Relationship between Purusha and Prakriti

 Purusha and Prakriti according to Sankhya Darshan

Contents in this blog:

Introduction

Nature of Purusha

Nature of Prakriti

Relationship between Purusha and Prakriti

Significance of Purusha and Prakriti in Sankhya Darshan

Conclusion

Introduction

Sankhya Darshan is one of the six major schools of Indian philosophy. It is a dualistic school that believes in the existence of two fundamental realities – Purusha and Prakriti.

Purusha refers to the individual soul or consciousness, while Prakriti refers to the material world and its various manifestations.

Nature of Purusha

In Sankhya Darshan, Purusha is considered to be eternal, unchanging, and pure consciousness. It is not affected by the material world and is separate from it.

Purusha is also believed to be the source of all knowledge and intelligence, and it is through its association with Prakriti that the material world comes into being.

Nature of Prakriti

Prakriti is the material world and is made up of three gunas – sattva, rajas, and tamas. These gunas represent different qualities such as purity, activity, and inertia.

Prakriti is constantly changing and evolving, and it is through its interaction with Purusha that the material world comes into being. However, Prakriti is also considered to be the cause of suffering and bondage for the individual soul.

Relationship between Purusha and Prakriti

In Sankhya Darshan, the relationship between Purusha and Prakriti is one of interaction and dependence. While Purusha is separate from Prakriti, it is through its association with Prakriti that the material world comes into being.

However, the ultimate goal of the individual soul is to realize its true nature as pure consciousness and detach itself from the material world and its associated suffering and bondage.

Significance of Purusha and Prakriti in Sankhya Darshan

The concepts of Purusha and Prakriti are central to Sankhya Darshan and provide a framework for understanding the nature of the universe and the individual soul.

By recognizing the duality of existence and the interdependence of Purusha and Prakriti, individuals can gain insight into the nature of reality and work towards achieving liberation from the cycle of birth and death.

Conclusion

In conclusion, Sankhya Darshan provides a unique perspective on the nature of reality and the individual soul. By recognizing the duality of existence and the interdependence of Purusha and Prakriti, individuals can gain insight into the nature of their own consciousness and work towards achieving liberation from the material world.

The concepts of Purusha and Prakriti continue to be relevant in modern times and provide a foundation for understanding the nature of the universe and our place within it.

Short Summary of Sankhya Darshan

 

A short summary of Sankhya Darshan

Contents:

1. Introduction to Sankhya Darshan
2. The Concept of Purusha in Sankhya Darshan
3. The Concept of Prakriti in Sankhya Darshan
4. The Eightfold Path of Sankhya Darshan
5. The Relevance of Sankhya Darshan Today
6. Conclusion

Introduction to Sankhya Darshan 

Sankhya Darshan is one of the six schools of Indian philosophy. It is a dualistic philosophy that believes in two ultimate realities - Purusha (consciousness) and Prakriti (matter). The philosophy was founded by Sage Kapila and is based on his teachings.

 The Concept of Purusha in Sankhya Darshan:

Purusha is the consciousness that exists independently of matter. It is unchanging, eternal and pure.

In Sankhya philosophy, Purusha is the principle of pure consciousness. It is eternal, unchanging, and independent. It is not affected by the material world, which is created by Prakriti, the principle of matter. Purusha is the witness of the world, but it is not involved in it.

The goal of human life in Sankhya philosophy is to achieve moksha, or liberation from the cycle of birth and death. This is achieved by gaining knowledge of Purusha and Prakriti. When we understand that we are not our bodies or our minds, but rather pure consciousness, we are free from the attachments and desires that bind us to the material world.

The implications of Purusha for human life are profound. If we understand that we are not our bodies or our minds, but rather pure consciousness, then we can live our lives with a sense of detachment and freedom. We can let go of our attachments to material things and relationships, and we can focus on living a life of peace and happiness.

Here are some specific ways that the concept of Purusha can be applied to human life:

Purusha can help us to understand the nature of suffering. Suffering is caused by our attachments to the material world. When we understand that we are not our bodies or our minds, but rather pure consciousness, we can let go of our attachments and live a life free from suffering.

Purusha can help us to develop detachment. Detachment is the ability to let go of our attachments to the material world. When we are detached, we are not affected by the ups and downs of life. We are able to remain calm and peaceful, even in the face of adversity.

