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The Role of Virasaiva Mathas in Maintaining and Disseminating Virasaivism, with Special Reference to Bidar District

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The Role of Virasaiva Mathas in Maintaining and Disseminating Virasaivism, with Special Reference to Bidar District THE ROLE OF VIRASAIVA MATHAS IN MAINTAINING AND DISSEMINATING VIRASAIVISM, WITH SPECIAL REFERENCE TO BIDAR DISTRICT A POST DOCTORAL RESEARCH REPORT SUBMITTED TO THE UNIVERSITY GRANTS COMMISSION BY DR. NALINI AVINASH WAGHMARE UNDER THE GUIDANCE OF DR. RADHIKA SESHAN POST GRADUATE DEPARTMENT OF HISTORY TILAK MAHARASHTRA VIDYAPEETH, PUNE SEPTEMBER 2011 DECLARATION I hereby declare that the thesis entitled “The Role of Virasaiva Mathas in Maintaining and Disseminating Virasaivism, with special reference to Bidar District completed and written by me has not previously formed the basis for the award of any Degree or other similar title of this or any other University or examining body. Dr. Nalini Waghmare Place: Pune Date: 26 September 2011 CERTIFICATE This is to certify that “The Role of Virasaiva Mathas in Maintaining and Disseminating Virasaivism, with special reference to Bidar District” which is being submitted herewith is in completion of the award of Post Doctoral Fellowship by the University Grants Commission. The work has been carried out under my guidance and has not been submitted for any research purpose earlier. Dr. Radhika Seshan Place: Pune Date: 26 September 2011 ACKNOWLEDGEMENT I am heartily thankful to the University Grants Commission, New Delhi for giving me an opportunity to do Post Doctoral Research through the grant of the Post Doctoral Fellowship. I am extremely grateful to my Guide Dr. Radhika Seshan, Associate Professor, Department of History, Pune University, Pune, for her valuable guidance for my research thesis. I have been immensely benefited from her knowledge and clarity of thought. She has been very kind in providing her valuable time and excellent co-operation throughout the period of this study. I express my gratitude to Dr. Deepak Tilak, Vice-Chancellor, Tilak Maharashtra Vidyapeeth , Pune. I am thankful to Prof. Vijay Karekar, Dean/ H.O.D of Faculty of Moral and Social Sciences, TMV, Pune and Dr.Umesh Keskar, Registrar, TMV, Pune, for their kind support. I am also thankful to Dr. Shraddha Kumbhojkar, Head of the Department, TMV, Pune for her kind cooperation. Besides, I am also thankful to my friends, Dr. Madhu Sattam, Associate professor of Economics, Modern College, Pune and Mrs. Shakuntala Vibhute, Camp Education Society, Pune for making improvements in my research work from time to time. I am thankful to Dr.Ramesh Mulage Head of Kannada Department, Udayagiri Mahavidyalaya, Udgir and Dr. Bandayya Swami, Lecturer in Kannada, R.R.K.Bidari College, Bidar and Dr. B.R.Konda, ex-lecturer in Political Science, Bhumreddy College, Bidar and Dr. Rajshekar Gorta their valuable guidance in research work. I am thankful to all the Mathadhishas of Bidar District for guiding and encouraging me to collect the sources on Mathas. I am pleased to record my appreciation of my parents Shri Subhashji and late Sau. Yadammaji, and my father-in-law Shri Vishwanathji and mother–in-law Sau.Kamlaji, whose love and affection greatly encouraged me to complete this study. The inspiration and contribution of my brothers and sisters has been very much useful, not merely for their mental support but also for collection of data for the study. I would specially like to devote my work to my mother late Sau.Yadammaji whose remembrance has always been a source of inspiration for my work. I am sincerely thankful to my beloved husband Avinash, Associate professor in AISSMS’s College of Engineering, Pune, for his cooperation and support given to me throughout this research work. I am also thankful to my brothers-in-law Dr. Suresh and Naresh and their wives Anjali and Sunanda who have been kind in helping me to complete this work with all possible support.I am emotionally grateful to my lovely children Chi.Balraj and Yashraj for the sacrifices they had to make during my research work. I express my deep appreciation towards the library staff of Gulbarga University, Gulbarga, Deccan College Library, Pune, Basavakalyan’s Anubhava Mantapa, Basava Mukti Mandir, Sharana Udyana Vana Bidar, Basava Kendra and Sharana Beldala, Bidar and Tilak Maharashtra Vidyapeeth, Pune for their excellent help and co-operation. Dr. Nalini Waghmare CONTENT ______________________________________________________________________________ Chapter Title Page No _____________________________________________________________________________ I Introduction 1 II Virasaiva Mathas and their Functions 30 III Virasaiva Mathas of Bidar District –A Case Study 48 IV Contribution of the Mathas of Bidar District 121 V Virasaiva Mathas in the Modern Age 155 Appendices 201 Bibliography 226 CHAPTER --1 HISTORICAL BACKGROUND OF BIDAR Introduction: The district of Bidar is rich in ancient cultural traditions as well as in historical associations. Its several hallowed spots and monuments bring back to memory scenes of its glorious past. Many celebrated spiritual personages