Parashurama
Member of Dashavatara and Chiranjivi
Parashurama by Raja Ravi Varma
Other names	Bhargava Rama Jamadagnya Rama Ramabhadra
Devanagari	परशुराम
Sanskrit transliteration	Paraśurāma
Affiliation	Vaishnavism
Abode	Mahendra Mountains
Weapon	Parashu (Parashu)
Day	Thursday
Genealogy
Born	Akshaya Tritiya Janapav
Parents	Jamadagni (father) Renuka (mother)
Siblings	Rumaṇvān, Suhotra, Vasu, and Viśvāvasu[2]
Spouse	Dharani[1]

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] 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.

Kusha and His Lineage

Kusha, the son of Lord Brahma, had numerous children, including Kushanabha. Kushanabha had 100 daughters, all of whom were married to Brahmadatta. Despite this, he lamented the absence of a son. To address this, he performed the Putra Kameshti Yaga, a Vedic ritual seeking a male heir. In response, his father, King Kusha, granted him a boon, assuring him that he would have a son who would bring honor to the lineage. This son was Gadhi, who later became the father of Sage Vishwamitra.

Since Vishwamitra belonged to the bloodline of Kusha, he was also known as Kaushika. By birth, he was a Su-Kshatriya, signifying a noble lineage of emperors.

The Birth of Satyavathi and Her Marriage

Gadhi had only one daughter, Satyavathi, renowned for her exceptional virtues and known as Sugunala Rasi, meaning a woman of the highest qualities. Many kings sought her hand in marriage due to her reputation. Among them was Richikudu or Richika or Ruchika, the son of Sage Bhrigu, belonging to the Brahmin caste. However, as Gadhi was a Kshatriya, he adhered to the Vedic tradition, which allowed Brahmins to marry Kshatriya women but required a ritual gift, known as Kanyasulkam, for the bride's family.

Gadhi stipulated that the suitor must present 1,000 white horses, each glowing like moonlight, with a distinctive single black ear resembling a black lotus. Ruchika, relying on his ascetic power, approached Varuna, the deity of water, in Varuna Loka, a celestial realm described in the Mahabharata. Varuna, though not the regional ruler, possessed the ability to grant lineage and posterity. He agreed to assist Ruchika and instructed him to perform a ritual on the banks of the Ganges River in Kanya Kujya, where the horses would emerge from the waters. The location, known as Ashwa Theertham, serves as a testament to this event. Ruchika fulfilled Gadhi’s demand and married Satyavathi.

The Divine Bows and Ruchika's Legacy

During this period, two legendary bows were created—one was granted to Lord Shiva, later given to King Janaka, while the other was bestowed upon Ruchika by Lord Vishnu. The Vishnu bow, was unbendable by anyone, known as Nyasam.

Following his marriage, Ruchika entered the Grihastha Ashrama (householder phase). Sage Bhrigu later visited his son’s household, where Satyavathi received him with utmost reverence, adhering to the Vedic tradition of treating her father-in-law with the same respect as her father. Impressed, Sage Bhrigu offered her a boon. She requested a son for herself and one for her father, Gadhi, ensuring the continuation of both family lineages.

The Birth of Vishwamitra and the Role of Sage Bhrigu

Sage Bhrigu prepared two sacred pots of rice (Havishyannam) infused with Vedic mantras. One was designated for Satyavathi and the other for her mother. The intention was that Satyavathi’s son would be a Brahmin, devoted to penance and spiritual pursuits, while Gadhi’s son would be a Kshatriya ruler. However, due to an inadvertent switch of the pots, the destinies of the unborn children were altered. Consequently, Vishwamitra was born to Gadhi’s wife, rather than to Satyavathi.

Realizing the error, Satyavathi sought to rectify it. Sage Bhrigu granted her a boon ensuring that her son would be born as a grandson instead. As a result, Sage Jamadagni was born as Satyavathi’s son. In turn, Jamadagni’s son was Lord Parashurama, an incarnation of Vishnu.

References

The events described originate from texts such as the Mahabharata (Aranya Parva, Shanti Parva), Bhagavata Purana, and Brahmanda Purana.