Purusha can help us to develop compassion. Compassion is the ability to feel the suffering of others. When we understand that we are all Purushas, or pure consciousness, we can see that we are all one. We can develop compassion for all beings, regardless of their race, religion, or social status.

The concept of Purusha is a powerful tool that can help us to live happier, more fulfilling lives. By understanding the nature of Purusha and Prakriti, we can let go of our attachments to the material world and live a life of peace and freedom.

The Concept of Prakriti in Sankhya Darshan:

Prakriti is the material world that is made up of three Gunas - Sattva (purity), Rajas (passion), and Tamas (inertia). It is the realm of change and impermanence.

According to the Sankhya school of Hindu philosophy, Prakriti is the primordial substance from which all of the universe is created. It is the unmanifested potentiality of all things, and it is characterized by three gunas, or qualities: sattva (purity), rajas (activity), and tamas (inertia).

Purusha, on the other hand, is the conscious principle that observes Prakriti. It is the witness of the universe, and it is not affected by the changes that occur in Prakriti. Purusha is eternal and unchanging, while Prakriti is constantly evolving.

The relationship between Prakriti and Purusha is one of non-duality. They are two aspects of the same reality, and they cannot exist without each other. Prakriti is the material cause of the universe, and Purusha is the efficient cause. Without Purusha, Prakriti would remain unmanifested potentiality. Without Prakriti, Purusha would have nothing to observe.

The goal of the Sankhya school is to achieve liberation, or moksha, from the cycle of birth and death. This is achieved by separating Purusha from Prakriti. This can be done through the practice of yoga, which involves disciplining the mind and body in order to achieve a state of pure consciousness.

In the Yoga Sutras, Patanjali describes the process of separating Purusha from Prakriti as follows:

"When the mind, which has been distracted by the impressions of objects, has been controlled, then there is a cessation of the modifications of the mind. This is called samadhi."

Samadhi is the state of pure consciousness in which Purusha is no longer affected by the changes that occur in Prakriti. It is the state of liberation.

The Eightfold Path of Sankhya Darshan:

Sankhya Darshan lays out an eightfold path for achieving liberation from the cycle of birth and death. The path includes practices such as meditation, self-reflection, and detachment from material desires.

The Eightfold Path is a system of spiritual development in the Sankhya school of Hindu philosophy. It is a path to liberation, or moksha, from the cycle of birth and death.

The Eightfold Path consists of the following steps:

1. Right understanding: This is the understanding of the true nature of reality, including the distinction between Purusha and Prakriti.
2. Right intention: This is the intention to live a life of virtue and compassion.
3. Right speech: This is speaking words that are truthful, kind, and beneficial.
4. Right action: This is acting in a way that is ethical and respectful of others.
5. Right livelihood: This is earning a living in a way that does not harm others.
6. Right effort: This is making an effort to overcome negative qualities and cultivate positive qualities.
7. Right mindfulness: This is the practice of paying attention to the present moment without judgment.
8. Right concentration: This is the practice of focusing the mind on a single object or thought.

Here are some additional details about each of the eight steps:

• Right understanding is the understanding of the true nature of reality, including the distinction between Purusha and Prakriti. This understanding is essential for liberation, because it allows us to see the world as it really is, rather than as we perceive it to be.
• Right intention is the intention to live a life of virtue and compassion. This intention is the foundation of all good actions. When we have the right intention, our actions are naturally virtuous and compassionate.
• Right speech is speaking words that are truthful, kind, and beneficial. When we speak right speech, we promote harmony and understanding. We also avoid creating negative karma.
• Right action is acting in a way that is ethical and respectful of others. This includes abstaining from violence, theft, and sexual misconduct. When we act right, we create positive karma and contribute to the well-being of others.
• Right livelihood is earning a living in a way that does not harm others. This means avoiding occupations that are harmful to others, such as selling weapons or drugs. It also means working in a way that is ethical and fair.
• Right effort is making an effort to overcome negative qualities and cultivate positive qualities. This includes overcoming anger, greed, and delusion. It also includes cultivating qualities such as patience, kindness, and wisdom.
• Right mindfulness is the practice of paying attention to the present moment without judgment. This means being aware of our thoughts, feelings, and actions, without getting caught up in them. When we practice right mindfulness, we become more aware of our true nature and our relationship to the world.
• Right concentration is the practice of focusing the mind on a single object or thought. This can be done through meditation or other forms of concentration practice. When we practice right concentration, we develop the ability to control our minds and focus our attention.

