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जमदग्नि (jamadagni)

 
शब्दसागरः
English
जमदग्नि
m.
 (-ग्निः) A Muni, the father of PARASURAMA.
E.
 जमन् प्रज्वलितः
अग्निः इव ।
Capeller Eng
English
जम॑दग्नि
m.
N.
 of a Ṛṣi.
Yates
English
जमदग्नि (ग्निः) 2.
m.
 A sage, the fa-
ther of
Purusharāma.
Wilson
English
जमदग्नि
m.
 (-ग्निः) A Muni, the father of PARAŚURĀMA.
Apte
English
जमदग्निः [jamadagniḥ], A Brāhmaṇa and descendant of Bhṛigu and father of Paraśurāma. [Jamadagni was the son of Ṛichika and Satyavatī. He was a pious sage, deeply engaged in study, and is said to have obtained entire possession of the Vedas. His wife was Reṇukā who bore him five sons. One day when she had gone out to bathe, she beheld a loving pair of Gandharvas (according to some Chitraratha and his queen) sporting and playing in the water. The lovely sight made her feel envious of their pleasure, and she returned defiled by unworthy thoughts, 'wetted but not purified by the stream' Her husband, who was anger incarnate, seeing her shorn of the lustre of her sanctity, furiously scolded her, and ordered his sons, as they came in, to cut off her head. But the first four sons shrank from that cruel deed. It was only Paraśurāma, the youngest, that with characteristic obedience to his father's command, struck off her head with his axe. The deed pacified the father's anger, and he desired Paraśurāma to ask a boon. The kind-hearted son begged that his mother might be restored to life which the father readily granted.]
Apte 1890
English
जमदग्निः A Brāhmaṇa and descendant of Bhṛgu and father of Paraśurāma. [Jamadagni was the son of Ṛcīka and Satyavatī. He was a pious sage, deeply engaged in study, and is said to have obtained entire possession of the Vedas. His wife was Reṇukā who bore him five sons. One day when she had gone out to bathe, she beheld a loving pair of Gandharvas (according to some Citraratha and his queen) sporting and playing in the water. The lovely sight made her feel envious of their pleasure, and she returned defiled by unworthy thoughts, ‘wetted but not purified by the stream’. Her husband, who was anger incarnate, seeing her shorn of the lustre of her sanctity, furiously scolded her, and ordered his sons, as they came in, to cut off her head. But the first four sons shrank from that cruel deed. It was only Paraśurāma, the youngest, that with characteristic obedience to his father's command, struck off her head with his axe. The deed pacified the father's anger, and he desired Paraśurāma to ask a boon. The kind-hearted son begged that his mother might be restored to life which the father readily granted].
Monier Williams Cologne
English
जम॑द्-अग्नि
m.
 (cf. √ 2. जम्)
N.
 of a Ṛṣi (descendant of Bhṛgu,
RAnukr.
son of Bhārgava Ṛcīka and father of Paraśu-rāma,
MBh.
&c.
often named together with Viśvā-mitra as an adversary of Vasiṣṭha),
RV.
VS.
AV.
&c.
Monier Williams 1872
English
जमदग्नि जमद्-अग्नि। See जमत् above.
Macdonell
English
जमदग्नि jamad-agni,
m.
 N. of a Ṛṣi: -vat, 🞄ad. like Jamadagni.
Benfey
English
जमदग्नि जमदग्नि,
m.
 The name
of a Ṛṣi, MBh. 1, 2611.
Apte Hindi
Hindi
जमदग्निः
पुं*
 - -
"भृगुवंश में उत्पन्न एक ब्राह्मण, परशुराम का पिता, "
Shabdartha Kaustubha
Kannada
जमदग्नि
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಭೃಗುವಂಶದ ಒಬ್ಬ ಋಷಿ /ಪರಶುರಾಮನ ತಂದೆ
व्युत्पत्तिः - > जमन् अग्निरिव
Bopp
Latin
जमदग्नि nom. pr. (BAH. e जमत् edens et अग्नि ignis)
Sanctus quidam, Paras'urâmi pater. MAH. 1. 2611.
Lanman
English
jamád-agni, m. Jamadagni, a Rishi,
friend of Viśvamitra, and foe of Vasishtha.