Bhargava Rama undertook severe penance to please Lord Parameshwara (Shiva), who holds an axe (parasu) in one hand and a damaru (drum) in the other. Pleased with his devotion, Lord Shiva blessed him with the divine axe and proclaimed that henceforth he would be known as Parasurama. The Lord instructed him to use this celestial weapon to protect those in danger. From that day forward, Parasurama carried the axe on his shoulder, and as long as he possessed this divine weapon, he remained invincible.

Lord Parameshwara once summoned Parasurama to assist the gods in their cosmic battle against the demons. When Parasurama expressed concern about his lack of knowledge in Dhanurveda (the sacred science of celestial weaponry and archery), Lord Shiva gave him a divine promise: during battle, the Lord himself would possess Parasurama, granting him complete mastery of Dhanurveda and all martial skills.

The gods emerged victorious, but Parasurama's body bore numerous battle wounds. When he returned to Lord Parameshwara and reported his accomplishment, the Lord touched his body and transformed it into Vajra Kaya—a body as indestructible as diamond. This transformation bestowed upon him an effulgence equal to a thousand suns, so brilliant that enemies and demons could not even look upon him without fainting.

After years of continued penance, a deep desire arose in Parasurama's heart—he wished to behold Lord Shiva in the form of Lord Krishna. However, Krishna had not yet been born in the earthly realm, though he existed as the presiding deity of Goloka, the celestial dimension where Radha resides.

During his pilgrimage through various sacred sites, Parasurama encountered two deer in a forest. Fearing they were being hunted, he approached them, only to discover they could speak. One deer questioned the other whether the axe-wielding warrior would harm them, but the other reassured his companion, explaining Parasurama's noble nature. The deer then revealed that despite his spiritual power, Parasurama could not obtain Krishna's darshan through penance alone. To fulfill his wish, he must visit Sage Agastya's ashram and receive the divine knowledge of Lord Krishna's stotra (sacred hymn) from the sages residing there.

Astonished, Parasurama asked the deer how they knew his innermost desire. The deer explained his previous birth as Susharma, a Vedic scholar and celibate Brahmin who lacked courage. One evening, while collecting dharba grass near the river, Susharma was hurrying home when he witnessed a tiger carrying a hunted deer. Terrified, he fell upon a rock and suffered a fatal head injury. Dying as a virgin Brahmin (brahmachari) who had maintained celibacy, holding dharba grass in his hand, and with his last thoughts focused on the deer, he was reborn as a deer. This granted him the ability to perceive others' thoughts and desires.

All three proceeded to Agastya's ashram, where Parasurama received the sacred mantra. After performing penance with this divine knowledge, Lord Krishna appeared before him and asked what boon he desired. Parasurama humbly replied that he sought no boons—merely seeing the Lord was sufficient fulfillment. However, as is the nature of divine beings, Lord Krishna insisted on granting a blessing. He proclaimed that from that day forth, he would also possess Parasurama.

Krishna then prophesied: "During the time of Ramayana, you will question Rama. When Rama takes up the Vishnu Chapam (Bow of Vishnu), I will withdraw from you. From that moment onwards, you will remain in a state of stability."

Blessed by both Lord Parameshwara and Lord Krishna, Parasurama returned home. Time passed peacefully until one fateful day when Jamadagni asked his wife Renuka Devi to fetch water from the pond for his penance ritual.

At the pond, a Gandharva (celestial being) was bathing with other Gandharva women, adorned with beautiful flower garlands. Renuka Devi, captivated by the Gandharva's beauty, became lost in thought for a few moments and was delayed in returning with the water. Through his yogic vision, Jamadagni immediately discerned what had transpired. He declared that her momentary lapse—though only in mind and not in deed—was equivalent to adultery of the heart, rendering her unworthy of her position as his wife.

Jamadagni summoned all five sons and commanded them to behead their mother. Each of the first four sons refused:

1. The first son said his mother had given him birth and was like a divine mother to him—he could not comply.
2. The second, third, and fourth sons similarly declared they could not fulfill their father's command.

