Renuka in the MBh

[Dr Ravi Khangai]

Esteemed Scholars,

Does the killing of Renuka by Parshurama occur in the Mahabharata? 

Thank you

सर्वे भवन्तु सुखिनः , सर्वे सन्तु निरामयाः |

सर्वे भद्राणि पश्यन्तु, मा कश्चिद्दुखभागभवेत् ||

-Dr. Ravi Khangai, Assistant Professor, P.G.T.D. History, RTM Nagpur University, Nagpur, Maharashtra, India-440033

Mo- 918446000912

https://nagpuruniversity.academia.edu/ravikhangai

[Nagaraj Paturi]

No.

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[Dr Ravi Khangai]

Thank you Sir

Regards

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[Nityanand Misra]

On Monday, 1 November, 2021 at 1:49:24 pm UTC+5:30 Nagaraj Paturi wrote:

No.

On Mon, 1 Nov 2021, 13:29 Dr Ravi Khangai, <ravik...@gmail.com> wrote:

Esteemed Scholars,

Does the killing of Renuka by Parshurama occur in the Mahabharata? 

Thank you

Dear Dr. Paturi,

You said this does not occur in the Mahābhārata. Which edition of the Mahābhārata do you have in mind? 

I ask because the killing of Reṇukā by Rāma (this is how Paraśurāma is mostly referred to in the Mahābhārata) indeed occurs in the popular Gita Press edition of the Mahābhārata. I have not had the time to check the critical edition or the Chitrashala Press edition with the commentary by Nīlakaṇṭha: scholars may please confirm if it also occurs there.

The killing of Reṇukā by [Paraśu]Rāma is described in the Kārtavīryopākhyāna, which is a part of the Tīrthayātrāparvan in the Vanaparvan. Akṛtavraṇa narrates the account of [Paraśu]Rāma to Yudhiṣṭhira and others. Here are the relevant verses (3.116.13–18) in the Gita Press edition which describe the killing and subsequent bringing back to life of Reṇukā by [Paraśu]Rāma.

 

ततो रामोऽभ्ययात्पश्चादाश्रमं परवीरहा।

तमुवाच महाबाहुं जमदग्निर्महातपाः॥

जहीमां मातरं पापां मा च पुत्र व्यथां कृथाः।

तत आदाय परशुं रामो मातुः शिरोऽहरत्॥

ततस्तस्य महाराज जमदग्नेर्महात्मनः।

कोपोऽभ्यगच्छत्सहसा प्रसन्नश्चाब्रवीदिदम्॥

ममेदं वचनात्तात कृतं ते कर्म दुष्करम्।

वृणीष्व कामान् धर्मज्ञ यावतो वाञ्छसे हृदा॥

स वव्रे मातुरुत्थानमस्मृतिं च वधस्य वै।

पापेन तेन चास्पर्शं भ्रातॄणां प्रकृतिं तथा॥

अप्रतिद्वन्दतां युद्धे दीर्घमायुश्च भारत।

ददौ च सर्वान् कामांस्ताञ्जमदग्निर्महातपाः॥  

And to be doubly sure, Reṇukā is mentioned as the name of the mother of Rāma in this chapter. Here are the verses (3.116.2–7) in the Gita Press edition

स प्रसेनजितं राजन्नधिगम्य नराधिपम्।

रेणुकां वरयामास स च तस्मै ददौ नृपः॥

रेणुकां त्वथ संप्राप्य भार्यां भार्गवनन्दनः।

आश्रमस्थस्तया सार्धं तपस्तेपेऽनुकूलया॥

तस्याः कुमाराश्चत्वारो जज्ञिरे रामपञ्चमाः।

सर्वेषामजघन्यस्तु राम आसीञ्जघन्यजः॥

फलाहारेषु सर्वेषु गतेष्वथ सुतेषु वै।

रेणुका स्नातुमगमत्कदाचिन्नियतव्रता॥

सा तु चित्ररथं नाम मार्तिकावतकं नृपम्।

ददर्श रेणुका राजन्नागच्छन्ती यदृच्छया॥

क्रीडन्तं सलिले दृष्ट्वा सभार्यं पद्ममालिनम्।

ऋद्धिमन्तं ततस्तस्य स्पृहयामास रेणुका॥

Thanks, Nityānanda

[Nagaraj Paturi]

Thanks, Sri Nityanand-ji. 