[jamant, unclear: see 1309^4.]
Mahabharata
English
Jamadagni, a ṛshi, the son of Ṛcīka and Satyavatī and the father of Rāma^1 (Paraśu-Rāma). § 122 (Aṃśāvat.): I, 66, 2611 (son of Ṛcīka), 2612 (father of four sons, among whom Rāma was the youngest), 2613 (the eldest of the 100 sons of Aurva, i.e. Ṛcīka).--§ 191 (Arjuna): I, 123, 4807 (one of the seven ṛshis(?) present at the birth of Arjuna).--§ 270 (Brahmasabhāv.): II, 11, 440 (in the palace of Brahmán).-§ 377 (Dhaumyatīrthak.): III, 88, 8337 (vedī Śūrpārake tāta Jºer mahātmanaḥ | vamyā Pāshāṇatīrthā ca Punaścandrā ca)
90, 8387 (performed sacrifices at Palāśaka), 8390.-§ 395: At this time (cf. Arjuna Kārtavīrya, § 394), while Gādhi, the king of Kānyakubja, was dwelling in the wood, there was born to him a beautiful daughter, Satyavatī, whom Ṛcīka Bhārgava asked in marriage. Gādhi said that, according to a family custom, the bridegroom must give a dowry of 1, 000 brown steeds with a single sable ear each (so PCR. translates ekataḥ śyāmakarṇāṇāṃ, cf. V, 3740, and Gālavacarita). Ṛcīka obtained them from Varuṇa (the spot where the horses appeared was thence named Aśvatīrtha) and married Satyavatī in Kānyakubja on the Gaṅgā, the very gods being companions of the bridegroom (janyāḥ). Then his father Bhṛgu came to see him and his wife, and being pleased with Satyavatī, granted her the boon that a son should be born to herself and to her mother, telling her that during their season they should embrace, her mother an aśvattha tree and herself an udumbara tree, and eat two pots of rice and milk (caru) which he had prepared, having ransacked the whole universe. Then Bhṛgu disappeared. They, however, made an interchange both of the pots and of the trees which they embraced. Knowing this by his divine knowledge, Bhṛgu came once more and told Satyavatī that she had been deluded by her mother, and that therefore she would give birth to a brahman of kshatriya character (kshatravṛttiḥ) and her mother to a kshatriya of brahman character (brāhmaṇācāraḥ). At her repeated entreaties, however, he granted her that not her son but her grandson should be of that description. The son of Satyavatī was J., who excelled many ṛshis in Vedic lore (Vedādhyayanena), and to whom the whole Dhanurveda appeared spontaneously (pratyabhāt), and likewise the four kinds of weapon (astrāṇi): III, 115, 10167.--§ 396: J. devoted himself to the study of the Veda and to penances. He married Reṇukā, the daughter of king Prasenajit, and lived with her in his hermitage practising austerities. She gave birth to five sons, of whom Rāma was the youngest. Once when Reṇukā had been filled with desire, seeing the Mārttikāvata king Citraratha bathing, together with his wife, J. ordered his sons Rumaṇvat the eldest), Susheṇa, Vasu, and Viśvāvasu to kill their mother, but as they refused to do so he cursed them, so that they lost their senses and behaved like beasts and birds. Then he ordered Rāma to do it, and he immediately severed her head with an axe, and then prevailed upon J. to grant him that Reṇukā might be restored to life and not remember that she had been slain, that he himself might not be affected by this sin, that his brothers might recover their former state, and that he himself might be unrivalled on the field of battle and obtain a long life: III, 116, 10183, 10185, 10188.-§ 397: Once when the sons of J. had gone out, Arjuna Kārtavīrya, the lord of the country near the seashore (Anūpapatiḥ), came to the hermitage, and, though he was praised by Reṇukā, he carried away the calf of the homadhenu and pulled down the trees. J. told this to Rāma, who then rushed towards Arjuna and cut down his 1, 000 arms with his arrows and at last killed him. Then the sons of Arjuna came while Rāma was away, and with their arrows killed J., who did not fight, but repeatedly shouted the name of Rāma. When they had gone away, Rāma returned to the hermitage: III, 116, 10196, 10197.--§ 602 (Droṇavadhap.): VII, 190, 8727.--§ 606b (Paraśu-Rāma): VIII, 34, 1583 (Bhārgavānāṃ kule jātaḥ, father of Paraśu-Rāma).--§ 638b (Rāmop.): XII, 49, 1744 (Bhārgavaṃ, son of Ṛcīka and Satyavatī), 1746 (father of Rāma), 1761 (ºdhenvāḥ…vatsaṃ), 1765 (slain by the sons of Arjuna Kārtavīrya
