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{{Short description|Sixth avatar of Hindu god Vishnu}}
{{short description|Sixth avatar of Hindu god Vishnu}}
{{Redirect2|Parasuram|Parashuram||Parashuram (disambiguation)}}
{{Redirect2|Parasuram|Parashuram||Parashurama (disambiguation)}}
{{Use dmy dates|date=February 2026}}
{{Use dmy dates|date=January 2016}}
{{Use Indian English|date=March 2017}}
{{Use Indian English|date=March 2017}}
{{Infobox deity
{{Infobox deity
Line 9: Line 8:
| member_of = [[Dashavatara]] and [[Chiranjivi]]
| member_of = [[Dashavatara]] and [[Chiranjivi]]
| alt =  
| alt =  
| day=[[Thursday]]
| day = [[Thursday]]
| caption = Parashurama by [[Raja Ravi Varma]]
| caption = Parashuram by [[Raja Ravi Varma]]
| other_names = {{plainlist|
| other_names = {{plainlist|
*Bhargava Rama
*Bhargav Ram
*Jamadagnya Rama
*Jamadagnya Ram
*Ramabhadra}}
*Ramabhadra}}
| Devanagari = परशुराम
| Devanagari = परशुराम
| Sanskrit_transliteration = Paraśurāma
| Sanskrit_transliteration = {{IAST|Paraśurāma}}
| father = [[Jamadagni]]
| father = [[Jamadagni]]
| mother = [[Renuka]]
| mother = [[Renuka]]
| affiliation = [[Vaishnavism]]
| affiliation = [[Vaishnavism]]
| weapon = [[Axe]] named
| abode = [[Mahendra Mountains]]
Vidyudabhi (''{{IAST|Parashu}}'')
| weapon = [[Parashu]] (''{{IAST|Parashu}}'')
| spouse = Dharani ([[Lakshmi]])<ref>{{cite book|url=https://books.google.com/books?id=x2J2EAAAQBAJ&dq=Dharani+wife+Parashurama&pg=PT433 |title=Vishnu Purana - Bibek Debroy - Google Books |date=2022-06-30 |isbn=9789354926617 |accessdate=2022-09-25|last1=Debroy |first1=Bibek }}</ref>
| spouse = [[Lakshmi|Dharani]]<ref>{{cite book|url=https://books.google.com/books?id=x2J2EAAAQBAJ&dq=Dharani+wife+Parashurama&pg=PT433 |title=Vishnu Purana - Bibek Debroy - Google Books |date=2022-06-30 |isbn=9789354926617 |accessdate=2022-09-25|last1=Debroy |first1=Bibek |publisher=Penguin Random House India Private Limited }}</ref>
| siblings = Ṛumaṇvān, Suhotra, Vasu, and Viśvāvasu<ref>{{cite web | url=https://www.wisdomlib.org/hinduism/compilation/puranic-encyclopaedia/d/doc241636.html | title=Story of Jamadagni | date=28 January 2019 }}</ref>
| siblings = Rumaṇvān, Suhotra, Vasu, and Viśvāvasu<ref>{{cite web | url=https://www.wisdomlib.org/hinduism/compilation/puranic-encyclopaedia/d/doc241636.html | title=Story of Jamadagni | date=28 January 2019 }}</ref>
| birth_place =  
| birth_date = [[Akshaya Tritiya]]
| birth_date = Third day of Vaishaka Shukla Paksha or Parshurama Jayanti
| birth_place = [[Janapav]]
}}
}}
{{Infobox royalty
{{Infobox royalty
| name         = [[Dashavatara]] Sequence
| name = [[Dashavatara]] Sequence
| predecessor  = [[Vamana]]
| predecessor  = [[Vamana]]
| successor    = [[Rama]]
| successor    = [[Rama]]
}}
}}
'''Parashurama''' ({{Lang-sa|परशुराम|lit= Rama with an axe|Paraśurāma}})<!--Do not remove, WP:INDICSCRIPT doesn't apply to WikiProject Hinduism-->, also referred to as '''Rama Jamadagnya''', '''Rama Bhargava''' and '''Veerarama''',<ref name="Leslie2014p66"/> is the sixth avatar among the [[Dashavatara]] of the preserver god [[Vishnu]] in [[Hinduism]].<ref>{{cite web|url=https://epaper.thestatesman.com/m5/3725372/Dainik-Statesman/28TH-JUNE-2023#page/1/1|title=পুরীধাম ও জগন্নাথদেবের ব্রহ্মরূপ বৃত্তান্ত|page=4|language=bn|date=28 June 2023|access-date=28 June 2023|website=dainikstatesmannews.com|publisher=[[Dainik Statesman]] (The Statesman Group)|location=Kolkata|first=Yogabrata|last=Chakraborty|trans-title=Puridham and the tale of lord Jagannath's legendary 'Bramharup'|archive-url=https://archive.org/details/dainik-statesman-28-th-june-2023|archive-date=28 June 2023}}</ref> He is believed to be one of the ''[[Chiranjivi|Chiranjeevis]]'' (Immortals), who will appear at the end of the ''[[Kali Yuga]]'' to be the guru of Vishnu's tenth and last incarnation, [[Kalki]].  
'''Parashurama''' ({{Langx|sa|परशुराम|lit= Rama with an axe|Paraśurāma}})<!--Do not remove, WP:INDICSCRIPT doesn't apply to WikiProject Hinduism-->, also referred to as '''Ram Jamadagnya''', '''Ram Bhargav''' and '''Viraram''',<ref name="Leslie2014p66"/> is the sixth avatar among the [[Dashavatara]] of the preserver god [[Vishnu]] in [[Hinduism]].<ref>{{cite web|url=https://epaper.thestatesman.com/m5/3725372/Dainik-Statesman/28TH-JUNE-2023|title=পুরীধাম ও জগন্নাথদেবের ব্রহ্মরূপ বৃত্তান্ত|page=4|language=bn|date=28 June 2023|access-date=28 June 2023|website=dainikstatesmannews.com|publisher=[[Dainik Statesman]] (The Statesman Group)|location=Kolkata|first=Yogabrata|last=Chakraborty|trans-title=Puridham and the tale of lord Jagannath's legendary 'Bramharup'|archive-url=https://web.archive.org/web/20230628053933/https://epaper.thestatesman.com/m5/3725372/Dainik-Statesman/28TH-JUNE-2023#page/1/1|archive-date=28 June 2023|url-status=live }}</ref> Hindu tradition holds him to be the destroyer of evil on Earth. He liberates the Mother Earth from felons, ill-behaved men, extremists, demons and those blind with pride. He is described as one of the ''[[Chiranjivi]]'' (Immortals), who will appear at the end of the ''[[Kali Yuga]]'' to be the guru of Vishnu's tenth and last incarnation, [[Kalki]].
 
Born to [[Jamadagni]] and [[Renuka]], the [[Brahmin]] Parashuram was foretold to appear at a time when overwhelming evil prevailed on the earth. The [[Kshatriya]] caste, with weapons and power, had begun to abuse their power, take what belonged to others by force, and tyrannise people. He corrected the cosmic equilibrium by destroying  these Kshatriyas twenty-one times (leaving some lineages). He is married to Dharani, an incarnation of [[Lakshmi]], the wife of Vishnu.<ref name=":1">{{Cite book|last1=Coulter|first1=Charles Russell |url= https://books.google.com/books?id=sEIngqiKOugC&q=Dharani&pg=PA285|title=Encyclopedia of Ancient Deities |last2=Turner |first2=Patricia |date=2013-07-04 |publisher=Routledge |isbn=978-1-135-96390-3|language=en}}</ref>
 
In the epic ''[[Ramayana]]'', he arrives after [[Sita Swayamvara]], upon hearing the loud noise when [[Rama]] uplifts and breaks the divine bow [[Pinaka (Hinduism)|Pinaka]]. He later deduces that [[Rama]] is [[Vishnu]] himself, he himself asked [[Rama]] to destroy the fruits of his austerities.
In the Mahabharata, Parashurama, the formidable warrior-sage and sixth avatar of Vishnu, is renowned for his unparalleled martial prowess.  While the epic does not explicitly state the exact number of days Parashuram would have taken to conclude the Kurukshetra war, his legendary feats suggest that he could have ended it swiftly.
 
Given these accounts, it's widely believed in various retellings and interpretations of the Mahabharat that Parashuram possessed the capability to end the Kurukshetra war in a single day. However, he chose not to participate in the battle, adhering to his vow of renunciation and neutrality.
 
In the epic ''[[Mahabharata]]'' he was the guru of [[Bhisma]], [[Drona]], [[Rukmi]] and [[Karna]].<ref name="JonesRyan2006p324">{{cite book |author1= Constance Jones |url= https://books.google.com/books?id=OgMmceadQ3gC|title=Encyclopedia of Hinduism|author2=James D. Ryan |publisher= Infobase Publishing |year=2006 |isbn=978-0-8160-7564-5|page=324}}</ref><ref name="Lochtefeld2002p500">{{cite book|author=James G. Lochtefeld |url= https://archive.org/details/illustratedencyc0000loch|title=The Illustrated Encyclopedia of Hinduism: N–Z|publisher=The Rosen Publishing Group |year=2002 |isbn=978-0-8239-3180-4|pages=[https://archive.org/details/illustratedencyc0000loch/page/500 500]–501 |url-access=registration}}</ref>


Born to [[Jamadagni]] and [[Renuka]], the [[Brahmin]] Parashurama was foretold to appear at a time when overwhelming evil prevailed on the earth. The [[Kshatriya]] class, with weapons and power, had begun to abuse their power, take what belonged to others by force and tyrannise people. He corrected the cosmic equilibrium by destroying the Kshatriya warriors twenty-one times. He is married to Dharani, an incarnation of [[Lakshmi]], the wife of Vishnu.<ref name=":1">{{Cite book|last1=Coulter|first1=Charles Russell |url= https://books.google.com/books?id=sEIngqiKOugC&q=Dharani&pg=PA285|title=Encyclopedia of Ancient Deities |last2=Turner |first2=Patricia |date=2013-07-04 |publisher=Routledge |isbn=978-1-135-96390-3|language=en}}</ref> He is present in the Ramayana due to the conflict with [[Rama]] (the protagonist of the Ramayana) over Shiva's broken bow. He is mentioned in the [[Mahabharata]] as the guru of [[Bhisma]], [[Drona]], [[Rukmi]] and [[Karna]].<ref name="JonesRyan2006p324">{{cite book |author1= Constance Jones |url= https://books.google.com/books?id=OgMmceadQ3gC|title=Encyclopedia of Hinduism|author2=James D. Ryan |publisher= Infobase Publishing |year=2006 |isbn=978-0-8160-7564-5|page=324}}</ref><ref name="Lochtefeld2002p500">{{cite book|author=James G. Lochtefeld |url= https://archive.org/details/illustratedencyc0000loch|title=The Illustrated Encyclopedia of Hinduism: N–Z|publisher=The Rosen Publishing Group |year=2002 |isbn=978-0-8239-3180-4|pages=[https://archive.org/details/illustratedencyc0000loch/page/500 500]–501 |url-access=registration}}</ref>
Parashuram is said to carry various traits including courage, aggression, and warfare along with serenity, patience and prudence. He was known to show his benevolence to Brahmins, children, women, old men and other weaker sections of the society.
{{Vaishnavism}}


