PARASHURAMA AVATAR Once There Was a King Named Kartavirya

Total Page：16

File Type：pdf, Size：1020Kb

PARASHURAMA AVATAR Once there was a King named Kartavirya Arjuna who through penance received a flying chariot and a thousand arms. He also had a boon from Lord Dattatreya (embodiment of Shiva, Vishnu and Brahma) that made him unconquerable. But Kartavirya misused his powers and became a merciless tyrant harming innocent working class people and Brahmins (priestly class). To end his cruelty Lord Vishnu came to earth as Parashurama, the youngest son of Sage Jamadagni and his wife Renuka. Parashurama was very powerful and was unparalleled in discipline as well as in strength. Though he was a Brahmin’s son, Parashurama loved weapons and his favorite weapon was an axe given to him by Shiva. In Sanskrit, the word for axe is parashu, thus his name. Sage Jamadagni had an Ashram (a peaceful place where sages live) in the forest where he educated his five sons and his disciples. King Kartavirya and his army visited Jamadagni. The sage fed his guest the king, and the king’s whole army with his divine cow Kamadhenu. On seeing the ample food offered by Kamadhenu, the king demanded the cow as a gift. Sage Jamadagni refused because he needed the cow for his religious ceremonies. The king and his army left the ashram very angry that day. Once day, when Parashurama and his brothers were away, King Kartavirya’s men entered Jamadagni's Ashram and stole Kamadhenu. When Parashurama returned and saw his father sad and learnt what had happened he got very angry at this injustice. He stormed into King Kartavirya’s palace carrying his axe and challenged him. King Kartavirya sent his powerful army to face Parashurama but they were all killed. Furious, the King himself rushed towards Parashurama with uprooted trees and rocks in his thousand arms. Parashurama attacked him and cut off his arms and killed him. When the king fell, Parashurama took Kamadhenu and returned to his father’s home. Jamadagni was pleased to see Kamadhenu but was disappointed by his son’s behavior and asked him to go on a pilgrimage to quench his anger. While Parashurama was away, Kartavirya’s sons longed for revenge. Once when Jamadagni and Renuka were alone in the Ashram they invaded the Ashram and cut off Jamadagni’s head. On returning from his pilgrimage, Parashurama heard of the tragedy to his father and swore to make the earth be rid of Kshatriyas (warriors) who inflicted harm to his peaceful Brahmana family. With his terrible axe in hand and his eyes blood red with fury he first killed all the sons of Kartavirya and then taking his axe, Parashurama wiped out all the Kshatriyas from earth. Then Parashurama turned to penance on a mountain believing that he had made the Brahmins absolutely free from fears of the Kshatriyas. 1. What are the good and not so good characteristics of Parashurama? 2. Who are Kshatriyas? 3. What are the broad groups/castes of people? 4. What is Kamadhenu? .

Copy Link

Recommended publications

Rishi and Devtas of Vedic Mantra
www.ved-yog.com 52 Chapter V Rishis and Devatas of the Mantras The general notion of the ‘Western’ Scholars and their Indian followers is that the Rishis whose names are mentioned on the Mantras are their composers and devatas are the deities to be worshipped. But this is a very erroneous view. By Rishis are meant, according to all ancient Authorities, the seers who made out the secrets of the Vedas and propagated them. Yaskacharya, the well known philologist and author of the Nirukta.says in 1-91. lk{kkRÏr/kekZ.k _"k;ks cHkwoqLrs·lk{kkr~Ïr/keZH; mins'ksu eU=ku~ lEizknq%µ fu#Dr 1-19µ The original seers were men of realisation who saw or perfectly understood’ the Dharma. They taught it to those who themselves had not realised it or were not inspired persons. In Nirukta 2-11 Yaskacharya says – _"k;ks eU=nz"Vkj% _f"knZ'kZukr~Lrkseku~ nn'ksZR;kSieU;o%A ;nsuku~ riL;ekuku~ czã Lo;EHkw vH;ku'kZr~ rn`.kh.kke`f"kRofefr foKkirsµ i.e. The Rishis are seers of the Mantras. The word Rishi means Drashta. Opaomanyava Acharya is of opinion that those who by austerities, realised the Yedic-hymns were called Rishis.” The Taittiriya Aranyak (2-9-1) says similarly - _"k;ks ;r~ ,uku~ riL;ekuku~ czãLo;EHkw vH;ku"kZr~ rs_"k;ks·Hkou~ rn`"k;ks·Hkou~ rn`"kh.kke`f"kRoe~A www.ved-yog.com 53 Those that after tapas or deep meditation realised the secret meaning of the Vedic Mantras, became Rishis by the Grace of the Almighty.