Enraged by their disobedience, Jamadagni cursed all four sons to become animals and trees within the forest.

When Bhargava Rama was called, he took up his sword without hesitation and beheaded Renuka Devi. Immensely pleased by this absolute obedience, Sage Jamadagni offered to grant any boons Parasurama desired. The young warrior made three wishes: that his mother be restored to life, that all his brothers regain their human forms, and that he himself become eternal (Chiranjivi). All three boons were granted, making Parasurama one of the seven immortals.

Note on Context: Parasurama beheaded his mother knowing his father's spiritual power. If Renuka Devi had continued living with that sin, she could not have fulfilled her role as a wife. Through death and rebirth, she would be freed from that karmic burden. However, this narrative reflects the dharma and spiritual powers of that ancient age (Yuga). In modern society, even with complete faith in one's father, no son should commit such an act—the dharma and spiritual capabilities of the present age are fundamentally different.

Time passed, and one day Parasurama was sent to the forest to collect dharba grass for sacred rituals. In his absence, the mighty king Kartavirya Arjuna arrived at the forest, bathing in the river with his wives.

That evening, the demon king Ravana was flying overhead in the Pushpaka Vimana when he stopped to worship a Shiva Linga he had created, as it was the auspicious Pradosha time. Kartavirya Arjuna's wives, seized by a whimsical desire, asked him to demonstrate his power by stopping the river's flow with his thousand hands. Driven by ego and desire to impress his wives, he complied, causing the river to flow backward.

This reversed flow struck Ravana's thighs and washed away his Sikata Shiva Linga (sand-made Shiva idol). Furious, Ravana descended to confront Kartavirya Arjuna, threatening to sever all thousand of his hands. However, in the ensuing battle, Kartavirya Arjuna captured and imprisoned Ravana—such was the extent of his power.

Later, Kartavirya Arjuna, feeling hungry and thirsty while wandering through the forest, discovered Jamadagni's ashram. As a king, he requested hospitality. Jamadagni, through his divine cow Kamadhenu (the wish-fulfilling cow), provided abundant food for the entire royal entourage. Overcome by greed and pride, Kartavirya Arjuna decided that such a miraculous cow should belong to an emperor like himself, and he forcibly took Kamadhenu without permission.

When Parasurama returned home, he found the calf crying for its mother. Upon learning what had transpired, he took up his axe and intercepted Kartavirya Arjuna before he could enter his own territory. Parasurama offered a choice: return the cow or prepare for war.

Kartavirya Arjuna and his soldiers responded with a shower of arrows. In the fierce battle that ensued, Parasurama severed all thousand hands of Kartavirya Arjuna and beheaded him. He recovered the sacred cow and returned to the ashram.

When Jamadagni saw him, Parasurama explained that he had killed thousands of soldiers who opposed righteousness. However, the sage was deeply troubled. He declared that killing an emperor was a grave sin, as a righteous king is considered equal to Vishnu for ruling and protecting his realm. For a Brahmin, the essential qualities are forgiveness and patience. How could Parasurama have committed such an act?

As penance, Jamadagni commanded his son to undertake a pilgrimage to all sacred sites. Obediently, Parasurama completed this spiritual journey and returned.

Once again, Parasurama ventured into the forest to collect dharba grass, leaving Jamadagni alone at the ashram. Seeking revenge, the sons of Kartavirya Arjuna attacked the defenseless sage and beheaded him.

Renuka Devi, overwhelmed with grief, cried out repeatedly: "Bhargavarama, Bhargavarama, Bhargavarama..." According to the Mahabharata, she called his name twenty-one times, and each cry echoed in his consciousness.

Hearing his mother's desperate voice, Parasurama counted each call and rushed back to the ashram. When Renuka Devi explained what had happened, Parasurama made a terrible vow: "These emperors are unrighteous and should not live. As you called me twenty-one times, I will traverse the earth that many times and eliminate all emperors. I will spare no one—neither fetus nor child. I will not allow any Kshatriya (warrior caste with male heirs) to survive."