strode the earth, worked and taught in this area which witnessed various events of historical, social and religious importance. The district provides many attractions to scholars, pilgrims and others. Bidar is the northern most district of Karnataka state located between 1735 and 1825 north latitude and 7642 and 7739 east longitudes.1 Its length from east to west is 93.4 km and from northeast to south west is 115.2 km. Total area of the district is 5458 km. Bidar is a tiny district comprising five talukas viz. Aurad, Basavakalyan, Bidar, Bhalki and Humanabad. The district founded on the east by Nizambad and Medak district of Andra Pradesh, on the north and west Nanded and Osmanabad district of Maharastra and on south by Gulbarga district of Karnataka. Bidar was controlled by rules of diverse dynasties. The Nandas and Mauraya, who held their sway over the Deccan, ruled the region of Bidar about 3rd century B.C.2 The Satavahanas established their authority over the Deccan region comprising the Bidar area. The Chalukyas of Badami, a powerful ruling dynasty of Karnataka controlled a very large area up to the Southern bank of the Narmada. About 8th century A.D. the Rashtrakutas rose to political prominence after the decline of the Chalukyas. The Rashtrakuta rule, especially under Amoghvarsha, witnessed a stupendous glory in several fields such as literature, art and religion. Kalyana came to prominence during the rule of Jayasimha, who enjoyed the little „Cholagra Kalanala‟. The glorious chapter of Bidar started when Vikramaditya VI the greatest monarch of the Kalyana Chalukyas came to power. Bijjala II, Kalachuri prince, was closely connected with the royal family of the Chalukyas of Kalyana.3 He was the defacto ruler during the region of Tailapa II, the last of the Kalyana Chalukyas. The chief event of his period was the Kalyana movement. The Kalyana movement was also identified as the Virasaiva movement led by Allamaprabhu, Basaveshwara, Chennabasavanna, Akkamahadevi and other Shivasharanas, who belonged to different strata of society. It was chiefly a socio-religious reform movement to reorganize the caste ridden Hindu society on the basis of equality, dignity of labour, women and human values. A new type of literature „Vacana Sahitya‟ in Kannada by Shivasharanas was a unique 1 Bidar District Gazette, Government of Karnataka, Government Press, Bangalore, 1977, p.2. 2 Virendra Simpi, Jagannath Hebbale , Shubhash N.Nelge, Shivraj Kanshetti ( ed), Basavaprabhe, 72nd Kannada Sahitya Sangha , Bidar, 2006, pp.121-123. 3 Phalaksha, Introduction to Karnataka History, Shashi Prakashan, Tiptur, 1999, pp.80-81. 1 contribution of Bidar to world literature. At present the „Anubhava Mantapa‟ has come up on the banks of Tripuranta at Basavakalyana in the Shivagashape. With the decline of the Kalachuris the Yadava kings of the Devagiri assumed control over the region of Kalyan. There after the Kakatiyas of Warangal established their supremacy over the region of Bidar. In 1321-1322 A.D. Mohammad Tughlaq seized Bidar and Basavakalyan. The second glorious chapter of Bidar began when Ahmed Shah (Bahamani ruler) shifted his capital from Gulbarga to Bidar in about 1429 A.D.4 Since then this town for more than two centuries remained an important centre of Muslim power in the Deccan. Ahmed Shah turned Bidar into a beautiful and prosperous town by constructing magnificent buildings viz; Mohammad Gawan Madarsa, Kutte ki Khabar, Jama Masjid, Palaces and Fort laying out gardens. His leanings towards the Sufi philosophy brought saints and learned men to the town from the Muslim world. Thus the town acquired international fame as the centre of trade and the Islamic culture. Gawan who respected learning is said to have founded the Gawan Madrasa in 1472 A.D. This great college of Gawan attracted religious and learned scholars from all over the world. After the break-up of Bahamani kingdom in 1527 A.D. Bidar became the capital of the Barid Shahi‟s who exercised power upto about 1619 A.D.On the conquest of the Deccan by Auranagzeb in the 17th century, the Bidar area became a part of Mughal Empire. Asaf Jah, a Mughal general, was appointed the Subedar of the Deccan in 1713 A.D. He had the title of „Nizam –ul-Mulk‟ and founded the house of the Nizams of Hyderabad. The Hyderabad state ruled this dynasty, included the Bidar area also and its rule lasted upto 1948. As per the recommendations of the State re-organization commission, Bidar was joined to Karnataka in 1956 and since then it has been the district head quarter. This tiny district Bidar is very well known for its artistic and metal craftsmanship right from 15th century A.D. „Bidri Ware‟ being a symphony in metal of copper and lead has earned a great name and fame for Bidar. The Bidar articles are marketed locally and in big cities in India. There is a popular demand for these wares in foreign markets also. Bidar district is a mini „India‟ culturally this tiny district is the cradle of diverse groups and cults. In and around Bidar there are many historical monuments, which even to this day stand as the grand testimony to the architectural beauty and religious harmony.
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