== Legend ==
== Legend ==
{{Hinduism}}
{{Hinduism}}


According to [[Hindu mythology]], Parashurama was born to the sage [[Jamadagni]] and his [[Kshatriya]] wife, [[Renuka]]. In local tradition, it is believed they lived in a hut located at [[Janapav]].<ref>{{cite web|url=https://www.britannica.com/topic/Parashurama|title = Parashurama &#124; Hindu mythology}}</ref> They had a celestial cow called [[Surabhi]], which gives them all that they desire (Surabhi is the daughter of cow ''[[Kamadhenu]]'').<ref name="Lochtefeld2002p500" /><ref>{{cite book|author= Khazan Ecosystems of Goa: Building on Indigenous Solutions to Cope with Global Environmental Change (Advances in Asian Human-Environmental Research)|title = Khazan Ecosystems of Goa: Building on Indigenous Solutions to Cope with Global Environmental Change|url=https://books.google.com/books?id=-r_EBAAAQBAJ&q=parashurama+was+saraswath+brahmin&pg=PA29|year=1995|publisher=Abhinav Publications|isbn=978-9400772014|page=29}}</ref> A king named [[Kartavirya Arjuna]] (not to be confused with [[Arjuna]], the Pandava)<ref name="Leslie2014p64" />{{refn|group=note|The ''Mahabharata'' includes legends about both Arjuna, one is dharmic (moral) and other adharmic (immoral); in some versions, Arjuna Kartavirya has mixed moral-immoral characteristics consistent with the Hindu belief that there is varying degrees of good and evil in every person.<ref name="Leslie2014p64"/>}} – learns about this cow of plenty and wants it. He asks Jamadagni to give it to him, but the sage refuses. While Parashurama is away from the hut, the king takes it by force.<ref name="Lochtefeld2002p500" /> When Jamadagni pleads his case and seeks for the return of the cow, the king strikes him with his fist, killing him. Parashurama learns about this crime, and is upset. With his axe in his hand, he challenges the king to battle. They fight, and Parashurama defeats and kills the king, according to the [[Padma Purana]].<ref name="Leslie2014p66"/><ref name=":1" />
According to [[Hindu mythology]], Parashurama was born to the sage [[Jamadagni]] and his [[Kshatriya]] wife, [[Renuka]]. In local tradition, it is believed they lived in a hut located at [[Janapav]].<ref>{{cite web|url=https://www.britannica.com/topic/Parashurama|title = Parashurama &#124; Hindu mythology| date=6 August 2024 }}</ref> They had a celestial cow called [[Surabhi]], which gives them all that they desire.<ref name="Lochtefeld2002p500" /><ref>{{cite book|author= Khazan Ecosystems of Goa: Building on Indigenous Solutions to Cope with Global Environmental Change (Advances in Asian Human-Environmental Research)|title = Khazan Ecosystems of Goa: Building on Indigenous Solutions to Cope with Global Environmental Change|url=https://books.google.com/books?id=-r_EBAAAQBAJ&q=parashurama+was+saraswath+brahmin&pg=PA29|year=1995|publisher=Abhinav Publications|isbn=978-9400772014|page=29}}</ref> A king named [[Kartavirya Arjuna]] (not to be confused with [[Arjuna]], the Pandava)<ref name="Leslie2014p64" />{{refn|group=note|The ''Mahabharata'' includes legends about both Arjuna, one is dharmic (moral) and other adharmic (immoral); in some versions, Arjuna Kartavirya has mixed moral-immoral characteristics consistent with the Hindu belief that there is varying degrees of good and evil in every person.<ref name="Leslie2014p64"/>}} learns about this cow of plenty and wants it. He asks Jamadagni to give it to him, but the sage refuses. While Parashurama is away from the hut, the king takes it by force.<ref name="Lochtefeld2002p500" /> When Jamadagni pleads his case and seeks for the return of the cow, the king strikes him with his fist, killing him. Parashurama learns about this crime, and is upset. With his axe in his hand, he challenges the king to battle. They fight, and Parashurama defeats and kills the king, according to the ''[[Padma Purana]]''.<ref name="Leslie2014p66"/><ref name=":1" />


{{Blockquote|text=The wicked-minded one lost his valour due to his own sin. The mighty son of Reṇukā, being angry, cut off his head, as mighty Indra did the peak of a big mountain, and he who was brave and angry, killed Sahasrabāhu and all the kings with his axe in the battle. Seeing Rāma, the very fearful one, all kings on the earth, struck by fear, ran away as elephants do on seeing a lion. The angry Rāma killed the kings even though they had fled due to the resentment against his father's murder, as the angry Garuḍa killed the serpents. The valorous Rāma made the entire [world] clear of the kṣatriyas, but protected [i.e. spared] only the very great family of Ikṣvāku, due to its being the family to which his maternal grandfather was related, and due to his mother's words.|title=[[Padma Purana]]|source=Chapter 241}}
{{Blockquote|text=The wicked-minded one lost his valour due to his own sin. The mighty son of Reṇukā, being angry, cut off his head, as mighty Indra did the peak of a big mountain, and he who was brave and angry, killed Sahasrabāhu and all the kings with his axe in the battle. Seeing Rāma, the very fearful one, all kings on the earth, struck by fear, ran away as elephants do on seeing a lion. The angry Rāma killed the kings even though they had fled due to the resentment against his father's murder, as the angry Garuḍa killed the serpents. The valorous Rāma made the entire [world] clear of the kṣatriyas, but protected [i.e. spared] only the very great family of Ikṣvāku, due to its being the family to which his maternal grandfather was related, and due to his mother's words.|title=[[Padma Purana]]|source=Chapter 241}}


The warrior class challenges him, and he slays every single member of the class, save for those belonging to the lineages of [[Manu (Hinduism)|Manu]] and [[Ikshvaku]]. The mighty son of Jamadagni, having rid the world of the Kshatriyas, then performs the [[Ashvamedha]] sacrifice. He grants the earth with the seven islands to principal [[Rishi|rishis]] belonging to the Brahmin class. Having renounced the earth and his violent deeds, he retires to the hermitage of Nara-Narayana to engage in penance. The legend likely has roots in the ancient conflict between the Brahmin [[Varna (Hinduism)|varna]], with knowledge duties, and the Kshatriya varna, with warrior and enforcement roles.<ref name="JonesRyan2006p324" /><ref name="Lochtefeld2002p500" /><ref name="donaldson159">{{cite book|author= Thomas E Donaldson|editor= Umakant Premanand Shah|title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U. P. Shah|url=https://books.google.com/books?id=fETebHcHKogC |year=1995|publisher=Abhinav Publications|isbn=978-81-7017-316-8|pages=159–160}}</ref>
The warrior class challenges him, and he slays every single member of the class, save for those belonging to the lineages of [[Manu (Hinduism)|Manu]] and [[Ikshvaku]]. The mighty son of Jamadagni, having rid the world of the Kshatriyas, then performs the [[ashvamedha]] sacrifice. He grants the earth with the seven islands to principal [[rishi]]s belonging to the Brahmin class. Having renounced the earth and his violent deeds, he retires to the hermitage of [[Nara-Narayana]] to engage in penance. The legend likely has roots in the ancient conflict between the Brahmin [[Varna (Hinduism)|varna]], with knowledge duties, and the Kshatriya varna, with warrior and enforcement roles.<ref name="JonesRyan2006p324" /><ref name="Lochtefeld2002p500" /><ref name="donaldson159">{{cite book|author= Thomas E Donaldson|editor= Umakant Premanand Shah|title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U. P. Shah|url=https://books.google.com/books?id=fETebHcHKogC |year=1995|publisher=Abhinav Publications|isbn=978-81-7017-316-8|pages=159–160}}</ref>
 
=== Epic Ramayana ===
In the ''Ramayana'', following Rama's wedding to [[Sita]] at [[Mithila (region)|Mithila]] and during their homeward journey to [[Ayodhya (Ramayana)|Ayodhya]], his party comes across a number of inauspicious signs. Amid an earthquake and a dust storm, Parashurama appears before the party. After accepting the libation offered to him, Parashurama challenges Rama to combat, on the condition that the prince show his strength to the sage by placing a bow within the string of the latter's bow, [[Sharanga (Hindu mythology)|Sharanga]], and discharging it. Ignoring [[Dasharatha|Dasharatha's]] plea to spare Rama this task, Parashurama relays the divine origin of the bow and the history of its ownership, appealing to Rama's skills as a warrior. Rama seizes the bow from Parashurama and strings it, an act that causes the latter to become bereft of his divine power. Humbled, Parashurama acknowledges that Rama is an incarnation of Vishnu and requests the prince to allow him to return to the mountain Mahendra so that he could practice yoga and accrue [[Punya (Hinduism)|merit]]. After circumambulating Rama in worship, Parashurama returns to his hermitage.<ref>{{Cite book |last=Valmiki |url=http://archive.org/details/TheRamayan |title=The Ramayana |date= |pages=139–144}}</ref>
[[File:Ramabhadracharya_Works_-_Painting_in_Sribhargavaraghaviyam_(2002).jpg|thumb|Painting in Sri Bhargavaraghaviyam]]
 
=== Epic Mahabharata ===<!--{{Copying within Bharatpedia|Amba (Mahabharata)}}-->
 
==== Bhishma ====
In the ''Mahabharata'', Parashurama intercedes on the princess [[Amba (Mahabharata)|Amba]]'s behalf, promising to command his disciple [[Bhishma]] to do his duty and marry her after her abduction.<ref>{{Cite book |last=Uberoi |first=Meera |url=https://books.google.com/books?id=1Cn_zJhh-rIC&pg=PA25 |title=The Mahabharata |date=2005 |publisher=Penguin Books India |isbn=978-0-14-303358-5 |pages=25 |language=en}}</ref> When Parashurama arrives with his retinue at [[Kurukshetra]], he sends a message to Bhishma to inform him of his arrival. Bhishma comes to see his [[guru]], offering him the traditional respects. Parashurama commands Bhishma to accept Amba as his wife. Bhishma refuses, restating that he had taken a vow of celibacy. An infuriated Parashurama threatens Bhishma with death. Bhishma tries to calm the sage, but in vain, and he finally agrees to battle his guru to safeguard his [[Kshatriya]] duty. [[Ganga in Hinduism|Ganga]] tries stopping the battle by beseeching her son as well as the great sage, but fails.<ref>{{Cite web |author=Kisari Mohan Ganguli |author-link=Kisari Mohan Ganguli |title=Section CLXXXI |url=http://www.sacred-texts.com/hin/m05/m05181.htm |work=The Mahabharata, Book 5: Udyoga Parva |publisher=Sacred-texts.com}}</ref> The great battle lasts for 23 days, without any result. On the 24th day, when [[Bhishma]] chooses to use a deadly weapon, at the behest of the divine sage [[Narada]] and the [[Deva (Hinduism)|devas]], Parashurama ends the conflict and the battle is declared a draw.<ref name="Mani">{{cite encyclopaedia |year=1975 <!-- | location = Delhi --> |title=Amba |encyclopaedia=Puranic Encyclopaedia: a Comprehensive Dictionary with Special Reference to the Epic and Puranic Literature |publisher=Motilal Banarsidass Publishers |last=Mani |first=Vettam |author-link=Vettam Mani |pages=27–29 |isbn=978-0-8426-0822-0}}</ref><ref>{{Cite web |author=Kisari Mohan Ganguli |author-link=Kisari Mohan Ganguli |title=Section CLXXXVIII |url=http://www.sacred-texts.com/hin/m05/m05188.htm |work=The Mahabharata, Book 5: Udyoga Parva |publisher=Sacred-texts.com}}</ref> Parashurama narrates the events to Amba and urges her to seek Bhishma's protection. However, Amba refuses to listen to Parashurama's advice and angrily declares that she would achieve her objective by asceticism.<ref name="CLXXXIX">{{Cite web |author=Kisari Mohan Ganguli |author-link=Kisari Mohan Ganguli |title=Section CLXXXIX |url=http://www.sacred-texts.com/hin/m05/m05189.htm |work=The Mahabharata, Book 5: Udyoga Parva |publisher=Sacred-texts.com}}</ref>