[Show full text]
Cow Care in Hindu Animal Ethics Kenneth R
THE PALGRAVE MACMILLAN ANIMAL ETHICS SERIES Cow Care in Hindu Animal Ethics Kenneth R. Valpey The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford, UK Priscilla N. Cohn Pennsylvania State University Villanova, PA, USA Associate Editor Clair Linzey Oxford Centre for Animal Ethics Oxford, UK In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Tis series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifcally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.palgrave.com/gp/series/14421 Kenneth R. Valpey Cow Care in Hindu Animal Ethics Kenneth R. Valpey Oxford Centre for Hindu Studies Oxford, UK Te Palgrave Macmillan Animal Ethics Series ISBN 978-3-030-28407-7 ISBN 978-3-030-28408-4 (eBook) https://doi.org/10.1007/978-3-030-28408-4 © Te Editor(s) (if applicable) and Te Author(s) 2020. Tis book is an open access publication. Open Access Tis book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license and indicate if changes were made.
[Show full text]
Bhagwan Parshu Ram Parshu Ram Jayanti Celebrate Brahman Divas
An Official organ of World Brahman Federation Canada www.wbfcanada.org APRIL, 2009 Volume 3, Issue 2 EKO'HAM Bhagwan Parshu Ram Parashu Ram, also known as Parasurama, Bhrigupati, Bhargava, Bhargava Rama, a Brahman, the sixth avatar of Vishnu, belongs to the Treta yuga, and is the son of Jamadagni and Renuka. Parashu means axe, hence his name literally means Rama-of-the-axe. He received an axe after undertaking a terrible penance to please Shiva, from whom he learned the methods of warfare and other Mark the Calendar: skills. He fought the advancing ocean back thus saving the lands of Konkan and Malabar (Maharashtra - Karnataka - Kerala WBF Canada coastline). The coastal area of Kerala state along with the Konkan Parivar Milan (March, 2009) region, i.e., coastal Maharashtra and Karnataka, is also sometimes called Parashurama Kshetra (Parashurama's area). Parshuram Jayanti Some say it extends all the way to Mumbai in Maharashtra. (April, 2009) Parashurama is said to be a "Brahma-Kshatriya" (of the duty WBF Canada between a Brahmana and a Kshatriya), the first warrior saint. His Convention (TBA) mother is descended from the Kshatriya Suryavanshi clan that ruled Ayodhya and, also, Lord Rama belonged to. Shravani (August, 2009) Parashu Ram was the Great Grandson of Bhrigu Rishi, after whom the Deepawali Milan "Bhriguvansh" has been named. Bhrigu's Son, Rucheek, married King Gadhi's (October, 2009) daughter, Satyavati. One day, Satyavati requested Bhrigu for a son for herself and her mother. Bhrigu prescribed separate regimens for the two ladies in terms of worshipping a particular kind of tree, keeping in mind that Satyavati was married to a Brahmin and Her mother to a kshatriya.
[Show full text]
Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars
Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars -****- by Tamarapu Sampath Kumaran About the Author: Mr T Sampath Kumaran is a freelance writer. He regularly contributes articles on Management, Business, Ancient Temples and Temple Architecture to many leading Dailies and Magazines. His articles for the young is very popular in “The Young World section” of THE HINDU. He was associated in the production of two Documentary films on Nava Tirupathi Temples, and Tirukkurungudi Temple in Tamilnadu. His book on “The Path of Ramanuja”, and “The Guide to 108 Divya Desams” in book form on the CD, has been well received in the religious circle. Preface: Tirth Yatras or pilgrimages have been an integral part of Hinduism. Pilgrimages are considered quite important by the ritualistic followers of Sanathana dharma. There are a few centers of sacredness, which are held at high esteem by the ardent devotees who dream to travel and worship God in these holy places. All these holy sites have some mythological significance attached to them. When people go to a temple, they say they go for Darsan – of the image of the presiding deity. The pinnacle act of Hindu worship is to stand in the presence of the deity and to look upon the image so as to see and be seen by the deity and to gain the blessings. There are thousands of Siva sthalams- pilgrimage sites - renowned for their divine images. And it is for the Darsan of these divine images as well the pilgrimage places themselves - which are believed to be the natural places where Gods have dwelled - the pilgrimage is made.
