Story of Kāmadhenu
(SURABHI—NANDINĪ).
General.
She is the first mother of cattle. She is a goddess with marvellous powers
and attainments who gives milk whenever needed by gods and sages. The
Purāṇas declare that all the cattle in the world today are descended from
Kāmadhenu.
Three different names.
This sacred cow is sometimes called "Kāmadhenu", at other times, "Surabhi"
and also "Nandinī". They are not three different cows, as some people
suppose. See Bhāṣā Bhārata, Araṇya Parva Chapter 9, Verses 7 and 17. There
Surabhi and Kāmadhenu are names used for referring to the same cow. Again,
in the Bhāṣā Bhārata, Ādi Parva, Chapter 99, Verse 14, we find the name
Nandinī applied to Kāmadhenu. Thus we may conclude that Kāmadhenu had two
other names, viz. Surabhi and Nandinī. But since the term "Surabhirgavi"
occurs in Amarakośa, it follows that even ordinary cows may be called
"Surabhi".
[SECTION IX ARANYA KANDA MB
"Dhritarashtra said, 'O holy one, I did not like this business of gambling,
but, O Muni, I think, I was made to consent to it drawn by fate! Neither
Bhishma, nor Drona, nor Vidura, nor Gandhari liked this game at dice. No
doubt, it was begot of folly. And, O thou who delightest in the observance
of vows, O illustrious one, knowing everything yet influenced by paternal
affection, I am unable to cast off my senseless son, Duryodhana!'
"Vyasa said, 'O king, O son of Vichitravirya, what thou sayest is true! We
know it well that a son is the best of all things and that there is nothing
that is so good as a son. Instructed by the tears of Suravi, Indra came to
know that the son surpasseth in worth other valuable possessions. O
monarch, I will, in this connection, relate to thee that excellent and best
of stories, the conversation between Indra and Suravi. In days of yore,
Suravi, the mother of cows was once weeping in the celestial regions. O
child, Indra took compassion upon her, and asked her, saying, 'O auspicious
one! why dost thou weep? Is everything well with the celestials? Hath any
misfortune, ever so little, befallen the world of men or serpents?' Suravi
replied, 'No evil hath befallen thee that I perceive. But I am aggrieved on
account of my son, and it is therefore, O Kausika, that I weep! See, O
chief of the celestials, yonder cruel husbandman is belabouring my weak son
with the wooden stick, and oppressing him with the (weight of the) plough,
in consequence of which my child agitated with agony is falling upon the
ground and is at the point of death. At sight of this, O lord of the
celestials, I am filled with compassion, and my mind is agitated! The one
that is the stronger of the pair is bearing his burthen of greater weight
(with ease), but, O Vasava, the other is lean, and weak and is a mass of
veins and arteries! He beareth his burthen with difficulty! And it is for
him that I grieve. See, O Vasava, sore inflicted with the whip, and
harassed exceedingly, he is unable to bear his burthen. And it is for him
that, moved by grief, I weep in heaviness of heart and these tears of
compassion trickle down my eyes!'
"Sakra said, 'O fair one, when thousands of thy son are (daily) oppressed,
why dost thou grieve for one under infliction?' Suravi replied. 'Although I
have a thousand offspring, yet my affections flow equally towards all! But,
O Sakra, I feel greater compassion for one that is weak and innocent!'
"Vyasa continued, 'Then Indra having heard these words of Suravi, was much
surprised, and O thou of the Kuru race, he became convinced that a son is
dearer than one's life! And the illustrious chastiser of Paka thereupon
suddenly poured there a thick shower and caused obstruction to the
husbandman's work. And as Suravi said, thy affections, O king, equally flow
towards all thy sons. Let them be greater towards those that are weak! And
as my son Pandu is to me, so art thou, O son, and so also Vidura of
profound wisdom! It is out of affection that I tell you all this! O
Bharata, thou art possessed of a hundred and one sons, but Pandu hath only
five. And they are in a bad plight and passing their days in sorrow. How
may they save their lives, how may they thrive such thoughts regarding the
distressed sons of Pritha continually agitate my soul! O king of the earth,
if thou desirest all the Kauravas to live, let thy son Duryodhana make
peace with the Pandavas!'
त्रिविष्टपगता राजन्सुरभिः प्रारुदत्किल ।
गवां मात पुरा तात तामिन्द्रोऽन्वकृपायत ॥७॥
7. triviṣṭapagatā rājansurabhiḥ prārudatkila ,
gavāṁ māta purā tāta tāmindro'nvakṛpāyata.
7. triviṣṭapagatā rājan surabhiḥ prārudat kila |
gavām māta purā tāta tām indraḥ anvakṛpāyata]]]
7. O King, Surabhi, who had ascended to heaven, indeed began to
weep. Formerly, O dear one, Indra took pity on her, the mother of cows. {KR:
Mother of cows is Kamadhenu so surabi nandini are all other names of
Kamadheny}}[IT IS NOT FINDING FAULT BUT BRAINLESS MISLEADS GETTING
CORRECTED]]
Birth and Jamily.