The Eightfold Path is a complex and challenging system, but it is also a path to great liberation. By following the Eightfold Path we can overcome suffering and achieve lasting happiness.

The Relevance of Sankhya Darshan Today:

Although Sankhya Darshan has ancient roots, its teachings are still relevant today. Its emphasis on self-awareness, introspection, and detachment can help people navigate the complexities of modern life.

Here are some specific ways in which the Sankhya Darshan can be relevant in today's world:

The Sankhya Darshan's emphasis on the distinction between Purusha and Prakriti can help us to understand the nature of reality and our place in the universe. We are not our thoughts, feelings, or sensations. We are the witness of these things. This understanding can help us to let go of attachment to the things that cause us suffering.

The Sankhya Darshan's teachings on yoga can help us to develop the qualities that are necessary for liberation, such as detachment, wisdom, and compassion. Yoga can help us to calm the mind, focus the attention, and develop a sense of inner peace.

The Sankhya Darshan's emphasis on the goal of liberation can provide us with a sense of purpose and direction in life. It can help us to see that our suffering is not meaningless, but is an opportunity for growth and transformation.

Conclusion:

The key points of Sankhya Darshan are:

• Reality is composed of two independent principles: Purusha (consciousness) and Prakriti (nature).
• Purusha is the witness-consciousness, the seer of the world. It is uncreated, eternal, and unchanging.
• Prakriti is the material world, the source of all objects and phenomena. It is the source of both the physical and mental world.
• Prakriti is composed of three gunas (qualities): sattva (purity), rajas (activity), and tamas (inertia).
• The interaction of the gunas gives rise to the entire universe, including the physical world, the mental world, and the individual soul.
• The goal of life is to achieve liberation from the cycle of birth and death. This can be achieved by knowledge of the true nature of Purusha and Prakriti, and by detachment from the world.

I encourage readers to explore Sankhya Darshan further because it is a rich and complex philosophy that has much to offer. It can help us to understand the nature of reality, the purpose of life, and the path to liberation.

Here are some resources that you can use to explore Sankhya Darshan further:

The Samkhya Karika, by Ishwara Krishna

The Samkhya Sutras, by Kapila

The Yoga Sutras of Patanjali

The Bhagavad Gita

The Upanishads

You can also find many books and articles on Sankhya Darshan online and in libraries.

Were women allowed to study during the vedic era

 

Even though the Sanatan Dharma refers to Devi Saraswati as the Goddess of learning, yet there are allegations by people that there is no right for the education of women in Vedas.

Lets try to find out whether its true or its false:

The Rig Veda mentions around 27 to 30 Rishikas or women seers and several of the Rig Vedic Hymns are attributed to them. They were known as Brahmavadinis.

There is a list of Rishikas in the Rig Veda Samhita, one or more mantra was revealed to each rishika

 

Verse                                                                               Rishika

4.18                                                                                  Aditi

10.72                                                                      Aditirdakshayani

8.91                                                                            Apala atreyi

10.86                                                                              Indrani

10.85                                                                              Urvashi

10.134                                                                              Godha

10.39, 10.40                                                          Gosha Kakshivati

10.109                                                                     Juhurbramhajaya

10.184                                                                   Tvashta Garbhakarta

10.107                                                                    Dakshina Prajapatya

10.154                                                                                 Yami

10.10                                                                          Yami Vaivasvati

10.127                                                                     Ratrirbharadvaji

1.171                                                                           Lopamudra

10.28                                                                          Vasukrapatni

10.125                                                                        Vagambhrni

5.28                                                                        Vishvavara Atreyi

8.1                                                                          Sashvatyangirasi

10.151                                                                  Shradhda Kamayani

10.159                                                                     Shachi Paulomi

10.189                                                                           Sarparajni

9.86                                                                          Sikata Nivavari

10.85                                                                          Surya Savitri

1.126                                                                          Romasha

10.108                                                             Sarama Devashuni

9.104                                                  Shikhandinyava Psarasau Kashyapan

10.142                                                                    Jarita Sharngah

8.71                                                                      Suditirangirasah

10.153                                                                     Indra Mataro

There are name of many Rishikas and Bramhacharinis in Vedas and Upanishads. Among them a few are:

Gargi Vachaknavi: Gargis story appears in the Brihadaranyaka Upanishad, she is the daughter of Rishi Vachaknu. When King Janak of Videha organized a 'brahmayajna', she challenges Rishi Yagnavalkya and engages in  debate with him. She is described as a prominent women in the ancient Indian scriptures.