cf. §§ 395--7).-§ 665 (Mokshadh.): XII, 208, 7600 (Ṛcīkasya putraḥ, one of the ṛshis of the north).--§ 702 (do.): XII, 293, 10762 (had praised Vishṇu).--§ 721b (Viśvāmitrop.): XIII, 4, 245 (his birth
cf. § 395).--§ 733 (Rāmahrada): XIII, 25, 1734 (ºgatiṃ labhet, sc. by bathing in Mahāhrada).--§ 745c (Cyavana-Kuśikasaṃv.): XIII, 55, 2912 (Bhṛguśārdūlaḥ, Ṛcīka will beget J., who will master the Dhanurveda).-§ 750b (Bisastainyop.): XIII, 93, 4416, (4444), (4464), (4495) (etymology of his name), (4521).--§ 751b (Śapathavidhi): XIII, 94, †4550, (4571).--§ 752b (Chattropānahotpatti): XIII, 95, 4606 (ºeś ca saṃvādaṃ Sūryasya ca), (4618)
96, 4629, 4630, (4633), 4636 (terrifies the Sun (Sūrya), who in order to pacify him gives him an umbrella and a pair of sandals).--§ 759 (Ānuśāsanik.): XIII, 106, 5200 (among the ṛshis who have attained to heaven through observance of fasts).--§ 766 (do.): XIII, 127, (6073).-§ 770 (do.): XIII, 151, 7117 (Ṛcīkatanayaḥ, one of the gurus of Dhaneśvara in the north).--§ 775 (do.): XIII, 166, 7670 (Ṛcīkaputraḥ, one of the ṛshis of the north).-§ 782c (Arjuna Kārtavīrya): XIV, 29, 823 (father of Rāma). --§ 786f (Nakulākhyāna): In former times J. purposed to perform a śrāddha
his homa-cow came to him, and he milked her himself. Assuming the form of Krodha (anger), Dharma entered the vessel of milk, desirous of putting J. to the test, and spoiled the milk. J. was not enraged. Krodha, in the form of a brahman lady, then said to him that the saying was false that the Bhṛgus were wrathful, since he had been subdued by J., and asked his forgiveness. J. said that as the milk had been destined to the Pitṛs, Krodha ought to introduce himself to them. Through the curse of the Pitṛs, Krodha became a mungoose until he had spoken disrespectfully of Dharma. Then he wandered about to sacrifices and other sacred places, employed in censuring great sacrifices, until he came and censured the horse-sacrifice of Yudhishṭhira, who was Dharma's self
then he became freed from his curse: XIV, 92, 2887, (2894). Cf. Ārcīka (V, 3972), Bhārgava, Bhārgavanandana, Bhṛguśārdūla, Bhṛguśreshṭha, Bhṛgūttama, Ṛcīkaputra, Ṛcīkatanaya.
पुराणम्
English
जमदग्नि / JAMADAGNI. A hermit of majestic power. He was the father of paraśurāma.1) Genealogy. Descended from viṣṇu in the following order are: brahmā--bhṛgu--cyavana--aurva-ṛcīka--jamadagni.2) Birth. There is an interesting story about the birth of jamadagni. gādhi was the son of king Kuśāṁba. A daughter named satyavatī was born to gādhi. The hermit Rcīka giving a dowry of one thousand horses, each with one black ear, married satyavatī. Once satyavatī told her husband that herself and her mother wanted to get a child each. After the sacrifice of oblations to agni (fire), ṛcīka took two parts filled with boiled rice and gave them to satyavatī, with mantras (spells). The radiance of brahmā was invoked into one pot and the radiance of Kṣātra was invoked into the other. The hermit had asked satyavatī to eat the rice into which the radiance of brahmā had been invoked and to give the other pot to her mother. But the daughter and mother changed the pots secretly and satyavatī ate the rice in the pot into which Kṣātra radiance was invoked and gave the pot of rice filled with brāhma-radiance to her mother. Both the women conceived. As the child grew in the womb the radiance of brahmā shone on the face of the mother and Kṣātra lustre was seen on the face of satyavatī, Rcīka asked satyavatī for the reason. She admitted the secret interchange of the pot.