[Show full text]
Shri Sai Baba
Sai Mandir USA 1889 Grand Avenue, Baldwin, NY 11510, USA Designed & Developed by : Praveen Batchu http://www.imagicapps.com SHRI SAI SATCHARITA OR THE WONDERFUL LIFE AND TEACHINGS OF SHRI SAI BABA Adapted from the original Marathi book by Hemadpant by Nagesh Vasudev Gunaji, B.A., L.L.B. 227, Thalakwadi, Belgaum. changes to the current version to make a easy reading experience to American devotees. This book is available for free to all devotees. Published by Kashinath Sitaram Pathak, Court Receiver, Shri Sai Baba Sansthan, Shirdi, ‘Sai Niketan’, 804-B, Dr. Ambedkar Road, Dadar, Bombay 400 014. This book will be available for sale at the following places: (1) Court Receiver, Shri Sai Sansthan, Shirdi, P.O. Shirdi, (Dist. Ahmednagar). (2) Shri Kashinath Sitaram Pathak, Court Receiver, Shri Sai Baba Sansthan, Shirdi, “Sai Niketan”, 804-B, Dr. Ambedkar Road, Dadar, Bombay 400 014. Copyright reserved by the Sansthan Printed by N.D. Rege, at Mohan Printery, 425-A Mogul Lane, Mahim, Bombay 400 016 and Published by Shri Kashinath Sitaram Pathak, Court Receiver, Shri Sai Baba Sansthan, Shirdi, “Sai Niketan”, 804-B, Dr. Ambedkar Road, Dadar, Bombay 400 014. DEDICATION “Whosoever offers to me, with love or devotion, a leaf, a flower, a fruit or water, that offering of love of the pure and self-controlled man is willingly and readily accepted by me.” Lord Shri Krishna in Bhagavad Gita, IX - 26 To Shri Sai Baba The Antaryamin This work with myself Editor : Laura Keller New York, USA SHRI SAI SATCHARITA CONTENTS Preface by the author Preface to the second edition Preface by Shri N.A.
[Show full text]
Eeotheologieal Dimensions of Termite Hill
Eeotheologieal Dimensions of Termite Hill NANDKUMAR KAMAT ECOLOGY is most fundamental to the survival of human cultures and populations. Ecological resources are exploited by humans for creation of an artificial hierarchy of eco-systems. Technologies are evolved for efficient transfer of ecological resources. During this course of material and technological evolution symbols, motifs are absorbed; rituals are formulated, cults emerge through common symbols and rituals; gods and goddesses; demons and devils; spirits and angels assume forms and shapes and religious systems befitting the levels of technology get rooted. Magic is related to technology. Primitive agricultural and fertility magic could be considered as monopolised knowledge of stagnated, unevolved or dynamic technology depending upon the ecological specificity of each culture. The common determinants of ecological specificity of any region are soil and climate.1 The ecological dimensions of historical theology have to be examined from these common determinants. In this regard, the cults of earth-mother worship as found in South Konkan and Goa, could be test cases. Scientific elucidation of these cults and demystification of various beliefs, legends and rituals associated with them is necessary to find the true meaning of several historical phenomena. As A.C. Spawlding says, Hhistorians depend on a type of explanation that they claim is different from scientific explanation. While in fact, no separate form of historical explanation exists. "2 - Many quasi and pseudo-historical forms of explanations3 exist for the cult of Santeri, Ravalnatha, Skanda-Kartikeya, 84 Subhramanya and Muruga, Renuka, Parashurama and Yellamma, Jyotiba, Khandoba and Durga4. Mostly these are propagated through brahminic literature and sometimes through the folklore.