In the Purāṇas Surabhi is described variously as Dakṣa’s daughter,
Kaśyapa’s wife, Kaśyapa’s daughter, etc. Although at first sight there may
appear some discrepancy in these statements, in the light of them we may
clearly arrive at the ancestry and birth of Surabhi. Vālmīki Rāmāyaṇa,
Araṇya Kāṇḍa, 14th Sarga says that Kaśyapa, the son of Marīci and the
grandson of Brahmā married Dakṣa Prajāpati’s daughters—Aditi, Diti, Danu,
Kālikā, Tāmrā, Krodhavāśā, Manu and Analā. From verses 20 and 21 in the
same Sarga we understand that Surabhi was the daughter of Krodhavaśā,
Dakṣa’s daughter, by Kaśyapa. In the same Sarga we find that two daughters,
Rohiṇī and Gandharvī were born to this Surabhi and from Rohiṇī were born
all the cows in the world that we see today and from Gandharvī were born
all the horses. It was by her own father Kaśyapa himself that Surabhi’s
offsprings were born. Therefore, the reference to Surabhi as the wife of
Kaśyapa may also be justified.* Śince Krodhavaśā, the daughter of Dakṣa was
the mother of Surabhi, actually Surabhi was the grand-daughter of Dakṣa,
But in a broad sense, a grand-daughter may be considered as a daughter. So
the reference to Surabhi in Bhāṣā Bhārata, Anuśāsana Parva, Chapter 83,
Verse 28 as Dakṣa’s daughter is correct in that sense.
How Kāmadhenu Received Divine Powers.
Long ago Aditi, wife of Kaśyapa, conceived Mahāviṣṇu in her womb and began
an austere penance standing on one leg. At that time Surabhi went to
Kailāsa and offered worship to Brahmā for ten thousand years. The gods who
were pleased, came to Surabhi taking Brahmā with them. Brahmā said to
her:—'Surabhi I have made you a goddess. You are now above the three
worlds—Heaven Earth and Hell. Your world, "Goloka" will become famous. All
people will worship you and the cows who are your off spring."
>From that day on which Brahmā blessed her, Surabhi became a goddess with
marvelous spiritual powers. (Mahābhārata Anuśāsana Parva, Chapter 83).
{{{KR: Anusasana Parva MAHABHARATA, BOOK 13: ANUSASANA PARVA
LXXXIII Bhishma said, They who make gifts of kine, and who subsist upon the
remnants of things offered as libations on the sacred fire, are regarded, O
Yudhishthira, as always performing sacrifices of every kind. No sacrifice
can be performed without the aid of curds and ghee. The very character as
sacrifice which sacrifices have, depends upon ghee. Hence ghee or, the cow
from which it is produced is regarded as the very root of sacrifice. Of all
kinds of gifts, the gift of kine is applauded as the highest. Kine are the
foremost of all things. Themselves sacred, they are the best of cleansers
and sanctifiers. People should cherish kine for obtaining prosperity and
even peace. The milk, curds, and ghee that kine yield are capable of
cleansing one from every kind of sin.
Kine are said to represent the highest energy both in this world and the
world that is above. There is nothing that is more sacred or sanctifying
than kine, O chief of Bharata's race. In this connection is recited the
ancient narrative, O Yudhishthira, of the discourse between the Grandsire
and the chief of celestials. After the Daityas had been defeated and Sakra
had become the lord of the three worlds all creatures grew in prosperity
and became devoted to the true religion. Then, on one occasion, the Rishis,
the Gandharvas, the Kinnaras, the Uragas, the Rakshasas, the Deities, the
Asuras, the winged creatures and the Prajapatis, O thou of Kuru's race, all
assembled together and adored the Grandsire. There were Narada and Parvata
and Viswavasu and Haha-Huhu, who sang in celestial strains for adoring that
puissant lord of all creatures. The deity of wind bore thither the
fragrance of celestial flowers. The Seasons also, in their embodied forms,
bore the perfumes of flowers peculiar to each, unto that conclave of
celestials, that gathering of all creatures of the universe, where
celestial maidens danced and sang in accompaniment with celestial music. In
the midst of that assembly, Indra, saluting the Lord of all the deities and
bowing his head unto him with reverence, asked him, saying, I desire, O
Grandsire, to know why the region of kine is higher, O holy one, than the
region of the deities themselves who are the lords of all the worlds. What
austerities, what Brahmacharya, O lord, did kine perform in consequence of
which they are able to reside happily in a region that is even above that
of the deities'
Thus addressed by Indra, Brahman said unto the slayer of Vala, Thou hast
always, O slayer of Vala, disregarded kine. Hence, thou art not acquainted
with the glorious pre-eminence of kine. Listen now to me, O puissant one,
as I explain to thee the high energy and glorious pre-eminence of kine, O
chief of the celestials! Kine have been said to be the limbs of sacrifice.
