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The Sanskrit word Brāhmaṇa denotes priestly class (varṇa) and caste (tribe). The Sanskrit terms Brahman and Brāhman ("belonging to Brahman") are also used. The English word brahmin is an anglicised form of Sanskrit word brāhmana.

Brahmins are also called Vipra "inspired",or Dvija "twice-born".[6]

In 1931 (the last Indian census to record caste), Brahmins accounted for 4.32% of the total population. Brahmins even in Uttar Pradesh, where they were most numerous, constituted just 9% of the recorded population. In Tamil Nadu they formed less than 3% and in Andhra Pradesh, less than 2%.[7] In Kerala Brahmins make up 1.59% of the population.

The history of the Brahmin community in India begins with the Vedic religion, also known as Sanatana Dharma, in ancient India. The Vedas are the primary source of knowledge for brahmin practices. All the sampradayas of Brahmins take inspiration from the Vedas. According to Brahmin tradition, it is believed that Vedas are apauruṣeya and anādi (beginning-less), but are revealed truths of eternal validity. The Vedas are considered Śruti (that which is heard, signifying the oral tradition). Traditional Brahmin accepts Vedas as apaurusheyam (not man-made), but revealed truths and of eternal validity or relevance and hence the Vedas are considered Srutis that which have been heard and are the paramount source of Brahmin traditions and is believed to be divine. These Srutis include not only the four Vedas (the Rigveda, the Yajurveda, the Samaveda and the Atharvaveda), but also their respective Brahmanas.

 

Brahmin communities

The Brahmin castes are broadly divided into two regional groups: Pancha-Gauda Brahmins and Pancha-Dravida Brahmins as per the shloka,

कर्णाटकाश्च तैलंगा द्राविडा à¤®à¤¹à¤¾à¤°à¤¾à¤·à¥à¤Ÿà¥à¤°à¤•à¤¾à ¤ƒ,
गुर्जराश्चेत� �¤¿ पञ्चैव द्राविडा à¤µà¤¿à¤¨à¥à¤§à¥à¤¯à¤¦à¤•à¥à¤·à¤¿à ¤£à¥‡ ||
सारस्वताः कान्यकुब्जा गौडा उत्कलमैथिलाः,
पन्चगौडा इति ख्याता à¤µà¤¿à¤¨à¥à¤§à¥à¤¸à¥à¤¯à¥‹à¤¤à¥à ¤¤à¤°à¤µà¤¾à¤¸à¤¿à¤¨à¤ƒ ||[8]

Translation: Karnataka, Telugu (Andhra), Dravida (Tamil and Kerala), Maharashtra and Gujarat are Five Southern (Panch Dravida). Saraswata, Kanyakubja, Gauda, Utkala, Maithili are Five Northern (Pancha Gauda). This classification occurs in Rajatarangini of Kalhana and is mentioned by Jogendra Nath Bhattacharya in "Hindu Castes and Sects." [9]

 

Pancha Gauda Brahmins

Panch Gaur (the five classes of Northern India): 1) Saraswat, 2) Kanyakubja, 3) Gauḍa brahmins, 4) Utkala Brahmin, and 5) Maithil Brahmin. In addition, for the purpose of giving an account of Northern Brahmins each of the provinces must be considered separately, such as, North Western Provinces and Pakistan, Gandhar, Punjab, Kashmir, Sindh, Rajputana, Kurukshetra, Nepal, Oudh, Central India, Trihoot, Bihar, Orissa, Bengal, Assam etc. The originate from south of the (now-extinct) Saraswati River.[10]

In Punjab, they are classified as Saraswat Brahmins.

In Bihar, majority of Brahmins are Bhumihar Brahmins, Kanyakubja Brahmins and Maithil Brahmins with a significant population of Sakaldipi or Shakdweepiya Brahmins.

In Haryana, the brahmin classified in mainly Dahima/Dayama/Dahima brahmin, Gaud brahmin, Khandelwal brahmin.

In Rajasthan, the Brahmins are classified in mainly Dahima/Dayama/Dahima brahmin, Gaud Brahmin, Sri Gaud Brahmin, Khandelwal Brahmin, Gujar-Gaud Brahmins.

In Nepal, the Brahmins are classified in mainly Upadhaya Brahmin, Jaisi Brahmin and Kumain Brahmins. Upadhaya Brahmins are supposed to have settled in Nepal long before the other two groups.

In Sindh, the saraswat brahmins from nasarpur of sindh province are called Nasarpuri Sindh Saraswat Brahmin. During the India and Pakistan partition migrated to India from sindh province.

 

Pancha Dravida Brahmins

Panch Dravida (the five classes of Southern India): 1) Andhra, 2) Dravida (Tamil and Kerala), 3) Karnataka, 4) Maharashtra and Konkon, and 5) Gujarat. They originate from north of the (now-extinct) Saraswati River.[11]

In Andhra Pradesh, Brahmins are broadly classified into 2 groups: Vaidika (meaning educated in vedas and performing religious vocations) and Niyogi (performing only secular vocation), which are further divided into several sub-castes. However, majority of Brahmins, both Vaidika and Niyogi, perform only secular professions. [12]

In Kerala, Brahmins are classified into three groups: Namboothiris, Pottis and Pushpakas. (Pushpakas are commonly clubbed with Ampalavasi community). The major priestly activities are performed by Namboothiris while the other temple related activities known as Kazhakam are performed by Pushpaka Brahmins and other Ampalavasis. Sri Adi Shankara was born in Kalady, a village in Kerala, to a Namboothiri Brahmin couple, Shivaguru and Aryamba and lived for thirty-two years. The Namboothiri Brahmins, Potti Brahmins and Pushpaka Brahmins in Kerala follow the Philosophies of Sri Adi Sankaracharya. The Brahmins migrated to Kerala from Tamil Nadu are known as Pattar in Kerala. They possess almost same status of Potti Brahmins in Kerala.