[Show full text]
South-Indian Images of Gods and Goddesses
ASIA II MB- • ! 00/ CORNELL UNIVERSITY* LIBRARY Date Due >Sf{JviVre > -&h—2 RftPP )9 -Af v^r- tjy J A j£ **'lr *7 i !! in ^_ fc-£r Pg&diJBii'* Cornell University Library NB 1001.K92 South-indian images of gods and goddesse 3 1924 022 943 447 AGENTS FOR THE SALE OF MADRAS GOVERNMENT PUBLICATIONS. IN INDIA. A. G. Barraud & Co. (Late A. J. Combridge & Co.)> Madras. R. Cambrav & Co., Calcutta. E. M. Gopalakrishna Kone, Pudumantapam, Madura. Higginbothams (Ltd.), Mount Road, Madras. V. Kalyanarama Iyer & Co., Esplanade, Madras. G. C. Loganatham Brothers, Madras. S. Murthv & Co., Madras. G. A. Natesan & Co., Madras. The Superintendent, Nazair Kanun Hind Press, Allahabad. P. R. Rama Iyer & Co., Madras. D. B. Taraporevala Sons & Co., Bombay. Thacker & Co. (Ltd.), Bombay. Thacker, Spink & Co., Calcutta. S. Vas & Co., Madras. S.P.C.K. Press, Madras. IN THE UNITED KINGDOM. B. H. Blackwell, 50 and 51, Broad Street, Oxford. Constable & Co., 10, Orange Street, Leicester Square, London, W.C. Deighton, Bell & Co. (Ltd.), Cambridge. \ T. Fisher Unwin (Ltd.), j, Adelphi Terrace, London, W.C. Grindlay & Co., 54, Parliament Street, London, S.W. Kegan Paul, Trench, Trubner & Co. (Ltd.), 68—74, iCarter Lane, London, E.C. and 25, Museum Street, London, W.C. Henry S. King & Co., 65, Cornhill, London, E.C. X P. S. King & Son, 2 and 4, Great Smith Street, Westminster, London, S.W.- Luzac & Co., 46, Great Russell Street, London, W.C. B. Quaritch, 11, Grafton Street, New Bond Street, London, W. W. Thacker & Co.^f*Cre<d Lane, London, E.O? *' Oliver and Boyd, Tweeddale Court, Edinburgh.
[Show full text]
Né Pour Briller, Né Pour Réussir Avec Une Maîtrise Parfaite, Le Pr. Lal
Né pour briller, né pour réussir Avec une maîtrise parfaite, le Pr. Lal insère des explications dans le texte même, s’épargnant ainsi les notes. Critique, par Pradip Bhattacharya. Le Mahabharata de Vyasa. Le Karna Parva (livre de Karna), transcréé du sanskrit par le Pr Lal, Writers Workshop, Rps 1000 (broché). Tirage spécial en 50 exemplaires numérotés, avec un frontiscipe original peint à la main, Rps 2000. La bataille du Kurukshetra présente un double point fort : le duel Karna-Arjuna et la confrontation finale Bhima-Duryodhana. Nous arrivons au troisième livre de la bataille, l’ancienne génération est tombée ; et en même temps qu’elle, ses obsessions. La soif de revanche de Drupada sur Bhishma et Drona a été assouvie par deux de ses fils, engendrés dans ce but. Avant d’être décapité, Drona tue deux des principaux alliés des Pandava : Drupada et Virata. L’ancien Bahlika, Bhagadatta, Bhurishrava – tous sont tués. Rien ne fait plus obstacle au désir de Duryodhana de nommer Karna commandant en chef, un désir auquel il avait dû renoncer par deux fois. Bien que Karna ait fui au moins par trois fois du champ de bataille durant le commandement de Drona, Duryodhana s’accroche à son invincibilité avec une foi aveugle, avec le désespoir d’un homme qui se noie. Le lecteur notera un trait unique du style du Pr. Lal dans sa transcréation : l’utilisation de doublets chaque fois que Vyasa n’emploie pas le nom usuel d’un personnage. Ainsi, avec une maîtrise parfaite, il insère des explications dans le texte même, s’épargnant les notes.