=== Parashurama in geographical myths ===
=== Parshuram Kshetra ===
[[File:Parshuramsaraswats.jpg|thumb|left|Parashurama, surrounded by settlers, commanding [[Varuna]], god of the waters to recede to make land known as '''Parashurama Kshetra''<nowiki/>' f<nowiki/>rom Gokarna to Kanyakumari for the Brahmins]]
[[File:Parshuramsaraswats.jpg|thumb|left|Parashurama, surrounded by settlers, commanding [[Varuna]], god of the waters to recede to make land known as '''Parashurama Kshetra''<nowiki/>' from Gokarna to Kanyakumari for the Brahmins]]
There are legends dealing with the origins of the western coast geographically and culturally. One such legend is the retrieval of the west coast from the sea, by Parashurama, a warrior sage. It proclaims that Parashurama, an [[Dashavatara|incarnation]] of [[Mahavishnu]], threw his battle axe into the sea. As a result, the land of the western coast arose, and thus was reclaimed from the waters. The place from which he threw his axe (or shot an arrow) is on Salher fort (the second highest peak and the highest fort in Maharashtra) in the Baglan taluka of Nashik district of Maharashtra. There is a temple on the summit of this fort dedicated to Parshuram and there are footprints in the rock four times the size of normal humans. This fort on a lower plateau has a temple of goddess Renuka, Parshuram's mother and also a Yagya Kunda with pits for poles to erect a shamiyana on the banks of a big water tank.{{Citation needed|date=May 2023}}  
There are legends dealing with the origins of the western coast geographically and culturally. One such legend is the retrieval of the west coast from the sea, by Parashurama. It proclaims that Parashurama, an [[Dashavatara|incarnation]] of [[Mahavishnu]], threw his battle axe into the sea. As a result, the land of the western coast arose, and thus was reclaimed from the waters. The place from which he threw his axe (or shot an arrow) is on Salher fort (the second highest peak and the highest fort in Maharashtra) in the Baglan taluka of Nashik district of Maharashtra. There is a temple on the summit of this fort dedicated to Parshuram and there are footprints in the rock four times the size of normal humans. This fort on a lower plateau has a temple of goddess Renuka, Parshuram's mother and also a Yagya Kunda with pits for poles to erect a shamiyana on the banks of a big water tank.{{Citation needed|date=May 2023}}


According to the Sangam classic ''[[Purananuru]]'', the [[Chera dynasty|Chera]] king [[Senguttuvan|Senkuttuvan]] conquered the lands between [[Kanyakumari]] and the [[Himalayas]].<ref name=":0">{{Cite book |title=Kerala History and its Makers |last=Menon |first=A. Sreedhara |publisher=D C Books |year=1987 |isbn=978-8126421992 |page=24}}</ref> Lacking worthy enemies, he besieged the sea by throwing his spear into it.<ref name=":0" /><ref>''Ancient Indian History'' By Madhavan Arjunan Pillai, p. 204 {{ISBN?}}</ref> According to the 17th-century [[Malayalam]] work ''[[Keralolpathi]]'', the lands of [[Kerala]] were recovered from the sea by the axe-wielding warrior sage Parashurama, the sixth incarnation of [[Vishnu]] (hence, Kerala is also called ''Parashurama Kshetram'' 'The Land of Parashurama'<ref>S. C. Bhatt, Gopal K. Bhargava (2006) "Land and People of Indian States and Union Territories: Volume 14", p. 18</ref>). Parashurama threw his axe across the sea, and the water receded as far as it reached. According to legend, this new area of land extended from [[Gokarna, India|Gokarna]] to Kanyakumari.<ref>{{cite book |author=Aiya VN |title=The Travancore State Manual |publisher=Travancore Government Press |pages=210–12 |year=1906 |access-date=12 November 2007 |url=https://books.google.com/books?id=RdzaPW-kEvQC}}</ref> The land which rose from sea was filled with salt and unsuitable for habitation; so Parashurama invoked the snake king [[Vasuki (snake)|Vasuki]], who spat holy poison and converted the soil into fertile lush green land. Out of respect, Vasuki and all snakes were appointed as protectors and guardians of the land. [[P. T. Srinivasa Iyengar]] has theorised that [[Senguttuvan]] may have been inspired by the Parashurama legend, which was brought by early Aryan settlers.<ref>{{Cite book |title=History of the Tamils: From the Earliest Times to 600 A.D. |last=Srinivisa Iyengar |first=P. T. |publisher=Asian Educational Services |year=1929 |isbn=978-8120601451 |location=Madras |page=515}}</ref>
According to the Sangam classic ''[[Purananuru]]'', the [[Chera dynasty|Chera]] king [[Senguttuvan|Senkuttuvan]] conquered the lands between [[Kanyakumari]] and the [[Himalayas]].<ref name=":0">{{Cite book |title=Kerala History and its Makers |last=Menon |first=A. Sreedhara |publisher=D C Books |year=1987 |isbn=978-8126421992 |page=24}}</ref> Lacking worthy enemies, he besieged the sea by throwing his spear into it.<ref name=":0" /><ref>''Ancient Indian History'' By Madhavan Arjunan Pillai, p. 204 {{ISBN?}}</ref> According to the 17th-century [[Malayalam]] work ''[[Keralolpathi]]'', the lands of [[Kerala]] were recovered from the sea by the axe-wielding warrior sage Parashurama, the sixth incarnation of [[Vishnu]] (hence, Kerala is also called ''Parashurama Kshetram'' 'The Land of Parashurama'<ref>S. C. Bhatt, Gopal K. Bhargava (2006) "Land and People of Indian States and Union Territories: Volume 14", p. 18</ref>). Parashurama threw his axe across the sea, and the water receded as far as it reached. According to legend, this new area of land extended from [[Gokarna, India|Gokarna]] to Kanyakumari.<ref>{{cite book |author=Aiya VN |title=The Travancore State Manual |publisher=Travancore Government Press |pages=210–12 |year=1906 |access-date=12 November 2007 |url=https://books.google.com/books?id=RdzaPW-kEvQC}}</ref> The land which rose from sea was filled with salt and unsuitable for habitation; so Parashurama invoked the snake king [[Vasuki (snake)|Vasuki]], who spat holy poison and converted the soil into fertile lush green land. Out of respect, Vasuki and all snakes were appointed as protectors and guardians of the land. [[P. T. Srinivasa Iyengar]] has theorised that [[Senguttuvan]] may have been inspired by the Parashurama legend, which was brought by early Aryan settlers.<ref>{{Cite book |title=History of the Tamils: From the Earliest Times to 600 A.D. |last=Srinivisa Iyengar |first=P. T. |publisher=Asian Educational Services |year=1929 |isbn=978-8120601451 |location=Madras |page=515}}</ref>
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In present-day Goa (or Gomantak), which is a part of the Konkan, there is a temple in Canacona in South Goa district dedicated to Parashurama.<ref name="skanda">'' Shree Scanda Puran (Sayadri Khandha)'' – Ed. Dr. Jarson D. Kunha, Marathi version Ed. by Gajanan Shastri Gaytonde, published by Shree Katyani Publication, Mumbai</ref><ref>''Gomantak Prakruti ani Sanskruti'' Part 1, p. 206, B. D. Satoskar, Shubhada Publication</ref><ref>{{cite book |author=Aiya VN |title=The Travancore State Manual |publisher=Travancore Government Press |pages=210–212 |year=1906 |access-date=2007-11-12 |url=https://books.google.com/books?id=RdzaPW-kEvQC }}</ref>
In present-day Goa (or Gomantak), which is a part of the Konkan, there is a temple in Canacona in South Goa district dedicated to Parashurama.<ref name="skanda">'' Shree Scanda Puran (Sayadri Khandha)'' – Ed. Dr. Jarson D. Kunha, Marathi version Ed. by Gajanan Shastri Gaytonde, published by Shree Katyani Publication, Mumbai</ref><ref>''Gomantak Prakruti ani Sanskruti'' Part 1, p. 206, B. D. Satoskar, Shubhada Publication</ref><ref>{{cite book |author=Aiya VN |title=The Travancore State Manual |publisher=Travancore Government Press |pages=210–212 |year=1906 |access-date=2007-11-12 |url=https://books.google.com/books?id=RdzaPW-kEvQC }}</ref>


== Texts ==
== Shastras ==
Parashurama is generally presented as the fifth son of Renuka and [[Rishi]] [[Jamadagni]].<ref name="donaldson159" /> The legends of Parashurama appear in many Hindu texts, in different versions:<ref name="Dimmitt2012p82">{{cite book|author=Cornelia Dimmitt|title=Classical Hindu Mythology: A Reader in the Sanskrit Puranas|url=https://books.google.com/books?id=re7CR2jKn3QC |year=2012|publisher=Temple University Press|isbn=978-1-4399-0464-0|pages=82–85}}</ref>
Parashurama is generally presented as the fifth son of [[Renuka]] and [[Rishi]] [[Jamadagni]].<ref name="donaldson159" /> The legends of Parashurama appear in many Hindu texts, in different versions:<ref name="Dimmitt2012p82">{{cite book|author=Cornelia Dimmitt|title=Classical Hindu Mythology: A Reader in the Sanskrit Puranas|url=https://books.google.com/books?id=re7CR2jKn3QC |year=2012|publisher=Temple University Press|isbn=978-1-4399-0464-0|pages=82–85}}</ref>
*In Chapter 6 of the ''[[Devi Bhagavata Purana]]'', he is born from the thigh with intense light surrounding him that blinds all warriors, who then repent their evil ways and promise to lead a moral life if their eyesight is restored. The boy grants them the boon.<ref name="donaldson159" />
 
*In Chapter 4 of the ''[[Vishnu Purana]]'', Rcika prepares a meal for two women, one simple, and another with ingredients that if eaten would cause the woman to conceive a son with martial powers. The latter is accidentally eaten by Renuka, and she then gives birth to Parashurama.<ref name="donaldson159" />
=== Devi Bhagvata Purana ===
*In Chapter 2 of the ''[[Vayu Purana]]'', he is born after his mother Renuka eats a sacrificial offering made to both [[Rudra]] (Shiva) and [[Vishnu]], which gives him dual characteristics of Kshatriya and Brahmin.<ref>{{cite book|author=Thomas E Donaldson|editor=Umakant Premanand Shah |title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah |url=https://books.google.com/books?id=fETebHcHKogC |year=1995|publisher=Abhinav Publications|isbn=978-81-7017-316-8|pages=160–161}}</ref>
In Chapter 6 of the ''[[Devi Bhagavata Purana]]'', he is born from the thigh with intense light surrounding him that blinds all warriors, who then repent their evil ways and promise to lead a moral life if their eyesight is restored. The boy grants them the boon.<ref name="donaldson159" />
Parashurama retired in the [[Mahendra Mountains]], according to chapter 2.3.47 of the ''[[Bhagavata Purana]]''.<ref>{{cite book|author=Thomas E Donaldson|editor=Umakant Premanand Shah|title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah|url= https://books.google.com/books?id=fETebHcHKogC |year= 1995|publisher= Abhinav Publications|isbn=978-81-7017-316-8|pages=174–175}}</ref>
 