In Tamil Nadu, Brahmins belong to 2 major groups: Iyer including dik???ar, shastri, sharma and gurukkal of Smarthas, the followers of Sri Adi Shankaracharya, Sri-Vaishnavas (Iyengars), who are the followers of Sri Ramanujacharya.

In Karnataka, Brahmins belong to 3 major groups: Smarthas, the followers of Sri Adi Shankaracharya, Madhvas (or Vaishnavas) who are the followers of Sri Madhvacharya, and Sri-Vaishnavas (Iyengars), who are the followers of Sri Ramanujacharya and Srimathe Vedanta Desika. Smartha Brahmins of Karnataka include Hoysala Karnataka, Mysore Iyers, Babboor Kammi , Ulucha Kamme, Babboor Kamme, Sankethi, Badaganadu, Mulukanadu, Sthanika Brahmins, Kota and Havyaka Brahmins

In Maharashtra, Brahmins are classified into four groups: Chitpavan Konkanastha Brahmins, Deshastha Brahmin and Karhade Brahmin, Devrukhe. As the name indicates, Kokanastha Brahmin are from Konkan area. Deshastha Brahmin are from other plains region of Maharashtra. Karhade Brahmins are perhaps from Karhatak, and an ancient region in India that included present day south Maharashtra and northern Karnataka, Devrukhe Brihamins are from Devrukh near Ratnagiri.

In Gujarat, Brahmins are classified into Eight groups: Anavil Brahmin , Awadhich Brahmins , Bardai Brahmins, Girinarayan Brahmins, Khedaval, Nagar Brahmins, Shrimali Brahmins, Sidhra-Rudhra Brahmins.

 

About Sakaldipi

They are distinct. They were Brahmans associated with Ayurvedic practices. They are mainly in Bihar and Jharkhand, but nowadays spread everywhere. Its a community known by "Sakaldwipiya", "Shakadwipi", "Sakaldwipi", "Shakdwipiya", "Sakaldweepi" or Maga Brahmins.

Sakaldwipi Brahmins are pioneers in Astronomy, Astrology & Ayurvedic. Varahmihir, Chanakya,Aryabhtatta, Banbhatta are the famous ancient Sakaldwipiya in their field. The historical facts suggest that sakaldwipiya were originally from shakdweep which was near Iran. The Magi priests had blessed Jesus Christ when he was born.

The [[Bhavisya Purana]] (139, 13-15) records, "contrary to the Vedic practices, your son will become famous by name of Mag. His name will be Jarathushtra Mag — and will bring fame to the dynasty. His descendants will worship fire and will be known by the name Mag (Saka), and being Soma worshippers (Magadha Sakadvipi) will be known as Mag Brahmins."

Sakaldwipiya are descendants of "Aswini Kumar" the god of medical science and they are residing in heaven (Swarga) as well as from "Shakadweep" an island which was in Central Asia.

In Dwaper yuga, Lord Krishna brought them to India for cure of his son, who was suffering from Yakshma.

Shakadwipis are also known as Maga Brahmanas in India. There entrance into this Land called Bharata goes back to the time of Mahabharata. A section of Iranian priestly class, called Magi who entered into India as Magi-Dias or Magi-Brahmanas. A detailed, thought legendary, account of their immigration into India is given in some Puranas. The substance of what is given in the Bhavisya Purana is as follows. Samba, a son of Krishna, was stricken with leprosy. He was cured of the disease through the worship of Sun god, and he erected a temple of god at Mitravana on the chandrabhaga. No Brahmin willing to serve as priest at the temple, Samba has to bring in eight families of the Sun worshiping Maga-Brahmanas, descendants of Jarasabda (viz. Jalagambu, Jarasastra, evidently Zoroster) from Sakadvipa, and settle them at Sambpura, built by him.

These Brahmans were given daughters of Bhoja line in marriage and hence become known as Bhojkas. The association of Zoroster, the founder of the Zoroastarian religion, and some of the special customs of the Maga Brahmanas, such as wearing the girdle called "avyanga" (the aiwyaon of the Avesta and the Kusti of the modern Parsees), having beards, eating in silence, the prohibition of touchingcorpses, using barsma (Avestan baresman, modern barsom) in place of darbha (Kusha grass), etc., leave no room for doubt that they were the ancient sun worshipers of Iran.

