Parashuram[1, 2, 3, 4]
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Name Parashuram Nickname Ramabhadra Gender Male Association Vishnu (Relationship: Avatar) Association Kartavirya (Relationship: Slain) Person ID I184 Hindu Puran Genealogy Tree | Somavanshi Last Modified 24 Sep 2013
Father Jamadagni Mother Renuka Notes - रेणुका के निम्नलिखित पाँच पुत्र थे:--- रुमण्वत्, सुषेण, वसु, विश्वावसु एवं परशुराम (म. व. ११६. १०-११) । रेणुकापुराण में ’ रुमण्वत्’ एवं ‘सुषेण’ के बदले पुत्रों के नाम ‘बृहत्मानु’ एवं ‘बृहत्कर्मन् ’ दिये गयें हैं (रेणू. १३) । कलिका पुराण में ‘रुपण्वत्’ के बदले ‘मरुत्वत्’ नाम प्राप्त है (कालि, ८६) ।
Family ID F90 Group Sheet | Family Chart
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Sources
- [S98]
WIKI.Renuka, Wiki, (Wikipedia), http://en.wikipedia.org/wiki/Renuka.This article may require cleanup to meet Wikipedia's quality standards. The specific problem is: Grammatical Error and Lack of concistency. (October 2022)Renuka Goddess of the Fallen[1]Devanagari रेणुका Sanskrit transliteration Rénûka Affiliation Devi Mount Lion Region India Personal information Consort Jamadagni Children Ṛumaṇvān, Suhotra, Vasu, Viśvāvasu, Parashurama[2] Renuka, also known as Yellamma, is a Dravidian mother Goddess worshipped predominantly in the South Indian states of Karnataka, Tamil Nadu, Telangana, Kerala, Andhra Pradesh and the western state of Maharashtra.[3] After the synthesis of Hinduism in the region, she was incorporated into it as the mother of Parashurama, the sixth avatar of god Vishnu. She was given the name "Renuka" and acquired the status of a mother goddess before eventually being associated with the legend of Parashurama.[4]
Names
Renuka is venerated by a number of different appellations such as Yellamma, Ekvira, Yamai, Ellai Amman, Padmakshi Renuka, and Ellai Amma Mahar, Kannada: ಶ್ರೀ ಯಲ್ಲಮ್ಮ ರೇಣುಕಾ, (Marathi: श्री रेणुका / येल्लुआई, Tamil: ரேணு/ரேணுகை அம்மன், Telugu: శ్రీ రేణుక/ ఎల్లమ్మ) and is worshipped as the goddess of the fallen in the Hindu pantheon. Her devotees revere her as the "Mother of the universe" or Jagadamba. [citation needed]
Other names for Yellamma include Mariamma, Chaniamma, Gangamma, and Kariyamma.[5]
Legends
Legends about Renuka are mentioned in the Mahabharata, the Harivamsa, and in the Bhagavata Purana.[6]
There are four incarnations of Adi parashakti (Kamakshi in Kanchi[7]) is worshipped. Vishalakshi in North Kashi,[8] Renukakshi[3] (Padmakshi) in West Alibag also known as padmakshi renuka of Konkan,[clarification needed]Meenakshi[9] in South in Madurai also known as Meena and Bahulakshi[10] in East.
Early life
King Renu (father of Renuka) performed a yajna – a ritual performed to maintain peace and good health. He was blessed with a daughter, who originated from the fire of this yajna. Renuka was a bright and active child and became the most beloved child of her parents.
When she was eight, Agastya, the guru of King Reṇu, advised him to have his daughter married to Jamadagni when she reached maturity. Jamadagni was the son of Ruchika and Satyavati and had obtained the blessings of the gods by performing severe penance. Renuka helped Jamdagni in all of his tasks of performing various rituals and puja. After a while, Renuka was blessed with another daughter called Anjana. Renuka would wake up early in the morning to bathe in the Malaprabha River with complete concentration and devotion. Her devotion was so powerful that she was able to create a pot to hold water made only of sand, one fresh pot every day. She would fill this pot on the bank of the river and would use a snake which was nearby, turning it into a rope-like convolution and placing it on her head, so that it supported the pot. Thus, she brought the water to Jamdagni for his rituals of oblation.
Married life
Renuka gave birth to five sons: Ṛumaṇvān, Suhotra, Vasu, Viśvāvasu, and Rama Bhargava.[11] Rama Bhargava was the youngest and most beloved, gaining the favour of Shiva and Parvati. Rama performed severe penance and was bestowed with an axe (parashu), and was henceforth called as Parashurama (the sixth incarnation of Vishnu).[12] One day, when Renuka went to the river, she saw a king make love to his wives. She was captivated by the sight, as a result of which she lost her concentration and devotion to her husband for a moment. As she was distracted, she lost her power of collecting water in unbaked pots, which she had gotten from her chastity. She lost the water that she had collected. Disappointed by this, she returned to the ashram in worry. Jamadagni had seen these events through his yogic power and was furious when she came back to the ashram.[13]
After being cursed by her husband, Renuka went east and sat in the forest to meditate. In her penance, she met with the saints Eknath[14] and Joginath; and requested them to gain the mercy of her husband. They first consoled her and then instructed her to follow their advice exactly as told. They told her to purify herself, first bathing in a nearby lake, and then to worship a Shivalinga, which they had given to her. Next, she was asked to visit the nearby town and beg for rice from the houses (this ritual, called "Joga Bedodu", is still carried out by women during a particular month in Karnataka/ "Jogawa" in Marathi, "Yellamma Jogu" in Telangana).