I was having the Adi Parva mention in mind. 

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

Director, Indic Academy

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS Kavikulaguru Kalidasa Sanskrit University, Ramtek, Maharashtra

BoS Veda Vijnana Gurukula, Bengaluru.

Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru

BoS Rashtram School of Public Leadership

Editor-in-Chief, International Journal of Studies in Public Leadership

Former Senior Professor of Cultural Studies, 

FLAME School of Communication and FLAME School of  Liberal Education, 

Hyderabad, Telangana, INDIA.

 

 

 

[Dr Ravi Khangai]

Thank you for the updates

सर्वे भवन्तु सुखिनः , सर्वे सन्तु निरामयाः |

सर्वे भद्राणि पश्यन्तु, मा कश्चिद्दुखभागभवेत् ||

-Dr. Ravi Khangai, Assistant Professor, P.G.T.D. History, RTM Nagpur University, Nagpur, Maharashtra, India-440033

Mo- 918446000912

https://nagpuruniversity.academia.edu/ravikhangai

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[Jijith Nadumuri Ravi]

Namaste All

The (temporary) killing of Renuka by Paraśu Rama is definitely there in the critical edition.

Mahabharata Critical Edition 3.116.5 to 3.116.18:-

फलाहारेषु सर्वेषु गतेष्व् अथ सुतेषु वै

रेणुका स्नातुम् अगमत् कदा चिन् नियतव्रता
सा तु चित्ररथं नाम मार्त्तिकावतकं नृपम्
ददर्श रेणुका राजन्न् आगच्छन्ती यदृच्छया

क्रीडन्तं सलिले दृष्ट्वा सभार्यं पद्ममालिनम्

ऋद्धिमन्तं ततस् तस्य स्पृहयाम् आस रेणुका
व्यभिचारात् तु सा तस्मात् क्लिन्नाम्भसि विचेतना
प्रविवेशाश्रमं त्रस्ता तां वै भर्तान्वबुध्यत
स तां दृष्ट्वा च्युतां धैर्याद् ब्राह्म्या लक्ष्म्या विवर्जिताम्
धिक्शब्देन महातेजा गर्हयाम् आस वीर्यवान्
ततो ज्येष्ठो जामदग्न्यो रुमण्वान् नाम नामतः
आजगाम सुषेणश् च वसुर् विश्वावसुस् तथा
तान् आनुपूर्व्याद् भगवान् वधे मातुर् अचोदयत्
न च ते जातसंमोहाः किं चिद् ऊचुर् विचेतसः
ततः शशाप तान् कोपात् ते शप्ताश् चेतनां जहुः
मृगपक्षिसधर्माणः क्षिप्रम् आसञ् जडोपमाः
ततो रामो ऽभ्यगात् पश्चाद् आश्रमं परवीरहा
तम् उवाच महामन्युर् जमदग्निर् महातपाः

जहीमां मातरं पापां मा च पुत्र व्यथां कृथाः
तत आदाय परशुं रामो मातुः शिरो ऽहरत्
ततस् तस्य महाराज जमदग्नेर् महात्मनः

कोपो अगच्छत् सहसा प्रसन्नश् चाब्रवीद् इदम्

ममेदं वचनात् तात कृतं ते कर्म दुष्करम्
वृणीष्व कामान् धर्मज्ञ यावतो वाञ्छसे हृदा

स वव्रे मातुर् उत्थानम् अस्मृतिं च वधस्य वै

पापेन तेन चास्पर्शं भ्रातॄणां प्रकृतिं तथा

अप्रतिद्वन्द्वतां युद्धे दीर्घम् आयुश् च भारत

ददौ च सर्वान् कामांस् ताञ् जमदग्निर् महातपाः

Translation (Based on Bibek Debroy):-

 ‘“ Once , when her sons had gone to gather fruit , Renuka , rigid in her  vows , went to have a bath. She saw the king of Marttikavata  there ,  Chitraratha by name . On seeing the prosperous king , garlanded with  lotuses , sporting in the water with his wives , Renuka was filled with  desire . Because of this unchaste behavior , she lost her senses and  moistened herself .Frightened , she returned to the hermitage . But her  husband got to know .He saw that she had been dislodged from her  constancy and that she had lost the beauty of purity .The immensely  energetic and valorous one reproached her with words of ‘ Shame !’

 Then  Jamadagni ’ s eldest son , with the name of Rumanvat , arrived — and then  Sushena , Vasu and Vishvavasu , one by one .