The Maga did not confine them to Sambpura, identified with the modern Multan, where Hiuen Tsang saw a grand Sun temple in the seventh century. They soon spread over other parts of India. Ptolemy (middle of the second century AD) vouches for the existence of the ‘Bbrach manai Magoi’ in the south. An inion from Deo –Barnark (District sahabad) records the initial grant of a village to the Sun god by the ruler Baladitya in favour of the bhojka Suryamitra. e known in different places by different names. In Rajputana they are called Bhojak. They are known in Bengal as graham-vipras and Acharya Brahmanas, interested in astrology and the lore of the planets. Some of the Shakdwipi Brahmanas of Bihar and Uttarpradesh are Ayurvedic Physicians, some are priests in Rajput families, while others are landholders. There are also many who had taken to other professions. (D.Mitra,1937, 615) It is very much clear from different historical account that the Shakadwipi Brahamana were instrumental not only in introducing Sun-worship but also construction of Sun-Temples In different part of the country (viz. Kasmir, Kathiawad and Somnath in Gujarat, Dholpur in Rajputana, Hissar in Jodhpur, Bharatpur and Khajuraho in Madhya Pradesh, Konark in Orissa etc.)[13] The three famous Sun temples at Deo, Devkund and Umga in Bihar were also constructed on their recommendations. The major concentration of Sakadwipies was in Magadh (place that holds Magas) kingdom so named after Maga-Brahmana domain. Here they were allotted 72 principalities of villages ("Pur"). They gradually migrated to different nooks and corners of the country.

They are identified through their PUR affiliations than Gotra.affiliation. They are endogamous caste groups but strictly practice Gotra and Pur exogamy unlike others and give it prime importance in marriage. They were the priest of many Indian Kingdoms till British regime in India. Most of them remembers their mythological immigration and are proud of it. They have their associations called Sakadwipi Brahman Mahasabha at almost all places of their habitat. This community has produced many astrologers, Ayurveda specialists, poets, priests and novelists in this country. Mention may be made of Aryabhatta, Varahmihir, Van Bhatta, Vagbhatta etc. In modern times Shakadwipi Brahman of Godda district in Uttar Pradesh established his kingdom at Ayodhya. The king of Ayodhya was Shakadwipi Brahmanas, their descendants still live in the castle of Ayodhya. Pt. Janki Vallabh Shastri, the great Hindi poet belongs to this community. There are numerous scholars, physicists, engineers, doctors, administrators belonging to this community.

 

Suryadhwaja Brahmins

Some sections argue that Sakaldwipi Brahmans were not the only Magi Brahmins to enter India from Southern Iran, as a clan calling itself Suryadhawaja (Suryadhwij) has a separate argument. The Suryadhwij brahmins now settled in north Indian states of Kashmir, Punjab and Western UP, differentiate themselves from Sakaldwipis. They argue that they had a marked migration from North-Western Iran (close to the Caucasus range) and belong to an alternate sect of sun worshippers. Though there are various similarities between both Sakaldwipi and Suryadhwijs, the later claim their lineage from the sage Surya (also a medicine man). Easily identified by their fair complexion and European body structures, Suryadhwijs differ from other brahmins in their day to day lives. With fire being the centre of all worship activity, the Suryadhwijs are staunch vaishnavites still following age old systems of aprasa'(not accessible before the daily union with god). The Suryadhwij brahmins also being a part of the eight mag brahmins who entered India are known by specific surnames and gotras, with Soral, Lakhi and Mehrishi being most widely used by the clan.

 

Gotras and pravaras

In general, gotra denotes any person who traces descent in an unbroken male line from a common male ancestor. Panini defines gotra for grammatical purposes as ' apatyam pautraprabh*rti gotram' (IV. 1. 162), which means 'the word gotra denotes the progeny (of a sage) beginning with the son's son. When a person says ' I am Kashypasa-gotra' he means that he traces his descent from the ancient sage Kashyapa by unbroken male descent. According to the Baudhâyanas'rauta-sûtra Viśvāmitra, Jamadagni, Bharadvâja, Gautama, Atri, Vasishtha, Kashyapa and Agastya are 8 sages; the progeny of these eight sages is declared to be gotras. This enumeration of eight primary gotras seems to have been known to Pānini. The offspring (apatya) of these eight are gotras and others than these are called ' gotrâvayava '. [14]

The gotras are arranged in groups, e. g. there are according to the Âsvalâyana-srautasûtra four subdivisions of the Vasishtha gana, viz. Upamanyu, Parāshara, Kundina and Vasishtha (other than the first three). Each of these four again has numerous sub-sections, each being called gotra. So the arrangement is first into ganas, then into pakshas, then into individual gotras. The first has survived in the Bhrigu and Āngirasa gana. According to Baud, the principal eight gotras were divided into pakshas. The pravara of Upamanyu is Vasishtha, Bharadvasu, Indrapramada; the pravara of the Parâshara gotra is Vasishtha, Shâktya, Pârâsharya; the pravara of the Kundina gotra is Vasishtha, Maitrâvaruna, Kaundinya and the pravara of Vasishthas other than these three is simply Vasishtha. It is therefore that some define pravara as the group of sages that distinguishes the founder (lit. the starter) of one gotra from another.

There are two kinds of pravaras, 1) sishya-prasishya-rishi-parampara, and 2) putrparampara. Gotrapravaras can be ekarsheya, dwarsheya, triarsheya, pancharsheya, saptarsheya, and up to 19 rishis. Kashyapasa gotra has at least two distinct pravaras in Andhra Pradesh: one with three sages (triarsheya pravara) and the other with seven sages (saptarsheya pravara). This pravara may be either sishya-prasishya-rishi-parampara or putraparampara. When it is sishya-prasishya-rishi-parampara marriage is not acceptable if half or more than half of the rishis are same in both bride and bridegroom gotras. If it is putraparampara, marriage is totally unacceptable even if one rishi matches.[15]

 

Sects and rishis

Due to the diversity in religious and cultural traditions and practices, and the Vedic schools which they belong to, Brahmins are further divided into various subcastes. During the sutra period, roughly between 1000 BCE to 200 BCE, Brahmins became divided into various Shakhas (branches), based on the adoption of different Vedas and different rescension Vedas. Sects for different denominations of the same branch of the Vedas were formed, under the leadership of distinguished teachers among Brahmins.