They represent sacrifice itself, O Vasava! Without them, there can be no
sacrifice. With their milk and the Havi produced therefrom, they uphold all
creatures. Their male calves are engaged in assisting at tillage and
thereby produce diverse kinds of paddy and other seeds. From them flow
sacrifices and Havya and Kavya, and milk and curds and ghee. Hence, O chief
of the deities, kine are sacred.
Afflicted by hunger and thirst, they bear diverse burdens. Kine support the
Munis. They uphold all creatures by diverse acts, O Vasava, kine are
guileless in their behaviour. In consequence of such behaviour and of many
well-performed acts, they are enabled to live always in regions that are
even above ours. I have thus explained to thee today, O thou of a hundred
sacrifices, the reason, O Sakra of kine residing in a place that is high
above that of the deities. Kine obtained many excellent forms, O Vasava,
and are themselves givers of boons to others. They are called Surabhis. Of
sacred deeds and endued with many auspicious indications, they are highly
sanctifying Listen to me also, O slayer of Vala, as I tell thee in detail
the reason why kine, the offspring of Surabhi, have descended on the earth,
O best of the deities. In day of yore, O son, when in the Devayuga the high
soused Danavas became lords of the three world, Aditi underwent the
severest austerities and got Vishnu within her womb as the reward thereof.
Verify, O chief of the celestials, she had stood upon one leg for many long
years, desirous of having a son
Beholding the great goddess Aditi thus undergoing the severest austerities,
the daughter of Daksha, viz, the illustrious Surabhi, herself devoted to
righteousness, similarly underwent very severe austerities upon the breast
of the delightful mountains of Kailasa that are resorted to by both the
deities and the Gandharvas. Established on the highest Yoga she also stood
upon one leg for eleven thousand years. The deities with the Rishis and the
great Nagas all became scorched with the severity of her penances.
Repairing thither with me, all of them began to adore that auspicious
goddess. I then addressed that goddess endued with penances and said, O
goddess, O thou of faultless conduct, for what purpose, dost thou undergo
such severe austerities. O highly blessed one, I am gratified with thy
penances, O beautiful one! Do thou, O goddess, solicit what boon thou
desirest. I shall grant thee whatever thou mayst ask' Even these were my
words unto her, O Purandara. Thus addressed by me, Surabhi answered me,
saying, I have no need, O Grandsire, of boons.
Even this, O sinless one, is a great boon to me that thou hast been
gratified with me' Unto the illustrious Surabhi, O chief of the celestials
who said so unto me, O lord of Sachi, I answered even in these words, O
foremost of the deities, viz, O goddess, at this exhibition of thy freedom
from cupidity and desire and at these penances of thine, O thou of
beautiful face, I have been exceedingly gratified. I, therefore, grant thee
the boon of immortality. Thou shalt dwell in a region that is higher than
the three worlds, through my grace. That region shall be known to all by
the name of Goloka. Thy offspring, ever engaged in doing good acts, will
reside in the world of men. In fact, O highly blessed one, thy daughters
will reside there. All kinds of enjoyment, celestial and human, that thou
mayst think of, will immediately be thine. Whatever happiness exists in
Heaven, will also be thine, O blessed one' The regions, O thou of a hundred
eyes, that are Surabhi's are endued with means for the gratification of
every wish.}}}
More than one Kāmadhenu? There are references to
several Kāmadhenus in the Purāṇas. There is one Kāmadhenu in Vāsiṣṭha’s
Āśrama. At Varuṇa’s yāga we see another Kāmadhenu. There is no ground for
believing that there is only one Kāmadhenu and that it was borrowed by each
Deva in turn for some particular occasion. It is possible that there were
many Kāmadhenus in the family of Kāmadhenu and they were owned by different
Devas. Moreover it is stated that several Kāmadhenus take their origin from
sources other than the family of Kaśyapa. One of them is from the ocean of
milk. In Mahābhārata, Ādi Parva, Chapter 18, we find that when the Devas
and Asuras churned the ocean of milk, along with many other precious
things, Kāmadhenu also came up to the surface.
There is a reference to another Kāmadhenu in Bhāṣā Bhārata, Udyoga Parva,
Chapter 102, There, it is said, Brahmā who got Amṛta swallowed it beyond
limit in his avidity and when he vomited, a Kāmadhenu came out from his
mouth. That Kāmadhenu is said to be living in the world known as Rasātala.
The abovementioned passage also says that there are four other Kāmadhenus
living on the four sides of the Kāmadhenu which lives in Rasātala. They are
Saurabhī in the east Haṃsikā in the south, Subhadrā in the west and Dhenu
in the north.
The next Kāmadhenu is the one which was born from the side of Śrī Kṛṣṇa.
Once Śrī Kṛṣṇa and his consort Rādhā were amusing themselves by amorous
pleasures in a remote and secluded place. When they were tired they wished
to drink some milk. At that time, Śrī Kṛṣṇa created by his will power, the
cow Surabhi and the calf Manoratha, from the left side of his body.