One after another , the  illustrious one asked them to kill their mother . But because they were  deluded and had lost their senses , they said nothing in reply .
He then  cursed them in great anger . As a result of the curse , they swiftly lost their  minds and began to follow the conduct of animals or birds , or that of  inanimate objects .  ‘“ Rama , the destroyer of enemy warriors , entered the hermitage last .  The great ascetic Jamadagni told him in great anger , ‘ O son !
 Kill your evil  mother , without any compassion .’  At that , Rama grasped his axe and  sliced off his mother ’ s head . O great king !  The anger of the great - souled  Jamadagni was suddenly appeased .

 
He said in a pleasant voice , ‘ O son !  At  my words , you have performed a difficult feat . O one learned in dharma !  Ask for anything you desire , as many wishes as may be there in your  heart .’  Thereupon , he asked that his mother might live again , that he  should not retain any memory of the slaying , that he should not be touched  by the sin , that his brothers might return to their natural state , that he  might be unrivalled in battle and that he should have a long life .
O  descendant of the Bharata lineage !  The great ascetic Jamadagni granted  him everything that he wished for .

Regards

Jijith

Jijith Nadumuri Ravi

Former Scientist ISRO,

Founder: Dharma Digital, AncientVoice

http://ancientvoice.wikidot.com/

Dharma Digital:- Dharmic revival through holograms, virtual worlds and digital technologies 

AncientVoice:- World's 1st and Largest Veda-Puruana-Itihasa wiki portal website with 23700 plus pages

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[Hemant Dave]

Looking at the Bhr̥guisation of the Mahabharata it would have been surprising had this episode not been there..

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[Jijith Nadumuri Ravi]

True.

Additionally, there is a vew that Renuka represent Tantrik tradition like Kaula Tantra. If true, then the severing of the head of Renuka is a symbolism of certain Tantrik practices.

Even otherwise, the narrative made it amply clear that the head of Renuka was soon restored and all memory of the cutting of Renuka's head, erased with immediate effect.

Thus, the whole narrative  seems to be symbolic.

Regards

Jijith

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[Nagaraj Paturi]

Can I get some guidance regarding Bhrugisation of Mahabharata. 

I know the significance with which the Bhrigu lineage is mentioned in parts of Mahabharata. 

But why such a significance is called Bhriguisation is what I am trying to learn. 

This thread is about the mention of severing of Renuka's head by Parashurama . 

I am also trying to learn how the mention of that particular event /portion of the narrative is essential for or tied to this 'Bhriguisation' .

[Jijith Nadumuri Ravi]

Dear Nagaraj ji

If you are asking me. 

I don't endorse the word 'Bhruguization' of the Mahabharata. If the word 'True' in my previous email gave that impression, then please take this email as my clarification. I used it in general affirmation to say that 'yes, it is indeed one of the main Bhrgu narratives found in the Mahabharata'. 

The Bhrgus were one of the opposing clans in the Dasarajna Battle along with the Druyus, aligned against the Trtsu king Sudas Paijavana. Bhargava Shukaracharya functioned as the Asura Guru, as per the Puranas. Yet the Bhrigus like Jamadagni and Rama Jaamadagnya contributed several great hymns to Rgveda, especially in the late Rgvedic Mandalas. Thus Bhrgus are an integral part of our Vedic tradition. Hence they are integral to Mahabharata too.

This is my view.

Regards

Jijith

Jijith Nadumuri Ravi

Former Scientist ISRO,

Founder: Dharma Digital, AncientVoice

http://ancientvoice.wikidot.com/

Dharma Digital:- Dharmic revival through holograms, virtual worlds and digital technologies 

AncientVoice:- World's 1st and Largest Veda-Puruana-Itihasa wiki portal website with 23700 plus pages

[Nagaraj Paturi]

Dear Sri Jijith-ji,

The question was not addressed to you , but yes, I thought I could learn from you too because your 'yes' made me think that you too are knowledgeable enough to help me learn. 

Bhrigu lineage is one of the significant rishi lineages that is discussed in Mahabharata is what I knew. 

Itihasas and Puranas have Raajavams'a Rishivams'a narratives /discussions for their important portion /themes is also what I knew. 

As such, I understood the occurrence of the pras'amsaa of Bhriguvams'a as part of such a feature of Itihasas and Puranas. 

