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Ramayana — Ayodhya Kanda, Sarga 21, Shloka 32

अयोध्याकाण्डे एकविंशः सर्गः

Lakṣmaṇa’s militant counsel and Rāma’s dharma-based persuasion of Kausalyā

जामद्ग्न्येन रामेण रेणुका जननी स्वयम्।कृत्ता परशुनाऽरण्ये पितुर्वचनकारिणा।।2.21.32।।

jāmadagnyena rāmeṇa reṇukā jananī svayam |

kṛttā paraśunā ’raṇye pitur vacana-kāriṇā || 2.21.32 ||

Rama Jamadagnya (Parashurama) lui-même, obéissant à la parole de son père, abattit sa propre mère Renuka dans la forêt avec une hache.

जामद्ग्न्येनby Jamadagni's son
जामद्ग्न्येन:
Karta (कर्ता)
TypeNoun
Rootjāmadagnya (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
रामेणby Rama (Parashurama)
रामेण:
Karta (कर्ता)
TypeNoun
Rootrāma (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन (Parashurama)
रेणुकाRenuka
रेणुका:
Karta (कर्ता)
TypeNoun
Rootreṇukā (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
जननीmother
जननी:
Karta (कर्ता)
TypeNoun
Rootjananī (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
स्वयम्herself
स्वयम्:
Sambandha (सम्बन्धः)
TypeIndeclinable
Rootsvayam (अव्यय)
Formअव्यय (reflexive adverb): ‘himself/by oneself’
कृत्ताwas severed
कृत्ता:
Kriya (क्रिया)
TypeVerb
Rootkṛtta (कृदन्त; √kṛt कृन्त्)
Formभूतकृदन्त (क्त), स्त्रीलिङ्ग, प्रथमा, एकवचन; कर्मणि प्रयोग: ‘was cut/severed’ (agreeing with रेणुका)
परशुनाwith an axe
परशुना:
Karana (करण)
TypeNoun
Rootparaśu (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
अरण्येin the forest
अरण्ये:
Adhikarana (अधिकरण)
TypeNoun
Rootaraṇya (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी, एकवचन
पितुःof (his) father
पितुः:
Sambandha (सम्बन्धः)
TypeNoun
Rootpitṛ (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी, एकवचन
वचनकारिणाobedient to the command
वचनकारिणा:
Karta (कर्ता)
TypeAdjective
Rootvacana (प्रातिपदिक) + kārin (प्रातिपदिक)
Formतत्पुरुष-समास: ‘one who does (another's) word’; पुंलिङ्ग, तृतीया, एकवचन (agreeing with रामेण)

Parasurama, son of Jamadagni himself in obedience to the words of his father, decapitated his mother Renuka in the forest with an axe.

P
Parasurama (Rama Jāmadagnya)
J
Jamadagni
F
forest (araṇya)
A
axe (paraśu)

FAQs

It presents an extreme exemplar of obedience to a father’s command, used rhetorically to argue that pitṛ-vākya was treated as a decisive dharmic imperative in traditional memory.

Rama continues listing renowned precedents to justify his own acceptance of Daśaratha’s order.

Uncompromising obedience and discipline (niyama) framed as fidelity to duty.