INTRODUCTION:

Since time immemorial human life is being controlled by two great forces called Religion and Politics. These act like protection wall of the society. The culture, civilization, science, education and other aspects of society find their development within these two forces¹. Politics stands as a backbone to the external progress of man and religion stands for his inner enlightenment. Through the ages, these two forces are interwoven with the Indians life.

From the beginning it is believed that Religion is the life-source of Indian society. Mutts and temples are the centers of social life.² All religions of the world have their own religious centers.

Before the rise of the concept of temple and God, nature worship was prominent in India. They worship nature as God through Yajna and Yagas (sacrifices). They imparted Godness to some invisible powers and called it as Lord Shiva during puranic period. We can remember that there are twenty five puranas related to Shiva. First, temples for Lord Shiva were constructed during Gupta period. Totally, one can say that religious practices entered to temples during this period. Since then, these religious practices are taking place inside the temples. Thus religion has developed as an integral part of the society.

The same kind of development took place in the Pavagada Nayaka state. Different castes and religions developed with the support of society and the society also developed along with the religion. Nayakas of Pavagada did not try to bring about changes in the religious field. They followed the religious traditions of Vijayanagara, as they were the contemporaries and feudatories of Vijayanagara Empire. By studying the contemporary sources, we can say that there was diversity in religion than unity in this area. For example, the contemporary inscriptions say about the contributions to temples and the worshiping patterns of the people.

Pavagada is a taluk Headquaters of Tumkur District of Karnataka State. It is situated at a distance of 90Kms North-West of Tumkur City and at the southern side of Pavagada Hill as well. The early name of Pavagada is Pagonde, Pamukondoga and Paughar. It means snake hill and it named after a Nagarakallu (figure of snake on stone) discovered at Pavagada hill.

After the decline of Vijayanagar Empire in the battle of Talekote in 1565 A.D, there were number of petty states (palepattu) emerged and started to rule independently. Among them the Palegars¹ of Pavagada (Pagonde Palepattu) is one such petty state emerged at Pavagada. Ballappa Nayaka was the founder of Pavagada Palepattu (state) who ruled between 1600 A.D – 1620 A.D. Ten² rulers ruled this Pavagada Palepattu Nearly 175 year (1600-1774). The last ruler of this dynasty was Pedda Thimmappa Nayaka (1744-1774) defeated by Pradhani Venkappayyas³ the administrator of Madhugiri region and subordinate of Hyder Ali in 1774. These Palegars belonged to Golla caste (cowherd). The either side of the North Pinakini river of Pavagada Taluk and Northern part of Nidagal Palepattu region maintained by Pavagada Palegars.

We examined the existence of Shaiva, Vaishnava, Lingyat, Veerashaiva and folk beliefs and practices in Pavagada Palepattu. From this we know that except Lingayat religion, all other religions accepted temple culture and constructed numerous temples. But the Lingayat religion rejected temple’s culture and considered the human body itself as a temple, the abode of god. We can justify this with an example of a vachana of Basavanna of 12^th century.

Ullavaru shivalayava Maduvaru.

Nanenu Madali Badavanaiah.

Enna Kale Kamba, Dehave Degula.

Shirave Honna Kalasavaiah

Kodala Sangama Deva Kelaiah.

Staarakkalivuntu, Jangamakkalivilla.

That means, rich will build temples what can I do? I am a poor man. My legs are the pillars, body is the temple. Head is the tower. Oh god, kodalasangama deva, listen, structures will vanish but not the janagama the society knowledge.