satyavatī and her mother both delivered at the same time. satyavatī got the son jamadagni, who was the embodiment of Kṣātra tejas and the child with brāhma tejas born to the mother was viśvāmitra. Therefore, in some Purāṇas viśvāmitra is described as the uncle of jamadagni whereas in some others they are said to be brothers. (brahmāṇḍa purāṇa, Chapter 57).3) A house-holder. When jamadagni grew up he made a tour and visited the holy places one by one and reached the palace of King prasenajit of the family of ikṣvāku. He saw reṇukā the beautiful daughter of King prasenajit and fell in love with her. He requested prasenajit for the hand of reṇukā. The King, without raising any objection gave his daughter reṇukā in marriage to jamadagni. The couple came to the bank of the river narmadā and erecting a hermitage began ‘tapas’ (penance). Four sons, Ṛumaṇvān, suhotra, vasu and viśvāvasu were born to jamadagni by reṇukā. (brahmāṇḍa purāṇa, Chapter 58).4) The birth of Paruśu rāma. Because of the wickedness of the kṣatriya Kings, the goddess Earth became miserable. She made a representation to brahmā who took her to the sea of Milk and told Mahāviṣṇu everything. Mahāviṣṇu promised to take an incarnation as the son of jamadagni and destroy all the wicked Kings. Accordingly reṇukā gave birth to paraśurāma, who was an incarnation of Mahāviṣṇu. (brahmāṇḍa purāṇa, Chapter 59).5) jamadagni getting the bow of viṣṇu. Once the devas (gods) desired to know who, of śiva and viṣṇu was the more powerful. They informed brahmā of their desire. brahmā asked viśvakarmā to make two tremendous bows. He gave one to śiva and the other to viṣṇu. The bow which viṣṇu got was known as vaiṣṇavacāpa and that which śiva got was known as śaivacāpa. After this brahmā caused enmity between śiva and viṣṇu. A terrible battle ensued between śiva and viṣṇu. After a while the śaivacāpa became less effective. At the request of the devas, the fight was stopped. The devas decided that viṣṇu was superior to śiva, in power. śiva got angry at this decision and gave his bow to devarāta janaka, the King of videha. It was this bow that śrī rāma broke at the marriage of sītā.
Seeing that śiva had given away his cāpa (bow) Mahāviṣṇu gave his bow to his devotee, the hermit ṛcīka. That Vaiṣṇava cāpa was given to jamadagni by ṛcīka. Thus the famous Vaiṣṇava cāpa arrived at the hermitage of jamadagni. (vālmīki rāmāyaṇa, Bāla Kāṇḍa, sarga 75).6) reṇukā was killed. paraśurāma became fourteen years old. jamadagni went to the forest to gather fruits, roots etc. After completing the cleansing work of the hermitage, leaving paraśurāma in the forest, reṇukā went to the bank of the river narmadā (Revā) to fetch water. When she reached the river, kārtavīryārjuna and his wives were playing in water. She waited for them to go. When they were gone she got into the river. But as the water was muddy because of the play, she walked a little to the east where there was pure water. She saw there citraratha the King of sālva playing with his wife in the water. How beautiful they were! She had never seen so beautiful a woman or so handsome a man. She stood there looking at them for a while. When she reached the hermitage with water, jamadagni had already returned a long while ago. He had returned weary and tired of the heat of the midday-sun. He did not see his wife in the hermitage. He had been sitting very angry when reṇukā returned with water. She put the pot down and bowed before her husband and told him the reason for her being late. When he heard the reason his anger blazed. He called his sons one by one and ordered them to kill her. But the four elder sons did not dare to execute his order saying that slaughter of a woman was a great sin. But paraśurāma came forward and by a cutting-arrow cut off the head of his mother. The father called the four sons who disobeyed him and cursed them thus:
“Since you have disobeyed the order of your father, because of your ignorance, you shall become foresters and live in forest.”