The pras'amsaa of Bhriguvams'a in Mahabharata occurs , for example in पौलोमपर्व 

https://sanskritdocuments.org/mirrors/mahabharata/unic/mbh01_sa.html

पूजितः प्रवरो वंशो भृगूणां भृगुनन्दन ||५|| इमं वंशमहं ब्रह्मन्भार्गवं ते महामुने | निगदामि कथायुक्तं पुराणाश्रयसंयुतम् ||६|| भृगोः सुदयितः पुत्रश्च्यवनो नाम भार्गवः | च्यवनस्यापि दायादः प्रमतिर्नाम धार्मिकः ||७|| प्रमतेरप्यभूत्पुत्रो घृताच्यां रुरुरित्युत ||७|| रुरोरपि सुतो जज्ञे शुनको वेदपारगः | प्रमद्वरायां धर्मात्मा तव पूर्वपितामहात् ||८|| तपस्वी च यशस्वी च श्रुतवान्ब्रह्मवित्तमः | 

धर्मिष्ठः सत्यवादी च नियतो नियतेन्द्रियः ||९||  

शौनक उवाच|| सूतपुत्र यथा तस्य भार्गवस्य महात्मनः | च्यवनत्वं परिख्यातं तन्ममाचक्ष्व पृच्छतः ||१०|| सूत उवाच|| भृगोः सुदयिता भार्या पुलोमेत्यभिविश्रुता | तस्यां गर्भः समभवद्भृगोर्वीर्यसमुद्भवः ||११||

----- ------- --------

-------- --------- ---

ततः स गर्भो निवसन्कुक्षौ भृगुकुलोद्वह | रोषान्मातुश्च्युतः कुक्षेश्च्यवनस्तेन सोऽभवत् ||२||

These narratives do not have any militant valor aspects. They only have a rishyuchita tapass'akti aspect.

[Jijith Nadumuri Ravi]

Dear Shri Nagaraj ji

I fully concur with you on this.

The Bhṛgus are bringers of Agni and Soma for the Bharatas. The 2nd Mandala hymns of Ṛgveda are mostly authored by Rshi Grtsamada who was adopted into the Bhargava family. Somahuti Bhargava, Jamadagni Bhargava, Rama Jamadagnya (Parasu Rama), Krtnu Bhargava, Nema Bhargava, Prayoga Bhargava, Kavi Bhargava, Vena Bhargava, Cyavana Bhargava Syumarasmi Bhargava , Ita Bhargava - numerous such Bhargavas has contributed hymns to the Rgveda as per the Rgvedic Anukramani. Parasu Rama is mentioned both in Ramayana and Mahabharata in prominent roles. In Ramayana he comes as an opponent of Dasarathi Rama and then appreciates him and leaves. In the Mahabharata he appears as the guru of many like Bhīṣma and Karna. 

Mahabharata is structured in such a way that in its outer frame-tale Ugrasrava Sauti narrates it to Shanuaka Bhargava. Vyasa's disciple Vaisampayana too is a Bhargava. They are thus one of the preservers of the Mahabharata. Valmiki's ancestry can be traced to the Bhargava family according to some. The only recension of the Ṛgveda that is available today is the Bhṛgu recension (SAkala). One of the two extent recensions of Atharva Veda is of the  Bhṛgus (Saunaka). One of the three important recensions of the SAma Veda (Jaiminiya) is Bhṛgu recension. One of the four more important rencesnions of the Krishna Yajur Veda (Taittiriya) is again Bhṛgu recension. 

YAska the author of Niruktha, in my understanding is a Bhṛgu.  Panini the author of Ashtadhyayi is  Bhṛgu. RgvidAna, Brihaddevata and most versions of Anukramanis are authored by Shaunaka Bhargavas. The available PadapAtha is also of SAkalya. Jaimini Bhargava founded the system of Purva Mimansa. 

Krishna in Geeta says, महर्षीणां भृगुरहं (BG 10.25):- among the great Rishis I am Bhrgu.

Regards

Jijith

Jijith Nadumuri Ravi

Former Scientist ISRO,

Founder: Dharma Digital, AncientVoice

http://ancientvoice.wikidot.com/

Dharma Digital:- Dharmic revival through holograms, virtual worlds and digital technologies 

AncientVoice:- World's 1st and Largest Veda-Puruana-Itihasa wiki portal website with 23700 plus pages

[Govind Kashyap]

Namaste Jijith ji

May I request you to consider elucidating further on the link between the blessed mother of Parasurama and the tantras. Is there any tradition, source or sampradaya extant in this regard? I am only aware of Sri (Vasistha) Ganapati Muni, associate of Sri Ramana Maharshi, who is said to have practised renuka or vidyut shakti sadhana (leading to the awakening of his kundalini) in recent times. 