After collecting the rice, she was to give half to the saints and cook the remaining half, adding jaggery, partaking of the cooked rice with full devotion. They said that if she performed this ritual for three days, she would be able to visit her husband on the fourth day.
Knowing the anger of Jamadagni, they warned her that she may not be fully pardoned by him and that she would have to experience the most difficult time of her life for a few minutes. "After that," they said, "you will be eternally revered and will be blessed with your husband. You will be worshipped by all the people henceforth." After blessing her thus, they disappeared. Renuka followed their instructions with devotion and worshipped the Shivalinga with reverence. On the fourth day, she went to see her husband.
Decapitation and resurrection
Jamadagni was still furious with Renuka and ordered his elder four sons to kill his wife, but all of them refused to kill their mother. Jamadagni cursed his four sons and reduced them to ashes for disobeying his order. Then, Jamadagni called his fifth son Parashurama, who was meditating on Shiva, and ordered him to behead Renuka. Parashurama immediately obeyed his father's words and beheaded his mother with his axe. Jamadagni was pleased by Parashurama's devotion and obedience towards him.
He then offered a boon to Parushurama, who wisely asked for his mother and brothers to be brought back to life. Jamadagni was impressed by Parshuram's pragmatism and brought Renuka and her four sons back to life. Jamadagni felt strong remorse for what he had done to his beloved and compassionate wife. He then vowed not to get angered ever again and gave up krodha forever.
Disappearance
According to a tale, emperor Sahastarva wanted to marry Renuka. When Parashuram was away, Sahastarva killed Jamadagni and his four sons and then Renuka jumped in the pond known as Ramsarover. This lake is today venerated as Renuka lake.[15]
A version among Deori people states that Jamadagni asked his sons to kill Renuka to prove their obedience before bringing her back to life.[16]
Temples and related places
One of the famous temples of Renuka Yellamma Thalli is located at Balkampet in Hyderabad where every year in the Ashadha month Yellamma Kalyanothsavam is celebrated with thousands of pilgrims performing special rituals to get the blessings of Renuka Yellamma Thalli. The Murti of the goddess is 10 feet deeper than the ground level. There is also a well in the Balkampet Yellamma temple complex and some devotees believe that the water in the well heals all ills. Taking a bath here is supposed to purify one of all disorders and skin diseases. This holy water is called 'tirtham'. An Akhand Jyoti is also present in the temple that was lit during the renovation.
Every year, there is a gathering of 200,000 to 600,000 devotees at the Yellamma Gudi temple (Yellamma Temple) in Saundatti.[17][18]
Three other very famous Temples of Renuka Yellamma are located in Mandapaka/Tanuku, West Godavari district, Andhra Pradesh, Bidarahalli, Gadag, and Chandragutti, Shimoga, Karnataka, India. Many devotees from different regions come to the temple in the month of Kartik and revere Renuka-Yellamma. It is believed that after her marriage with the sage Jamadagni, Renuka lived in this place. Renuka used to wake up early in the morning and bathe in the holy Tungabhadra River. With complete concentration and devotion to fill the pot, which she used to prepare out of the sand on the bank of the river and would hold the snake which was there and turn it into a convolution and place it on the head so that it supported the pot. She bought the pot to Jamdagni for the performance of rituals.
There is a famous temple in Kavade Village of Alibag of Renuka Devi named "Padmakshi Renuka Devi", where people also call her "Aai mauli". She is also known as Kali, Bhairavi, Amba, Ekvira. Her sister is known as Jogeshwari. Her mount or Vahan is Vmshatki the animal made of 20 Guna. She is a newly formed Shakti peeth and is one of 108 Shakti peeth. Goddess has been described as having very beautiful charm and glory on her face with a loving nature.[citation needed]
A famous Renuka mata temple over 350 years old is located in the Raja Rayan Dewdi,Charminar, Hyderabad. This super powerful temple is only open for public in navratri. It is said that this goddess fulfils all wishes. Durgaashtami is the most important day when lakhs of devotees visit Bhavani mata to fulfil their wishes.