Being overwhelmed with sorrow at the death of his mother, paraśurāma swooned and fell down. When his anger subsided, discretion dawned on jamadagni. He aroused his son and took him on his lap and asked him what boon he wanted for having accomplished the unaccomplishable task. Paraśurāma's request was that his mother should be brought to life again. The hermit was pleased and he brought reṇukā to life again. (brahmāṇḍa purāṇa, Chapter 60).7) The sun gave jamadagni an umbrella and sandals. See under the word cerippu (Sandals).8) The temptation of dharma. See under the word ‘Dharma’ para 6.9) jamadagni was killed. Once kārtavīryārjuna, with his minister candragupta and some attendants had been hunting in the forests on the banks of the river narmadā. It was noon. The hunters grew tired of hunger and thirst. They came to the hermitage of jamadagni. The hermit called his divine cow suśīlā and ordered her to give food to the King and his party. Within a few seconds meals were got ready for thousands of people. The King and his attendants had a feast. On their return journey the wonderful cow suśīlā was the subject of their talk. The King wanted to get the cow which possessed divine power. So he sent his minister candragupta to the hermitage of jamadagni with instructions to get the cow suśīlā in exchange for a crore of cows or even half of the kingdom. But the hermit was not prepared to give the cow. The minister and his men caught the cow by force and went away. The hermit, filled with grief, followed the party a long way through the forest, and requested candragupta to return the cow. candragupta got angry and struck him to death, and took the cow to the palace, in the capital city of māhiṣmatī.
After waiting for a long time, reṇukā started in search of her husband. She saw jamadagni lying almost dead, in a pool of blood. She fell down and beating her breast cried aloud. paraśurāma with akṛtavraṇa and other disciples came there. When she saw her son paraśurāma, she beat her breast twentyone times(1) Seeing his mother beating her breast twentyone times, bhārgava caught hold of her hands and said “Mother, stop afflicting your body. Don't be sorry. I am here to end your sorrow. Since you have beaten your breast twentyone times, I will annihilate the kṣatriya Kings twentyone times.” bhārgava rāma took an oath thus, to his mother.) and cried. paraśurāma, took an oath that since his mother beat her breast twentyone times and cried, he would travel around twentyone times and put an end to the kṣatriya Kings. After that they took the dead body of jamadagni and placed it on fire, and began to sing the song of viṣṇu. Then the hermit śukra came by that way and with the help of mṛtasañjīvanī brought jamadagni to life again. The lost cow suśīlā also returned without her calf. (brahmāṇḍa purāṇa, Chapter 69
M.B. śānti Parva, Chapter 49).10) death of jamadagni. paraśurāma and akṛtavraṇa went to the city of māhiṣmatī with the intention of bringing the calf of suśīlā back. They stood at the gate of the city and challenged kārtavīryārjuna for a fight. kārtavīryārjuna came out with his army. In the battle which ensued, kārtavīrya and his sons and most of his warriors fell dead. paraśurāma and akṛtavraṇa returned with the calf. jamadagni asked paraśurāma to go to Mahendragiri and do penance in order to mitigate the sin of killing a large number of people. When paraśurāma had gone for penance, śūrasena a son of kārtavīryārjuna came with his men to the hermitage, cut off the head of jamadagni and took it away. paraśurāma and the disciples of jamadagni placed the dead body of jamadagni on the pyre and burnt it. reṇukā jumped into that fire and died. After this paraśurāma began his twentyone tours for the extermination of the kṣatriya Kings. (brahmāṇḍa purāṇa, Chapter 86).11) Other information. (1) udayana grew up in the hermitage of jamadagni. (See under udayana).(2) jamadagni was one of the hundred sons of ṛcīka. (M.B. Ādi Parva, Chapter 66, Stanza 45).(3) jamadagni was one of the hermits, who visited śrī rāma on his return from forest life. The hermits who came to ayodhyā from the North were, kaśyapa, bharadvāja, the Sanakas, śarabhaṅga, durvāsas, mataṅga, vibhāṇḍaka, tumburu and the saptarṣis (the seven hermits). uttara rāmāyaṇa).(4) jamadagni was present at the Janmotsava (birth celebration) of arjuna. (M.B. Ādi Parva, Chapter 122, Stanza 51).(5) This hermit is a luminary in the assembly of brahmā. (M.B. Sabhā Parva, Chapter 11, Stanza 22).(6) During the time of the battle of mahābhārata, jamadagni entered kurukṣetra and advised droṇa to stop the battle. (M.B. droṇa parva, Chapter 190, Stanza 35).(7) jamadagni once delivered a speech on the bad sides of accepting rewards, to the King vṛṣādarbhi. (M.B. anuśāsana parva, Chapter 93, Stanza 44).(8) jamadagni vowed that he was innocent in the affair of the stealing of Agastya's lotus. (M.B. anuśāsana parva, Chapter 94, Stanza 25).12) The Names of jamadagni. Ārcīka, bhārgava, Bhārgavanandana, Bhṛguśārdūla, Bhṛguśreṣṭha, Bhṛgūttama Ṛcīkaputra are the names used by vyāsa to denote jamadagni, in bhārata.