In my understanding, per Vaidic tradition, Rudra is said to represent the essential devata of the atmosphere and is propitiated in the form of lightning (vidyut). (In the Yajur-veda, Rudra is identified with Hiranyagarbha or Prajapati or Brahman itself, of course). Could there be any (symbolic) link between Rudra as a diety, Rudra as Brahman and Renuka in the form of one of the 10 maha vidya-s in the tantras? Sri S Sankaranarayanan had made a strong (preliminary) effort in this matter, of course.

dhanyosmi

GK

[Jijith Nadumuri Ravi]

Namaste Sri GK ji

This is not my core expertise, but I have heard a lot about these in various forums. Below are some links that describe the folklore traditions in this direction, most of them developed in the post Vedic, post Aitihāsic periods.

Just sharing, so that it may help in this case. I am however not endorsing everything that is mentioned in these links.

http://enfolding.org/wikis-4/tantra-wikiwikis-4tantra-wiki/deities/yellamma/
https://renukagoddess.wordpress.com/2018/05/24/renuka-sex/
https://vedicgoddess.weebly.com/goddess-vidya-blog/september-24th-20121
http://indianmanuscripts.com/scriptviewer-book.php?show=3711

Regards

Jijith

Jijith Nadumuri Ravi

Former Scientist ISRO,

Founder: Dharma Digital, AncientVoice

http://ancientvoice.wikidot.com/

Dharma Digital:- Dharmic revival through holograms, virtual worlds and digital technologies 

AncientVoice:- World's 1st and Largest Veda-Puruana-Itihasa wiki portal website with 23700 plus pages

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[Hemant Dave]

Of course, the query was addressed to me. I would prefer not to reply to it.

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[Nagaraj Paturi]

The content in the links shared has several factual errors, misunderstandings, misinterpretations and distortions. 

The folk version of Ranuka Devi / Renuka Mata is Ellamma. That is right. 

My piece on Ellamma is here:

https://www.academia.edu/8612760/_Ellamma_in_South_Asian_Folklore_an_Encyclopaedia_Routledge_175_176_Margaret_Mills_et_al_ed_New_York_2003

The article in the link http://enfolding.org/wikis-4/tantra-wikiwikis-4tantra-wiki/deities/yellamma/ 

ties the Ellamma tradition to Devadasi tradition and mentions jogin , jogthi jogappa as part of Devadasi tradition. 

It is not totally wrong to view jogin tradition as a kind of Devadasi tradition. But it is too simplistic and reductionist towards a highly intricate tradition that needs an equally nuanced understanding. Maatangi, Basivi etc. are traditions related to Jogin tradition. 

The Devadasi tradition is , as is usual with the contemporary modernist urbanist uprooted misunderstanding of the tradition, represented as one of sexual exploitation. 

This PhD work on Devadasi tradition 

https://www.academia.edu/25304347/NITYASUMANGALI_towards_the_semiosis_of_the_devadasi_tradition_of_South_India_May_18_1984_PhD_Dissertation_University_of_Utrecht_The_Netherlands

does not have any remote indication of sexual exploitation. 

Irrespective of such a research work, all the evidences point to the tradition not having a sexual exploitation aspect at its roots. 

Same is the case with Jogin /Jogthi, Matangi, Basivi traditions. 

The article reflects a confusion of Jagappas, the transvestite Jogins for 'Homosexuals' . This misunderstanding of sexual orientation aspect which is absent in and is in contradiction to the Jogappa tradition is rooted in the understanding of Jogin tradition along with the Devadasi tradition itself as a sex-related tradition. 

Be that as it may, 

Ellamma is the family deity and community deity for several families and communities that have no connection  with Jogin or Jogappa tradition apart from the families and communities that have connection with Jogin or Jogappa tradition. 

So sex, sex-orientation or gender change related aspects are not the essential or foundational features of the Devi/ Amman/Ammavaaru. 

The articles in the links do not mention Tamil Nadu among the regions of prevalence of Ellamma worship. 

(To be continued)

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