Another temple Renukambe [Yellamma] is atop a hill in Chandragutti, Soraba Taluk in Shimoga. This temple is an example of ancient architecture and dates back to the Kadamba period. Another temple is in Mahur, Maharashtra, the supposed birthplace of the goddess, which finds mention in Devi Gita, the final chapter of Devi Bhagawatam as, "Matripura in the Sahyadri mountain; here the Devi Renuka dwells".[19]
Amravati city in Maharashtra also has a fairly popular temple of Ekvira Devi along with a very old and esteemed temple of Amba Devi. Both the temples are situated in the same compound and are a very important part of the city's history. It is held with great admiration and belief in the minds of the devotees. People come here with utmost faith and belief that all their wishes will be fulfilled and the difficulties will be eradicated from their lives. The temples have a rich historic and mythological importance. There is the belief that the Ekvira devi temple was built around the year 1660 by the son of Paramhans Shri Janardan Swami Maharaj in memory of his father. Legends say that roughly 500 years ago, Janardan Swami used to live in this region. He was a worshiper of Goddess Amba and used to visit Ambadevi Temple. During those days, a stream used to flow beside the Ambadevi Temple, which is in the temple area. Once this stream was too flooded due to Monsoon and became difficult for Janardan Swami to cross. Goddess Amba saw her devotee in such distress and offered his prayers from the other side of the stream. She came down on Earth in a different human form and an arrow miraculously appeared signifying the presence of the Goddess. This form of Amba Mata in the form of Ekvira Devi and her temple building is at the place where the arrow hit the ground.
It is believed that when Rukmini went to visit the temple, Lord Krishna abducted Devi Rukmini from here and then they got married. People from various cities throng to visit the temples especially during the festival of Navratri. The city of Amravati is also known as Ambanagari, in honour of the goddess.
One of the temples of Renuka Devi is Chandwad in Nasik. The temple was constructed by her highness Maharani Ahilyabai Holkar of Indore. The second place is Matripura in the Sahyadrî mountains.
Another temple of Devi is at Dhamnand-Posare, Taluka Khed, Maharashtra known as "Devi Yalubai".[20]
In Tamil Nadu, Renugambal Amman Temple (it is Kuladaivam for Jambu Maharishi (Jamadagini) gotra Vanniyars), Senguntha Muthaliyars and other communities' people tracing their origin in that locality. The temple is situated in Padavedu, Thiruvannamalai District and it is one of the most important Sakthi Sthalas, another temple is located at Manthangal village, Ranipet district, Tamilnadu. The presiding deity here is called Kondi Amman (worshipped by Pokanati Reddys settled from the Carnatic-Andhra regions).[21]
Renuka Lake in the Renuka Sanctuary in Himachal Pradesh is named after the goddess. According to one legend, the Haihaya King Sahasrarjuna (Kartavirya Arjuna) wanted the Kamadhenu cow from Jamadagni and Renuka. So for this he killed Jamadagni, and Renuka jumped into pond here along with Jamadagni at Renuka, Sirmour (Himachal Pradesh).[22][15]
Another famous temple for Renukambal is situated in Serampattu Village near Cheyyar in the Tiruvannamalai district. Thousands of people gather here during the Pongal festival. Another powerful temple of Renuka Parameshwari is located in Tiruchampalli near Sembanarkoil in the Nagapattinam district of Tamil Nadu.
One more temple of Ellamma is situated at the village of Ragupathi Naicken Palayam of Erode, Tamil Nadu. Ragupathi Naicken Palayam can be reached from Erode – Poondurai Road as well as Erode – Vellode Road. Although it is unclear when the temple was constructed, it is understood from the inscription placed at the temple that the temple was renovated by the late Mr. Duraisamy Naicker in 1923. He is said to belong to the community of Banajiga (or Balija) of Lingayat Society which has origin in Karnataka but settled in Tamilnadu in the 19th century. The temple is maintained by people of the Banajiga community now. Maha Shivratri in the month of Maasi and the full moon day of Karthigai are celebrated by the Banajigas in this temple.
Goddess Renuka and Lord Jamdagni Muni are worshipped in villages around Yamuna river in Rawain valley of Uttarkashi district in Uttaranchal. Many ancient temples in the region are dedicated to the divine couple – the most famous being the Jamadagni temple at Thaan village near the bank of yamuna and Renuka temples in the uphill village of Devadokhri, Banchangaon, and Sarnaul. The region has an age-old tradition of celebrations in commemoration of the local deities and managing the temple affairs and customs. The priesthood is claimed on the basis of ancestry and merit both, and mainly held by Khanduri, Semwal, and Dimri Brahmins of Uttaranchal. The week-long annual festivities in the month of June are main attraction for devotees around the region.
In popular culture
- Sri Renukadevi Mahathme, a Kannada film released in 1977 in which B.Saroja devi played the title role; Sri Renuka Devi(2003) ,another kannada film in which Soundarya played the role of Goddess Renuka.
- The Marathi film "Jai Renuka Devi Yellamma" from 1985 is a notable full-length feature about Goddess Renuka Devi.