Here ‘Koodala Sangamadeva’ is the pen-name of Basavanna, the 12^th century social reformer.³But; Veerashaivas did not reject temples completely.⁴

They also believe that wealth is not permanent and religion is the eternal wealth. Temples should be the part and parcel of human life and they are the guiding forces. So that they also started to construct the temples.⁵There were various ‘Seve’ (rituals) took place in the temples. Annual fairs and processions were common. These kind of religious rituals were necessary to keep alive the beliefs of religions. There are some details about this in the incrisptions found in Pengonde state. For example, Padi Seve, Deepamale, Kambada Seve,Ranga bhoga, Rudrabhisheka, Nanda deepa, Nithyotsava, Masotsava, Pakshotsava, Patala Mantapa Seve, Rathothsava etc. People used to donate for these services generously.

This shows the belief, faith and admiration to their religion,. It appears that they had their own intangible, virtuous concept about religion. Among these, the concept of donation appeared as powerful. They thought that giving donation is a sacred act and one can get salvation through it. They believed that donating a part of their earning to religious centres like temples, mutts was a virtuous deed. There was a regular flow of charity to the maintenance of temples, by the rich people.

This helps to continue the rituals and renovation of the temples, without any obstacles. This shows that temple was the prominent centre of their religious belief. We already mentioned this in the discussion about Veerashaivism.

People of that day, and the ruling class believed that it is the virtuous to donate, a part of their wealth to Brahmins, apart from temples. They called deed it as ‘Brahmadeya’. These donations were behind the formulations of Agraharas and provide an opportunity to non-agriculture class to own land. Thus the concept about donation played an important role in those day religious life. Along with this, they believed that donating generously for the welfare works of the society is also sacred one.

Folk beliefs and traditions were in practice with other formal castes and religions, . The best example for this is the worship of folk goddesses in the form of shakti Devathe. Religion was practiced in tangible way at temples.

There were number of rituals like “Anga Ranga Bhoga’ in shaiva and Vaishnava temples of this palepattu. A number of charities for these ‘Seve’ from the people of all classes and casted of the society. They knew that the practice of religion means not only the worship of god, but also do welfare works of the society. There fore the records show that the financial help for temples, mutts, Agsaharas (Brahmin settlement), tanks, pond, well and Aravattige (water points) from the rich people.

Veerashaivism has an intimacy with the common people of Pagonde state. This religion has an important place in the history of karanataka. It is found by kannadigas. It is said that the religion is founded by Basavanna and other sharanas in the twelth century. Apart from the controversy of its origin, it is an historical truth that the religion had witnesed a remarkable progress by Basavanna and other sharanas in the twelth century. This is the religion of progressive thoughts of Sharanas, which are still relevant.

After the Aikya of (demise) Basavanna, Sharanas moved from North Karanataka along with its literature and settleddown in various parts of southern Karnataka.Thus the Veerashaivism of kalyana of the twelth century entered to Hampi in Fifteenth century. It is said that Devaraya- II, his minister Lakanna Dandesha and other 101 viraktas (who sacrifice worldly things) rejuvenated this religion, in Vijaya nagara region.

After the decline of Sangama dynasty, this religion entered Southern Karnataka also. Particularly to Gubbi, a place near to Pagonde. Thus Gubbi became the center of this religion. The researchers called Gubbi as the Veerashaiva center of Aradhya cult ⁶ (tradition). Mallannarya, Maluhanaradya, the residents of Gubbi were the inheritants of a scholarly family and written a number of books on Veerashaiva literature. In the same time, Gosala channabasaveshwara from Haradana halli spread the thoughts of Veerashaivism in this area and demised in Gubbi. We can see the temple at Gubbi, on the grave of Gosala channabasaveshwara, which is worshiping by devotees even today.⁷

Worshiped Siddalingeshwara, the disciple of Gosala Channabasaveshwara, of 16^th century toured far and wide of South India to popularize Veerashaiva religion. He had visited number of places in Tumakuru District also. With his influence Nayakas of Hagalvadi, the contemporaries of Pagonde Nayakas, received Veerashaivism.⁸ Similarly, Mahanadu Prabhus of Madhugiri, the neighbor of Pogonde, were originally Veerashaivas. Hence, they popularize it further. We can see this through a contemporary literature, called ‘Immadi chikka bhopala sangatya’.⁹

Siddalingeshwara had toured in this area and finally camped at Bijawara, the capital of Mahanada prabhu. His disciple Bola Basaveshwara stayed at Bijawara, established a mutt. The mutt is still there at Bijawara. It is surprising that, though siddalingeswara toured throughout Karnataka.¹⁰ We have no documents about his visit to Pagonde area.

