Latest revision as of 21:28, 6 May 2014

[edit] Ārādhya

For the following note I am indebted to Mr. C. Hayavadana Rao. The Ārādhyas are a sect of Brāhmans found mainly in the four northern districts of the Madras Presidency, and to a smaller extent in the [51]Cuddapah and Kurnool districts. A few are also found in the Mysore State. They differ in almost every important respect from other Brāhmans. Basava, the founder of the Lingāyat religion, was born in a family of Brāhmans, who, with others round about them, were apparently the first converts to his religion. According to Mr. C. P. Brown,22 they were “in all probability his personal friends; he persuaded them to lay aside their name, and call themselves Ārādhya or Reverend.’ They revere the four Ārādhyas, visionary personages of the Lingāyat creed, of whom very little is known. At all social and religious functions, birth, marriage, initiation and funerals, four vases of water are solemnly placed in their name, and then invoked to preside over them. Their names are Rēvanārādhya, Marulārādhya, Ekorāmarādhya, and Panditārādhya. In four ages, it is said, these four successively appeared as precursors of the divine Basava, and were, like Basava, Brāhmans. A Purāna, known as the Panditārādhya Charitra, is named after the last of these. Versions thereof are found both in Canarese and Telugu. A Sanskrit poem, called Siddhānta Sikhāmani, represents Rēvanārādhya as a human manifestation of one of the ministers of Siva.

As might be expected, the members of this sect are staunch Saivites. They wear both the Brāhminical sacred thread, and the linga suspended from another thread. They revere in particular Ganapathi. The lingam which they wear they usually call the prāna lingam, or life lingam. The moment a child, male or female, is born, it is invested with the lingam; otherwise it is not considered to have prānam or life. The popular belief is that, if by some accident the lingam is lost, a man must either fast [52]until he recovers it, or not survive so dire a calamity. This is a fixed dogma with them. A man who loses his prāna linga stands up to his neck in water, and repeats mantrams (sacred formulæ) for days together; and, on the last day, the lost lingam comes back to him miraculously, if he has been really orthodox in his life. If he does not succeed in recovering it, he must starve and die. The theory is that the lingam is the life of the man who wears it, and, when it is lost beyond recovery, he loses his own life. Incredible stories of miraculous recoveries of the lingam are told. In one case, it is said to have returned to its owner, making a loud noise in water; and in another it was found in a box under lock and key. In this connection, the following story is narrated by Colonel Wilks.23 “Poornia, the present minister of Mysore, relates an incident of a Lingāyat friend of his, who had unhappily lost his portable God, and came to take a last farewell. The Indians, like more enlightened nations, readily laugh at the absurdities of every sect but their own, and Poornia gave him better counsel. It is a part of the ceremonial preceding the sacrifice of the individual that the principal persons of the sect should assemble on the bank of some holy stream, and, placing in a basket the lingam images of the whole assembly, purify them in the sacred waters. The destined victim in conformity to the advice of his friend, suddenly seized the basket, and overturned its contents into the rapid Caveri. Now, my friends, said he, we are on equal terms; let us prepare to die together. The discussion terminated according to expectation. The whole party took an oath of inviolable secrecy, and each privately provided himself with a new image of the lingam.”

Ārādhyas, as has been indicated, differ from other Brāhmans in general in some of their customs. Before they partake of food, they make an offering of it to the lingam which they are wearing. As they cannot eat without making this offering, they have the entire meal served up at the commencement thereof. They offer the whole to the lingam, and then begin to eat. They do not accept offerings distributed in temples as other Brāhmans do, because they have already been offered to the God, and cannot therefore be offered again to the lingam. Unlike other Lingāyats, Ārādhyas believe in the Vēdas, to which they give allegorical interpretations. They are fond of reading Sanskrit, and a few have been well-known Telugu poets. Thus, Pālapūri Sōmanātha, who lived in the fourteenth century A.D., composed the Basava Purāna and the Panditārādhya Charitra, and the brothers Piduparthi Sōmanātha and the Basavakavi, who lived in the sixteenth century, composed other religious works.

Ārādhyas marry among themselves, and occasionally take girls in marriage from certain of the Niyōgi sub-divisions of the Northern Circars. This would seem to show that they were themselves Niyōgis, prior to their conversion. They do not intermarry with Āruvēlu Niyōgis. Unlike other Brāhmans, they bury their dead in a sitting posture. They observe death pollution for ten days, and perform the ekodishta and other Brāhminical ceremonies for their progenitors. They perform annually, not the Brāhminical srādha, but the ārādhana. In the latter, there is no apasavyam (wearing the sacred thread from right to left), and no use of gingelly seeds and dharba grass. Nor is there hōmam (raising the sacrificial fire), parvānam (offering of rice-balls), or oblation of water. Widows do not have their heads shaved. [54]

The title of the Ārādhyas is always Ārādhya.