[Show full text]
Shri Guru Charitra
Gurur Brahma, Gurur Vishnu, Gurur Devo Maheshwara Guru Sakshat Parabrahmah Tasmai Shree Guru Veh Namah Shri Guru Charitra Introduction 'Shri Guru Charitra' is the life of 'Shri Guru Dattatreya' (an incarnation of Brahma, Vishnu and Maheshwara). It was originally written in Ovi form (a Marathi Metre) in Marathi by Shri Saraswati Gangadhar, whose ancestor Sayamdev had personally lived and served with devotion, Guru Narasimha Saraswati, an incarnation of Shri Dattatreya about 600 years ago. It was later translated into Sanskrit by Shri Vasudevananda Saraswati (Tembye Swamy), who is regarded by many as an incarnation of Shri Dattatreya and who lived about a hundred years ago. It has been later translated into several other languages. This volume is regarded as Divine; capable of blessing one and all who read it with respect and is placed with images of Gods and adored in almost all devotees' houses of Maharashtra. It is much respected and is very popular like Vedas, Ramayan, Mahabharat, Bhagawat and other Puranas in Sanskrit and Dnyaneshwari, Dasbodh, Ekanathi Bhagawat etc. in Marathi. In the last century, it has spread its influence far and wide and legion are the experiences got by those devotees who read it regularly with respect. Shri Dattatreya had taken birth at the Ashram of Atri and Anasuya in very very old times (Krita Yug) and it is believed that his two incarnations namely Shripada Shri Vallabha and Shri Narasimha Saraswati had taken place in the Deccan in about the 14th and 15th Century (A.D.) respectively. Shri Manikya Prabhu, Shri Akkalkot Maharaj, Shri Sai Baba of Shirdi and Shri Vasudevananda Saraswati are some of the great Saints who are considered as the Avatars (incarnations) or Amsas (taking a part of His powers) of Shri Dattatreya.
[Show full text]
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
[Show full text]
Interpreting Sati: the Omplexc Relationship Between Gender and Power in India Cheyanne Cierpial Denison University
Denison Journal of Religion Volume 14 Article 2 2015 Interpreting Sati: The omplexC Relationship Between Gender and Power In India Cheyanne Cierpial Denison University Follow this and additional works at: http://digitalcommons.denison.edu/religion Part of the Ethics in Religion Commons, and the Sociology of Religion Commons Recommended Citation Cierpial, Cheyanne (2015) "Interpreting Sati: The ompC lex Relationship Between Gender and Power In India," Denison Journal of Religion: Vol. 14 , Article 2. Available at: http://digitalcommons.denison.edu/religion/vol14/iss1/2 This Article is brought to you for free and open access by Denison Digital Commons. It has been accepted for inclusion in Denison Journal of Religion by an authorized editor of Denison Digital Commons. Cierpial: Interpreting Sati: The Complex Relationship Between Gender and P INTERPRETING SATI: THE COMPLEX RELATIONSHIP BETWEEN GENDER AND POWER IN INDIA Interpreting Sati: The Complex Relationship Between Gender and Power In India Cheyanne Cierpial A recurring theme encountered in Hinduism is the significance of context sensitivity. In order to understand the religion, one must thoroughly examine and interpret the context surrounding a topic in Hinduism.1 Context sensitivity is nec- essary in understanding the role of gender and power in Indian society, as an exploration of patriarchal values, religious freedoms, and the daily ideologies as- sociated with both intertwine to create a complicated and elaborate relationship. The act of sati, or widow burning, is a place of intersection between these values and therefore requires in-depth scholarly consideration to come to a more fully adequate understanding. The controversy surrounding sati among religion schol- ars and feminist theorists reflects the difficulties in understanding the elaborate relationship between power and gender as well as the importance of context sen- sitivity in the study of women and gender in Hinduism.
[Show full text]
Practice of Ayurveda
PRACTICE OF AYURVEDA SWAMI SIVANANDA Published by THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR— 249 192 Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India 2006 First Edition: 1958 Second Edition: 2001 Third Edition: 2006 [ 2,000 Copies ] ©The Divine Life Trust Society ISBN-81-7052-159-9 ES 304 Published by Swami Vimalananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India PUBLISHERS’ NOTE Sri Swami Sivanandaji. Maharaj was a healer of the body in his Purvashram (before he entered the Holy Order of Sannyasa). He was a born healer, with an extraordinary inborn love to serve humanity; that is why he chose the medical profession as a career. That is why he edited and published a health Journal “Ambrosia”. That is why he went over to Malaya to serve the poor in the plantations there. And, strangely enough, that is why, he renounced the world and embraced the Holy Order of Sannyasa. He was a healer of the body and the soul. This truth is reflected in the Ashram which he has established in Rishikesh. The huge hospital equipped with modern instruments was set up and the entire Ashram where all are welcome to get themselves healed of their heart’s sores and thoroughly refresh themselves in the divine atmosphere of the holy place. Sri Swamiji wanted that all systems of healing should flourish. He had equal love and admiration for all systems of healing. He wanted that the best of all the systems should be brought out and utilised in the service of Man.
[Show full text]