Vedic Reference
English
Jamad-agni is one of the somewhat mythical sages of the
Rigveda, where he is frequently mentioned. In some passages^1
his name occurs in such a way as to indicate that he is the
author of the hymn
once^2 he is thus associated with Viśvā-
mitra. In other passages^3 he is merely referred to, and the
Jamadagnis are mentioned once.^4 In the Atharvaveda, ^5 as well
as the Yajurveda Saṃhitās^6 and the Brāhmaṇas, ^7 he is quite a
frequent figure. Here he appears as a friend of Viśvāmitra^8
and a rival of Vasiṣṭha.^9 He owed his prosperity to his catū-
rātra, or ‘four-night’ ritual, with which his family were also
very successful.^10 In the Atharvaveda^11 Jamadagni is connected
with Atri and Kaṇva, as well as Asita and Vitahavya. He was
Adhvaryu priest at the proposed sacrifice of Śunaḥśepa.^12
1) Rv. iii. 62, 18
viii. 101, 8
ix. 62,
24
65, 25.
2) Rv. x. 167, 4.
3) Rv. vii. 96, 3
ix. 97, 51.
4) Rv. iii. 53, 15. 16.
5) ii. 32, 3 (cf. Taittirīya Āraṇyaka,
iv. 36
Mantra Brāhmaṇa, ii. 7, 1)
iv. 29, 3
v. 28, 7
vi. 137, 1
xviii. 3,
15. 16.
6) Taittirīya Saṃhitā, ii. 2, 12, 4
iii. 1, 7, 3
3, 5, 2
v. 2, 10, 5
4, 11, 3
Maitrāyaṇī Saṃhitā, ii. 7, 19
iv. 2, 9
Kāṭhaka Saṃhitā, xvi. 19
xx. 9
Vāja-
saneyi Saṃhitā, iii. 62
xiii. 56.
7) Pañcaviṃśa Brāhmaṇa, ix. 4, 14
xiii. 5, 15
xxi. 10, 5-7
xxii. 7, 2
Aitareya Brāhmaṇa, vii. 16
Śatapatha
Brāhmaṇa, xiii. 2, 2, 14
Taittirīya
Āraṇyaka, i. 9, 7
Bṛhadāraṇyaka
Upaniṣad, ii. 2, 4
Jaiminīya Upaniṣad
Brāhmaṇa, iii. 3, 11
iv. 3, 1, etc.
8) Taittirīya Saṃhitā, iii. 1, 7, 3
v. 4, 11, 3
Pañcaviṃśa Brāhmaṇa,
xiii. 5, 15.
9) Taittirīya Saṃhitā, loc. cit.
10) Pañcaviṃśa Brāhmaṇa, xxi. 10,
5-7.
11) ii. 32, 3
vi. 137, 1.
12) Aitareya Brāhmaṇa, vii. 16.
Cf. Hopkins, Transactions of the Con-
nscticut Academy of Arts and Sciences, 15,
53, 54
Bloomfield, Hymns of the Athar-
vaveda, 319
Weber, Indische Studien,
10, 95.