There are several Brahmin law givers such as Angirasa, Apasthambha, Atri, Brihaspati, Boudhayana, Daksha, Gautam, Harita, Katyayana, Likhita, Manu,[16] Parasara, Samvarta, Shankha, Shatatapa, Ushanasa, Vashishta, Vishnu, Vyasa, Yajnavalkya and Yama. These twenty-one rishis were the propounders of Smritis. The oldest among these smritis are Apastamba, Baudhayana, Gautama, and Vasishta Sutras. [17]

 

Descendants from rishis

From the Vedic Rishis, many Indians and non-Indians claim descent who are not from the Brahmin caste. For example the Dash and Nagas are said to be the descendants of Kashyapa Muni, the Gotamas (including Lord Buddha apart from the Gautam Brahmins are said to descendants of Gautama Muni. It is also believed that Buddha was a descendant of the Vedic Angirasa Muni.[18]

It is said that an educated person of their caste, named Deben Babu, came to this region from Calcutta about 50 or 60 years ago, and called a convention of all people of that caste at Navaran in Jessore district. At the convention, Deben Babu told them that they were actually the descendants of the ancient Rishis and Munis(sages) who wrote the Vedas and the Puranas, but that they had fallen in Society as a result of their lowly occupation. He called upon them to abandon their dirty occupation and adopt the surname or caste name Rishi.

The Kani tribe of South India claim to descend from Agastya Muni.

The Gondhali, Kanet, Bhot, Lohar, Dagi, and Hessis claim to be from Renuka Devi.

The Kasi Kapadi Sudras claim to originate from the Brahmin Sukradeva. Their duty was to transfer water to the sacred city of Kashi.[19]

Many Jats clans claim to descend from Dadhichi Rishi while the Dudi Jats claim to be in the linear of Duda Rishi.

Lord Buddha of course, was a descendant of Angirasa through Gautama. There too were Kshatiryas of other clans to whom members descend from Angirasa, to fulfill a childless king's wish.[20]

The backward-caste Matangs claim to descend from Matang Muni, who became a Brahmin by his karma.

The nomadic tribe of Kerala, the Kakkarissi according to one legend are derived from the mouth of Garuda, the vehicle of Vishnu, and came out Brahmin.[21]

The Sikhwal (also known as Sukhwal or Shringi) Brahmins of Rajasthan claim descent from Ṛṣyaśṛńga.[citation needed]

 

Brahmins taking up other duties

Brahmins in history have taken on many professions - from being priests, ascetics and scholars to becoming warriors and even businesspeople. Brahmins with the qualities of Kshatriyas are known as 'Brahmkshatriyas'. An example is the avatara Parshurama who destroyed the entire Haiheyas 21 times. Not only did Sage Parashurama have warrior skills but they were so powerful that He could even fight without the use of any weapons and trained others to fight without weapons. The Pallavas were an example of Brahmakshatiryas as that is what they called themselves. King Lalitaditya Muktapida of Kashmir ruled all of India and even Central Asia according to many historians.

Today are is the caste Brahmakhatris, who are a clan of the Khatris, however this is suspicious since Khatris are a business caste/community of Punjab and belong to the Vaishya caste. Khatri has often been misinterpreted as a variation of the word Kshatriya, meaning warrior, however there are no records of any Khatri kingdoms or empires in Indian history and this claim to Kshatriya is a recent one made in the 20th century.

Perhaps the word Brahma-kshatriya refers to a person belonging to the heritage of both castes.[22] However, among the Royal Rajput households, brahmins who became the personal teachers and protectors of the Royal princes rose to the status of Raj-Purohit and taught the princes everything including martial arts. They would also become the keepers of the Royal lineage and its history. They would also be the protectors of the throne in case the regent was orphaned and a minor.

Kshatriyan Brahmin is a term associated with people of both caste's components.[23]

The Suta caste are charioters descended from a Kshatriya father and Brahmin mother.[24]

King Rudravarma of Champa (Vietnam) of 657 A.D. was the son of a Brahmin father. [25]

King Jayavarma I of Kambuja (Kampuchea) of 781 A.D. was a Brahma-kshatriya. [26]

Brahmins with the qualities of a Vaisya or merchant are known as 'Brahmvyasya'. An example of such persons are people of the Ambastha[27] caste, which exist in places like South India and Bengal. They perform medical work - they have from ancient times practiced the Ayurveda and have been Vaidyas (or doctors).

