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73-695: Kurumbas may refer to: Kuruba , also known as Kurumba, Kuruma, Kurumbar or Kuruba Gowda, a Hindu caste in India Kurumba Gounder , a caste of Tamil Nadu, India Kurumba, Panchthar , village in eastern Nepal HMAS Kurumba , oil tanker operated by the Royal Australian Navy from 1919 to 1946 Kurumba Maldives , a resort in the Maldives See also [ edit ] Kuruva (disambiguation) Kuruma (disambiguation) Topics referred to by

146-401: A boon. The boon is that he be present in every shrine of Khandoba, that human-kind is bettered and that he be given an offering of goat flesh. The boon was granted, and thus he was transformed into a demigod . Malla, when asked by the deity if he asked for a boon, asks for the destruction of the world and human-flesh. Angered by the demon's request, Khandoba decapitates him, and his head falls at

219-551: A daily basis in the household shrine. The Sanskrit Malhari Mahatmya suggests offerings of incense, lights, betel and animals to Khandoba. The Marathi version mentions offerings of meat and the worship by chedapatadi – "causing themselves to be cut", hook-swinging and self-mortification by vira s. Marathi version calls this form of bhakti (devotion) as ugra (violent, demonic) bhakti . Martanda vijaya narrates about Rakshashi bhakti (demonic worship) by animal sacrifice and self — torture. Possession by Khandoba, in form of

292-709: A display of his valour, was later named as Mailara. By the 13th century, wide worship of Malhari or Mailara is observed by kings, Brahmins, simple folk and warriors. With the rise of the Muslim empire, classical Hindu temples fell into ruin, giving rise to the folk religion such as of Khandoba. A remark of Chakradhara mentioned in his biography Lilacharitra is, 'by the end of the Kali Yuga , temples of Vishnu and Shiva will be destroyed, but those of Mairala will stay'. A 1369 AD inscription at Inavolu near Warangal tells an account of Mallari different from Malhari Mahatmya — Shiva helped

365-571: A folk religion, reflects the effect of Vedic Rudra , the Puranic Shiva worshipped as Linga in Brahmanical religion and Nath and Lingayat sects. Khandoba may be a product of the Vedic Rudra, who like Khandoba was associated with robbers, horses and dogs. Sayana traces the name Malhari to Taittiriya Samhita , Malhari is explained as enemy (ari) of Malha ( Prajapati ) – an epithet of Rudra, who

438-903: A herb said to be dear to Khandoba). The fifth wife, Candai Bhagavin, is a Telin , a member of the oilpresser caste. She is recognised as a Muslim by the Muslims. Apart from these, Muralis — girls offered to Khandoba — are considered as wives or concubines of the god. 1. Adi Mailar Mallanna Temple, Khanapur, Bidar - Manifest, Avatar 2. Naladurg - Banai marriage ceremony, the first known temple of Khandoba 3. Nevasa - Mhalsa maternal home 4. Pali, Karad - Mhalsa marriage ceremony 5. Andhali Malawadi, Maan - Turmeric ceremony 6. Kalaj, Phaltan - Marriage procession and stay 7. Jejuri - Residence, Battle 8. Chandanpuri, Nashik - Banai maternal home 9. Dewargudda, Dharwad - Battle Mallana (Mallikaarjuna) of Andhra Pradesh and Mailara of Karnataka are sometimes identified with Khandoba (Mallari, Malhari, Mairala). Khandoba

511-457: A higher position than the other two and prefers to be called Nayakas. They were an important part of the armies of Hyder Ali and Ankusagari Poligars . Nayakas were military leaders who often became Inamdars . The priestly class of Kurubas is called Oderu Kuruba. They don't eat meat and wear the lingam , and to that extent they resemble the Lingayats ' Jangamas . In Maharashtra , they are