Śrīdāman milked that cow into a new earthen pot and when Śrī Kṛṣna was
drinking it, the pot fell down and the milk was spilt all over the floor.
The milk which spread over an area of 100 yojanas, became a lake called
"Kṣīrasāgara" for Rādhā and her maids to bathe and enjoy water-sports.
Numerous cows were born from the pores of Surabhi and they were presented
to the Gopas by Śrī Kṛṣṇa. (Devī Bhāgavata, 9th Skandha). Like this,
several Kāmadhenus are seen in the Purāṇas. Therefore there is no
discrepancy or contradiction in statements declaring that there were many
Kāmadhenus in different Āśramas. But since Kāmadhenu had achieved divine
powers by Brahmā’s grace, it is but reasonable to believe that the
different Kāmadhenus are really the different forms of the original
Kāmadhenu, the daughter of Kaśyapa.
Theft of Kāmadhenu by Satyavrata (Triśaṅku).
Satyavrata (Triśaṅku) was the son of Aruṇa, a King of the Ikṣvāku dynasty.
He was a vicious and immoral fellow. Once he abducted a Brāhmaṇa girl just
at the time of her marriage in her bridal dress. Enraged at this his father
drove him away from his palace. Satyavrata wandered about aimlessly in the
country and in the forests.
Soon after this there was a famine in the land. Human beings and animals
began to die of starvation. At that time Viśvāmitra was performing penance
in the forest after leaving behind his wife and children in the country.
When he saw that the whole family was in danger of death by starvation, he
decided to make some money by selling one of the sons, in order to save the
lives of the rest of the family. Satyavrata who came to know of this, met
Viśvāmitra and dissuaded him from selling his son. He promised to supply
some flesh every day to the family by hunting animals in the forest and
keeping the flesh suspended from the branch of a near-by tree. Accordingly,
he began leaving the flesh regularly hanging from the branch of the tree.
One day he could not get any flesh by hunting. That night he went to
Vasiṣṭha’s āśrama and stole Kāmadhenu. He killed the cow and ate some of
its flesh. The rest he gave to Viśvāmitra’s family.
The next morning when Vasiṣṭha woke up, he did not see his cow. But he came
to know of the whole affair by his intuition. In his fury he cursed
Satyavrata and said that the world would brand him with the name "Triśaṅku"
because he had committed three heinous sins viz. killing of cows, abducting
another man’s wife and incurring his father’s displeasure. After that
Vasiṣṭha restored Kāmadhenu to life. (Devī Bhāgavata, 7th Skandha).
Viśvāmitra attacked Kāmadhenu.
Once while Viśvāmitra was a ruling King, he went into a forest to hunt. In
the course of his rambles through the forest, he happened to arrive at
Vasiṣṭha’s Āśrama with his retinue. Vasiṣṭha called Kāmadhenu and ordered
her to provide food for Viśvāmitra and his party. Kāmadhenu, by her divine
powers, prepared food within a short time and gave them a sumptuous meal;
Viśvāmitra was greatly pleased with this amazing feat of Kāmadhenu and he
asked Vasiṣṭha to give her to him. He even offered to give crores of cows
in return for her. But Vasiṣṭha refused to comply with his request. Then
Viśvāmitra tried to seize and take her away by force.
At once Kāmadhenu assumed the form of a terrible monster of destruction.
>From the different parts of her body emerged fierce warriors who clashed
with Viśvāmitra’s followers. All the arrows shot by Viśvāmitra were caught
by Vasiṣṭha with his hand. In the end Viśvāmitra admitted that the might of
a Brāhmaṇa is superior to the might of a Kṣatriya. (Vasiṣṭha was a Brāhmaṇa
and Viśvāmitra a Kṣatriya). Viśvāmitra, soon gave up his kingly duties and
began penance, thus turning himself into a "Rājarṣi" (Royal saint).
(Vālmīki Rāmāyaṇa, Bāla Kāṇḍa, 52nd Sarga; Mahābhārata Śalya Parva, Chapter
40; Mahābhārata Ādi Parva, Chapter 175).
Kāmadhenu was attacked by the Aṣṭa Vasus.
Kāmadhenu cried.
Kāmadhenu revived King Baka.
Other details.
(i) Kāmadhenu gave birth to Ajasa, Ekapāt, Ahirbudhnya, Tvaṣṭā and Rudra.
Viśvarūpa was the son of Tvaṣṭā. (Agni Purāṇa, Chapter 18). {{KR NOT
SURABI}}
(ii) Kāmadhenu said that she had no part in the theft of Agastya’s lotus.
(Mahābhārata Anuśāsana Parva, Chapter 94).
(iii) Śrī Kṛṣṇa turned Govardhana mountain into an umbrella and defeated
Indra when Kāmadhenu came to Gokula and bathed Śrī Kṛṣṇa with her milk
according to Bhāgavata, 10th Skandha.
(iv) Once the sage Jamadagni went to Goloka and propitiated Kāmadhenu by
his tapas. Kāmadhenu gave her sister Suśīlā to Jamadagni. The sage presented
that cow to his. wife Reṇukā. (Brahmāṇḍa Purāṇa, Chapter 61).