The saddle-workering Jingar caste (of the Sangar tribe) claim to be Brahmins.[28]

Many Pallis of South India claim to be Brahmins (while others claim to be Agnikula Kshatriyas.)[29] Kulaman Pallis are nicknamed by outsiders as Kulaman Brahmans.[30]

 

Practices

Brahmins adhere to the principles of Brahmanism or Sanatana Dharma or Hinduism, such as acceptance of the Vedas with reverence, adherence to the position that the means or ways to salvation and realization of the ultimate truth are diverse, that God is one, but has innumerable names and forms to chant and worship due to our varied perceptions, cultures and languages. Brahmins believe in Sarvejanāssukhinobhavaṃtu — Let the entire society be happy and prosperous and Vasudhaika kuṭuṃbakaṃ — the whole world is one family. Most Brahmins practice vegetarianism or lacto-vegetarianism. However, some may follow veganism or ovo-lacto-vegetarianism or pescetarianism. There are some Brahmins who do practice a non-vegetarian diet, mainly the Brahmins of Kashmir, Himachal Pradesh and Nepal, however no Brahmin ever consumes beef or any beef by-products which against Hindu code.

 

Traditional duties

The six duties of Brahmin are given as per the Sloka

adhyāpanam adhyāyānam
yajanam yajanam tathā
dānam pratigraham caiva
brahmanānāmakalpayāt[citation needed]

Teaching, study (svādhyāya), performing Yajna, make performing Yajna, accept Daana, and give Daana are the six duties of a Brahmin.

samodamastapah saucham
kshanthirārjavamevaca
jnanam vijnānamāstikyam
brahmakarma svabhavajam[citation needed]

In the ancient times the priests were expected to have control of their emotions, control of senses, purity, truthfulness, tolerance, simplicity, renounce material wealth and have sustenance from other community, belief in God, and studying and teaching of sacred ures.

The daily routine[31] includes performing

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  Snana (bathing),
  
  
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  Sandhyavandana,
  
  
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  Japa,
  
  
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  Puja,
  
  
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  Aupasana and
  
  
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  Agnihotra.

The last two named Yajnas are performed in only a few households today. Brahmacharis perform Agnikaryam instead of Agnihotra or Aupasana. The other rituals followed include Amavasya tarpanam and Shraddha.

See also: Nitya karma and Kaamya karma

 

Samskaras

Brahmins also perform sixteen major Samskaras (rites) during the course of their lifetime.[32]

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  In the pre-natal stage,
  
  
  
  
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    Garbhadharana (conception),
    
    
  • 
    
    Pumsavana (rite for consecrating a male child in the womb) and
    
    
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    Simantonnayana (rite for parting the hair of a pregnant woman) are performed.
  
  
• 
  
  During infancy,




• 
  
  Jatakarma (birth ceremony),
  
  
• 
  
  Namakarana (naming ceremony),
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Parashurama Bhargava or Parasurama (Axe-wielding Rama),

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-with-the-axe. He received an axe after undertaking a terrible penance to please Shiva, from whom he learned the methods of warfare and other skills.

 He is a Chiranjeevin, who fought the advancing ocean back thus saving the lands of Konkan and Malabar (Maharashtra - Karnataka - Kerala coastline).

The coastal area of Kerala state along with the Konkan region, i.e., coastal Maharashtra and Karnataka, is known as Parashurama Kshetra (Parashurama's area).

 Some say it extends all the way to Mumbai in Maharashtra. Parashurama is said to be a "Brahma-Kshatriya" (of the duty between a Brahmana and a Kshatriya), the first warrior saint and a descendant of the Brahmarshi Vishvamitra.

Birth

Parashurama was the Great Grandson of Bhrugu Rishi, after whom the "Bhruguvansh" has been named. Bhrugu's Son, Richeek, married King Gadhi's daughter, Satyavati. One day, Satyavati requested Bhrugu for a Son for herself and her mother. Bhrugu 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. However, the two ladies got confused - Satyavati followed the regimen of her mother and Vice Versa. Consequently, Bhrugu foretold that Satyavati's son will display Kshatriya traits and her mother's son will display Brahmin Traits. After some pleading, Satyavati convinced Bhrugu to have this effect, not on her son (Jamadagni) but her Grandson (Parashurama)

Jamadagni married Renuka, daughter of King Prasenjit. They had five Sons, Parashurama being the eldest, the others being Rukmvan, Sushen, Vasu and Vishvasu. As Bhrugu had foretold, Parashurama, despite of being born in a Brahmin family, had Kshatriya traits in terms of aggression, warfare and valour, as was displayed after Haihaya King Sahasrarjuna killed his father Jamadagni.

The Killing of Jamadagni and Parashurama's revenge

A haihay King Kartavirya Arjuna (Sahasrarjuna - purported to possess a thousand arms) and his army visited Jamadagni, a Brahmin sage, who fed his guest and the whole army with his divine cow Surabhi. The king demanded the magical cow. Jamadagni refused because he needed the cow for his religious ceremonies. King Kartavirya Arjuna (Sahasrarjuna) took the cow forcibly and devastated the ashram. Angered at this, Parashurama killed the king's entire army and, after cutting each one of his thousand arms, the king himself with his axe. As a revenge, the King's sons killed Jamadagni in Parashurama's absence.

Furious at his father's murder, Parashurama killed all sons of Sahasrajuna and their aides. His thirst for revenge unquenched, he went on killing every adult Kshatriya on earth, not once but 21 times, filling five ponds with blood. These are the actions which highlight his warrior characteristics. Ultimately, his grandfather, Richeek Rishi appeared and stopped him. Subsequently, he donated the whole of the earth won from the Kshatriyas to Brahmins. Drona reaped the benefit of this donation by Parashurama; he went to Parashurama and requested for Parashurama's warfare skills. Parashurama agreed.