Maitreyi: Maitreyi is the wife of Rishi Yajnavalkya, she is also mentioned in the Brihadaranyaka Upanishad where she is portrayed as having profound spiritual discussions with her husband Rishi Yajnavalkya.

Apala: She is although not a Rishika. Her story finds place in the Rig Veda. Apala is the daughter of Rishi Atri. She is mentioned in the Satyayana Brahmana and Rig Veda. She is believed to have had a serious skin disease. Due to her skin condition, Krshasava, her husband abandoned her. Rishi Atri advised Apala to do intense penance to please Indra so that she can cure her disease.

Story of Apala is found in the Sukta 91 of the 18th manadala of the Rig Veda. Seven mantras here dedicated to Indra were chanted by Apala.

Vak Ambhrini: She is the daughter of Rishi Ambhrina and she is credited for contributing in the Rig Veda and the Sama Veda. She had written many poems, the collection of which are known as Devi Sookta.

Lopamudra: The Rig Veda also contains conversations between Rishi Agastya and his wife Lopamudra. She wrote a hymn of two stanzas making an impassioned plea for the love and attention of her husband.

Ghosha: Ghosha is mentioned as a tapaswini in Rig Veda, she is credited for composing a mantra in praise of Ashvindevas in  Ṛigveda, Maṇḍala 1, Anuvaka 7, Sukta 117.

Romasha: Romasha is mentioned in the Rig Veda as the daughter of Guru Brihaspati and the wife of King Swanaya. She performed fire sacrifices and also her writings are mentioned in the Rig Veda (1.126).

Arundhati: Arundhati is the wife of Rishi Vasishtha, again one of the Saptarishis. Though a Rishi patni (wife of a Rishi), she is also given the status of a sage and a yogini of high caliber. In fact, many consider her to be at par with the Saptarishis themselves.

Upanayan samskara are considered an important part in the beginning of a childs vedic education. Without getting an upanayan samskar children were not allowed to study vedic literature.

Let us see whether women were allowed to take part in Upanayan Samskara. Lets see what our shastras say about it.

 

As per Haarita Sutra,

 

द्विऽविधाः स्त्रियो ब्रह्मवादिन्यः सदीवध्वश्च । तत्र ब्रह्मवादिनीनामुपनयनम्योन्धनं वेदाध्ययनं स्वगृहे भिक्शाचर्या चेति ( 21:23)

Here it is written that the Bramha Vaadinis have the right to get initiated and study Vedas, and can conduct fire sacrifices and also are eligilble for Bhiksha.

 

As per Yama Smriti,

 

पुरा कल्पे कुमारिणां मोञ्जोबन्धन मिष्यते । अध्यापनन्श्च वेदानां सावित्रीवाचनन्तथा ॥ पिता पितृव्यो भ्राता वा नैनामध्यापयेत् परः |

 

In olden times tying of girdle was prescribed for girls. So also study of vedas and uttering of Gayatri ( Savitur) preferably from father , brother or uncle. She is allowed for begging alms within her house limits. Yama refers to existence not only in olden days but during his times as well by his sentence पुराकल्पे ( यथैष्यत) तथा (अधुनाऽपि) इष्यते. The word तथा is specially put by Yama by way of comparison between old time and his own time so he says that during his time girls should learn from father, brother etc and she dont need to wear deer skin, bark etc. If Yama had intended to say that girls should not be initiated in his time unlike olden times he would say something like इह कल्पे तासामेवं न कुर्यान्मतिमान् क्कचित् ॥ As he uses verbs in present tense so we can make out that he prescribed rules for his own days and was the case in olden days too.

 

यथाधिकरः श्रोतेषु योषितां कर्म सुश्रुतःएवमेवानुमन्यम्ब ब्रह्माणि ब्रह्मवादिताम् (Yama Smriti )

Like the women are eligible for vedas, they are eligible for brahmavidya too.