But we can find a number of Veerashaiva mutts in this area. This shows that Veerashaivism existed in the Pavagada state. Though the majority people of the Pagonde belonged to backward class and tribe, they rendered their toil for the progress of the Veerashaiva religion. But it is true that the religion is not so strong in that area. Probably this is because of the illiteracy of the people. Astavarana, Panchachara, shatstala philosophies of Veerashivism monothism, the God is shapeless, colourless, he is worshipped in the form of Istalinga etc.

People who follow this religion, wearing Istalinga on their chest, are called Lingavantharu.¹¹ They keep themselves away from temples and worship only the istalinga, which is on their chest. These kinds of people were very limited in Pavagada region. Out of 4441 families of this area, only 202 families were following this religion. Among them 70 families in Pavagada,¹²25 in kannamedi, 33 in Gummagatta, 24 in Rayacherlu and 50 families in Kamanadurga Taruffs. So, we can say that out of the state’s total population, 4.5% percent were Veerashivas. This shows that the veerashiva religion was a minor religion in this area. But it is an open religion. Anyone can follow this. While accepting this religion, one has to take ‘Lingadeekshe’ through a ‘Guru’ or teacher. He is adorned with Istalinga on his chest. Usually the deeksha was given by the head of a mutt. These heads were called as Jangamas. There was only one such family in the palepattu.¹³ It was resided at the capital. That place is called as Jangama Mutt, even today.

Originally the Jangama mutt was at palavalli. The palegars had granted 15 acres of land for the maintenance of this mutt. The land is still cultivating in the name of ‘Matada Jameenu’ (The land of mutt).¹⁴ When the capital of pagonde shifted to Pavagada, the Jangamas were also shifted along with the Poligars. There, the polegars constructed a mutt, at the foot hills for the Jangamas. Now these mutts are in dilapidated condition¹⁵.

To conclude, we can say that the Poligars had a good relationship with mutts. When the royal family shifted to Pavagada,the Gurumane or the mutt followed it. All religious rituals of the Nayaka family were performed by the Jangamas of the Gurumane. So, the Gurumane was always filled with religious activities. Those activities are still continuing. But they lacked that luxuriousness and honour. But on the basis of those practices, we can say that similar practices were taking place in Nayakas period. They are as follows.

This Jangama mutt was filled with religious activities during special occasions. On Gowri Ganesha festival, the idols of Gowri and Genesha were being installed, worshipped for two or three days and finally immersed in water. People of that area showed their honours to the head of mutt, donate generously and get their blessings.

Deepavali was celebrating in a special way in that mutt. They used to build a special mantapa by using 21 poles of arecanut and installed a kalasa in the middle of it. Then, 21 Coconuts, 21 Bananas, 21 Arecanuts, 21 Beatle Leaves were submitted to the kalasa with geat devotion. Then, the head of the mutt gave Darshan to the devotees and bless them from his sacred seat. People used to give donations to the Guru and received his blessings.This practice begins in the morning and continues up to the night. The Guru used to sit there from morning to night without food and water. At the end, the Guru has to take bath, worship Istalinga and took food in the form of prasada. They following this practice, very honestly and it is still in practice. People of all communities used to visit the Jangama mutt, donate generously and get the blessings of the head of the mutt even in these modern days. This shows how the people had a close relationship with the mutt.