*) In Viṣṇu Purāṇa, Part I, Chapter 15, Surabhi is described as Kaśyapa’s
wife.
On Fri, 13 Feb 2026 at 07:05, 'gopala krishnan' via KeralaIyers <
[email protected]> wrote:
> *KAMADHENU-DIVINE COW- MORE THINKING*
>
> Dear friends,
>
> We read about Kamadhenu, the divine cow appeared during churning of Milky
> Ocean. *It was given to sage Vasistha. This was during Sathya Yuga.*
>
> Again Kamadhenu appear with sage Vasistha in the Threta Yuga. It reaches
> sage Jamadagni. During the war with Kartha Veerarjuna it leaves to Goloka.
>
>
> Natural doubts how Kamdhenu had incarnations, whether it lived through
> Yugas, how it reached sage Jamadagni etc. points are clarified as QA in
> Google AI mode. Hope an interesting reading to normal members. *Again
> this posting is least intended to all-knowing and simply query raising
> members.*
>
> Hope an interesting reading.
>
> Gopalakrishnan 13-02-2026
>
> Q Kamadhenu the divine cow appeared during churning of Milky ocean
> during Sathya Yuga. How the divine cow came to sage Jamadagni?
>
> A According to Hindu scriptures, there are several accounts of how
> the divine cow Kamadhenu (also known as Surabhi) came to be in the
> possession of Sage Jamadagni.
>
> *The most common traditions are:*
>
> *Gift from Lord Indra*: One popular version states that Sage Jamadagni
> received Kamadhenu as a gift from Lord Indra, the king of the gods, to help
> him perform his sacred duties and provide nourishment for his guests.
>
> Bestowed by the Saptarishi: After emerging from the churning of the milky
> ocean (Samudra Manthan), Kamadhenu was presented to the Saptarishi (the
> seven great sages) by the gods. *Over time, she came into the custody
> of sages like Vashistha and Jamadagni.*
>
> Reward for Penance: Some accounts, such as the Brahmanda Purana, mention
> that Kamadhenu (specifically the version named Sushila) was given to
> Jamadagni by the original Surabhi from the realm of Goloka as a result of
> his intense spiritual practices. Another tradition suggests *she was
> acquired after years of rigorous penance. *
>
> Q Did Kamdhenu/Susila –incarnation of Kamadhenu reached
> the King Kartha Veerjua?
>
> *A The Legend of Jamadagni and Kartavirya Arjuna*
>
> The presence of Kamadhenu at Jamadagni's ashram is central to the story of
> his son, Parashurama.
>
> Divine Hospitality: When the thousand-armed king Kartavirya Arjuna
> visited Jamadagni’s hermitage, *the sage used Kamadhenu to provide a
> lavish banquet for the entire royal army.*
>
> Conflict and Theft: Struck by the cow's power, the king (or his minister)
> *tried
> to buy or seize her*. When Jamadagni refused to part with her, the king's
> men forcibly took the cow or her calf.
>
> Parashurama's Vengeance: This act of theft led Parashurama to slay the
> king, which eventually triggered a larger conflict where Jamadagni was
> killed, prompting *Parashurama to wipe out the Kshatriya warrior race
> twenty-one times*.
>
> Q Why Kamadhenu could not defeat Karthaveerajuna, as it did with
> king Viswamithra?
>
> A The reason Kamadhenu did not defeat Kartavirya Arjuna as she did
> with King Vishwamitra lies in the specific divine boons and identity of the
> thousand-armed king, which made him an opponent far more powerful than
> Vishwamitra was at the time of their encounter.
>
> 1. The Power of Dattatreya’s Boons
>
> Unlike Vishwamitra, who was a powerful but mortal king when he attacked
> Sage Vashistha's ashram, Kartavirya Arjuna was a supreme devotee of Lord
> Dattatreya (an incarnation of the Trinity). From Dattatreya, he received
> several extraordinary boons:
>
> *A Thousand Arms*: These arms provided him with immense physical strength
> and the ability to wield hundreds of weapons simultaneously.
>
> *Invincibility:* He was blessed to be undefeatable by anyone except a
> direct incarnation of Lord Vishnu.
>
> *Sudarshana Chakra Incarnation*: Many Puranas, such as the Narada Purana
> and Brahmanda Purana, state that Kartavirya Arjuna was actually the human
> incarnation of Vishnu’s Sudarshana Chakra. Because he was a portion of
> the Divine himself, a celestial being like Kamadhenu could not easily
> overcome him through force.
>
> 2. Differences in the Conflict
>
> *Vishwamitra vs. Vashistha*: When Vishwamitra tried to seize Kamadhenu
> (Sabala), she produced an army of warriors (Pahlavas, Yavanas, Shakas) from
> her body to annihilate his forces. At this stage, Vishwamitra had no
> divine boons and relied solely on physical military power, which the divine
> cow could easily match.