=== Vishnu Purana ===
In Chapter 4 of the ''[[Vishnu Purana]]'', Rcika prepares a meal for two women, one simple, and another with ingredients that if eaten would cause the woman to conceive a son with martial powers. The latter is accidentally eaten by Renuka, and she then gives birth to Parashurama.<ref name="donaldson159" />
 
=== Vayu Purana ===
In Chapter 2 of the ''[[Vayu Purana]]'', he is born after his mother Renuka eats a sacrificial offering made to both [[Rudra]] (Shiva) and [[Vishnu]], which gives him dual characteristics of Kshatriya and Brahmin.<ref>{{cite book|author=Thomas E Donaldson|editor=Umakant Premanand Shah |title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah |url=https://books.google.com/books?id=fETebHcHKogC |year=1995|publisher=Abhinav Publications|isbn=978-81-7017-316-8|pages=160–161}}</ref>


Parashurama is described in some versions of the ''[[Mahabharata]]'' as the angry Brahmin who with his axe, killed a huge number of Kshatriya warriors because they were abusing their power.<ref name="Conquest of Parasurama">{{cite web|url=http://www.sacred-texts.com/hin/m07/m07067.htm|title=Drona Parva Section LXX|date=1883|publisher=Sacred Texts|work=The Mahabharata of Krishna-Dwaipayana Vyasa|access-date=15 June 2016|author=Ganguly KM}}</ref> In some versions, he even kills his own mother because his father asks him to and because to take his test obeisance towards his parents.<ref name="Leslie2014p64" /><ref name="daniel30" /> After Parashurama obeys his father's order to kill his mother, his father grants him a boon. Parashurama asks for the reward that his mother be brought back to life, and she is restored to life.<ref name="daniel30">{{cite book|author=Daniel E Bassuk|title=Incarnation in Hinduism and Christianity: The Myth of the God-Man|url=https://books.google.com/books?id=k3iwCwAAQBAJ |year=1987|publisher=Palgrave Macmillan |isbn=978-1-349-08642-9|page=30}}</ref> Parashurama remains filled with sorrow after the violence, repents and expiates his sin.<ref name="Leslie2014p64">{{cite book|author=Lynn Thomas|editor=Julia Leslie|title=Myth and Mythmaking: Continuous Evolution in Indian Tradition|url=https://books.google.com/books?id=QrLKAgAAQBAJ |year=2014|publisher=Routledge|isbn=978-1-136-77881-0|pages=64–66 with footnotes}}</ref> After his Mother comes back to life, he tries to clean the blood-stained axe but he finds a drop of blood which he was unable to clean and tries cleaning the blood drop in different rivers. This is when he moves towards the south of India in search of any [[holy river]] where he could clean his axe, finally, he reaches [[Thirthahalli|Tirthahalli]] village in [[Shimoga district|Shimoga]], Karnataka and tries to clean the axe and to his surprise, the axe gets cleaned in the holy river of [[Tungabhadra Dam|Tunga]]. With respect towards the holy river, he constructs a Shiva linga and performs pooja and the temple is named as Rameshwara temple. The place where Parashurama cleaned his axe is called Ramakunda.
=== Mahabharata ===
Parashurama is described in some versions of the ''[[Mahabharata]]'' as the angry Brahmin who with his axe, killed a huge number of Kshatriya warriors because they were abusing their power.<ref name="Conquest of Parasurama">{{cite web|url=http://www.sacred-texts.com/hin/m07/m07067.htm|title=Drona Parva Section LXX|date=1883|publisher=Sacred Texts|work=The Mahabharata of Krishna-Dwaipayana Vyasa|access-date=15 June 2016|author=Ganguly KM}}</ref> In some versions, he even kills his own mother because his father asks him to in order to test his obeisance.<ref name="Leslie2014p64" /><ref name="daniel30" /> After Parashurama obeys his father's order to kill his mother, his father grants him a boon. Parashurama asks for the reward that his mother be brought back to life, and she is restored to life.<ref name="daniel30">{{cite book|author=Daniel E Bassuk|title=Incarnation in Hinduism and Christianity: The Myth of the God-Man|url=https://books.google.com/books?id=k3iwCwAAQBAJ |year=1987|publisher=Palgrave Macmillan |isbn=978-1-349-08642-9|page=30}}</ref> Parashurama remains filled with sorrow after the violence, repents and expiates his sin.<ref name="Leslie2014p64">{{cite book|author=Lynn Thomas|editor=Julia Leslie|title=Myth and Mythmaking: Continuous Evolution in Indian Tradition|url=https://books.google.com/books?id=QrLKAgAAQBAJ |year=2014|publisher=Routledge|isbn=978-1-136-77881-0|pages=64–66 with footnotes}}</ref> After his Mother comes back to life, he tries to clean the blood-stained axe but he finds a drop of blood which he was unable to clean and tries cleaning the blood drop in different rivers. This is when he moves towards the south of India in search of any [[holy river]] where he could clean his axe, finally, he reaches [[Thirthahalli|Tirthahalli]] village in [[Shimoga district|Shimoga]], Karnataka and tries to clean the axe and to his surprise, the axe gets cleaned in the holy river of [[Tungabhadra Dam|Tunga]]. With respect towards the holy river, he constructs a Shiva linga and performs pooja and the temple is named as Rameshwara temple. The place where Parashurama cleaned his axe is called Ramakunda.


He plays important roles in the ''[[Mahabharata]]'' serving as mentor to [[Bhishma]] (chapter 5.178), [[Drona]] (chapter 1.121) and [[Karna]] (chapter 3.286), teaching weapon arts and helping key warriors in both sides of the war.<ref name="Karna the conqueror of the entire world">{{cite web|url=http://www.sacred-texts.com/hin/m03/m03252.htm|title=Mahabaratha, Digvijaya yatra of Karna |date=1896 |publisher=Sacred Texts|work=The Mahabharata|access-date=11 June 2015|author=Kisari Mohan Ganguli}}</ref><ref>{{cite book|author=Lynn Thomas |editor=Julia Leslie|title=Myth and Mythmaking: Continuous Evolution in Indian Tradition|url=https://books.google.com/books?id=QrLKAgAAQBAJ |year=2014|publisher=Routledge|isbn=978-1-136-77881-0|pages=66–69 with footnotes}}</ref>{{refn|group=note|The Sanskrit epic uses multiple names for Parashurama in its verses: Parashurama, Jamadagnya, Rama (his name shortened, but not to be confused with [[Rama]] of Ramayana), etc.<ref>{{cite book|author=Lynn Thomas|editor=Julia Leslie|title=Myth and Mythmaking: Continuous Evolution in Indian Tradition|url=https://books.google.com/books?id=QrLKAgAAQBAJ |year=2014|publisher=Routledge|isbn=978-1-136-77881-0|pages=69–71 with footnotes}}</ref>}}
He plays important roles in the ''[[Mahabharata]]'' serving as mentor to [[Bhishma]] (chapter 5.178), [[Drona]] (chapter 1.121) and [[Karna]] (chapter 3.286), teaching weapon arts and helping key warriors in both sides of the war.<ref name="Karna the conqueror of the entire world">{{cite web|url=http://www.sacred-texts.com/hin/m03/m03252.htm|title=Mahabaratha, Digvijaya yatra of Karna |date=1896 |publisher=Sacred Texts|work=The Mahabharata|access-date=11 June 2015|author=Kisari Mohan Ganguli}}</ref><ref>{{cite book|author=Lynn Thomas |editor=Julia Leslie|title=Myth and Mythmaking: Continuous Evolution in Indian Tradition|url=https://books.google.com/books?id=QrLKAgAAQBAJ |year=2014|publisher=Routledge|isbn=978-1-136-77881-0|pages=66–69 with footnotes}}</ref>{{refn|group=note|The Sanskrit epic uses multiple names for Parashurama in its verses: Parashurama, Jamadagnya, Rama (his name shortened, but not to be confused with [[Rama]] of Ramayana), etc.<ref>{{cite book|author=Lynn Thomas|editor=Julia Leslie|title=Myth and Mythmaking: Continuous Evolution in Indian Tradition|url=https://books.google.com/books?id=QrLKAgAAQBAJ |year=2014|publisher=Routledge|isbn=978-1-136-77881-0|pages=69–71 with footnotes}}</ref>}}


In the regional literature of [[Kerala]], he is the founder of the land, the one who brought it out of the sea and settled a Hindu community there.<ref name="JonesRyan2006p324"/> He is also known as Rama Jamadagnya and Rama Bhargava in some Hindu texts.<ref name="Leslie2014p66">{{cite book|author=Julia Leslie|title=Myth and Mythmaking: Continuous Evolution in Indian Tradition |url= https://books.google.com/books?id=Z7LKAgAAQBAJ&pg=PA63|year=2014|publisher=Taylor & Francis|isbn=978-1-136-77888-9|pages=63–66 with footnotes}}</ref> Parashurama retired in the [[Mahendra Mountains]], according to chapter 2.3.47 of the ''[[Bhagavata Purana]]''.<ref>{{cite book|author=Thomas E Donaldson|editor=Umakant Premanand Shah|title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah|url= https://books.google.com/books?id=fETebHcHKogC |year= 1995|publisher= Abhinav Publications|isbn=978-81-7017-316-8|pages=174–175}}</ref> He is the only incarnation of Vishnu who never dies, never returns to abstract Vishnu and lives in meditative retirement.<ref name="Leslie2014p64"/> Further, he is the only incarnation of Vishnu that co-exists with other Vishnu incarnations Ram and Krishna in some versions of the ''Ramayana'' and ''Mahabharata'', respectively.<ref name="Leslie2014p64"/>{{refn|group=note|These texts also state that Parasurama lost the essence of Vishnu while he was alive, and Vishnu then appeared as a complete avatar in Rama; later, in Krishna.<ref name="Leslie2014p64"/>}}
In the regional literature of [[Kerala]], he is the founder of the land, the one who brought it out of the sea and settled a Hindu community there.<ref name="JonesRyan2006p324"/> He is also known as Rama Jamadagnya and Rama Bhargava in some Hindu texts.<ref name="Leslie2014p66">{{cite book|author=Julia Leslie|title=Myth and Mythmaking: Continuous Evolution in Indian Tradition |url= https://books.google.com/books?id=Z7LKAgAAQBAJ&pg=PA63|year=2014|publisher=Taylor & Francis|isbn=978-1-136-77888-9|pages=63–66 with footnotes}}</ref> He is the only incarnation of Vishnu who never dies, never returns to abstract Vishnu and lives in meditative retirement.<ref name="Leslie2014p64"/> Further, he is the only incarnation of Vishnu that co-exists with other Vishnu incarnations Rama and Krishna in some versions of the ''Ramayana'' and ''Mahabharata'', respectively.<ref name="Leslie2014p64"/>{{refn|group=note|These texts also state that Parasurama lost the essence of Vishnu while he was alive, and Vishnu then appeared as a complete avatar in Rama; later, in Krishna.<ref name="Leslie2014p64"/>}}


=== Samanta Panchaka ===
=== Samanta Panchaka ===
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==Parashurama Kshetra==
==Parashurama Kshetra==
Legend tells that before retiring to Mahendragiri mount, Parashurama threw his axe in the Arabian Sea, and land rose out of it, called Parashurama Kshetra.
There is much interpretation of 'Parashurama Kshetra' (Land of Parashurama) mentioned in the [[Puranas]].
There is much interpretation of 'Parashurama Kshetra' (Land of Parashurama) mentioned in the [[Puranas]].