 

 

As per Gobhila Griha Sutra,

 

"प्रावृतां यज्ञोपवीतिनीमम्युदानयन् जपेत् सीमोऽदाद् गन्धर्वायेति " ( Gobhila Grhya sutra 2:1:19) यज्ञोपवीतिनाऽचान्तोदकेन कृत्यम् ( Gobhila Grhya sutra 1:1:2)

Gobhila says that Bride should wear the sacred thread when the bridegroom leads her to the altar.

 

ब्रह्मचर्येण ब्रह्म वेदः तदध्ययनार्थमाचर्यम् (Atharva veda Sayana Bhashyam 117.17) means Brahamchari is one who is engaged in the study of vedas

ब्रह्मचरिणां च ब्रहचारिणीभिः सह विवाह् प्रशस्यो भवति – A brahmacharin should be married to a brahmacharini.

Rv. iii (55, 16) mentions unmarried learned and young daughters who should be married to learned bridegrooms. Without initiated by proper samskara, no one is eligible to utter holy vedic mantras. But women are found to utter them in many of Shrauta and Grhya sacrifices (yajnas).

Pranavavada of maharshi Garga The Rig-Veda (V, 7, 9) refers to young maidens completing their education as brahmacharinis and then gaining husbands…

As per the Asvalayana Griha Sutra,

Anulepanena pāṇī pralipya mukhamagre brāhmaṇo anulimpet. Bāhū rājanyaḥ. Udaraṃ vaiśyaḥ. Upasthaṃ strī. Ūrū saraṇa jīvanaḥ. – Āśvalāyana-gṛhya-sūtra 3.8.11

In the Samavartana, the graduation ceremony. On the subject of applying an ointment, Asvalayana says, “After smearing both hands with the ointment, a brāhmaṇa should start by salving his face; a kṣatriya, his two arms; a vaiśya, his stomach; a woman, her private parts…” 

It also suggests that women did actually underwent Upanayan Ceremony.

In the Yajur Veda it is also mentioned that the girls can wear sacred threads around their neck.

Griha Sutra of Gobhila

Taken from "The History of Dharmasutras. Vol 2. Part 1

 

Taken from "The History of Dharmasutras. Vol 2. Part 1

Taken from "The History of Dharmasutras. Vol 2. Part 1

We can also see in this sculpture that the women is wearing Yagyopavit

Depicts Narayana with his two wives wearing Yagyopavit 

Even in the Purana it is mentioned that anyone can become a bramhin by devotion and gyan.

 

In the Shiva Purana, chapter Glory of Pranava Panchakshara Mantra [Chapter 17 Videsvara Samhita Shiva Purana] various powers of Panchakshara Mantra are told. There Sage Suta also tells that Panchakshara Mantra even can convert Sudra into a Brahmana. As stated in chapter:

 

क्षत्रियः पञ्चलक्षण क्षत्रत्वमपनेष्यति ।

पुनश्च पञ्चलक्षण क्षत्रियो ब्राह्मणो भवेत् ।।

मन्त्रसिद्धिर्जपाद्यैव क्रमान्मुक्तो भवेन्नर ।

वैश्यस्तु पञ्चलक्षण वैश्यत्वमपनेष्यति ।।

पुनश्च पञ्चलक्षण मन्त्रक्षत्रिय उच्यते ।

पुनश्च पञ्चलक्षण क्षत्रत्वमपनेष्यति ।।

पुनश्च पञ्चलक्षण मन्त्रब्राह्मण उच्यते ।

शूद्रश्चैव नमोऽन्तेन पञ्चविंशतिलक्षत ।।

मन्त्रविप्रत्वमापद्य पश्चाच्छुद्रो भवेद्द्विज।

नारीवाथ नरो वाथ ब्राह्मणो वान्य एव वा ।।

 

A Kshatriya should recite this mantra five lacs of times, then he is freed from duties of a Kshatriya. By again reciting the mantra by five lakhs (five hundred thousand) of times more, he becomes a Brahmana. By again reciting the same number of the mantra, one achieves the siddhi in the mantra and one gets free from reciting the japam. By performing the japam of the mantra five lacs of times, a Vaisya is freed from Vaisyatwa or remaining as Vaisya. By reciting the mantra for five lacs of times, it is called as mantra Kshatriya. By reciting further by five lacs of times his Ksatriyahood is removed. By further reciting the mantra by five lacks times more, he is called the mantra Brahmana. In case a Sudra adding Namah at the end of the mantra, recites the mantra by twenty five lacs of times, then he achieves the position of a mantra Brahmana. After reciting the japam by twenty five lacs of times again, a Sudra is turned into a pure Brahmana. Irrespective of the one, being a woman, man. A Brahmana or anyone else, all are purified with the reciting of this mantra. 

