Shloka 21

Viṣṇu as Seed-Cause: Pañcarātra Emanations, Tattva-Unfolding, and the Avatāra Chronology

ततो हरिर्जमदग्नेः सुतोभूल्लोके सर्वे पर्शुरामं वदन्ति / ब्रह्मद्विषां क्षत्रियाणां च वीन्द्र भूमिं निः क्षत्रां कर्तुकामो महेशः

tato harirjamadagneḥ sutobhūlloke sarve parśurāmaṃ vadanti / brahmadviṣāṃ kṣatriyāṇāṃ ca vīndra bhūmiṃ niḥ kṣatrāṃ kartukāmo maheśaḥ

Thereafter Hari (Viṣṇu) was born as the son of Jamadagni; throughout the world all call Him Paraśurāma. Wishing to make the earth bereft of Kṣatriyas—the warrior-kings hostile to the Brāhmaṇas—Mahādeva (Śiva) undertook that purpose.

tataḥthen
tataḥ:
Adhikaraṇa (अधिकरण)
TypeIndeclinable
Roottatas (प्रातिपदिक)
Formअव्यय, temporal adverb
hariḥHari (Vishnu)
hariḥ:
Karta (कर्ता)
TypeNoun
Roothari (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
jamadagnehof Jamadagni
jamadagneh:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootjamadagni (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन
sutaḥson
sutaḥ:
Karta (कर्ता)
TypeNoun
Rootsuta (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
abhūtbecame/was born
abhūt:
Kriyā (क्रिया)
TypeVerb
Rootbhū (धातु)
Formलुङ् (Aorist/Past), परस्मैपद, प्रथमपुरुष, एकवचन
lokein the world
loke:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootloka (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी, एकवचन
sarveall (people)
sarve:
Karta (कर्ता)
TypeNoun
Rootsarva (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, बहुवचन; जनाः (people) implied
parśurāmamParashurama
parśurāmam:
Karma (कर्म)
TypeNoun
Rootparśurāma (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
vadantithey call/say
vadanti:
Kriyā (क्रिया)
TypeVerb
Rootvad (धातु)
Formलट् (Present), परस्मैपद, प्रथमपुरुष (3rd), बहुवचन
brahma-dviṣāmof the haters of Brahmins
brahma-dviṣām:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootbrahman (प्रातिपदिक) + dviṣ (धातु/कृदन्त-प्रातिपदिक dviṣ)
Formषष्ठी-तत्पुरुष (brahmaṇaḥ dviṣaḥ); पुंलिङ्ग, षष्ठी, बहुवचन
kṣatriyāṇāmof the Kshatriyas
kṣatriyāṇām:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootkṣatriya (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी, बहुवचन
caand
ca:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चय-अव्यय
vīndraO best of heroes
vīndra:
Sambodhana (सम्बोधन)
TypeNoun
Rootvīra + indra (प्रातिपदिक)
Formसम्बोधन, एकवचन; वीराणाम् इन्द्रः (best of heroes)
bhūmimthe earth
bhūmim:
Karma (कर्म)
TypeNoun
Rootbhūmi (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया, एकवचन
niḥ-kṣatrāmdevoid of Kshatriyas
niḥ-kṣatrām:
Karma (कर्म)
TypeAdjective
Rootnis (उपसर्ग/अव्यय) + kṣatra (प्रातिपदिक)
Formउपपद-तत्पुरुष/नञ्-सदृश (prefixal); स्त्रीलिङ्ग, द्वितीया, एकवचन; भूतपूर्व-विशेषण: 'without kṣatriyas'
kartu-kāmaḥdesiring to make
kartu-kāmaḥ:
Karta (कर्ता)
TypeAdjective
Rootkṛ (धातु) + kāma (प्रातिपदिक)
Formउपपद-तत्पुरुष; 'कर्तु' (tumun infinitive) + 'कामा' → पुंलिङ्ग, प्रथमा, एकवचन; विशेषणम्
maheśaḥthe Great Lord (here: Parashurama as ‘Mahesha-like’)
maheśaḥ:
Karta (कर्ता)
TypeNoun
Rootmaheśa (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन

Lord Vishnu (narration to Garuda/Vinata-putra)

Concept: When rulers become brahma-dviṣ (hostile to sacred order), the Lord manifests to curb kṣātra-violence and re-establish dharma.

Vedantic Theme: Īśvara-anugraha and loka-saṅgraha: the Supreme acts within guṇas to restore harmony while remaining transcendent.

Application: Support institutions of learning and non-violence; restrain abuse of power; cultivate righteous anger only as disciplined protection of the vulnerable.

Primary Rasa: vira

Secondary Rasa: raudra

Type: realm/continent (general)

Related Themes: Garuda Purana (avatar-kathana sections around 3.15); Garuda Purana: dharma/rajadharma discussions where protection of brāhmaṇas is praised

H
Hari (Vishnu)
J
Jamadagni
P
Parashurama
M
Mahesha (Shiva)
K
Kshatriyas
B
Brahmanas

FAQs

This verse identifies Paraśurāma as Hari’s incarnation born to Jamadagni, presenting him as a dharma-restorer who confronts rulerly power when it becomes hostile to sacred law and the Brāhmaṇas.

It frames the removal as a response to “brahmadviṣ” Kṣatriyas—warrior-kings who oppose Brāhmaṇas and dharma—indicating that kingship is legitimate only when aligned with righteousness and protection of spiritual order.

Power and authority must be restrained by ethical duty: leadership that becomes hostile to truth, learning, and moral restraint invites correction; cultivate governance (personal or public) rooted in dharma rather than pride or aggression.