>
> *Kartavirya Arjuna vs. Jamadagni*: In many versions of the legend, Kamadhenu
> chose not to fight to avoid further bloodshed at the sacred hermitage.
>
> In the Padma Purana, she actually defeats his army but then flies off to
> heaven to escape the king's greed, rather than engaging in a protracted war.
>
>
> In other versions, the king (or his minister) wait until Parashurama—the
> only one capable of defeating him—is away from the ashram before striking.
>
> *3. The Divine Purpose (Leela)*
>
> *The defeat of Kartavirya Arjuna was destined to be the task of
> Parashurama (the 6th Avatar of Vishnu*). Had Kamadhenu defeated the king,
> the primary reason for Vishnu's incarnation as Parashurama—to cleanse the
> world of arrogant and corrupt Kshatriyas—would not have been fulfilled.
>
> Kartavirya Arjuna was a legendary king of an ancient ...
>
> 17 Sept 2020 — Kartavirya Arjuna was a legendary king of an ancient
> Haihayas kingdom with capital at Mahishmati which is on the banks of
> Narmada ...
>
>
>
>
>
> Facebook
>
> ·
>
> Anand Neelakantan
>
>
>
> Q Did Kamdhenu flew to Goloka or she was took away from sage
> Jamadagni?
>
> A According to various Puranic accounts, the fate of the divine cow
> (often specifically named Sushila, the sister of the original Kamadhenu)
> differs between her fleeing to the heavens or being taken by force.
>
> The Two Main Traditions
>
> *She Flew to the Heavens (Brahmanda and Padma Purana)*
>
> In these versions, when the forces of King Kartavirya Arjuna (led by his
> minister Chandragupta) attempted to seize her by force*, the divine cow
> became enraged. She used her horns to route the soldiers and then ascended
> to the sky, disappearing back into the celestial realms or Goloka to escape
> capture*.
>
> However, in this version, the king's men managed to capture her calf and
> took it back to their capital, Mahishmati, which still triggered the wrath
> of Parashurama.
>
> She Was Taken by Force (Mahabharata and Bhagavata Purana)
>
> The earlier and more widely known versions state that the king or his army
> *successfully
> abducted the cow herself.* They destroyed Jamadagni's hermitage, struck
> the sage, and forcibly led the crying cow (and her calf) away to their
> kingdom. *In this narrative, Parashurama had to travel to Mahishmati,
> defeat the king, and physically bring the cow back to his father's ashram*.
>
>
> Comparison of the Outcomes
>
> Source Outcome for Kamadhenu/Sushila Outcome for the Calf
>
> Brahmanda Purana Escaped to the sky/heavens.
>
> Padma Purana Flew away to the heavens after defeating the army. Usually
> escapes or is not the focus.
>
> Bhagavata Purana Captured by the king's forces. Captured alongside the
> cow. Captured and taken to Mahishmati.
>
> Mahabharata Abducted after the ashram was destroyed. Abducted by
> Kartavirya Arjuna.
>
> In most traditions, regardless of whether the cow herself was taken or she
> escaped to the heavens, the theft of the calf or the insult to the sage was
> the direct cause for Parashurama's vow to eliminate the Kshatriya warrior
> race.
>
> Q Considering Bhagavatham as most authentic, Kamadhenu was brought
> back to Jamadagni Ashram. What happened afterwards?
>
> In the Bhagavata Purana (Srimad Bhagavatam, Canto 9, Chapter 15), the
> return of Kamadhenu to the ashram marks a pivotal moment of moral conflict
> and tragedy that eventually leads to the near-extinction of the warrior
> class.
>
> Here is what happened after Parashurama brought Kamadhenu back to Sage
> Jamadagni:
>
> Jamadagni’s Reprimand: Instead of praising his son, Jamadagni was deeply
> upset. He told Parashurama that by killing the king—who is considered an
> embodiment of the demigods—he had committed a grave sin. He reminded
> Parashurama that the duty of a Brahmana is forgiveness, which is as
> illuminating as the sun.
>
> Atonement and Pilgrimage: To atone for the sin of killing Kartavirya
> Arjuna, Jamadagni ordered Parashurama to visit various holy places for one
> full year. Parashurama strictly followed his father's command and left the
> ashram for his pilgrimage.
>
> The Murder of Jamadagni: While Parashurama was away, the sons of
> Kartavirya Arjuna came to the ashram seeking revenge. Finding Jamadagni
> alone in deep meditation, they brutally murdered him, cutting off his head
> and carrying it away as a trophy.
>
> The Vow of Genocide: When Parashurama returned and saw his father’s body,
> his mother, Renuka, beat her breast 21 times in grief. This drove
> Parashurama to vow to rid the world of the arrogant Kshatriya race 21 times
> over.
>
> The Final Fate of the Family: After annihilating the Kshatriyas, Parashurama
> rejoined his father's head to his body and performed sacred sacrifices.
> Through divine grace, Jamadagni was revived and eventually promoted to the
> status of a celestial being in the Saptarishi-mandala (the Great Bear
> constellation).