 

So it can be seen that the Shastras are appreciative towards any women learning Vedas and the Shastras. They promote learning among women and encourages them to study Vedas and Shastras.

 

Thank You all for reading. Hope you all liked the blog. I hope that the blog was knowledgable and informative.

Jai Shree Ram

Parashurama- Did he killed the entire Kshatriya race?

 Did Lord Parashuram killed all the Kshatriyas?

It is widely believed that Lord Parashurama obliterated Kshatriya dynasties from the face of the earth 21 times. Let us try to see if its true.

Lets first learn a bit about who Lord Parashuram is:

The Mahabharata,Hari Vamsa, Srimad Bhagvatam tell us stories about Lord Parashuram. Lord Parashuaram was born to Rishi Jamdagni and princess Renuka. His name was Rama and he learnt the art of warfare from none other than Lord Shiva. He is also known as the teacher of Bhishma Pitamah, Guru Dronacharya and Radheya Karna.

Lord Parashuram is also credited with obliterating Kshatriya Kings 21 times.

Why did Lord Parashuram killed Kshatriya Kings 21 times. Let us see why he did so from Chapter 116 and Chapter 117 of the Vana Parva of Mahabharata.

In chapter 116 and Chapter 117 it is mentioned that once there lived a King named Kartavirya Arjuna of the Haihaya dynasty. He once arrived at the sages hermitage, where he was received by both Rishi Jamdagni and Renuka. The two took great care of the King and his soldiers through the blessing of Kamdhenu cow. Upon seeing the mystical cow Kamdhenu, the King Kartavirya Arjun got obsessed with it and stole it by force from Rishi Jamdagni.

When Rama came home, his father himself told him all that had happened. Then when Rama saw how the cow was lowing for its calf, resentment arose in his heart and he went to kartavirya arjuna. Upon seeing Parashuram marching in anger towards him, he asked his army to attack lord Parashuram. His army attacked Lord Parashurama, but they were no match for him. Then finally Kartavirya Arjuna attacked Parashurama. Parashurama rescued kamdhenu by cutting off thousands hands of Kartavirya Arjuna and thereby killing him.

Kartavirya's sons were enraged at the murder of their father so they attacked a defenseless Jamadagni at his ashram when Parashurama and his other sons were away. They killed the rishi and stole the cow and its calf.

Parashurama on seeing his father dead made a vow to kill all Kshatriya Kings.

And then Parashurama took up his axe and went to Mahishmati, the capital of Kartavirya Arjuna, and killed all of Kartaviryaarjuna’s sons, whose blood became a great river. He also exterminated the Kashatriya followers of Kartavirya's sons. And seven times did that powerful lord exterminate the military rulers of the earth. In the tract of land, called Samantapanchaka five lakes of blood were made by him.

Canto 9 Chapter 16 of Srimad Bhagvatam gives reasons why Parashurama killed the kshatriyas.

ŚB 9.15.16

श्रीराजोवाच
किं तदंहो भगवतो राजन्यैरजितात्मभि: ।
कृतं येन कुलं नष्टं क्षत्रियाणामभीक्ष्णश: ॥ १६ ॥

Synonyms

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.

Translation

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?

ŚB 9.16.11

दृष्ट्वाग्‍न्यागार आसीनमावेशितधियं मुनिम् ।
भगवत्युत्तमश्लोके जघ्नुस्ते पापनिश्चया: ॥ ११ ॥

Synonyms

dṛṣṭvā — by seeing; agni-āgāre — at the place where the fire sacrifice is performed; āsīnam — sitting; āveśita — completely absorbed; dhiyam — by intelligence; munim — the great sage Jamadagni; bhagavati — unto the Supreme Personality of Godhead; uttama-śloke — who is praised by the best of selected prayers; jaghnuḥ — killed; te — the sons of Kārtavīryārjuna; pāpa-niścayāḥ — determined to commit a greatly sinful act, or the personified sins.