शब्दकल्पद्रुमः
Sanskrit
जमदग्निः,
पुं,
 (जमन् हुतभक्षणशीलः प्रज्वलितइत्यर्थः । तथाविधोऽग्निरिव । यद्वा, यमदग्निः ।पृषोदरादित्वात् यस्य जः ।) यमदग्निमुनिः । इतिद्बिरूपकोषः ॥
स तु भृगुवंशोद्भव ऋचीकमुनिपुत्त्रःपरशुरामपिता च । इति श्रीभागवतम् ॥
(अस्यजन्मविवरणादिकं महाभारते वनपर्व्वणि । ११५-११६ अध्याययोर्द्रष्टव्यम् ॥
असौ च सावर्णिके मन्व-न्तरे ऋषिविशेषः । यथा, मार्कण्डेये । ७९ । ९-१० ।“अत्रिश्चैव वशिष्ठश्च काश्यपश्च महानृषिः ।गौतमश्च भरद्वाजो विश्वामित्रोऽथ कौशिकः ॥
तथैव पुत्त्रो भगवानृचीकस्य महात्मनः ।जमदग्निस्तु सप्तैते मुनयोऽत्र तथान्तरे ॥
”)
वाचस्पत्यम्
Sanskrit
जमदग्नि
पु०
 जमन् प्रज्वलितोऽग्निरिव । भृगुवंश्ये ऋषि-भेदे । तन्निरुक्तिः जमधातौ दर्शिता । भा० आ० ९३ अनु०अन्या निरुक्तिर्दर्शिता यथा “जाजमद्यजजानेऽहंजीजाहीह जिजायिषि । जमदग्निरिति ख्यात-मती मां विद्धि शोभने!” । तदुत्पत्तिकथा “और्वस्तस्यां समभवदूरुं भित्त्वा महायशाः । महातेजामहावीर्य्यो बाल एव गुणैर्युतः । ऋचीकस्तस्य पुत्रस्तुजमदग्निस्ततोऽभवत । जमदग्नेस्तु चत्वार आसन् पुत्रामहात्मनः । रामस्तेषां जघन्योऽभूदजघन्यैर्गुणैर्युतः”भा० आ० ६६ अ० अस्योत्पत्तिकथा ऋचीकशब्दे१४१४ पृ० दर्शिता । स च एतन्मन्वन्तरे सप्तर्षिमध्यगतःयथा हरिवं० ७ अ० “गौतमश्च भरद्वाजो विश्वामित्र-स्तथैव च । तथैव पुत्रौ भगवानृक्षीकस्य महात्मनः ।सप्तमी जमदग्निश्च ऋषयः साम्प्रतं दिवि । साध्या रुद्राष्टविश्वे च वसवो मरुतस्तथा” ।अयञ्च गोत्रकारकः तद्विवृतिः गोत्रशब्दे २७९६ पृ०दृश्या । जमदग्नेरपत्यम् गर्गा० यञ् । जामदग्न्य तद-पत्ये
पु०
 स्त्री । बहुत्वे अस्त्रियाम् यञो लुक् । जम-दन्तयः तदपत्येषु स्त्रियां तु न लुक् । जामदग्न्यःस्त्रियः ।
Capeller
German
जम॑दग्नि
m.
 N. eines Rischi.
Grassman
German
jamád-agni, m., Eigenname eines Sängers, der bisweilen (z. B. {993, 4}) in Verbindung mit viśvā́mitra und ({612, 3}) im Gegensatze zu vásiṣṭha genannt wird. Der Name ist wahrscheinlich als „den Agni verehrend“ zu deuten, indem jamat Part. von jam = gam (Naigh., Nir.) ist und in der Bedeutung gam 10 „einen Gott mit Gebet oder Verehrung angehen“ aufzufassen ist.
-inā {296, 18}
{710, 8}
{774, 24}
{777, 25}.
-ivát [adv.] {612, 3}
{809, 51}.
Burnouf
French
जमदग्नि जमदग्नि
m.
 (जमत् ppr. de जम्
अग्नि)
np. d'un रिषि védique, père de Paraśu-Rāma.
Stchoupak
French
जमद्-अग्नि-
m.
n.
 d'un Ṛṣi, père de Paraśurāma.