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The Hindu literature on iconography such as the ''Vishnudharmottara Purana'' and ''Rupamandana'' describes him as a man with matted locks, with two hands, one carrying an axe. However, the ''[[Agni Purana]]'' portrays his iconography with four hands, carrying his axe, bow, arrow and sword. The ''[[Bhagavata Purana]]'' describes his icon as one with four hands, carrying his axe, bow, arrows and a shield like a warrior.<ref name="donaldson178">{{cite book|author=Thomas E Donaldson|editor=Umakant Premanand Shah|title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah|url=https://books.google.com/books?id=fETebHcHKogC |year=1995 |publisher= Abhinav Publications |isbn=978-81-7017-316-8|pages=178–180}}</ref> Though a warrior, his representation inside Hindu temples with him in war scenes is rare (the Basohli temple is one such exception). Typically, he is shown with two hands, with an axe in his right hand either seated or standing.<ref name="donaldson178" />
The Hindu literature on iconography such as the ''Vishnudharmottara Purana'' and ''Rupamandana'' describes him as a man with matted locks, with two hands, one carrying an axe. However, the ''[[Agni Purana]]'' portrays his iconography with four hands, carrying his axe, bow, arrow and sword. The ''[[Bhagavata Purana]]'' describes his icon as one with four hands, carrying his axe, bow, arrows and a shield like a warrior.<ref name="donaldson178">{{cite book|author=Thomas E Donaldson|editor=Umakant Premanand Shah|title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah|url=https://books.google.com/books?id=fETebHcHKogC |year=1995 |publisher= Abhinav Publications |isbn=978-81-7017-316-8|pages=178–180}}</ref> Though a warrior, his representation inside Hindu temples with him in war scenes is rare (the Basohli temple is one such exception). Typically, he is shown with two hands, with an axe in his right hand either seated or standing.<ref name="donaldson178" />


==Temples==
== List of Temples ==
{{More citations needed section|date=May 2023}}
{{More citations needed section|date=July 2025}}
The [[Anantheshwara Temple, Udupi|Anantheshwara Temple]] is a famous temple in [[Udupi]] where Parashurama is worshipped in the form of a [[lingam]].<ref>{{cite book|title=Tulu Tales: A Soota Chronicle|url=https://books.google.com/books?id=AMRlAAAAMAAJ|author=G. Kameshwar |publisher= Rupa & Company|year=2004|page=31|isbn = 9788129104274|quote=The association of Parasurama, an incarnation of Vishnu, with the Linga, came to be known as Anantheshwara and the place of worship is the present Anantheshwara temple.}}</ref>  
{| class="wikitable sortable"
 
! Name
There is a temple for Parashurama in Thiruvallam near [[Thiruvananthapuram]] Kerala. The temple called Athyarala in [[Rajampet|Rajempet]], [[Andhra Pradesh]], is dedicated to Parashurama. There is a [[Parshuram Kund]], a Hindu pilgrimage centre in [[Lohit district|Lohit District]] of [[Arunachal Pradesh]] which is dedicated to Parashurama. Thousands of pilgrims visit the place in winter every year, especially on the [[Makar Sankranti]] day for a holy dip in the sacred kund which is believed to wash away one's sins.<ref>{{cite web|date=13 January 2017|title=Thousands gather at Parshuram Kund for holy dip on Makar Sankranti |url= http://thenewsmill.com/thousands-gather-parshuram-kund-holy-dip-makar-sankranti/|access-date=2017-01-13|publisher=The News Mill}}</ref><ref>{{cite news|date=Jan 18, 2013|title=70,000 devotees take holy dip in Parshuram Kund|newspaper=Indian Express |url= http://archive.indianexpress.com/news/70000-devotees-take-holy-dip-in-parshuram-kund/1061283/|access-date=2014-06-29}}</ref> Mahurgad is one of the [[Shakti Pitha]] shrines in [[Maharashtra|Maharashtra's]] [[Nanded district|Nanded District]], where a famous temple of goddess [[Renuka]] exists. This temple at Mahurgad is always full of pilgrims. People also come to visit Parashurama temple on the same Mahurgad. The [[108 Shiva Temples]] in Kerala which are believed to be consecrated by Parashurama.
! Deity
 
! Location
Other places where temples for Parashurama are found are Chiplun in [[Ratnagiri District]], [[Maharashtra]] and at [[Udupi]], [[Karnataka]]. In [[Karnataka]], there are a group of 7 temples in the stretch of [[Tulunadu]] (coastal Karnataka), known as Parashurama Kshetras, namely, [[Kollur, Udupi district|Kollur]], [[Koteshwara]], [[Kukke Subrahmanya]], [[Udupi]], [[Gokarna, Karnataka|Gokarna]], [[Anegudde]] (Kumbhasi) and [[Shankaranarayana]].
! State
! Image
! Speciality
|-
! [[Anantheshwara Temple, Udupi|Anantheshwara Temple]]  
| Parashuram || [[Udupi]] || [[Karnataka]] || || Parashurama is worshipped in the form of a [[Lingam]].<ref>{{cite book|title=Tulu Tales: A Soota Chronicle|url=https://books.google.com/books?id=AMRlAAAAMAAJ|author=G. Kameshwar |publisher= Rupa & Company|year=2004|page=31|isbn = 9788129104274|quote=The association of Parasuram, an incarnation of Vishnu, with the Linga, came to be known as Anantheshwara and the place of worship is the present Anantheshwara Temple.}}</ref>  
|-
| Parashuram Mandir
| Parashuram || Thiruvallam, [[Thiruvananthapuram]] || [[Kerala]] || ||
|-
| Athyarala Temple
| Parashuram || [[Rajampet|Rajempet]] || [[Andhra Pradesh]] || ||
|-
| [[108 Shiva Temples]]
| Shiva || 108 Locations || [[Karnataka]], [[Kerala]] ||  || Believed to be consecrated by Parashuram.
|-
| [[Parshuram Kund]]  
| Parshuram || [[Lohit district|Lohit District]] || [[Arunachal Pradesh]] || || Pilgrims visit during Winter Season every year, especially on the day of [[Makar Sankranti]] for a holy dip which is believed to wash away one's sins.<ref>{{cite web|date=13 January 2017|title=Thousands gather at Parshuram Kund for holy dip on Makar Sankranti |url= http://thenewsmill.com/thousands-gather-parshuram-kund-holy-dip-makar-sankranti/|access-date=2017-01-13|publisher=The News Mill}}</ref><ref>{{cite news|date=Jan 18, 2013|title=70,000 devotees take holy dip in Parshuram Kund|newspaper=Indian Express |url= http://archive.indianexpress.com/news/70000-devotees-take-holy-dip-in-parshuram-kund/1061283/|access-date=2014-06-29}}</ref>
|-
| [[Banganga Tank|Banganga]] [[Parshuram Mandir, Walkeshwar|Parshuram Mandir]]
| Parashuram || [[Mumbai]], [[Walkeshwar]]|| [[Maharashtra]] || || [[Ramayan]] shrine
|-
| Mahurgad
| [[Renuka]], [[Parashuram]] || [[Nanded district|Nanded District]] || [[Maharashtra]] || || [[Shakti Pitha]] shrine
|-
| Parashuram Mandir
| Parashuram || [[Chiplun]], [[Ratnagiri District]] || [[Maharashtra]] || ||
|-
| [[Parshuram Mandir, Mokama|Parshuram Mandir]]
| Parashuram || [[Mokama]]|| [[Bihar]] || || Kalash Yatra
|-
| Parashuram Mandir
| Parashuram ||[[Kollur, Udupi district|Kollur]]|| [[Karnataka]]|| ||
|-
| Parashuram Mandir
| Parashuram ||[[Koteshwara|Koteshwara]]|| [[Karnataka]]|| ||
|-
| Parashuram Mandir
| Parashuram ||[[Kukke Subrahmanya]]|| [[Karnataka]] || ||
|-
| Parashuram Mandir
| Parashuram ||[[Udupi]]|| [[Karnataka]]|| ||
|-
| Parashuram Mandir
| Parashuram ||[[Gokarna, Karnataka|Gokarna]]|| [[Karnataka]]|| ||
|-
| Parashuram Mandir
| Parashuram || [[Anegudde]] (Kumbhasi)||[[Karnataka]]|| ||
|-
| Parashuram Mandir
| Parashuram || [[Shankaranarayana]] || [[Karnataka]] || ||
|-
|}


==Gallery==
==Gallery==
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File:A Parasurama temple in Thiruvananthapuram (Trivandrum) Kerala India.jpg|A Parashurama temple in [[Kerala]]
File:A Parasurama temple in Thiruvananthapuram (Trivandrum) Kerala India.jpg|A Parashurama temple in [[Kerala]]
File:Peechi Dam Garden Statue of Parasurama.JPG|Parashurama in a garden
File:Peechi Dam Garden Statue of Parasurama.JPG|Parashurama in a garden
File:Parashurama-statue-at-mango-meadows-agricultural-theme-park-kaduthuruthy.jpg|Statue @ Mango Meadows, Kaduthuruthy
File:Parashurama_Theme_Park_05.jpg|Statute @ Bailur, [[Udupi]]
File:Parashu_Rama_challenged_Rama_who_was_on_his_way_back_to_Ayodhya,_Dasaratha_begged_him_to_leave_the_teenage_boy.jpg|Rama and Parashurama with Dasharatha
</gallery>
</gallery>


== In popular culture ==
== In popular culture ==
On top of the hills of Janapav is a [[Shiva]] temple where Parashurama is believed to have worshipped [[Lord Shiva|Shiva]], the ashram is known as Jamadagni Ashram, named after his father. The place also has a Kund (Pond) that is being developed by the state government.<ref>{{cite web |date=8 May 2008 |title=Janapav to be developed into international pligrim centre |url= https://www.oneindia.com/2008/05/08/janapav-to-be-developed-into-international-pligrim-centre-1210264311.html |access-date=Nov 17, 2019 |work= One India}}</ref>
The Parashurama avatar symbolizes the strict and non-relinquishing aspect of showing ''daya'' (mercy), where he has to be harsh for the well being of the ''srushti'' (world).<ref>{{cite web| date=17 August 2024 | title=दशावतार कीर्तनमाला  परशुराम अवतार श्रावण विशेष ह.भ.प. डॉ. चारुदत्तबुवा आफळे #vishnu Dashavtarv |  url=https://www.youtube.com/watch?v=TCPMsz30Mn8}}</ref>
 