- The TV serial "Udho Udho Shri Renuka Yellamma" is available for streaming on Disney+ Hotstar is also about Renuka Devi, the avatar of Goddess Parvati.[23]
- For the past 40 years, Padma Shri Awardee Manjamma Jogathi has been practicing the Jogathi folk dance form. In a distinctive performance, Manjamma dances with the metal-crafted Yellamma deity positioned on her head.[24]
- The Jogappa community comprises transgender individuals devoted to serving Goddess Renuka Yellamma.[25] According to folklore, members of the Jogappa community are regarded as being spiritually wedded to the goddess. These trans women willingly devote themselves to Goddess Renuka Yellamma during their transformation, following a cultural tradition observed in different regions of Karnataka, Maharashtra, Andhra Pradesh, and neighboring areas.[26] Accompanied by the melodious tones of Chowdki and Shruthi, we sing and perform the legend of the Goddess, seeking alms. As we share the tale of the revered deity through our performance, people perceive us not only as conveyors of her spirit but also as messengers and voices sharing her life story.[27][28]
- Jogathi Nruthya, a ritualistic performance dedicated to the Goddess Yellamma, is practiced by the Jogathi community. This folk form, also known as Yellammaanata, is observed by individuals from the Devadasi and Jogathi (transgender) communities in Bidar, Kalaburagi, and Ballari. It is intricately tied to the worship of Goddess Renuka Yellamma and maintains profound connections with marginalized communities.[29] Bengaluru-born filmmaker and artist Shilpa Mudbi is currently engaged in documenting Yellammaanata, a traditional art form practiced by the Devadasi and Jogathi communities in Bidar, Kalaburagi, and Ballari.[30]
See also
Further reading
- The Village Gods of South India (London, 1921) by H. Whitehead
- Yellamma: A Goddess of South India (1995) by Channappa Uttangi
- Given to the Goddess: South Indian Devadasis and the Sexuality of Religion (2004) by Lucinda Ramberg
- Melissa Hope Ditmore, ed. (2006). Encyclopedia of Prostitution and Sex Work: A-N. Vol. 1. Greenwood Publishing Group. pp. 103–104. ISBN 9780313329685.
References
- ↑ Thallam, Sarada (6 January 2017). Rajam Krishnan and Indian Feminist Hermeneutics. Cambridge Scholars. ISBN 9781443864916.
- ↑ "Story of Jamadagni". 28 January 2019.
- 1 2 "Sri Renuka Amman Parameswari". Archived from the original on 18 May 2015. Retrieved 29 April 2015.
- ↑ Varadpande, Manohar Laxman (2009). Mythology of Vishnu and His Incarnations. Gyan Publishing House. ISBN 978-81-212-1016-4.
- ↑ Nagendra Singh (2006). Global Encyclopaedia of the South Indian Dalit's Ethnography. Vol. 1. Global Vision. p. 110. ISBN 9788182201675.
- ↑ Pattanaik, Devdutt (11 July 2014). Myth = Mithya: Decoding Hindu Mythology. Penguin UK. ISBN 978-81-8475-021-8.
- ↑ Harshananda, Swami (2012). Hindu Pilgrimage Centres (second ed.). Bangalore: Ramakrishna Math. p. 61. ISBN 978-81-7907-053-6.
- ↑ Bangala Bhasar Abhidhaan [Dictioanary of the Bengali Language], Kolkata: Shishu Sahitya Samsad, Volume 2, p.1600. (ed. 1988)
- ↑ Harman, William P. (1992). The Sacred Marriage of a Hindu Goddess. Motilal Banarsidass. p. 24. ISBN 978-81-208-0810-2.
- ↑ পাইন, সুগত (2021). নানারূপে সতীঅঙ্গ. p. 27.
- ↑ www.wisdomlib.org (28 January 2019). "Story of Jamadagni". www.wisdomlib.org. Retrieved 25 September 2022.
- ↑ Shah, Sunil A. (May 2010). "ચિરંજીવી, શૌર્યતા, જ્ઞાનના સંગમ સમાન ભગવાન પરશુરામ" [Ciran̄jīvī, śauryatā, jñānanā saṅgam samān Bhagavān Paraśurām]. Divya Bhaskar (in Gujarati). Archived from the original on 5 March 2016. Retrieved 29 April 2015.
- ↑ Pattanaik, Devdutt (24 April 2003). Indian Mythology: Tales, Symbols, and Rituals from the Heart of the Subcontinent. Simon and Schuster. ISBN 978-1-59477-558-1.
- ↑ Chugh, Lalit (23 May 2017). Karnataka's Rich Heritage – Temple Sculptures & Dancing Apsaras: An Amalgam of Hindu Mythology, Natyasastra and Silpasastra. Notion Press. ISBN 978-1-947137-36-3.
- 1 2 Yadav, Krishna (2010). The Royal Bargain. Har Anand. p. 119. ISBN 978-81-241-1530-5. Retrieved 23 April 2023.
- ↑ Behera, M.C. (1998). Pilgrim Centre Parashuram Kund: Articulation of Indian Society, Culture, and Economic Dimension. Commonwealth Publishers. p. 38. ISBN 978-81-7169-503-4.
- ↑ "Six lakh devotees throng Yellamma temple". The Hindu. 12 January 2017. ISSN 0971-751X. Retrieved 30 May 2021.
- ↑ "Lakhs visit Yellamma temple on Bharat Hunnime fair". Deccan Herald. 30 January 2010. Retrieved 30 May 2021.
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↑
"Chapter XXXVIII: The Vow and the Sacred Places of the Devi". The Devi Gita [Song of the Goddess]. Excerpt from the Srimad Devi Bhagawatam. Translated by Swami Vijnanananda (Hari Prasanna Chatterji). 1921.