Translation

The sons of Kārtavīryārjuna were determined to commit sinful deeds. Therefore when they saw Jamadagni sitting by the side of the fire to perform yajña and meditating upon the Supreme Personality of Godhead, who is praised by the best of selected prayers, they took the opportunity to kill him.

ŚB 9.16.12

याच्यमाना: कृपणया राममात्रातिदारुणा: ।
प्रसह्य शिर उत्कृत्य निन्युस्ते क्षत्रबन्धव: ॥ १२ ॥

Synonyms

yācyamānāḥ — being begged for the life of her husband; kṛpaṇayā — by the poor unprotected woman; rāma-mātrā — by the mother of Lord Paraśurāma; ati-dāruṇāḥ — very cruel; prasahya — by force; śiraḥ — the head of Jamadagni; utkṛtya — having separated; ninyuḥ — took away; te — the sons of Kārtavīryārjuna; kṣatra-bandhavaḥ — not kṣatriyas, but the most abominable sons of kṣatriyas.

Translation

With pitiable prayers, Reṇukā, the mother of Paraśurāma and wife of Jamadagni, begged for the life of her husband. But the sons of Kārtavīryārjuna, being devoid of the qualities of kṣatriyas, were so cruel that despite her prayers they forcibly cut off his head and took it away.

 

ŚB 9.16.16

विलप्यैवं पितुर्देहं निधाय भ्रातृषु स्वयम् ।
प्रगृह्य परशुं राम: क्षत्रान्ताय मनो दधे ॥ १६ ॥

Synonyms

vilapya — lamenting; evam — like this; pituḥ — of his father; deham — the body; nidhāya — entrusting; bhrātṛṣu — to his brothers; svayam — personally; pragṛhya — taking; paraśum — the axe; rāmaḥ — Lord Paraśurāma; kṣatra-antāya — to put an end to all the kṣatriyas; manaḥ — the mind; dadhe — fixed.

Translation

Thus lamenting, Lord Paraśurāma entrusted his father’s dead body to his brothers and personally took up his axe, having decided to put an end to all the kṣatriyas on the surface of the world.

ŚB 9.16.17

गत्वा माहिष्मतीं रामो ब्रह्मघ्नविहतश्रियम् ।
तेषां स शीर्षभी राजन् मध्ये चक्रे महागिरिम् ॥ १७ ॥

Synonyms

gatvā — going; māhiṣmatīm — to the place known as Māhiṣmatī; rāmaḥ — Lord Paraśurāma; brahma-ghna — because of the killing of a brāhmaṇa; vihata-śriyam — doomed, bereft of all opulences; teṣām — of all of them (the sons of Kārtavīryārjuna and the other kṣatriya inhabitants); saḥ — he, Lord Paraśurāma; śīrṣabhiḥ — by the heads cut off from their bodies; rājan — O Mahārāja Parīkṣit; madhye — within the jurisdiction of Māhiṣmatī; cakre — made; mahā-girim — a great mountain.

Translation

O King, Lord Paraśurāma then went to Māhiṣmatī, which was already doomed by the sinful killing of a brāhmaṇa. In the midst of that city he made a mountain of heads, severed from the bodies of the sons of Kārtavīryārjuna.

ŚB 9.16.18-19

तद्रक्तेन नदीं घोरामब्रह्मण्यभयावहाम् ।
हेतुं कृत्वा पितृवधं क्षत्रेऽमङ्गलकारिणि ॥ १८ ॥
त्रि:सप्तकृत्व: पृथिवीं कृत्वा नि:क्षत्रियां प्रभु: ।
समन्तपञ्चके चक्रे शोणितोदान् ह्रदान् नव ॥ १९ ॥

Synonyms

tat-raktena — by the blood of the sons of Kārtavīryārjuna; nadīm — a river; ghorām — fierce; abrahmaṇya-bhaya-āvahām — causing fear to the kings who had no respect for brahminical culture; hetum — cause; kṛtvā — accepting; pitṛ-vadham — the killing of his father; kṣatre — when the whole royal class; amaṅgala-kāriṇi — was acting very inauspiciously; triḥ-sapta-kṛtvaḥ — twenty-one times; pṛthivīm — the entire world; kṛtvā — making; niḥkṣatriyām — without a kṣatriya dynasty; prabhuḥ — the Supreme Lord, Paraśurāma; samanta-pañcake — at the place known as Samanta-pañcaka; cakre — he made; śoṇita-udān — filled with blood instead of water; hradān — lakes; nava — nine.