 Haihaya-Kshatriya Background

It appears that the Haihayas may have been enemies and at war with several groups, including other Kshtriyas themselves. For example the Haihayas sacked Kashi during the reigns of King Haryaswa and King Sudeva (whom they killed), King Divodas and his son Pratarddana (who finally expelled them outside of the Vatsa Kingdom). All these kings were born in the Kingdom of the Ikshvaku, a solar clan and the Haihayas were a lunar clan.

The hostile Haihaya King Arjuna Kartavirya also defeated the Naga Kshatiryas, defeated Karkotaka Naga and made Mahishmati (present day Maheshwar) the capital of his own kingdom.

All the five Haihaya clans called themselves together as Talajangha (Vishnu Purana IV.11).

According to numerous Puranas, the military corporations of the Shakas, Yavanas, Kambojas, Pahlavas and Paradas, known as five hordes (panca-ganah), had militarily supported the Haihaya and Talajunga Kshatriyas in depriving Ikshvaku King Bahu (the 7th king in descent from Harishchandra) of his Ayodhyakingdom.

A generation later, Bahu's son, Sagara recaptured Ayodhya after totally destroying the Haihaya and Talajangha Kshatriyas in the battle. King Sagara had punished these foreign hordes by changing their hair-styles and turning them into degraded Kshatriyas.

 Extermination of the Haihaya-kshatriya caste

The enmity between the Haihaya and the Bhargavas are mentioned in the Mahabharata Hindu text numerous times. In the Srimaa Bhagavatam SB 9.8.5-6, the Haihaya are mentioned as "the uncivilized".

Once, when Parashurama returned home, he found his mother crying hysterically. When asked why she was crying, she beat her chest 21 times. In a rage, Parashurama vowed to exterminate the world's Haihaya-Kshatriyas 21 times. He killed the entire clan of Kartavirya Arjuna (or Sahasrarjuna), thus conquering the entire earth. He offered his dead father's soul tarpana with the blood of the kings and warriors he slew. He then conducted the Ashvamedha sacrifice, done only by sovereign kings, and gave the entire land he owned to the priests who performed at the yagya, viz. Kashyapa.

Parashurama then became responsible for killing the world's corrupted Haihaya kings and warriors who came to attack him in revenge for the killing of Kartavirya Arjuna, to prevent a Brahmin from being emperor and threatening their position. The Ashvamedha demanded that the kings either submit to Parashurama's imperial position or thwart the sacrifice by defeating him in battle. They did neither and were killed. Parashurama exterminated the world's Haihaya-Kshatriyas 21 times, thus fulfilling his vow.

Parashurama had a very famous incident with Lord Rama's father during one of those raids on the Haihaya-kshatriya clans. When Parashurama had visited Ayodhya to annihilate Dasharatha, then the latter had actually prepared for a certain death, knowing that Parashurama had the blessing of the almighty and also that it is not honourable for a kshatriya to show his back to a challenger. But at that time the king had no progeny. So his queens refused to let him go to the battlefield and disguised him as a woman. Irritated after a long wait, Parashurama searched everywhere in the king's palace, then entered the queen's quarters (antahpuram). There he found the king in women's garments. Parashurama discarded Dasharatha from a challenge saying that the latter had himself proved lacking of virility! This tale is often told to youngsters that it is often better to face an insult instead of facing a certain death.

Legends

It is said that when Parashurama created Kerala settled Kerala from the retreat of the sea, that was the beginning of the Kollam Era (AD 825) (possibly named after the city Kollam) for the Malayalam Calendar.

According to one legend, Parashurama also went to visit Shiva once but the way was blocked by Ganesha. Parashurama threw the axe at him and Ganesha, knowing it had been given to him by Shiva, allowed it to cut off one of his tusks.

There is an interesting side to Parashurama's conquest of Kshatriyas. After one his conquests, he returns to Aihole (Badami Taluka, Bagalkot district in Karntaka) which, some say was where he lived. Those who know Aihole would know that the river Malaprabha does a near 180 degree turn there. While Parashurama washed his blood soaked axe upriver, beyond the bend, there were village belles washing clothes downriver. The axe was so bloody that it turned the entire river red. This, the women washing clothes saw and exclaimed "Ai hole!" (oh, what a river!). The name stuck and the village is now known as Aihole. There is an another legend that Nairs (Nagas)of kerala removed their sacred thred and hide in forest to avoid Parasuramas revenge against Kshatriyas. Parasuram donated the land to Nambuthiri Brahimns and Nambuthiris denied the Nairs Kshatriya status (though they did Kshatriya duties and almost all the royal house in kerala come from them)

Shiva's Bow

In the Ramayana, Parashurama came to the betrothal ceremony of the seventh Avatara, Rama, to the princess Sita. As a test of worthiness the suitors were required to lift and string the bow of Shiva, given to the King Janaka by Parshurama. Rama successfully strung the bow, but in the process it broke in two, producing a tremendous noise that reached the ears of Parashurama.

In one such version, played in ramlilas across India, Parshurama arrived after hearing the sound of the bow of Shiva breaking. The kshatriyas were afraid to confront the sage, but Sita approached the sage. He blessed her, saying "Saubhagyawati bhavah", literally meaning "be thou blessed with good luck". So when he turned to confront Rama, the destroyer of Shiva's bow, he could not pick up his axe to do so. This was so because, as he blessed Sita with good luck, he could not cause any harm to her husband. At the same time, he recognised Rama for what he truly was, namely, the avatar of Vishnu.

