SHAIVISM IN KARNATAKA

SHAIVISM IN KARNATAKA

It is necessary to trace the origin of Shaivism as distinct from Veerashaivism in the context of the religious scenario of Karnataka. However, it is to be noted that both these traditions have a lot in common and are now treated as branches of the same sect. The term Lingayat is used to describe both of them. A rejection of icon worship in temples and wearing an ‘ishTalinga’ on the body may be described as the most salient features of the Veerashaiva sect.

Worship of Shiva and Shivalinga is a practice that date back to the pre Vedic times and it had a spread cutting across the length and breadth of the country. Some scholars have found traces of “linga worship’ in other countries also. In this sense Shaivism is a very ancient religion. The conflict between the Vaishnavaite and Shaivaite segments in the Hindu religion also goes back in time for centuries. It is contended that Shiva worshipped in the form of a linga is essentially a Dravidian concept. ‘Rudra’ described and venerated amply in the Vedic literature seems to have evolved in to an all encompassing ‘shiva’ during history. Some seals and coins found in Harappa and Mohenjadaro are deemed to represent shiva. pashupati, dEvi and vruSaBa. ‘Agama’s, the religious texts in Sanskrit have extolled the virtues of Shiva. Ancient shaiva shrines are spread all over India including the important ones at vAraNAsi, shrIshaila, ujjaini, sOmanAtha and rAmEShvara.

Shaiva Siddhanta, Siddha Siddhanta, Shiva Adviata and Kashmira shaiva are some of the important sects of the shaivite faith. Of these ‘shiva advaita’ and ‘vIrashaiva’ are prominent in Karnataka.

Shaivism in this context was present in Karnataka much before the advent of Veerashaivism. It was quite popular during the regimes of Kadambas, Satavahanas, and Pallavas. The Chalukyas of Badami were fervent patrons of Shaivism. Many Shaiva (lakulIsha, pAshupata) temples that are architecturally renowned were built during this period.

Many of the minor cults that thrived in Karnataka both before and after the birth of Veerashaivism were shaivite and worshipped shiva in one form or the other. PAshupata, kApAlika, kALAmukha and nAthapanthis constitute some of these sects. They had religious institutions and royal support all through the history of Karnataka. BaLLigAve, hampi, hAnagal, gadaga, abbalUru and hUli are to be counted as prominent among such places. The seers of these seats wielded a lot of power. Many of these seers were great scholars. ‘kAshmIra shaivism’ does not seem to have a dominant presence in Karnataka.

Panchacharya tradition is an important segment of the Shaivite School. The religious institutions at vAraNAsi (kAShi), rambhApuri, (bALehonnUru in Chikkamagaluru district in Karnataka) ujjayini (in Bellary district) shrIshaila in Andhrapradesh and kEdAra are important shrines for this sect. It is to be noted that two of them are in Karnataka and ShrIshaila is near by. Kannada is the lingua franca in the kAshi maTa even to this day. This sect does not have any objection to temples. The shaiva stream has many philosophical texts that explicate their creed. The Agamas, ‘pAshupata sUtras’ by BaTTAraka lakulIsha, a commentary for these texts done by kaunDinya, ‘gaNakArikA’ by haradattAchArya, ‘sarvadarshanasangraha’ by sAyaNa-mAdhava, ‘siddhAntashikhAmaNi’ by shivayoOgi shivAcArya, ‘srIkaraBASya’ by shrIpati panDitArAdhya are the more important ones among them. The shaivas of Karnataka have furthered the ArAdhya parampare’ (Aradhya tradition) also.

This in brief is the history of Shaivism with reference to Karnataka. Shaiva and Veerashaiva traditions have amalgamated with one another in modern times even though there is an under current of abiding differences between them.