(1) S'rî S'uka said: 'O son of the Kuru dynasty, Paras'urâma by his father thus advised said: 'So be it!', and traveled for a year all the holy places to return to the âs'rama thereafter. (2) When once Renukâ (his mother) went to the bank of the Ganges, saw she the king of the Gandharvas [see also 9.14: 31] garlanded with lotus flowers sporting with the girls of heaven, the Apsaras. (3) Looking at his affairs as she went to the river for some water forgot she, slightly drawn by Citraratha, the time for the fire-sacrifice. (4) Seeing the time wasted stood she, returning, afraid to be cursed by the sage, with folded hands before him having put the waterpot in front of him. (5) The sage understood she had yielded to temptation and became angry with his wife saying: 'Kill her my sons, she's full of sin', but the sons did not carry out his order. (6) By his meditation and austerity fully aware of the prowess of the sage did Râma on the encouragement by his father immediately kill his mother and all his brothers. (7) By the pleased Jamadagni asked for any benediction that he would like he said: 'Let the dead today of this Râma return to life and have no remembrance of having been killed by me!' (8) And soon they rose happily alive like awaking from deep sleep for Râma had executed the killing of his kin in the awareness of this power of austerity of his father.
(9) They who were the sons of Kârtavîryârjuna [9.15: 17], o King, never found any happiness always remembering how their father had been overcome by the superior power of Paras'urâma. (10) So once when Râma with his brothers was away from the âs'rama in the forest, took they the opportunity to approach their residence seeking revenge. (11) When they at the fireplace found the muni sitting fully absorbed in contemplation on the Supreme One Praised in the Verses, did they, determined to sin, kill him. (12) Most cruel with the poor and unprotected mother of Râma begging for the life of her husband, took they, those 'kshatriya' brothers, violently his head cutting it off. (13) Renukâ the chaste wife down in tears grieving stroke her body with her hands and cried loudly: 'O Râma, o Râma, my dear son!' (14) Hearing that most sad outcry 'oh Râma' however far they were away, hastened they [Râma and his brothers] themselves back to the âs'rama and saw they that the father had been killed. (15) Bewildered by the force of being hurt, they all aggrieved angrily, depressed and indignified cried out: 'O father, o saint, now have you, such an example of the dharma, left us gone for heaven!' (16) Lamenting like this over their father entrusted Paras'urâma the body to his brothers and took he in person up the ax with the determination to put an end to the kshatriyas. (17) Because a brahmin had been killed went Paras'urâma to Mâhishmatî [the capital] to the doom of them: he severed all their heads, o King, and made in the middle of the town a great pile of them. (18-19) Their river of blood was a terror causing fear to all kings in defiance of the brahminical. His having to accept the murder of his father had been the cause that led to the twenty-one times over wiping off of the earth of all the royal class whenever they acted badly; as a Master of war he thus at Samanta-pañcaka created nine lakes filled with blood instead of water [see also B.G. 4: 7].
(20) Joining his father's head with the body keeping it on Kus'a-gras, worshiped he with sacrifices the Omnipresent Godhead Pervading All Divinity. (21-22) The hotâ priest he gave as a gift the eastern direction, the brahmâ priest he gave the southern direction, the adhvaryu he gave the western side and the udgâtâ received the north indeed [compare 9.11: 2]. The others and Kas'yapa Muni he donated the different corners and the middle Âryâvarta portion [*] he gave to the upadrashthâ priest supervising the mantras; the assisting sadasya priests got whatever remained. (23) When he thereafter took a bath was he on the bank of the major stream that was the Sarasvatî cleansed of the endless reactions to the sin and appeared he like a cloudless sun [see also B.G. 3: 9]. (24) Because of the worship of Paras'urâma regained Jamadagni his own body with all the symptoms of life, knowledge and remembrance of the great seers and became he the seventh star in a constellation of seven [the seven sages, see 8.13: 5, linked to the saptarshi-mandala stars around the polestar]. (25) The son of Jamadagni, Paras'urâma, that is also the Supreme Lord with the lotus-petal eyes, will in the coming period of Manu, o King, be a propounder of the vedic knowledge [as one of the seven sages, see 8.13: 15-16]. (26) He, having given up the clout in peace with the intelligence, is still around today in the hills of Mahendra and is worshiped and revered for his character and activities by all the perfected, singers of heaven and venerable ones. (27) This way has, appearing as an incarnation in the Bhrigu dynasty and killing the rulers of man many times, the Soul of the Universe, the Supreme Lord Hari, the Controller, relieved the earth of its great burden.
(28) From Gâdhi [see 9.15: 4-5] was born the most powerful one [Vis'vâmitra] who as flaming as a fire by his austerities had given up the position of a kshatriya and had achieved the quality of a brahmin [see 7.11: 35 and footnote at 9.7: 7]. (29) With Vis'vâmitra one could also count on sons: one hundred-and-one in number indeed, o ruler, who because of the middle one being called Madhucchandâ as a group were celebrated as the Madhucchandâs. (30) He accepted as his son S'unahs'epha, who as Devarâta ['saved by the godly'], in the Bhrigu-dynasty came forward as the son of Ajîgarita; he ordered his own sons to accept him as the eldest. (31) He indeed was for the yajña of Haris'candra sold [to Rohita] as the man-animal of sacrifice. By his offering prayers to the godly headed by Lord Brahmâ was he released from being bound like an animal [see 9.7: 20]. (32) He, protected in the arena of the godly, managed by dint of those god-fearing people in the dynasty of Gâdhi to advance in spirituality and was thus in the line of Bhrigu celebrated as well as Devarâta as S'unas'epha. (33) Those of the Madhucchandâs who were the [fifty] eldest could not wholeheartedly accept that [of him as their eldest brother] and were all cursed by the muni being angry with them saying: 'May all of you bad sons become mlecchas [**]!' (34) It was Madhucchandâ indeed who with the second fifty then said: 'We'll abide by whatever to your pleasure would be ours, o father!' (35) The eldest they accepted as a seer of mantras saying to him: 'You we have agreed to follow and so for true we surely will'. Vis'vâmitra told the sons: 'You all will become fathers of sons to my honor for you have accepted me as a father of worthy sons. (36) This one Devarâta is, just like you are, my son, o Kus'ikas [***], just obey him', and many other sons followed: Ashthaka, Hârîta, Jaya, Kratumân and more. (37) This is how the dynasty of Kaus'ika originated from the sons of Vis'vâmitra from whose different positions they as such had taken, as a consequence thus different types could be ascertained.