O King of Mountains! Still, I am now telling something out of My affection to My Bhaktas. Hear.
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↑
"Devi Yalubai". Verses: 3-10. Archived from the original on 12 October 2013. Retrieved 3 March 2013.
{{cite web}}
: CS1 maint: bot: original URL status unknown (link) - ↑ "Arulmigu Renugambal Amman Temple, A.K. Padavedu". Archived from the original on 8 January 2014.
- ↑ Kohli, M. S. (2002). Mountains of India Tourism, Adventure, and Pilgrimage. Indus Publishing. p. 303. ISBN 978-81-7387-135-1.
- ↑ "Devotional show Udho Udho Shri Renuka Yellamma marks 300 episodes milestone". The Times of India. 24 December 2023. ISSN 0971-8257. Retrieved 5 January 2024.
- ↑ "The Padma Shri for Manjamma Jogathi does her, her community and Karnataka proud". Frontline. 19 February 2021. Retrieved 5 January 2024.
- ↑ "Jogappas, the Men Who Marry a Goddess to Become Women". The Wire. Retrieved 5 January 2024.
- ↑ "Transgender folk dancer Manjamma Jogati receives Padma Shri | Watch". India Today. Retrieved 5 January 2024.
- ↑ "Manjamma Jogati: The Story Of Transgender Folk Dancer Who Was Conferred The Padma Shri". IndiaTimes. 10 November 2021. Retrieved 5 January 2024.
- ↑ "Latest in entertainment, lifestyle, fashion | t2ONLINE - Vibe With The tRIBE". www.t2online.in. Retrieved 5 January 2024.
- ↑ Madhukar, Jayanthi (8 March 2019). "Gender Roles Over Centuries". Deccan Chronicle.
- ↑ "Shilpa Mudbi". DH Changemakers. 26 December 2022. Retrieved 5 January 2024.
External links
- Media related to Renuka at Wikimedia Commons
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- [S97]
WIKI.Jamadagni, Wiki, (Wikipedia), http://en.wikipedia.org/wiki/Jamadagni.Jamadagni Affiliation Saptarishi Weapon Sharanga Texts Mahabharata, Puranas Personal information Parents Richika (father), Satyavati (mother) Spouse Renuka Children Ṛumaṇvān, Suhotra, Vasu, Viśvāvasu, and Parashurama Jamadagni (Sanskrit: जमदग्नि, lit. 'great fire')[1] is a sage in Hindu literature. He is regarded in Hindu tradition to be one of the Saptarishi (Seven Vedic sages) in the 7th, and the current age of Manvantara.[2]
He is a descendant of the sage Bhrigu, one of the Prajapatis created by Brahma, the creator deity. Jamadagni has five children with his wife, Renuka, the youngest of whom is Parashurama, an avatar of Vishnu.
Legend
Birth
According to the Bhagavata Purana, the sage Richika was asked by King Gadhi to bring a thousand white horses with black ears to marry Satyavati. Richika, with the help of Varuna, brought those horses and the king allowed Richika to marry Satyavati.
After their wedding, Satyavati, and her mother, demanded from Richika the blessings for having a son. Accordingly, the sage prepared two portions of milk boiled rice for each, one with the Brahma mantra (for Satyavati) and other with the Kṣātra mantra (for his mother-in-law). Giving the respective portions, he went to perform his ablutions. Meanwhile, Satyavati's mother asked her daughter to swap their portions. Her daughter obeyed. When Richika learned of this exchange, he said that the child born of his mother-in-law would be a great Brahmana, but that his son would become an aggressive warrior, who would bring a bloodbath to this world. Satyavati prayed to amend this outcome, so that her son would be born as the great Brahmana, but that her grandson would become the aggressive warrior. This resulted in Jamadagni being born as a sage (out of Satyavati's womb) and eventually, Parashurama being born as Jamadagni's son, a warrior with a fearful reputation.
Thus, Jamadagni was born to Richika and Satyavati.[3] Meanwhile, around the same time as Jamadagni's birth, Gadhi's wife (Satyavati's mother, whose name is not mentioned) gave birth to a son with Kshatriya traits, named Kaushika. He later becomes the renowned Vishvamitra, who was a Kshatriya by birth, but later ascended to the status of a Brahmarishi.[4]
Householder
Growing up, Jamadagni studied hard and achieved erudition in his studies of the Vedas. He is said to have acquired knowledge regarding the science of weapons without any formal instruction, with the guidance of his father. The Aushanasa Dhanurveda, now lost, is about a conversation between Jamadagni and Ushanas on the exercises of warfare.
After achieving the status of a rishi, Jamadagni visited a number of holy sites, and finally reached the palace of King Prasenajit of the Solar dynasty. He fell in love with his daughter, Princess Renuka, upon seeing her, and asked the king for her hand in marriage. Subsequently, the two were married, and had five sons: Ṛumaṇvān, Suhotra, Vasu, Viśvāvasu, and Rama, later known as Parshurama.[3][5][6] The couple started to engage in tapasya along the banks of the river Narmada.
He receives Sharanga, the celestial bow of Vishnu, from his father, Richika.