True to his word, Parasurama circled the earth twenty-one times, systematically eliminating Kshatriya rulers. With their blood, he created five sacred ponds in Kurukshetra, known as "Samantaka Panchakam," where he performed tarpana (ancestral offerings) to his forefathers.

A few royal lineages survived, including the Ikshvaku dynasty and Chandra dynasty. These survivors hid in three types of places: among cow herds, in women's quarters, or by displaying women's bangles through doors when Parasurama came calling. Parasurama would not enter women's dwellings or harm those who showed bangles—a symbol of feminine presence. All others perished by his hand.

The Irony of Birth: Such was the power of Parasurama, who was destined to be born in an emperor's family but, due to the interchange of enchanted food bowls and failure to follow instructions (referring to the story of his ancestors), was instead born into a Brahmin family. Through his conquests, he gained dominion over all the lands of earth.

After completing his vengeful mission, Parasurama performed sacred pilgrimages and returned. He then conducted an Ashwamedha Yajna—a grand ritual in which a horse is released to roam freely, and all the land it traverses must be donated by the emperor conducting the sacrifice.

When asked who could receive such an immense donation, all recommended Kashyapa Prajapati, who is responsible for sustaining all living beings. Parasurama donated all the land to him. However, Kashyapa then informed him that having donated all earthly land, Parasurama could no longer reside there.

Parasurama traveled to Mahendragiri hills and summoned the ocean god, requesting land from the sea since he had donated all terrestrial territory. The ocean god asked him to specify how much land he needed. In response, Parasurama hurled his divine axe as far as he could, and the ocean receded to that distance, creating new land.

At the time of these donations, Dronacharya was in dire circumstances. Hearing of Parasurama's generosity, he approached the great warrior. Parasurama explained that he had given away everything he possessed—he retained only two things: his body and his knowledge of Dhanurveda. Dronacharya could choose either. The Brahmin warrior chose Dhanurveda.

Thus Parasurama became the teacher of several great warriors who would shape the course of the Mahabharata:

• Dronacharya
• Bhishmacharya
• Karna
• And others who ultimately perished fighting on the wrong side of dharma

Vishwamitra became the teacher of Sri Rama and Lakshmana, while Parasurama taught those who would fall in the great Kurukshetra war.

Karna, Parasurama's student, played a crucial role in the insult of Draupadi during the infamous dice game. He declared, "You are not protected by your five husbands; find another husband." This prompted Duryodhana to expose his thigh and invite Draupadi to sit upon it—a grievous violation of dharma. According to Vedic principles defined by nature, only a wife may sit on a man's left thigh, and only a daughter on the right thigh, with no exceptions. This transgression sealed Duryodhana's fate—Bhima later broke both his thighs in fulfillment of his vow. But that is another story.

The legendary Lord Parasurama, one of the seven Chiranjivis (immortals), is believed to continue his existence on Mahendragiri hills to this day, an eternal witness to the ages, a bridge between the Treta and Dvapara Yugas, and a testament to the power of unwavering devotion and fierce righteousness.

According to Hindu history, 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.[5] They had a celestial cow called Surabhi, which gives them all that they desire.[6][7] A king named Kartavirya Arjuna (not to be confused with Arjuna, the Pandava)[8][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.[6] 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][9]

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.

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.[10][6][11]

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 recognises him as Vishnu himself, 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

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, 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]

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] Parashurama retired in the Mahendra Mountains, according to chapter 2.3.47 of the Bhagavata Purana.[27]

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.[28]

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.[8][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.[8] 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.[10] 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.[8] 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.[8][note 3]

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.

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]

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]

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources in this section. Unsourced material may be challenged and removed. (July 2025) (Learn how and when to remove this message)

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

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

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]

• Bhagwan Parshuram
• Bhagavad Gita
• Chiranjivi
• Heheya Kingdom
• Kalachuri Kingdom
• Parasuram Express
• Śānkarasmṛti (Laghudharmaprakrāśikā)
• Vijaya (bow)

• 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.

• Media related to Parashurama at Wikimedia Commons

Regnal titles
Preceded by Vamana	Dashavatara Treta Yuga	Succeeded by Rama