Translation

With the blood of the bodies of these sons, Lord Paraśurāma created a ghastly river, which brought great fear to the kings who had no respect for brahminical culture. Because the kṣatriyas, the men of power in government, were performing sinful activities, Lord Paraśurāma, on the plea of retaliating for the murder of his father, rid all the kṣatriyas from the face of the earth twenty-one times. Indeed, in the place known as Samanta-pañcaka he created nine lakes filled with their blood.

 

 

Here it is written that Lord Parashuram killed all the Kshatriyas 21 times, if so how could have Kshatriyas remained. The answer is simple, he killed the sinful rulers from the face of the earth, but he never killed pious rulers. We can also see it from family tree of the Ikshvaku dynasty, that most of their Kings were alive and not killed by Lord Parashuram. We also know that he fought the tyrant Kings and their soldiers and not their families. So there is a very large possibility that these dynasties continued to grow too as child and women were not harmed during the battles. And mostly there is record of him killing Kartavirya Arjuna and his sons, and their supporters. No other such families as such are mentioned who were obliterated by Lord Parashuram. 

In some versions, it is mentioned that Lord Parashurama vowed to kill all Kshatriyas on Earth to avenge perceived wrongs committed by them. It is said that he engaged in a series of battles and successfully defeated and killed numerous Kshatriya kings and warriors, resulting in the death of several prominent Kshatriya families.

However, it is important to note that not all versions of the story depict Lord Parashurama as killing every single Kshatriya. Some variations suggest that Lord Parashurama's actions were more focused on punishing specific families or clans of Kshatriyas who had become corrupt, oppressive, or unjust in their rule. These versions present his actions as a means to restore righteousness and protect the oppressed rather than a complete eradication of the entire Kshatriya class.

As with many mythological narratives, different interpretations and retellings of the story of Lord Parashurama's actions exist within Hindu traditions. The specific details and extent of his actions can vary across texts and cultural beliefs.

Similar things are also written about Pandavas in the Adivansavatarana Parva of the Adi Parva of the Mahabharata. Here it is written that:

"And the fourteenth year, O monarch, when the Pandavas returned and claimed their property, they did not obtain it. And thereupon war was declared, and the Pandavas, after exterminating the whole race of Kshatriyas and slaying king Duryodhana, obtained back their devastated kingdom.

Here it is written that Pandavas exterminated the entire race of Kshatriyas, but we find it in the Mahabharata that it is not true as different Kings and Kingdoms are written about in the Ashwamedha Yagya Parva. We even find the sons of Shakuni alive after the completion of the war in the Ashwamedha Yagya Parva.

So we can conclude that this words were merely used by the author as adjectives to portray the valour of the various character in the epic. This lines were merely used to glorify their valour and strength, and are sometimes not accurate to rely upon. The Parashuram did kill the tyrant rulers 21 times, but he didn’t obliterate the entire Kshatriya race from the face of the earth as stories of many noble kings and their lineages are found in the Ramayana and Mahabharata. Similarly we read in the Mahabharata, even though Gandhari cursed Lord Krishna that Yadavas would be destroyed. But we read it in mahabharata that many of them actually survived. So we can conclude that the obliteration of Kshatriyas from the face of the earth cannot be hold true, as many kings and their lineages were desribed in the Ramayana, Mahabharata and Puranas. And mostly there is record of him killing Kartavirya Arjuna and his sons, and their supporters. No other Kshatriya families as such are mentioned who were obliterated by Lord Parashuram. 

An interesting fact Jains too have their own story about Lord Parashuram, whereas in this story Lord Parashuram is portrayed in negative light. As per Jain lore, Parshuram was asked to behead his mother. This is because she had an affair with a king, Kartavirya Arjuna. When Renuka is killed, an upset Kartavirya Arjuna wants to kill Parshuram. But upon not finding him, he kills Parshuram’s father, Jamadagni, instead. This makes Parshuram so angry that he kills seven clans of the kshatriyas. Kartavirya Arjuna’s widow secretly gives birth to a king called Subhom. Subhom challenges Parshurama to a fight and defeats not only Parashurama, but 21 families of Brahmins. He then establishes himself as Chakravarthi.

 

Thank You all for reading the blog. Hope it was knowledgeable and informative. 

God bless you all

Jai Shree Ram