Death of Renuka
According to the Brahmanda Purana, Renuka once went to the banks of the river Narmada to fetch some water. There, she observed the king of the Salva kingdom playing with his queen in the water. She stood there, mesmerised by the beauty of the sight. By the time she reached the hermitage of her husband with the water, she was quite late. The weary Jamadagni was furious when he heard the reason for her delay, and called forth each of his sons, one after the other, to kill her. Each of them refused to kill their own mother. Parashurama, however, came forth, and beheaded his mother with a single arrow. The rishi exiled his four older sons to the forests due to their disobedience. Pleased by Parashurama's devotion to him, he granted his son any boon of his choice. Parashurama wished for his mother to be restored to life, and this was granted.[7]
Dharma's test
In the Ashvamedha Parva of the Mahabharata, Dharma took the form of Anger, and manifested at the ashrama of Jamadagni. He observed that the rishi had just milked his cow, Kamadhenu, and kept her milk in a pot. As Anger, Dharma crept into the pot. Despite drinking it, Jamadagni remained calm. Noticing this, Dharma appeared as a Brahmin before the rishi, and blessed him with the boon that he would always be righteous in the future.[8]
Boons from Surya
Part of a series on Hinduism According to the Mahabharata, Jamadagni once became annoyed with the sun god, Surya, for causing too much heat. The warrior-sage shot several arrows into the sky, terrifying Surya. Surya then appeared before the rishi as a Brahmin, and gave him two inventions that would help mankind deal with his heat - sandals and an umbrella.[9]
Death
Jamadagni was once visited by the Haihaya king Kartavirya Arjuna and his retinue (who was said to have thousand arms/hands), to whom he served a feast offered by the divine cow, Kamadhenu. The king sent his minister called Chandragupta, who offered a ten million cows, or even half the kingdom, to purchase this cow of plenty, but Jamadagni refused to part with her. Not willing to concede, Chandragupta and his men seized the cow by force and took her away with them. The helpless rishi, who loved the cow, pursued Chandragupta's party as they traversed the forest, unwilling to allow them to steal her. Infuriated by his defiance, the minister struck down Jamadagni, and took Kamadhenu to the king's capital city of Māhiṣmatī.
After a long wait, Renuka started to search for her husband, finding him almost dead, surrounded by a pool of his own blood. Renuka fainted at the sight, and when she returned to consciousness, started wailing. When Parashurama and his disciple, Akṛtavraṇa, found her, she turned to him, and beat her breast twenty-one times. Parashurama resolved that he would travel the world twenty-one times, and annihilate all the Kshatriya kings he could find.[10][11] When Jamadagni was to be cremated, the sage Shukra arrived on the scene, and restored the rishi's life with the Mṛtasañjīvanī mantra.
Parashurama and Akṛtavraṇa travelled to Māhiṣmatī, intending to bring Kamadhenu back home. At the gates of the city, they met Kartavirya Arjuna and his forces in battle, and slew them. They returned the divine cow to Jamadagni. The rishi instructed his son to perform a penance at Mahendragiri in order to cleanse himself of his sins. While Parashurama had left for this penance, Shurasena, a son of Kartavirya Arjuna, and his men, exacted their vengeance by beheading Jamadagni at his hermitage, and taking his head with them so that he could not be resurrected again. Parashurama and Jamadagni's disciples cremated the rishi, and his wife Renuka performed sati. Thence, Parashurama, inheriting his fallen father's Sharanga, started his twenty-one expeditions to obliterate the kings of the Kshatriya race.[7]
Buddhism
In the Buddhist Vinaya Pitaka section of the Mahavagga (I.245)[12] the Buddha pays respect to Jamadagni by declaring that the Vedas (Shruti's) in their true form were revealed to the original Vedic rishis, including Jamadagni.[13][14]
References
- ↑ The Illustrated Weekly of India. Published for the proprietors, Bennett, Coleman & Company, Limited, at the Times of India Press. 1975. p. 11.
- ↑ Avalon, Arthur (Sir John Woodroffe) (1913, reprint 1972) (tr.) Tantra of the Great Liberation (Mahāanirvāna Tantra), New York: Dover Publications, ISBN 0-486-20150-3, p. xli: The Rishi are seers who know, and by their knowledge are the makers of shastra and "see" all mantras. The word comes from the root rish Rishati-prāpnoti sarvvang mantrang jnānena pashyati sangsārapārangvā, etc. The seven great Rishi or saptarshi of the first manvantara are Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya, and Vashishtha. In other manvantara there are other sapta-rshi. In the present manvantara the seven are Kashyapa, Atri, Vashishtha, Vishvamitra, Gautama, Jamdagnini, Bharadvaja. To the Rishi the Vedas were revealed. Vyasa taught the Rigveda so revealed to Paila, the Yajurveda to Vaishampayana, the Samaveda to Jaimini, Atharvaveda to Samantu, and Itihasa and Purana to Suta. The three chief classes of Rishi are the Brahmarshi, born of the mind of Brahma, the Devarshi of lower rank, and Rajarshi or Kings who became Rishis through their knowledge and austerities, such as Janaka, Ritaparna, etc. Thc Shrutarshi are makers of Shastras, as Sushruta. The Kandarshi are of the Karmakanda, such as Jaimini.