 The Mahabharata

In the Mahabharata, Parashurama was the instructor of the warrior Karna, born to a Kshatriya mother but raised as the son of a charioteer, or lower class of Kshatriyas. Karna came to Parashurama after being rejected from the school of Drona, who taught the five Pandava and one hundred Kaurava princes. Parashurama agreed to teach Karna, believing him to not be of Kshatriya birth, and gave him the knowledge of the extremely powerful Brahmastra weapon. But an incident would render the Brahmastra almost useless to Karna.

One day, Parashurama was sleeping with his head resting on Karna's thigh, when a beetle crawled up and bit Karna's thigh, boring into it. In spite of the bleeding and the pain, he neither flinched or uttered a cry so that his teacher could continue his rest. However, the blood trickled down, reaching Parashurama and awakening him. Convinced that only a Kshatriya could have borne such pain in silence and that Karna had therefore lied in order to receive instruction, he cursed Karna that his knowledge of the Brahmastra would fail him when he needed it most. Later, during the Kurukshetra war, Karna had a dream at night when he thought of his guru and asked him to take back the curse he had warranted years back. Parashurama explained that he knew that the day would come; he knew that Karna was a Kshatriya, but deemed him to be a worthy student and instructed him nevertheless. However, the outcome of the war would have left the world in ruins if Duryodhana were to rule, as opposed to Yudhishthira. For that reason, Parashurama requested that Karna accept the curse and fall at the hands of Arjuna, inadvertently saving the world.

Parashurama was the guru of both Bheeshma (Devavrata) and Dronacharya. Also, the Sudarshan chakra (or Sudarshan Vidya) is said to be given by Parashurama to Krishna.

 The Sixth Avatara

The purpose of the sixth incarnation of Vishnu is considered by religious scholars to be to relieve the earth's burden by exterminating the sinful, destructive and irreligious monarchs that pillaged its resources, and neglected their duties as kings.

Parashurama is of a martial Shraman ascetic. However, unlike all other avatars, Parashurama still lives on earth, even today. Secondly, he is an Avesha Avatara, a secondary type of Avatara. In such an Avatara, Vishnu does not directly descend as do Rama or Krishna but instead enters the soul of a man with His form. Accordingly, unlike Rama and Krishna, Parashurama is not worshipped. But in South India, at the holy place Pajaka, there exists one major temple commemorating Parashurama.

Parshurama, the creator of the Konkan coast, is also worshipped in a temple at Lote Parshurama in Maharashtra's Ratnagiri district.The people of the Konkan call their land 'Parshurama Bhoomi' or the land of Parshurama in accordance with the legend that the sage reclaimed the land from the sea.

There are several Parshurama temples throughout the western coast of India as well as North India, but especially more in the costal areas from Bharuch in the west Indian state of Gujarat right up to Kerala, the southern tip of India. One can see a Parshurama Temple with a Agni Mandir in Shivpuri, Akkalkot, Khopoli in Maharashtra and Fort Songadh in Gujarat.

 Kalki Purana

The Kalki Purana states Parashurama will be the martial guru of Sri Kalki, the 10th and final avatar of Lord Vishnu. It is he who instructs Kalki to perform a long penance to Shiva to receive celestial weaponry.

Parashurama and Deities' Temples

In the Kanyakumari Temple in Kanyakumari town, Parasurama installed the Idol made of blue stone. Parashurama installed the idol of Dharma Sastha (Ayyappa) on the peak on the Sabarimala Hill in the forest.Parashurama trained Ayyappa just as Parashurama had trained Karna in the Mahabharata and is believed will train the future Kalki.

He created a temple of worship right after he resurfaced Kerala from the sea. He placed statues of various deities in 108 different places and introduced martial arts ("Kalari Payattu") to protect the temple from the evils.

Also, while the other pilgrimages created by Parashurama are devoted to Lord Shiva, Lord Subramanya and Lord Ganesha, Kollur is the only one devoted to goddess Parvati.

There are "Seven Mukti Stalas" of Karnataka, which were created by Parashurama and some of the above such as Kollur belong to them.

Parshurama Ksethras

Seven ksethras are popularly known as Parashurama ksethras and a.k.a. 'Parashurama Srishti'. They are:

1. 
   
   Udupi
   
   
2. 
   
   Subramanya
   
   
3. 
   
   Kollur
   
   
4. 
   
   Shankaranarayana
   
   
5. 
   
   Koteswara
   
   
6. 
   
   Kumbhasi (Annegadda)
   
   
7. 
   
   Gokarna

Further Kshetra Legend

There is a legend that in one of the kshetras a King Ramabhoja, who worshipped Lord Parashurama. He was the ruler of the lands between Gokarna and Cape Comorin and was proclaimed king of the entire Parasurama Kshetra. Once he was intending on performing the aswamedha yajna and plowed the land but mistakenly killed a serpent. However the serpent was a demon. To repent this sin, King Rambhoja was directed by Lord Parasurama to build a big silver pedestal with the image of a serpent at each of its four corners and to worship Him who would be seated in spirit on the pedestal and also to distribute gold equal to his own weight (Tulabhara) to deserving persons. Rambhoja did likewise and performed the ashwamedha yajna successfully. At its conclusion, Lord Parasurama appeared and declared that he was pleased with the Yajna and that henceforth the sacrificial land 'Roopya Peetha' (silver pedestal) would become a famous centre of pilgrimage. This land is also known as 'Thoulava' land and because Rambhoja performed 'Tulabhara'. This is in brief is the legend of the land.