On top of the hills of Janapav is a [[Shiva]] temple where Parashurama is believed to have worshipped [[Lord Shiva|Shiva]], the ashram is known as Jamadagni Ashram, named after his father. The place also has a Kund (Pond) that is being developed by the state government.<ref>{{cite web |date=8 May 2008 |title=Janapav to be developed into international pligrim centre |url= https://www.oneindia.com/2008/05/08/janapav-to-be-developed-into-international-pligrim-centre-1210264311.html |access-date=Nov 17, 2019 |work= One India}}</ref>
 
The [[Bhumihar]] caste of eastern [[Uttar Pradesh]] and [[Bihar]] claim to be descendants of Parashuram.<ref>{{Cite web |date=2 January 2024 |title=सभी भूमिहार-ब्राह्मण परशुराम के वंशज: आशुतोष |url=https://www.livehindustan.com/bihar/samastipur/story-all-bhumihar-brahmins-are-descendants-of-parshuram-ashutosh-9145902.html |website=[[Hindustan (newspaper)|Hindustan]]}}</ref><ref>{{Cite web |title=भूमिहार ब्राह्मण एकता व संस्कार मंच ने मनाई परशुराम जयंती |url=https://www.bhaskar.com/local/bihar/bettiah/news/bhumihar-brahmin-unity-and-sanskar-forum-celebrated-parshuram-jayanti-133002843.html |website=[[Dainik Bhaskar]]}}</ref> As Parashurama was a Brahmin who carried out [[warfare]] like a [[Kshatriya]], Bhumihars thus claim the traits of both the [[Varna (Hinduism)|varnas]].<ref>{{Cite web |title=Bihar Politics: बिहार में 'भगवान परशुराम वंशियों' के गढ़ में कड़ी फाइट, इस दफे फायरब्रांड के लिए आसान नहीं मैदान |url=https://navbharattimes.indiatimes.com/state/bihar/begusarai/bihar-news-begusarai-loksabha-election-2024-giriraj-singh-seat-will-see-tough-fight/articleshow/109052154.cms |access-date=2024-10-22 |website=Navbharat Times |language=hi}}</ref><ref>{{Cite web |title=मुजफ्फरपुर में भगवान परशुराम की मूर्ति स्थापित करेगा भूमिहार ब्राह्मण सामाजिक फ्रंट - Bhumihar Brahmin Social Front to install statue of Lord Parashurama in Muzaffarpur |url=https://www.jagran.com/bihar/muzaffarpur-bhumihar-brahmin-social-front-to-install-statue-of-lord-parashurama-in-muzaffarpur-21506793.html |access-date=2024-10-22 |website=Jagran |language=hi}}</ref>
 
In [[Kannada]] folklore, especially in devotional songs sung by the [[Devdasi]]s he is often referred to as a son of [[Yellamma]]. Parashurama legends are notable for their discussion of violence, the cycles of retaliations, the impulse of ''[[Krodha (Mental factor)|krodha]]'' (anger), the inappropriateness of ''krodha'', and repentance.<ref>{{cite book |author=Thomas E Donaldson |url=https://books.google.com/books?id=fETebHcHKogC |title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah |publisher=Abhinav Publications |year=1995 |isbn=978-81-7017-316-8 |editor=Umakant Premanand Shah |pages=161–70}}</ref>  


In [[Kannada]] folklore, especially in devotional songs sung by the [[Devdasi]]s he is often referred to as a son of [[Yellamma]]. Parashurama legends are notable for their discussion of violence, the cycles of retaliations, the impulse of ''[[Krodha (Mental factor)|krodha]]'' (anger), the inappropriateness of ''krodha'', and repentance.<ref>{{cite book |author=Thomas E Donaldson |url=https://books.google.com/books?id=fETebHcHKogC |title=Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah |publisher=Abhinav Publications |year=1995 |isbn=978-81-7017-316-8 |editor=Umakant Premanand Shah |pages=161–70}}</ref>{{refn|group=note|According to Madeleine Biardeau, Parasurama is a fusion of contradictions, possibly to emphasize the ease with which those with military power tend to abuse it, and the moral issues in circumstances and one's actions, particularly violent ones.<ref>Madeleine BIARDEAU (1976), [https://www.jstor.org/stable/43731697 Études de Mythologie Hindoue (IV): Bhakti et avatāra], Bulletin de l'École française d'Extrême-Orient, École française d’Extrême-Orient, Vol. 63 (1976), pp. 182–191, context: 111–263</ref><ref>{{cite book|author=Freda Matchett|title=Krishna, Lord Or Avatara? |url=https://books.google.com/books?id=6znEVPmI8UsC&pg=PA206 |year=2001| publisher= Routledge| isbn= 978-0-7007-1281-6|pages=206 with note 53}}</ref>}}
In the [[Mithila (region)|Mithila region]] of Bihar, there is a legendary place known as [[Panth Pakar]] believed to be the location where the first dialogue between Lord Parshuram and Lord Rama in the epic Ramayana took place. It is located in the [[Sitamarhi district]] of Bihar.<ref>{{Cite web |date=2019-09-17 |title=सीतामढ़ी में आस्था केंद्र है मां सीता की विश्राम स्थली पंथपाकड़ |url=https://www.livehindustan.com/astrology/story-sitamarhi-me-astha-ka-kendra-h-maa-sita-ki-vishram-sthali-panthpakar-2751075.html |access-date=2026-01-04 |website=www.livehindustan.com |language=hi}}</ref>


==See also==
==See also==
Line 108: Line 194:
*[[Chiranjivi]]
*[[Chiranjivi]]
*[[Heheya Kingdom]]
*[[Heheya Kingdom]]
*[[Kalachuri|Kalachuri Kingdom]]
*[[Kalachuris of Mahishmati|Kalachuri Kingdom]]
*[[Parasuram Express]]
*[[Parasuram Express]]
*[[Śānkarasmṛti (Laghudharmaprakrāśikā)]]
*[[Vijaya (bow)]]
*[[Vijaya (bow)]]


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==External links==
==External links==
*
*{{commons category-inline|Parashurama}}
{{s-start}}
{{s-start}}
{{s-reg|[[Dashavatara|6th Avatar of Vishnu]]
{{s-reg|[[Dashavatara|6th Avatar of Vishnu]]
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{{s-end}}
{{s-end}}
{{HinduAvatars}}
{{HinduAvatars}}
{{HinduMythology}}
{{HinduMythology}}{{Ramayana}}{{Mahabharata}}{{Authority control}}
{{Authority control}}


[[Category:Chiranjivins]]
[[Category:Chiranjivins]]
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[[Category:Hindu gods]]
[[Category:Hindu gods]]
[[Category:Jain mythology]]
[[Category:Jain mythology]]
[[Category:Heroes in Hindu mythology]]

Latest revision as of 12:54, 10 March 2026


"Parasuram" and "Parashuram" redirect here. For other uses, see Parashuram (disambiguation).

Parashurama
Member of Dashavatara and Chiranjivi
Parashuram by Raja Ravi Varma
Other names
  • Bhargav Ram
  • Jamadagnya Ram
  • Ramabhadra
Devanagariपरशुराम
Sanskrit transliterationParaśurāma
AffiliationVaishnavism
AbodeMahendra Mountains
WeaponParashu (Parashu)
DayThursday
Personal information
BornAkshaya Tritiya
Janapav
Parents
SiblingsRumaṇvān, Suhotra, Vasu, and Viśvāvasu[2]
SpouseDharani[1]
Dashavatara Sequence
PredecessorVamana
SuccessorRama

Parashurama (Script error: The function "langx" does not exist.), also referred to as Ram Jamadagnya, Ram Bhargav and Viraram,[3] is the sixth avatar among the Dashavatara of the preserver god Vishnu in Hinduism.[4] Hindu tradition holds him to be the destroyer of evil on Earth. He liberates the Mother Earth from felons, ill-behaved men, extremists, demons and those blind with pride. He is described as one of the Chiranjivi (Immortals), who will appear at the end of the Kali Yuga to be the guru of Vishnu's tenth and last incarnation, Kalki.

Born to Jamadagni and Renuka, the Brahmin Parashuram was foretold to appear at a time when overwhelming evil prevailed on the earth. The Kshatriya caste, with weapons and power, had begun to abuse their power, take what belonged to others by force, and tyrannise people. He corrected the cosmic equilibrium by destroying these Kshatriyas twenty-one times (leaving some lineages). He is married to Dharani, an incarnation of Lakshmi, the wife of Vishnu.[5]

In the epic Ramayana, he arrives after Sita Swayamvara, upon hearing the loud noise when Rama uplifts and breaks the divine bow Pinaka. He later deduces that Rama is Vishnu himself, he himself asked Rama to destroy the fruits of his austerities. In the Mahabharata, Parashurama, the formidable warrior-sage and sixth avatar of Vishnu, is renowned for his unparalleled martial prowess. While the epic does not explicitly state the exact number of days Parashuram would have taken to conclude the Kurukshetra war, his legendary feats suggest that he could have ended it swiftly.

Given these accounts, it's widely believed in various retellings and interpretations of the Mahabharat that Parashuram possessed the capability to end the Kurukshetra war in a single day. However, he chose not to participate in the battle, adhering to his vow of renunciation and neutrality.

In the epic Mahabharata he was the guru of Bhisma, Drona, Rukmi and Karna.[6][7]

Parashuram is said to carry various traits including courage, aggression, and warfare along with serenity, patience and prudence. He was known to show his benevolence to Brahmins, children, women, old men and other weaker sections of the society.

Legend[edit | edit source]

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According to Hindu mythology, Parashurama was born to the sage Jamadagni and his Kshatriya wife, Renuka. In local tradition, it is believed they lived in a hut located at Janapav.[8] They had a celestial cow called Surabhi, which gives them all that they desire.[7][9] A king named Kartavirya Arjuna (not to be confused with Arjuna, the Pandava)[10][note 1] learns about this cow of plenty and wants it. He asks Jamadagni to give it to him, but the sage refuses. While Parashurama is away from the hut, the king takes it by force.[7] When Jamadagni pleads his case and seeks for the return of the cow, the king strikes him with his fist, killing him. Parashurama learns about this crime, and is upset. With his axe in his hand, he challenges the king to battle. They fight, and Parashurama defeats and kills the king, according to the Padma Purana.[3][5]

The wicked-minded one lost his valour due to his own sin. The mighty son of Reṇukā, being angry, cut off his head, as mighty Indra did the peak of a big mountain, and he who was brave and angry, killed Sahasrabāhu and all the kings with his axe in the battle. Seeing Rāma, the very fearful one, all kings on the earth, struck by fear, ran away as elephants do on seeing a lion. The angry Rāma killed the kings even though they had fled due to the resentment against his father's murder, as the angry Garuḍa killed the serpents. The valorous Rāma made the entire [world] clear of the kṣatriyas, but protected [i.e. spared] only the very great family of Ikṣvāku, due to its being the family to which his maternal grandfather was related, and due to his mother's words.