- 1 2 Subodh Kapoor (2004). A Dictionary of Hinduism: Including Its Mythology, Religion, History, Literature, and Pantheon. Cosmo Publications. pp. 185–. ISBN 978-81-7755-874-6.
- ↑ Bhagavata Purana Skandha 9 chapter 15-16
- ↑ George Mason Williams (2003). Handbook of Hindu Mythology. ABC-CLIO. pp. 160–161. ISBN 978-1-57607-106-9.
- ↑ Yves Bonnefoy; Wendy Doniger (1993). Asian Mythologies. University of Chicago Press. pp. 82–83. ISBN 978-0-226-06456-7.
- 1 2 www.wisdomlib.org (28 January 2019). "Story of Jamadagni". www.wisdomlib.org. Retrieved 9 October 2022.
- ↑ Mani, Vettam (1 January 2015). Puranic Encyclopedia: A Comprehensive Work with Special Reference to the Epic and Puranic Literature. Motilal Banarsidass. p. 225. ISBN 978-81-208-0597-2.
- ↑ "The Mahabharata, Book 13: Anusasana Parva: Section XCVI".
- ↑ Lochtefeld, James G. (2002). The illustrated encyclopedia of Hinduism. Internet Archive. New York : Rosen. ISBN 978-0-8239-2287-1.
- ↑ Mani, Vettam (1 January 2015). Puranic Encyclopedia: A Comprehensive Work with Special Reference to the Epic and Puranic Literature. Motilal Banarsidass. ISBN 978-81-208-0597-2.
- ↑ P. 494 The Pali–English dictionary, Thomas William Rhys Davids, William Stede
- ↑ P. 245 The Vinaya piṭakaṃ: one of the principle Buddhist holy scriptures ..., Volume 1 edited by Hermann Oldenberg
- ↑ The Vinaya Pitaka's section Anguttara Nikaya: Panchaka Nipata, p. 44 The legends and theories of the Buddhists, compared with history and science, Robert Spence Hardy
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WIKI.Parashurama, Wiki, (Wikipedia), http://en.wikipedia.org/wiki/Parashurama.Parashurama Member of Dashavatara and Chiranjivi Other names - Bhargava Rama
- Jamadagnya Rama
- Ramabhadra
Devanagari परशुराम Sanskrit transliteration Paraśurāma Affiliation Vaishnavism Weapon Axe named Vidyudabhi (Parashu) Day Thursday Personal information Born Third day of Vaishaka Shukla Paksha or Parshurama Jayanti Parents Siblings Ṛumaṇvān, Suhotra, Vasu, and Viśvāvasu[1] Spouse Dharani (Lakshmi)[2] Dashavatara Sequence Predecessor Vamana Successor Rama Parashurama (Sanskrit: परशुराम, romanized: Paraśurāma, lit. 'Rama with an axe'), also referred to as Rama Jamadagnya, Rama Bhargava and Virarama,[3] is the sixth avatar among the Dashavatara of the preserver god Vishnu in Hinduism.[4] He is believed to be one of the Chiranjivis (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 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.[5] He is present in the Ramayana due to the conflict with Rama (the protagonist of the Ramayana). He is mentioned in the Mahabharata as the guru of Bhisma, Drona, Rukmi and Karna.[6][7]
Part of a series on Vaishnavism Legend
Part of a series on 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.[8] They had a celestial cow called Surabhi, which gives them all that they desire (Surabhi is the daughter of cow Kamadhenu).[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 241The 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]
Confrontation with Rama
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]
Confrontation with Bhishma
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]
Parashurama in geographical myths
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 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]
Texts
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]
- 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]
- 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]
- 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.[27]
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.[28] In some versions, he even kills his own mother because his father asks him to in order to test his obeisance.[10][29] 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.[29] 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.[30][31][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] Parashurama retired in the Mahendra Mountains, according to chapter 2.3.47 of the Bhagavata Purana.[33] 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
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
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
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]
Temples
This section needs additional citations for verification. (May 2023)The Anantheshwara Temple is a famous temple in Udupi where Parashurama is worshipped in the form of a lingam.[38]
There is a temple for Parashurama in Thiruvallam near Thiruvananthapuram Kerala. The temple called Athyarala in Rajempet, Andhra Pradesh, is dedicated to Parashurama. There is a Parshuram Kund, a Hindu pilgrimage centre in 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.[39][40] Mahurgad is one of the Shakti Pitha shrines in Maharashtra's 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.
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 seven temples in the stretch of Tulunadu (coastal Karnataka), known as Parashurama Kshetras, namely, Kollur, Koteshwara, Kukke Subrahmanya, Udupi, Gokarna, Anegudde (Kumbhasi) and Shankaranarayana.
Gallery
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A Parashurama temple in Kerala
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Parashurama in a garden
In popular culture
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.[41]
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.[42][note 4]
See also
Notes
- ↑ 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]
- ↑ 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.[32]
- ↑ 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]
- ↑ 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.[43][44]
References
- ↑ "Story of Jamadagni". 28 January 2019.