584-607: A horse with a saddle studded with jewels", who was once "an ascetic beggar who ride an old bull and carried an ant-bitten club ( khatvanga )" – a humorous take on the Puranic Shiva. In another instance (1855), he is called a ghost by a Christian missionary and Koknastha Brahmin in a debate against Deshastha Brahmin . Another Brahmin remarks with scorn about the impurity of the Khandoba temple, visited by Shudras and whose priests are non-Brahmin Guravs. The Marathi term "khel-khandoba", which

657-576: A king who rules from his fortress of Jejuri and holds court where he distributes gold. Also, king Khandoba goes on hunting expeditions, which often turn into "erotic adventures", and subsequent marriages. According to oral tradition, there was a turmeric ceremony at Malwadi village in Maan taluka after Khandoba got married. The marriage ceremony took place at Pali village taluka Karad. Their marriage procession ceremony took place at Kalaj village in Phaltan taluka and

730-407: A pot filled with water and the pot is worshipped as an embodiment of Khandoba. Then, five persons lift the tali , place it repeatedly on the pot thrice, saying "Elkot" or "Khande rayaca Elkot". Then the coconut in the tali is broken and mixed with sugar or jaggery and given to friends and relatives. A gondhal is performed along with the tali bharne . A gondhal is a ritualistic folk art in which

803-447: A shepherd and started serving Banai's father. One day, Khandoba killed all the sheep and goats of Banai's father and promised to make them alive again if he was married to Banai. The reluctant Banai was married to Khandoba, the shepherd in disguise at Naldurg. Khandoba revealed his real form to Banai on their way back to Jejuri. On reaching Jejuri, Khandoba was greeted by Mhalsa's fury and her strong protest of his second marriage. To avoid

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876-445: A sub-caste of Dhangar community. Kurubas and Dhangars have the same religious ideas and practices. The Kannada speaking Dhangars of southern Maharashtra can easily be called Kurubas. They are divided into Unnikankan and Hattikankan Dhangars, which are subdivisions of Kurubas. Dhangars' priestly class is called Vadad, derived from Oderu, which is the priestly class of Kurubas. They differ from Kurubas only in name and language. By

949-533: A sun god", emphasizing on how the moon imagery of Shiva transforms into the solar iconography of Khandoba in the Malhari Mahatmya . As per R. C. Dhere, two stone inscriptions in 1063 C.E. and 1148 C.E mentioning the folk deities Mailara and his consort Malavva which suggests that Mailara gained popularity in Karnataka in this period. Soon, royals of this region started erecting temples to this folk deity, upsetting

1022-723: A symbiotic relationship with local farmers. Although the Kurubas are traditionally Saivites , they worship a variety of deities. Mailara , Mallanna , Mallikarjuna , Vitthal (in his original Shiva form) and Beerappa , and Arivamma [Aluvelu mangamma] who all are forms of Shiva, and Yellamma are some of the important gods of Kurubas. They consider Vitthal and Beerappa as brothers, however, Beerappa has traditionally been their exclusive deity. Other deities they worship include Batyappa, Irachikappa, Kallu Kambhadappa, Budalappa, Settipalleppa, Karakuappa and Lakshmi Devi . They worship all gramadevatas and sacrifice sheep and goats. Previously,

1095-404: A vow or an annual family rite; the chain is identified with the snake around Shiva's neck, which was cut by the demons in the fight. Another rite associated with the family duties to please Khandoba is the tali bharne , which is to be performed every full moon day. A tali (dish) is filled with coconuts, fruits, betel nuts, saffron, turmeric ( Bhandar ) and Bel leaves. Then, a coconut is placed on

1168-435: A wind, is lower demonic worship ( pishachi worship ). Sattvic worship, the purest form of worship, is believed to be feeding Khandoba in form of a Brahmin. Khandoba is also a figure of respect and worship to Muslims , and this affiliation is visible in the style of his temples. He is called Mallu or Ajmat Khan (Rautray) by Muslim devotees, and is many times portrayed as being a Muslim himself in this context. The latter