— Padma Purana, Chapter 241

The warrior class challenges him, and he slays every single member of the class, save for those belonging to the lineages of Manu and Ikshvaku. The mighty son of Jamadagni, having rid the world of the Kshatriyas, then performs the ashvamedha sacrifice. He grants the earth with the seven islands to principal rishis belonging to the Brahmin class. Having renounced the earth and his violent deeds, he retires to the hermitage of Nara-Narayana to engage in penance. The legend likely has roots in the ancient conflict between the Brahmin varna, with knowledge duties, and the Kshatriya varna, with warrior and enforcement roles.[6][7][11]

Epic Ramayana[edit | edit source]

In the Ramayana, following Rama's wedding to Sita at Mithila and during their homeward journey to Ayodhya, his party comes across a number of inauspicious signs. Amid an earthquake and a dust storm, Parashurama appears before the party. After accepting the libation offered to him, Parashurama challenges Rama to combat, on the condition that the prince show his strength to the sage by placing a bow within the string of the latter's bow, Sharanga, and discharging it. Ignoring Dasharatha's plea to spare Rama this task, Parashurama relays the divine origin of the bow and the history of its ownership, appealing to Rama's skills as a warrior. Rama seizes the bow from Parashurama and strings it, an act that causes the latter to become bereft of his divine power. Humbled, Parashurama acknowledges that Rama is an incarnation of Vishnu and requests the prince to allow him to return to the mountain Mahendra so that he could practice yoga and accrue merit. After circumambulating Rama in worship, Parashurama returns to his hermitage.[12]

Painting in Sri Bhargavaraghaviyam

Epic Mahabharata[edit | edit source]

Bhishma[edit | edit source]

In the Mahabharata, Parashurama intercedes on the princess Amba's behalf, promising to command his disciple Bhishma to do his duty and marry her after her abduction.[13] When Parashurama arrives with his retinue at Kurukshetra, he sends a message to Bhishma to inform him of his arrival. Bhishma comes to see his guru, offering him the traditional respects. Parashurama commands Bhishma to accept Amba as his wife. Bhishma refuses, restating that he had taken a vow of celibacy. An infuriated Parashurama threatens Bhishma with death. Bhishma tries to calm the sage, but in vain, and he finally agrees to battle his guru to safeguard his Kshatriya duty. Ganga tries stopping the battle by beseeching her son as well as the great sage, but fails.[14] The great battle lasts for 23 days, without any result. On the 24th day, when Bhishma chooses to use a deadly weapon, at the behest of the divine sage Narada and the devas, Parashurama ends the conflict and the battle is declared a draw.[15][16] Parashurama narrates the events to Amba and urges her to seek Bhishma's protection. However, Amba refuses to listen to Parashurama's advice and angrily declares that she would achieve her objective by asceticism.[17]

Parshuram Kshetra[edit | edit source]

Parashurama, surrounded by settlers, commanding Varuna, god of the waters to recede to make land known as 'Parashurama Kshetra' from Gokarna to Kanyakumari for the Brahmins

There are legends dealing with the origins of the western coast geographically and culturally. One such legend is the retrieval of the west coast from the sea, by Parashurama. It proclaims that Parashurama, an incarnation of Mahavishnu, threw his battle axe into the sea. As a result, the land of the western coast arose, and thus was reclaimed from the waters. The place from which he threw his axe (or shot an arrow) is on Salher fort (the second highest peak and the highest fort in Maharashtra) in the Baglan taluka of Nashik district of Maharashtra. There is a temple on the summit of this fort dedicated to Parshuram and there are footprints in the rock four times the size of normal humans. This fort on a lower plateau has a temple of goddess Renuka, Parshuram's mother and also a Yagya Kunda with pits for poles to erect a shamiyana on the banks of a big water tank.[citation needed]

According to the Sangam classic Purananuru, the Chera king Senkuttuvan conquered the lands between Kanyakumari and the Himalayas.[18] Lacking worthy enemies, he besieged the sea by throwing his spear into it.[18][19] According to the 17th-century Malayalam work Keralolpathi, the lands of Kerala were recovered from the sea by the axe-wielding warrior sage Parashurama, the sixth incarnation of Vishnu (hence, Kerala is also called Parashurama Kshetram 'The Land of Parashurama'[20]). Parashurama threw his axe across the sea, and the water receded as far as it reached. According to legend, this new area of land extended from Gokarna to Kanyakumari.[21] The land which rose from sea was filled with salt and unsuitable for habitation; so Parashurama invoked the snake king Vasuki, who spat holy poison and converted the soil into fertile lush green land. Out of respect, Vasuki and all snakes were appointed as protectors and guardians of the land. P. T. Srinivasa Iyengar has theorised that Senguttuvan may have been inspired by the Parashurama legend, which was brought by early Aryan settlers.[22]

In present-day Goa (or Gomantak), which is a part of the Konkan, there is a temple in Canacona in South Goa district dedicated to Parashurama.[23][24][25]

Shastras[edit | edit source]

Parashurama is generally presented as the fifth son of Renuka and Rishi Jamadagni.[11] The legends of Parashurama appear in many Hindu texts, in different versions:[26]

Devi Bhagvata Purana[edit | edit source]

In Chapter 6 of the Devi Bhagavata Purana, he is born from the thigh with intense light surrounding him that blinds all warriors, who then repent their evil ways and promise to lead a moral life if their eyesight is restored. The boy grants them the boon.[11] Parashurama retired in the Mahendra Mountains, according to chapter 2.3.47 of the Bhagavata Purana.[27]

Vishnu Purana[edit | edit source]

In Chapter 4 of the Vishnu Purana, Rcika prepares a meal for two women, one simple, and another with ingredients that if eaten would cause the woman to conceive a son with martial powers. The latter is accidentally eaten by Renuka, and she then gives birth to Parashurama.[11]

Vayu Purana[edit | edit source]

In Chapter 2 of the Vayu Purana, he is born after his mother Renuka eats a sacrificial offering made to both Rudra (Shiva) and Vishnu, which gives him dual characteristics of Kshatriya and Brahmin.[28]

Mahabharata[edit | edit source]

Parashurama is described in some versions of the Mahabharata as the angry Brahmin who with his axe, killed a huge number of Kshatriya warriors because they were abusing their power.[29] In some versions, he even kills his own mother because his father asks him to in order to test his obeisance.[10][30] After Parashurama obeys his father's order to kill his mother, his father grants him a boon. Parashurama asks for the reward that his mother be brought back to life, and she is restored to life.[30] Parashurama remains filled with sorrow after the violence, repents and expiates his sin.[10] After his Mother comes back to life, he tries to clean the blood-stained axe but he finds a drop of blood which he was unable to clean and tries cleaning the blood drop in different rivers. This is when he moves towards the south of India in search of any holy river where he could clean his axe, finally, he reaches Tirthahalli village in Shimoga, Karnataka and tries to clean the axe and to his surprise, the axe gets cleaned in the holy river of Tunga. With respect towards the holy river, he constructs a Shiva linga and performs pooja and the temple is named as Rameshwara temple. The place where Parashurama cleaned his axe is called Ramakunda.

He plays important roles in the Mahabharata serving as mentor to Bhishma (chapter 5.178), Drona (chapter 1.121) and Karna (chapter 3.286), teaching weapon arts and helping key warriors in both sides of the war.[31][32][note 2]

In the regional literature of Kerala, he is the founder of the land, the one who brought it out of the sea and settled a Hindu community there.[6] He is also known as Rama Jamadagnya and Rama Bhargava in some Hindu texts.[3] He is the only incarnation of Vishnu who never dies, never returns to abstract Vishnu and lives in meditative retirement.[10] Further, he is the only incarnation of Vishnu that co-exists with other Vishnu incarnations Rama and Krishna in some versions of the Ramayana and Mahabharata, respectively.[10][note 3]

Samanta Panchaka[edit | edit source]

According to the Sangraha Parva, after killing 21 generations of Kshatriyas, he filled their blood in five pools collectively known as the Samantha Panchaka (Sanskrit: समंत पञ्चक). He later atoned for his sin by severe penance. The five pools are considered to be holy.

The Anukramanika Parva says that the Samantha Panchaka is located somewhere around Kurukshetra. It also mentions that the Pandavas performed a few religious rites near the Samantha Panchaka before the Kurukshetra War.

Parashurama Kshetra[edit | edit source]

Legend tells that before retiring to Mahendragiri mount, Parashurama threw his axe in the Arabian Sea, and land rose out of it, called Parashurama Kshetra. There is much interpretation of 'Parashurama Kshetra' (Land of Parashurama) mentioned in the Puranas.

The region on the western coast of India from Gokarna to Kanyakumari was known as Parashurama Kshetra.[34]

The region of Konkan was also considered as Parashurama Kshetra.[35]

The ancient Saptakonkana is a slightly larger region described in the Sahyadrikhanda which refers to it as Parashuramakshetra (Sanskrit for "The Land Of Parashurama"), Vapi to Tapi is an area of South Gujarat, India. This area is called "Parshuram Ni Bhoomi".[36]

Iconography[edit | edit source]

Parashurama with his axe (two representations)

The Hindu literature on iconography such as the Vishnudharmottara Purana and Rupamandana describes him as a man with matted locks, with two hands, one carrying an axe. However, the Agni Purana portrays his iconography with four hands, carrying his axe, bow, arrow and sword. The Bhagavata Purana describes his icon as one with four hands, carrying his axe, bow, arrows and a shield like a warrior.[37] Though a warrior, his representation inside Hindu temples with him in war scenes is rare (the Basohli temple is one such exception). Typically, he is shown with two hands, with an axe in his right hand either seated or standing.[37]

List of Temples[edit | edit source]

Name Deity Location State Image Speciality
Anantheshwara Temple Parashuram Udupi Karnataka Parashurama is worshipped in the form of a Lingam.[38]
Parashuram Mandir Parashuram Thiruvallam, Thiruvananthapuram Kerala
Athyarala Temple Parashuram Rajempet Andhra Pradesh
108 Shiva Temples Shiva 108 Locations Karnataka, Kerala Believed to be consecrated by Parashuram.
Parshuram Kund Parshuram Lohit District Arunachal Pradesh Pilgrims visit during Winter Season every year, especially on the day of Makar Sankranti for a holy dip which is believed to wash away one's sins.[39][40]
Banganga Parshuram Mandir Parashuram Mumbai, Walkeshwar Maharashtra Ramayan shrine
Mahurgad Renuka, Parashuram Nanded District Maharashtra Shakti Pitha shrine
Parashuram Mandir Parashuram Chiplun, Ratnagiri District Maharashtra
Parshuram Mandir Parashuram Mokama Bihar Kalash Yatra
Parashuram Mandir Parashuram Kollur Karnataka
Parashuram Mandir Parashuram Koteshwara Karnataka
Parashuram Mandir Parashuram Kukke Subrahmanya Karnataka
Parashuram Mandir Parashuram Udupi Karnataka
Parashuram Mandir Parashuram Gokarna Karnataka
Parashuram Mandir Parashuram Anegudde (Kumbhasi) Karnataka
Parashuram Mandir Parashuram Shankaranarayana Karnataka

Gallery[edit | edit source]

  • A Parashurama temple in Kerala
    A Parashurama temple in Kerala
  • Parashurama in a garden
    Parashurama in a garden
  • Statue @ Mango Meadows, Kaduthuruthy
    Statue @ Mango Meadows, Kaduthuruthy
  • Statute @ Bailur, Udupi
    Statute @ Bailur, Udupi
  • Rama and Parashurama with Dasharatha
    Rama and Parashurama with Dasharatha

In popular culture[edit | edit source]

