. He could immediately notice that the face of Satyavati had all indications of bearing a son with Kshatriya attributes. With his mystic powers, he could understand what had happened. He revealed to his wife that her mother had interchanged the bowl of gruel with an evil motto. He also told his wife that her son would be cruel and stubborn.

Satyavati was frightened by this development and appealed to her husband to somehow save her. Rucheeka said: “You will have a calm and patient son since my chanting of Mantra cannot fail. Because of this Havis, one of your grandsons will be very cruel. Accordingly, Satyavati gave birth to Jamadagni. After the birth of son, Satyavati went away to flow as a holy river called Kaushiki.

Jamadagni, who became a Brahmarishi, married Renu’s daughter Renuka, whose youngest son was named Rama, an incarnation of Sri Narayana. Since he was born in the dynasty of Bhrugu Rishi, he came tobe known as Bhargava Rama.

Even though he was born as the son of Jamadagni Rishi, he had imbibed some cruelty only to make what Rucheeka Rishi had uttered. To make the world aware that he had taken birth as a Kshatriya to kill all the demons, he was always carrying an axel and a bow and came to be known as Parashurama.