Veerashaiva religion put forth its own ideologies and kept away the Vaidic traditions. But gradually the Vaidic practices mixed with Lingayath tradition. Such practices were taking place in this mutt. Later, the successors of the mutt, vacated the mutt and their successors living at Bangalore now. They used to visit on special occasions to the mutt and doing their traditional rituals every year. We can find the graves (Gadduge) of their ancestors in the mutt.

It is already mentioned that Veerashiva religion is an open religion. Any one can accept it without any restrictions. In this view, we can see some people of Balija caste, which comes in lower strata of the society accepted and started practicing Veerashaivaism. For example, 12 families of Telugu Balijigas started practicingVeerashaivaism and Mackenzie¹⁶ termed them as linga Balijigas.

They were non-vegetarians. Actually the Balijigas of that area are vegetarians even today. It is remarkable that these linga Balijigas rejected non-vegetarian food, became pure-vegetarians. The Balijigas gradually shifted to vegetarianism and accepted Lord Shiva as their worshipping diety and called it as Istalinga. (Linga Balijigas are called as Banajiga Lingayatha now). In the social system, even today they are Balijigas. These families scattered here and there in Pavagada Taluk. As they originated from Balijiga caste and accepted lingayatha dharma, they are recognized their caste and also ‘Linga’. Thus they become Linga Balijigas, like this, there are number of sub-castes in lingayatha dharma. For example, Kunchitiga Lingayath, Nolamba Lingayath, Shetty Lingayath, Ganiga Lingayath, Gowda Lingayatha, Saadhu Lingayatha etc.

REFERENCES:

1. Yogishwarappa .DN Sri siddaganga Educational Institutions p-1 siddaganga publicationsSiddaganga mutt Tumakuru

2. Ibid

3. Kalburgi. M. M. (Edi) Basavannanavara vachana Samputa. Vachana 821. Kannada pustaka pradhikara.vol.1. 2001

4. Build a temple or at least donate to a temple. Then only you will get mooksha or salvation

5. Thipperudraswamy .H (1985). Karnataka samskrithi sameekshe p-269.Mysore

6. Kalburgi. M. M. Dr. shasanagalalli Shivasharanaru.

7. Gosala channabasaveshwara was the disciple of Sheri Gosala siddeshwara, who came from Haradhana halli to spread veerashaiva principles in Tumakuru district. He was contemperor of Pagonde Poligars and also the ‘Rajaguru’ of GubbiHosahalli province .He went to Honnudike to preach the principles of the religion and he died there itself. On the request of Gubbi Hosahalli Poligars. His ‘Istalinga’ was brought to Gubbi and installed there and began to worship. Gopala Channabasaveshwara, has vast followers and they built a huge temple at Gubbi and charriot festival is taking place every year.

8. Yogishwarappa D.N (1999)‘Hagalvadi Nayakaru’ page 150 prasaranga, Kannada University, Vidyaranya Hampi.

9. Kalburgi M.M (1975) Ed ‘Sri Mallikarjuna kaviya Immadi Chikka Bhopalana Sangatya’ Murugha Mutt. Dharwad.

10. Basavarajaiah M.S Editor,’Suvimalla totada Siddeshwara Sangathya’, Chandraiah B.N Editor ‘Virakta Thontadaryana Siddeshwara Purana’ Basavaraja Heramba Kaviya ‘Totada Siddeshwara Sangathya’, Depth of Muzarayi Karnataka Gov’t Bangalore.

11. ‘Stavarakalivuntu Jangammakkalivilla ‘ A quote in Vachana by Basaveshwara means structures may vanish but not the society or souls.

12. Mackenzie’s unpublished English Document

13. Ibid.

14. Rudramma’s W/0 Siddalingaiah (late retd Tahasildar belonged to Jangama matt family) information.

15. Mackenzie’s unpublished English Document(1801).

16. Ibid.

Received on 19.06.2020 Modified on 12.07.2020

Res. J. Humanities and Social Sciences. 2020; 11(4):267-270.

DOI: 10.5958/2321-5828.2020.00043.1