1241-407: Is "Khanderao", where the suffix "rao" (king) is used. In Sanskrit texts, Khandoba is known as Martanda Bhairava or Surya , a combination of the solar deity Martanda and Shiva's fierce form Bhairava . The name "Mallari" or "Malhari" is split as "Malla" and "ari" (enemy), thus meaning "enemy of the demon Malla". Malhari Mahatmya records Martanda Bhairava, pleased with the bravery of Malla, takes

1314-584: Is 8-9% of the total 6.5 crore (65 million) population of the state. The Kurubas of Kodagu district are classified as a Scheduled Tribe . The Kuruba community mainly inhabits the eastern parts of Karnataka. The region is mainly plateau broken up by hills, rivers and tanks. The soil in this region is mainly red soils, and red sandy loams, unsuitable for agriculture. The low hills and plains have scrub and rocky country, ideal for pastoral lifestyles. The Kurubas traditionally practiced transhumance pastoralism : moving with large flocks of sheep from one pasture to

1387-503: Is a combination of the sun god Surya and Shiva, who is associated with the moon. Martanda ("blazing orb") is a name of Surya, while Bhairava is a form of Shiva. Sundays, gold and turmeric, which are culturally associated with the sun, form an important part of the rituals of Khandoba. Sontheimer associates the worship of the Sun as termite mounds for fertility and his role as a healer to Khandoba's role as granter of fertility in marriages and to

1460-558: Is a new-moon day that falls on a Monday, is celebrated in Jejuri. A palakhi (palanquin) procession of Khandoba and Mhalsa's images is carried from the Gad-kot temple to the Karha river, where the images are ritually bathed. Deshasth Brahmans and Marathas also observe the annual Champa-Shashthi festival. The images of Khandoba and Malla are cleaned and worshipped. For six days, a fast is observed. On

1533-473: Is a prototype of the Muralis — the girls "married" to Khandoba. Rambhai is worshipped as a goddess whom Khandoba visits after his hunt. She is also localised, being said to come from the village from Dhalewadi, near Jejuri. The fourth wife Phulai Malin, from the gardener or Mali caste , She was a particular Murali and is thus a deified devotee of Khandoba. She is visited by him at "Davna Mal" (field of southernwood ,

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1606-532: Is also associated with Bhairava , who is connected with Brāhmanahatya (murder of a Brahmin). Devotees emphasize that Khandoba is a full avatar of Shiva, and not a partial avatar like Bhairava or Virabhadra . He accepts the attributes of the demon king — his horse, weapons and royal insignia. Sontheimer stresses the association of Khandoba with clay and termite mounds. Oral legends tell of Khandoba's murti s being found in termite mounds or "made of earth". According to Sontheimer, Martanda Bhairava (Khandoba)

1679-402: Is also worshipped as the aniconic linga , the symbol of Shiva. Often in Khandoba temples, both representations of Khandoba — the aniconic linga and the anthropomorphic horseback form. Legends of Khandoba generally tell about the battle between the deity and demons Malla and Mani. The principle written source of the legend is Malhari Mahatmya ( Mallari Mahatmya ), which claims to be from

1752-538: Is believed to be a combined avatar of Parvati . Mhalsa was born as the daughter of a rich merchant in Newase called Tirmarsheth. On the divine orders of Khandoba in a dream to Tirmarsheth, she was married to Khandoba on Pausha Pournima (the full moon day of Hindu calendar month of Paush) in Pali (Pembar). Two shivlingas appeared on this occasion. An annual festival marking this event is celebrated in Pali every Paush Pournima. Banai

1825-422: Is believed to be the daughter of Brahma , the creator, incarnation of Goddess Ganga . Banai was found by Dhangar shepherd. When Banai grew up, it was predicted that she would get her match at Jejuri . There, she fell in love with the god Khandoba. Khandoba also fell in love with her. Khandoba accepted a self-exile for 12 years by intentionally losing a game of chess (Saripat) to his wife Mhalsa. He took disguise as