 Formation of Konkan (coastal Maharashtra) & Kerala

According to legend no Konkan & Kerala existed before Parashurama threw his axe into the sea. The god of the sea Varuna respected him and retreated to a position beyond where the axe had fallen. Thus Konkan & Kerala were formed.

There is also the Panhala Fort founded by Raja Bhoja in the late 12th century which Chhatrapati Shivaji had used and is said to be the only fort in which he stayed for 500 days! This fort is said to have a connection with Parashurama.

Konkan is the karmabhumi of Parashurama (the land founded by him), but very few people know about his janmabhumi (birthplace). His birthplace was in Mahur, which is at the border of Marathwada and Vidharbha of Maharastra. At the left side of Renuka Mata temple there is a temple which is believed to be Parashurama's birthplace. It was very beautiful at the time of construction, but is now in very bad condition.

 Other Names

• 
  
  Bhrigupati
  
  
• 
  
  Bhargava

PARSHURAM'S WRATH

On hearing this, the son of the king came back and killed Jamdagni. This sparked a flaming rage in fiery Parshuram who went on a rampage to avenge the death of his father. Wielding his invincible axe, he went on a killing spree.

Kshatriyas were not only weak against Parshuram's most powerful weapon; they were also duty bound. They didn't want to commit the inexcusable crime of killing a Brahmin sage (The pap of Brahm-hatya). He almost killed all the Kshatriyas in the 21 battles.

Some sane Brahmin Rishis of that time realised that Parshuram's temper was mercurial and he would ultimately calm down. They sheltered some Kshatriya children in their homes as their own children to protect them from this enraged sage. These Brahmin families treated their houseguests just like their own children so that no one could notice the difference. Parshuram was not easily fooled; he went to these Brahmin houses hunting for the hiding Kshatriyas. He new that Brahmins may do everything to protect them, except break their caste code by sharing the same plate (patra) for their meals. Therefore, at the mealtime Parshuram forced them to use a common patra. If they were all Brahmins children as they claimed, then they would not hesitate. If they were not, then they would be breaking the caste code and be excommunicated from their supreme caste.

These shelter-giving Brahmins had to obey their sage. What they cleverly did was to use plantain leaves (kele ke patte) as the Patras for their meals. The main central stem in the leaves served as the dividing line between the two castes. The Brahmins and the Kshatriyas sat opposite to each other using their own segment only. The enraged sage was fooled and Kshatriyas were saved from extinction.

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MORE INTEGRATION BETWEEN FUNCTIONS OF BRAHMINS AND KSHATRIYAS

After these events, the distinct demarcation between Brahmin's function and Kshatriya's function in the society fuzzed to some extent.

Due to tremendous shortage of Kshatriyas in the society, the Brahmins had to increasingly play more of Kshatriya's roles. They had to take up arms, join the armed forces, the police force, and general administration. These Brahmins were called Raj Rishis. Most of them were those families that sheltered the Kshatriyas. They had natural affinity towards their Kshatriya brothers as they grew-up together. On the other hand, those Kshatriyas who grew up with Brahmins families developed more Rishi like traits. They formed a separate sub-caste of Brahm-Kshatriyas.

  

 

Brahmin caste

Kshatriya caste

Brahmin functions-

priesthood, worship, teach, preach, heal

Brahm-Rishis

Brahm-Kshatriyas

Kshatriya functions-

rule & govern,

warriors,

protect the community,

Law and order, policing.

 

 

Raj-Rishis

 

Raj-Kshatriyas

These two hybrid communities were largely responsible in bringing the two major communities together.LORD RAM'S YUG

Lord Vishnu's next avatar was Lord Ram. This time, as we all know, he was born in a Kshatriya family of King Dashrath of Ayodhya. During Lord Ram's period, the relations between the two castes had improved significantly. Brahmin Rishis like Vishvamitra and Vashist were all getting involved with many administrative matters relating to good governance by the Kshatriya kings. They had tremendous influence on the rulers and this period called Ram Rajya became synonymous with good governance.

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It is significant to note that this avatar came to destroy an arrogant and powerful Brahmin ruler called Ravan. Lord Ram had to do a special penance at Rameshwaram (Lord Shiva's Temple) because in destroying Ravan, he had committed Brahm-hatya.

LORD KRISHNA AND MAHABHARAT YUG

Lord Krishna was the eighth avatar of Lord Vishnu. In this yug of Mahabharat, we have many warrior-Brahmins like Dronacharya, Kirpacharya, and Ashwasthama. In this yug, the two major castes are present on both sides of the warring clans.MOHYALS, THE RAJ-RISHIS

Mohyal Brahmins draw their heritage from the mythology of Parshuram. Till this day many of them have remained true to their traditions. They have proudly served many rulers, not all of them were Kshatriyas, as commanders, warriors, and administrators, and protectors of lives and properties of people in their community.

There is a place called Renuka, near Nahan in Himachal Pradesh, where there is a temple of Lord Parshuram, his mother Renuka and father Jamdagni. Many Mohyal make a pilgrimage to this idyllic place. Some Mohyal families, who came to India after the partition have settled near this place (Kala Amb) and have invested in farming estates.

 

 

 

 

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