[4] From a note by Mr. Gauri Shankar, Manager, Court of Wards, Drūg.

Panwār Rājpūt

List of Paragraphs

1. Historical notice. The Agnikula clans and the slaughter of the Kshatriyas by Parasurāma

Panwār,[1] Puar, Ponwār, Prāmara Rājpūt.—The Panwār or Pramāra is one of the most ancient and famous of the Rājpūt clans. It was the first of the four Agnikulas, who were created from the fire-pit on the summit of Mount Abu after the Kshatriyas had been exterminated by Parasurāma the Brāhman. “The fire-fountain was lustrated with the waters of the Ganges;[2] expiatory rites were performed, and after a protracted debate among the gods it was resolved that Indra should initiate the work of recreation. Having formed an image of dūba grass he sprinkled it with the water of life and threw it into the fire-fountain. Thence on pronouncing the sajīvan mantra (incantation to give life) a figure slowly emerged from the flame, bearing in the right hand a mace and exclaiming, ‘Mār, Mār!’ (Slay, slay). He was called Pramār; and Abu, Dhār, and Ujjain were assigned to him as a territory.”

The four clans known as Agnikula, or born from the fire-pit, were the Panwār, the Chauhān, the Parihār and the Chalukya or Solanki. Mr. D.R. Bhandarkar adduces evidence in support of the opinion that all these were of foreign origin, derived from the Gūjars or other Scythian or Hun tribes.[3] And it seems therefore not unlikely that the legend of the fire-pit may commemorate the reconstitution of the Kshatriya aristocracy by the admission of these tribes to Hinduism after its partial extinction during their wars of invasion; the latter event having perhaps been euphemised into the slaughter of the Kshatriyas by Parasurāma the Brāhman. A great number of Indian castes date their origin from the traditional massacre of the Kshatriyas by Parasurāma, saying that their ancestors were Rājpūts who escaped and took to various occupations; and it would appear that an event which bulks so largely in popular tradition must have some historical basis. It is noticeable also that Buddhism, which for some five centuries since the time of Asoka Maurya had been the official and principal religion of northern India, had recently entered on its decline. “The restoration of the Brāhmanical religion to popular favour and the associated revival of the Sanskrit language first became noticeable in the second century, were fostered by the satraps of Gujarāt and Surāshtra during the third, and made a success by the Gupta emperors in the fourth century.[4] The decline of Buddhism and the diffusion of Sanskrit proceeded side by side with the result that by the end of the Gupta period the force of Buddhism on Indian soil had been nearly spent; and India with certain local exceptions had again become the land of the Brāhman.[5] The Gupta dynasty as an important power ended about A.D. 490 and was overthrown by the Huns, whose leader Toramāna was established at Mālwa in Central India prior to A.D. 500.”[6] The revival of Brāhmanism and the Hun supremacy were therefore nearly contemporaneous. Moreover one of the Hun leaders, Mihiragula, was a strong supporter of Brāhmanism and an opponent of the Buddhists. Mr. V.A. Smith writes: “The savage invader, who worshipped as his patron deity Siva, the god of destruction, exhibited ferocious hostility against the peaceful Buddhist cult, and remorselessly overthrew the stūpas and monasteries, which he plundered of their treasures.”[7] This warrior might therefore well be venerated by the Brāhmans as the great restorer of their faith and would easily obtain divine honours. The Huns also subdued Rājputāna and Central India and were dominant here for a time until their extreme cruelty and oppression led to a concerted rising of the Indian princes by whom they were defeated. The discovery of the Hun or Scythian origin of several of the existing Rājpūt clans fits in well with the legend. The stories told by many Indian castes of their first ancestors having been Rājpūts who escaped from the massacre of Parasurāma would then have some historical value as indicating that the existing occupational grouping of castes dates from the period of the revival of the Brāhman cult after a long interval of Buddhist supremacy. It is however an objection to the identification of Parasurāma with the Huns that he is the sixth incarnation of Vishnu, coming before Rāma and being mentioned in the Mahābhārata, and thus if he was in any way historical his proper date should be long before their time. As to this it may be said that he might have been interpolated or put back in date, as the Brāhmans had a strong interest in demonstrating the continuity of the Kshatriya caste from Vedic times and suppressing the Hun episode, which indeed they have succeeded in doing so well that the foreign origin of several of the most prominent Rājpūt clans has only been established quite recently by modern historical and archaeological research. The name Parasurāma signifies ‘Rāma with the axe’ and seems to indicate that this hero came after the original Rāma. And the list of the incarnations of Vishnu is not always the same, as in one list the incarnations are nearly all of the animal type and neither Parasurāma, Rāma nor Krishna appear.

2. The legend of Parasurāma

The legend of Parasurāma is not altogether opposed to this view in itself.[8] He was the son of a Brāhman Muni or hermit, named Jamadagni, by a lady, Renuka, of the Kshatriya caste. He is therefore not held to have been a Brāhman and neither was he a true Kshatriya. This might portray the foreign origin of the Huns. Jamadagni found his wife Renuka to be harbouring thoughts of conjugal infidelity, and commanded his sons, one by one, to slay her. The four elder ones successively refused, and being cursed by Jamadagni lost all understanding and became as idiots; but the youngest, Parasurāma, at his father’s bidding, struck off his mother’s head with a blow of his axe. Jamadagni thereupon was very pleased and promised to give Parasurāma whatever he might desire. On which Parasurāma begged first for the restoration of his mother to life, with forgetfulness of his having slain her and purification from all defilement; secondly, the return of his brothers to sanity and understanding; and for himself that he should live long and be invincible in battle; and all these boons his father bestowed. Here the hermit Jamadagni might represent the Brāhman priesthood, and his wife Renuka might be India, unfaithful to the Brāhmans and turning towards the Buddhist heresy. The four elder sons would typify the princes of India refusing to respond to the exhortations of the Brāhmans for the suppression of Buddhism, and hence themselves made blind to the true faith and their understandings darkened with Buddhist falsehood. But Parasurāma, the youngest, killed his mother, that is, the Huns devastated India and slaughtered the Buddhists; in reward for this he was made invincible as the Huns were, and his mother, India, and his brothers, the indigenous princes, regained life and understanding, that is, returned to the true Brāhman faith. Afterwards, the legend proceeds, the king Kārrtavīrya, the head of the Haihaya tribe of Kshatriyas, stole the calf of the sacred cow Kamdhenu from Jamadagni’s hermitage and cut down the trees surrounding it. When Parasurāma returned, his father told him what had happened, and he followed Kārrtavīrya and killed him in battle. But in revenge for this the sons of the king, when Parasurāma was away, returned to the hermitage and slew the pious and unresisting sage Jamadagni, who called fruitlessly for succour on his valiant son. When Parasurāma returned and found his father dead he vowed to extirpate the whole Kshatriya race. ‘Thrice times seven did he clear the earth of the Kshatriya caste,’ says the Mahābhārata. If the first part of the story refers to the Hun conquest of northern India and the overthrow of the Gupta dynasty, the second may similarly portray their invasion of Rājputāna. The theft of the cow and desecration of Jamadagni’s hermitage by the Haihaya Rājpūts would represent the apostasy of the Rājpūt princes to Buddhist monotheism, the consequent abandonment of the veneration of the cow and the spoliation of the Brāhman shrines; while the Hun invasions of Rājputāna and the accompanying slaughter of Rājpūts would be Parasurāma’s terrible revenge.