The Parashurama avatar symbolizes the strict and non-relinquishing aspect of showing daya (mercy), where he has to be harsh for the well being of the srushti (world).[41]

On top of the hills of Janapav is a Shiva temple where Parashurama is believed to have worshipped Shiva, the ashram is known as Jamadagni Ashram, named after his father. The place also has a Kund (Pond) that is being developed by the state government.[42]

The Bhumihar caste of eastern Uttar Pradesh and Bihar claim to be descendants of Parashuram.[43][44] As Parashurama was a Brahmin who carried out warfare like a Kshatriya, Bhumihars thus claim the traits of both the varnas.[45][46]

In Kannada folklore, especially in devotional songs sung by the Devdasis he is often referred to as a son of Yellamma. Parashurama legends are notable for their discussion of violence, the cycles of retaliations, the impulse of krodha (anger), the inappropriateness of krodha, and repentance.[47]

In the Mithila region of Bihar, there is a legendary place known as Panth Pakar believed to be the location where the first dialogue between Lord Parshuram and Lord Rama in the epic Ramayana took place. It is located in the Sitamarhi district of Bihar.[48]

See also[edit | edit source]

Notes[edit | edit source]

  1. ↑ The Mahabharata includes legends about both Arjuna, one is dharmic (moral) and other adharmic (immoral); in some versions, Arjuna Kartavirya has mixed moral-immoral characteristics consistent with the Hindu belief that there is varying degrees of good and evil in every person.[10]
  2. ↑ The Sanskrit epic uses multiple names for Parashurama in its verses: Parashurama, Jamadagnya, Rama (his name shortened, but not to be confused with Rama of Ramayana), etc.[33]
  3. ↑ These texts also state that Parasurama lost the essence of Vishnu while he was alive, and Vishnu then appeared as a complete avatar in Rama; later, in Krishna.[10]

References[edit | edit source]

  1. ↑ Debroy, Bibek (30 June 2022). Vishnu Purana - Bibek Debroy - Google Books. Penguin Random House India Private Limited. ISBN 9789354926617. Retrieved 25 September 2022.
  2. ↑ "Story of Jamadagni". 28 January 2019.
  3. ↑ 3.0 3.1 3.2 Julia Leslie (2014). Myth and Mythmaking: Continuous Evolution in Indian Tradition. Taylor & Francis. pp. 63–66 with footnotes. ISBN 978-1-136-77888-9.
  4. ↑ Chakraborty, Yogabrata (28 June 2023). "পুরীধাম ও জগন্নাথদেবের ব্রহ্মরূপ বৃত্তান্ত" [Puridham and the tale of lord Jagannath's legendary 'Bramharup']. dainikstatesmannews.com (in Bengali). Kolkata: Dainik Statesman (The Statesman Group). p. 4. Archived from the original on 28 June 2023. Retrieved 28 June 2023.
  5. ↑ 5.0 5.1 Coulter, Charles Russell; Turner, Patricia (4 July 2013). Encyclopedia of Ancient Deities. Routledge. ISBN 978-1-135-96390-3.
  6. ↑ 6.0 6.1 6.2 Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase Publishing. p. 324. ISBN 978-0-8160-7564-5.
  7. ↑ 7.0 7.1 7.2 7.3 James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: N–Z. The Rosen Publishing Group. pp. 500–501. ISBN 978-0-8239-3180-4.
  8. ↑ "Parashurama | Hindu mythology". 6 August 2024.
  9. ↑ Khazan Ecosystems of Goa: Building on Indigenous Solutions to Cope with Global Environmental Change (Advances in Asian Human-Environmental Research) (1995). Khazan Ecosystems of Goa: Building on Indigenous Solutions to Cope with Global Environmental Change. Abhinav Publications. p. 29. ISBN 978-9400772014.
  10. ↑ 10.0 10.1 10.2 10.3 10.4 10.5 10.6 Lynn Thomas (2014). Julia Leslie (ed.). Myth and Mythmaking: Continuous Evolution in Indian Tradition. Routledge. pp. 64–66 with footnotes. ISBN 978-1-136-77881-0.
  11. ↑ 11.0 11.1 11.2 11.3 Thomas E Donaldson (1995). Umakant Premanand Shah (ed.). Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U. P. Shah. Abhinav Publications. pp. 159–160. ISBN 978-81-7017-316-8.
  12. ↑ Valmiki. The Ramayana. pp. 139–144.
  13. ↑ Uberoi, Meera (2005). The Mahabharata. Penguin Books India. p. 25. ISBN 978-0-14-303358-5.
  14. ↑ Kisari Mohan Ganguli. "Section CLXXXI". The Mahabharata, Book 5: Udyoga Parva. Sacred-texts.com.
  15. ↑ Mani, Vettam (1975). "Amba". Puranic Encyclopaedia: a Comprehensive Dictionary with Special Reference to the Epic and Puranic Literature. Motilal Banarsidass Publishers. pp. 27–29. ISBN 978-0-8426-0822-0.
  16. ↑ Kisari Mohan Ganguli. "Section CLXXXVIII". The Mahabharata, Book 5: Udyoga Parva. Sacred-texts.com.
  17. ↑ Kisari Mohan Ganguli. "Section CLXXXIX". The Mahabharata, Book 5: Udyoga Parva. Sacred-texts.com.
  18. ↑ 18.0 18.1 Menon, A. Sreedhara (1987). Kerala History and its Makers. D C Books. p. 24. ISBN 978-8126421992.
  19. ↑ Ancient Indian History By Madhavan Arjunan Pillai, p. 204 [ISBN missing]
  20. ↑ S. C. Bhatt, Gopal K. Bhargava (2006) "Land and People of Indian States and Union Territories: Volume 14", p. 18
  21. ↑ Aiya VN (1906). The Travancore State Manual. Travancore Government Press. pp. 210–12. Retrieved 12 November 2007.
  22. ↑ Srinivisa Iyengar, P. T. (1929). History of the Tamils: From the Earliest Times to 600 A.D. Madras: Asian Educational Services. p. 515. ISBN 978-8120601451.
  23. ↑ Shree Scanda Puran (Sayadri Khandha) – Ed. Dr. Jarson D. Kunha, Marathi version Ed. by Gajanan Shastri Gaytonde, published by Shree Katyani Publication, Mumbai
  24. ↑ Gomantak Prakruti ani Sanskruti Part 1, p. 206, B. D. Satoskar, Shubhada Publication
  25. ↑ Aiya VN (1906). The Travancore State Manual. Travancore Government Press. pp. 210–212. Retrieved 12 November 2007.
  26. ↑ Cornelia Dimmitt (2012). Classical Hindu Mythology: A Reader in the Sanskrit Puranas. Temple University Press. pp. 82–85. ISBN 978-1-4399-0464-0.
  27. ↑ Thomas E Donaldson (1995). Umakant Premanand Shah (ed.). Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah. Abhinav Publications. pp. 174–175. ISBN 978-81-7017-316-8.
  28. ↑ Thomas E Donaldson (1995). Umakant Premanand Shah (ed.). Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah. Abhinav Publications. pp. 160–161. ISBN 978-81-7017-316-8.
  29. ↑ Ganguly KM (1883). "Drona Parva Section LXX". The Mahabharata of Krishna-Dwaipayana Vyasa. Sacred Texts. Retrieved 15 June 2016.
  30. ↑ 30.0 30.1 Daniel E Bassuk (1987). Incarnation in Hinduism and Christianity: The Myth of the God-Man. Palgrave Macmillan. p. 30. ISBN 978-1-349-08642-9.
  31. ↑ Kisari Mohan Ganguli (1896). "Mahabaratha, Digvijaya yatra of Karna". The Mahabharata. Sacred Texts. Retrieved 11 June 2015.
  32. ↑ Lynn Thomas (2014). Julia Leslie (ed.). Myth and Mythmaking: Continuous Evolution in Indian Tradition. Routledge. pp. 66–69 with footnotes. ISBN 978-1-136-77881-0.
  33. ↑ Lynn Thomas (2014). Julia Leslie (ed.). Myth and Mythmaking: Continuous Evolution in Indian Tradition. Routledge. pp. 69–71 with footnotes. ISBN 978-1-136-77881-0.
  34. ↑ L Eck, Diana (27 March 2012). India : A Sacred Geography. Harmony/Rodale. p. 37.
  35. ↑ Stanley Wolpert (2006), Encyclopedia of India, Thomson Gale, ISBN 0-684-31350-2, page 80
  36. ↑ Chandra, Suresh (1998). Encyclopedia of Hindu Gods & Goddesses. Sarup & Sons. p. 376. ISBN 9788176250399.
  37. ↑ 37.0 37.1 Thomas E Donaldson (1995). Umakant Premanand Shah (ed.). Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah. Abhinav Publications. pp. 178–180. ISBN 978-81-7017-316-8.
  38. ↑ G. Kameshwar (2004). Tulu Tales: A Soota Chronicle. Rupa & Company. p. 31. ISBN 9788129104274. The association of Parasuram, an incarnation of Vishnu, with the Linga, came to be known as Anantheshwara and the place of worship is the present Anantheshwara Temple.
  39. ↑ "Thousands gather at Parshuram Kund for holy dip on Makar Sankranti". The News Mill. 13 January 2017. Retrieved 13 January 2017.
  40. ↑ "70,000 devotees take holy dip in Parshuram Kund". Indian Express. 18 January 2013. Retrieved 29 June 2014.
  41. ↑ "दशावतार कीर्तनमाला परशुराम अवतार श्रावण विशेष ह.भ.प. डॉ. चारुदत्तबुवा आफळे #vishnu Dashavtarv". 17 August 2024.
  42. ↑ "Janapav to be developed into international pligrim centre". One India. 8 May 2008. Retrieved 17 November 2019.
  43. ↑ "सभी भूमिहार-ब्राह्मण परशुराम के वंशज: आशुतोष". Hindustan. 2 January 2024.
  44. ↑ "भूमिहार ब्राह्मण एकता व संस्कार मंच ने मनाई परशुराम जयंती". Dainik Bhaskar.
  45. ↑ "Bihar Politics: बिहार में 'भगवान परशुराम वंशियों' के गढ़ में कड़ी फाइट, इस दफे फायरब्रांड के लिए आसान नहीं मैदान". Navbharat Times (in हिन्दी). Retrieved 22 October 2024.
  46. ↑ "मुजफ्फरपुर में भगवान परशुराम की मूर्ति स्थापित करेगा भूमिहार ब्राह्मण सामाजिक फ्रंट - Bhumihar Brahmin Social Front to install statue of Lord Parashurama in Muzaffarpur". Jagran (in हिन्दी). Retrieved 22 October 2024.
  47. ↑ Thomas E Donaldson (1995). Umakant Premanand Shah (ed.). Studies in Jaina Art and Iconography and Allied Subjects in Honour of Dr. U.P. Shah. Abhinav Publications. pp. 161–70. ISBN 978-81-7017-316-8.
  48. ↑ "सीतामढ़ी में आस्था केंद्र है मां सीता की विश्राम स्थली पंथपाकड़". www.livehindustan.com (in हिन्दी). 17 September 2019. Retrieved 4 January 2026.

Bibliography[edit | edit source]

External links[edit | edit source]

Regnal titles
Preceded by
Vamana 		Dashavatara
Treta Yuga 		Succeeded by
Rama

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