>
> Kamadhenu, having served her purpose in the ashram and the divine play
> (leela), *is generally understood to have returned to the celestial
> realms or continued to serve the resurrected Jamadagni in his higher
> planetary abode. *
>
> Q. While Parasurama was blessed to be chranjeevi by sage Jamadagni, it
> would have remained with sage Parasurama?
>
> A Actually, you’ve hit on a very insightful point. While Parashurama is
> indeed a Chiranjeevi (an immortal who lives through the Yugas), the
> presence of Kamadhenu changes significantly as the eras progress.
>
> According to the Srimad Bhagavatam (Canto 9), here is why she wasn't
> "inherited" by Parashurama in the way a physical asset would be:
>
> The Nature of the Cow: Kamadhenu is a Divya-Shakti (divine energy) rather
> than a mere animal. She resides in the ashram of a Sage *only as long as
> they are performing specific Yagyas (sacrifices) or duties that require her
> celestial providence.*
>
> *Parashurama’s Lifestyle*: After the death and resurrection of his
> father, Parashurama did not continue the life of a householder-sage
> (Grihastha). He became a Yati (ascetic) and a warrior-priest. He gave
> away all his land and possessions to Sage Kashyapa during a great sacrifice
> and retired to Mahendra Mountains for intense meditation. Since he no
> longer maintained a large sacrificial kitchen or guest-hostel, the "need"
> for Kamadhenu at his side ended.
>
> *Return to the Heavens*: Once Jamadagni ascended to the
> Saptarishi-mandala (the constellation of the seven sages), *Kamadhenu
> returned to her original abode in Goloka or Indraloka*. In Hindu
> cosmology, these divine beings appear on Earth for a specific Leela (divine
> play) and depart once the purpose is served.
>
> Q Did Kamadhenu was there in Treta Yuga?
>
> A *She was, but in a different "deployment*." In the Ramayana
> (which also takes place in Treta Yuga), we see a version of Kamadhenu
> (often called Sabala or Nandini) in the ashram of Sage Vashistha.
>
> This led to the famous conflict with King Vishwamitra, which mirrored the
> one between Jamadagni and Kartavirya Arjuna. This confirms that while the
> Chiranjeevi Parashurama remained on Earth, the divine cow moved to where
> she was most needed by the Sages of that era.
>
> Interesting Fact: Parashurama eventually gave up his weapons and his
> "active" role after his encounter with Lord Rama, handing over the divine
> responsibility of the world's protection to the Raghu dynasty.
>
> Q Confusing- Vasistha was foremost among Sapatharshies in
> Sathyayuga. Kamadhenu was with him during Sathya Yuga. Did Jamadagni was a
> sage of sathya yuga?. It was earlier told she left to Goloka after war with
> Kartha Veeryarjuna. Did kamadhenu came back to Vasistha in threthayuga?
>
> *It is perfectly natural to feel confused by this*, as Puranic timelines
> often overlap and the name "Kamadhenu" is used both for a specific
> individual and a "type" of divine being.
>
> *According to the Srimad Bhagavatam and the Brahma Purana, here is how to
> reconcile these events:*
>
> 1. Multiple "Kamadhenus" (The Lineage)
>
> The original Kamadhenu (Surabhi) stayed in the celestial realms. The cows
> found in the ashrams of Vashistha and Jamadagni were often her daughters or
> incarnations.
>
> Nandini (or Sabala) is the famous daughter of Kamadhenu who resided with
> Sage Vashistha.
>
> Sushila is often the name given to the specific divine cow bestowed upon
> Sage Jamadagni.
>
> 2. The Shift of Eras (Yuga Sandhi)
>
> Jamadagni and Kartavirya Arjuna lived during the Treta Yuga, not Satyayuga.
> While Vashistha is indeed one of the Saptarishis who exists across all
> Yugas, his conflict with Vishwamitra over the divine cow also takes place
> in the Treta Yuga, specifically during the early life of Lord Rama.
>
> *3. Did Kamadhenu "come back" from Goloka?*
>
> She did not necessarily move from Jamadagni to Vashistha. Rather:
>
> With Vashistha: *Nandini remained with him* as his permanent spiritual
> companion to assist with his duties as the Guru of the Ikshvaku dynasty.
>
> With Jamadagni: Sushila was given to him for a specific period. After the
> tragedy and Jamadagni's ascension to the Saptarishi-mandala, she returned
> to Goloka.
>
> The Resolution
>
> The "Kamadhenu" that Kartavirya Arjuna tried to steal and the "Kamadhenu"
> that Vishwamitra tried to steal were two different divine cows
> (mother/daughter
> or sisters) living in two different ashrams at roughly the same time in
> history (Treta Yuga).
>
> Jamadagni's cow departed to the heavens after the conflict.
>
> Vashistha's cow remained on Earth to witness the marriage of Lord Rama and
> the transformation of Vishwamitra into a Brahmarishi.