- ↑ Debroy, Bibek (30 June 2022). Vishnu Purana - Bibek Debroy - Google Books. Penguin Random House India Private Limited. ISBN 9789354926617. Retrieved 25 September 2022.
- 1 2 3 Julia Leslie (2014). Myth and Mythmaking: Continuous Evolution in Indian Tradition. Taylor & Francis. pp. 63–66 with footnotes. ISBN 978-1-136-77888-9.
- ↑ 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.
- 1 2 Coulter, Charles Russell; Turner, Patricia (4 July 2013). Encyclopedia of Ancient Deities. Routledge. ISBN 978-1-135-96390-3.
- 1 2 3 Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase Publishing. p. 324. ISBN 978-0-8160-7564-5.
- 1 2 3 4 James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: N–Z. The Rosen Publishing Group. pp. 500–501. ISBN 978-0-8239-3180-4.
- ↑ "Parashurama | Hindu mythology".
- ↑ 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.
- 1 2 3 4 5 6 7 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.
- 1 2 3 4 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.
- ↑ Valmiki. The Ramayana. pp. 139–144.
- ↑ Uberoi, Meera (2005). The Mahabharata. Penguin Books India. p. 25. ISBN 978-0-14-303358-5.
- ↑ Kisari Mohan Ganguli. "Section CLXXXI". The Mahabharata, Book 5: Udyoga Parva. Sacred-texts.com.
- ↑ 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.
- ↑ Kisari Mohan Ganguli. "Section CLXXXVIII". The Mahabharata, Book 5: Udyoga Parva. Sacred-texts.com.
- ↑ Kisari Mohan Ganguli. "Section CLXXXIX". The Mahabharata, Book 5: Udyoga Parva. Sacred-texts.com.
- 1 2 Menon, A. Sreedhara (1987). Kerala History and its Makers. D C Books. p. 24. ISBN 978-8126421992.
- ↑ Ancient Indian History By Madhavan Arjunan Pillai, p. 204 [ISBN missing]
- ↑ S. C. Bhatt, Gopal K. Bhargava (2006) "Land and People of Indian States and Union Territories: Volume 14", p. 18
- ↑ Aiya VN (1906). The Travancore State Manual. Travancore Government Press. pp. 210–12. Retrieved 12 November 2007.
- ↑ 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.
- ↑ Shree Scanda Puran (Sayadri Khandha) – Ed. Dr. Jarson D. Kunha, Marathi version Ed. by Gajanan Shastri Gaytonde, published by Shree Katyani Publication, Mumbai
- ↑ Gomantak Prakruti ani Sanskruti Part 1, p. 206, B. D. Satoskar, Shubhada Publication
- ↑ Aiya VN (1906). The Travancore State Manual. Travancore Government Press. pp. 210–212. Retrieved 12 November 2007.
- ↑ Cornelia Dimmitt (2012). Classical Hindu Mythology: A Reader in the Sanskrit Puranas. Temple University Press. pp. 82–85. ISBN 978-1-4399-0464-0.
- ↑ 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.
- ↑ Ganguly KM (1883). "Drona Parva Section LXX". The Mahabharata of Krishna-Dwaipayana Vyasa. Sacred Texts. Retrieved 15 June 2016.
- 1 2 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.
- ↑ Kisari Mohan Ganguli (1896). "Mahabaratha, Digvijaya yatra of Karna". The Mahabharata. Sacred Texts. Retrieved 11 June 2015.
- ↑ 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.
- ↑ 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.
- ↑ 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.
- ↑ L Eck, Diana (27 March 2012). India : A Sacred Geography. Harmony/Rodale. p. 37.
- ↑ Stanley Wolpert (2006), Encyclopedia of India, Thomson Gale, ISBN 0-684-31350-2, page 80
- ↑ Chandra, Suresh (1998). Encyclopedia of Hindu Gods & Goddesses. Sarup & Sons. p. 376. ISBN 9788176250399.
- 1 2 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.
-
↑
G. Kameshwar (2004). Tulu Tales: A Soota Chronicle. Rupa & Company. p. 31. ISBN 9788129104274.
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.
- ↑ "Thousands gather at Parshuram Kund for holy dip on Makar Sankranti". The News Mill. 13 January 2017. Retrieved 13 January 2017.
- ↑ "70,000 devotees take holy dip in Parshuram Kund". Indian Express. 18 January 2013. Retrieved 29 June 2014.
- ↑ "Janapav to be developed into international pligrim centre". One India. 8 May 2008. Retrieved 17 November 2019.
- ↑ 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.
- ↑ Madeleine BIARDEAU (1976), 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
- ↑ Freda Matchett (2001). Krishna, Lord Or Avatara?. Routledge. pp. 206 with note 53. ISBN 978-0-7007-1281-6.
Bibliography
- KM, Ganguly (2016) [1883]. The Mahabharata of Krishna-Dwaipayana Vyasa (Drona Parva Section LXX ed.). Sacred Texts.
- Mackenzie, Donald A (1913). Indian Myth and Legend. Sacred Texts.
External links
- Media related to Parashurama at Wikimedia Commons
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