>
> Q In summary- Original Kamadhenu appeared was given to sage Vasistha
> during Sathya yuga. It's incarnation was with sage Vasistha in Tretha
> yuga. Another incarnation was given to sage Jamadagni- Confirm
>
> To confirm your summary, it aligns well with the broader Puranic
> tradition, though with a few vital clarifications regarding the "identity"
> of the divine cows in each ashram.
>
> Original Kamadhenu (Surabhi): Confirmed ✅. She emerged during the Samudra
> Manthan (Churning of the Milky Ocean). The gods presented her to the
> Saptarishi (Seven Sages) collectively, and she eventually came into the
> custody of Sage Vashistha during the Satyayuga.
>
> Incarnation with Sage Vashistha in Treta Yuga: Confirmed ✅. In the Treta
> Yuga (the era of the Ramayana), *the divine cow in Vashistha's ashram is
> often specifically named Nandini (or Sabala*). She is described as the
> daughter of the original Kamadhenu and possessed the same wish-fulfilling
> powers.
>
> *Incarnation to Sage Jamadagni*: Confirmed ✅. Sage Jamadagni was gifted a
> divine cow named Sushila (or sometimes referred to as Kamadhenu). The
> Brahmanda Purana explicitly states that Sushila was an incarnation or
> sister of the original Kamadhenu, sent from Goloka to assist him.
>
> Summary of Lineage
>
> Era Sage Divine Cow Name Relationship to Original
>
> Satyayuga Vashistha Kamadhenu (Surabhi) The Original
> (from Ocean Churning)
>
> Treta Yuga Vashistha Nandini (Sabala) Daughter of
> Kamadhenu
>
> Treta Yuga Jamadagni Sushila Sister/Incarnation of
> Kamadhenu
>
> Q So Kamadhenu incarnated once in Theta yuga. It was with sage
> Vasistha. Another incarnation came to sage Jamadagni. On war with kartha
> veerarjua, she flew back to Goloka. In Dwapara yuga there was no
> incarnation. Am I correct?
>
> You are partially correct, but there are a few important details to adjust
> regarding the "lineage" and presence of the divine cow across the Yugas.
>
> 1. Multiple Incarnations in Treta Yuga
>
> It is more accurate to say there were multiple "daughters" or incarnations
> of Kamadhenu (Surabhi) present on Earth during the Treta Yuga
> simultaneously, rather than a single cow moving from one sage to another.
> With Sage Vashistha: He was in possession of Nandini (also called Sabala),
> the daughter of the original Kamadhenu.
>
> *With Sage Jamadagni: He was in possession of Sushila, who is described as
> a sister or an incarnation of the original Kamadhenu sent from Goloka*.
>
> The Difference: The cow that fought Vishwamitra (Nandini) and the cow
> involved in the conflict with Kartavirya Arjuna (Sushila) were distinct
> individuals living in different ashrams.
>
> 2. War with Kartavirya Arjuna
>
> You are correct that after the conflict, the divine cow (Sushila)
> departed.
>
> In the Padma Purana and Brahmanda Purana, she flies back to the heavens
> (Goloka) to escape the king's greed.
>
> However, in the Bhagavata Purana, Parashurama physically retrieves her
> from the king's capital and brings her back to the ashram before she
> eventually returns to the celestial realm after Jamadagni's death and
> resurrection.
>
> 3. Presence in Dwapara Yuga
>
> While there is no famous story of a King trying to steal a divine cow from
> a Sage in the Dwapara Yuga, *Kamadhenu did have a presence: *
>
> Krishna’s Leela: *In the Devi Bhagavata Purana, Lord Krishna is said to
> have created a version of Kamadhenu (Surabhi) and a calf (Manoratha) in
> Vrindavan for his pastimes.*
>
> The Gita: In the Bhagavad Gita (10.28), Krishna declares, "Among cows, I
> am Kamadhuk (Kamadhenu)," affirming her eternal spiritual status during
> that era.
>
> Symbolism of Dharma: Traditionally, it is said that the Bull of Dharma
> (closely linked to the divine cow) stood on two legs during the Dwapara
> Yuga, representing the further decline of morality compared to the Treta
> Yuga.
>
> Summary Table of Timeline
>
> Era Primary Sage Divine Cow Final Fate
>
> Satya Yuga Vashistha Original Kamadhenu Returned to
> Goloka/Patala.
>
> Treta Yuga Vashistha Nandini (Daughter) Remained as the
> Guru's companion.
>
> Treta Yuga Jamadagni Sushila (Incarnation) Flew back
> to Goloka after the war.
>
> Dwapara Yuga Krishna Surabhi (Re-manifested) Central to the cowherd
> culture of Vraja.
>
> Q by AI- Ask Anything?
>
> *A No -My doubts are cleared. Thank you*
>
> AI-You're very welcome! It’s quite a journey to trace the lineage of these
> divine beings across the Yugas, but it seems *you’ve successfully pieced
> together the puzzle of how Sushila and Nandini played their roles in the
> lives of the great sages.*
>
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