1898-531: Is believed to conferred upon by the Mughal invader king Aurangzeb , who was forced to flee from Jejuri by Khandoba's power. Some of these distinguishing Muslim features include his usual appearance as that of a Paṭhān on horseback, one of his wives being a Muslim, and that his horse-keeper is a Muslim in Jejuri. The Mārtaṇḍa Vijaya expressly states that his devotees are mainly Muslims. The worship of Khandoba had received royal patronage by Ibrahim II , which consisted of

1971-497: Is called Sakama Bhakti – worship done with an expectation of return and is considered "to be of a lower esteem". But the most faithful bhakta s (devotees) are considered to be greedy only for the company of their Lord, Khandoba is also called bhukela – hungry for such true bhakta s in Martanda Vijaya. Boys called Vāghyā (or Waghya , literally "tigers") and girls called Muraḹi were formerly dedicated to Khandoba, but now

2044-403: Is considered a rival to deity Prajapati. According to Stanley, Khandoba originated as a mountain-top god, solar deity and a regional guardian and then assimilated into himself gods of various regions and communities. According to Stanley, Khandoba inherits traits from both the sun-god Surya as well as Shiva, who is identified with the moon. Stanley describes Khandoba as "a moon god, who has become

2117-439: Is considered as "the premier god of Sakama bhakti (wish-granting devotion) and one of the most powerful deities responsive to vows ( navas )". He is worshipped by the vast majority of Marathi Hindu people from all strata of that society. He is the patron deity of warrior, farming, herding as well as some Brahmin (priest) castes , the hunters and gatherers of the hills and forests, merchants and kings. The devotees of Khandoba in

2190-659: Is derived from kuri , meaning sheep in Kannada . Shepherding was traditionally their primary occupation and still is for many, who lead a nomadic lifestyle. Oral traditions of the Kurubas or Kuruma indicate their descent from Neolithic farming villages in South India which also kept cattle. Oral traditions indicate some of these original cattle-keeping agriculturalists branched off into new habitats and quickly came to rely on sheep pastoralism, absorbing Mesolithic hunter-gatherers. Rituals associated with hunting presumably came from

2263-620: Is different from Wikidata All article disambiguation pages All disambiguation pages Language and nationality disambiguation pages Kuruba Kuruba is a Hindu caste native to the Indian state of Karnataka , Tamil Nadu , Andhra Pradesh and Telangana . They are the third-largest caste group in Karnataka. Traditionally, these are shepherds who used to do the work of sheep/goat and animal husbandry and agriculture, in which they especially raised mixed herds of sheep and goats and cattle. The term kuruba , meaning shepherd ,

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2336-540: Is from the Lingayat merchant (Vani) community, his second wife Banai is a Dhangar (shepherd caste). Mhalsa has had a regular ritualistic marriage with Khandoba. Banai, on the other hand, has a love marriage by capture with the god. Mhalsa is described as jealous and a good cook; Banai is erotic, resolute, but does not even know how to cook. Often folk songs tell of their quarrels. Mhalsa represents "culture" and Banai "nature". The god king Khandoba stands between them. Mhalsa

2409-426: Is seated in front of Khandoba on his white horse. Mhalsa is piercing a demon's chest with a spear, while a dog is biting his thigh and the horse is hitting his head. The other demon is grabbing the reins of the horse and attacking Khandoba with a club as Khandoba is dismounting the horse and attacking the demon with his sword. In other representations, Khandoba is seen seated on a horse with the heads of demons trod under

2482-439: Is swayambhu linga at Kalaj Khandoba temple. After killing Mallasur on Margashirsha Shukla Champa Shashti he appeared in the form of Linga at Jejuri on the request of Dharmaputra Rishi Munis. Khandoba has two wives who are women from different communities, who serve as cultural links between the god and the communities. He has two wives, Mhalsa and Banai (Banu, Banubai) being the most important. While Khandoba's first wife Mhalsa

2555-562: The Dasara festival at Devaragudda, and an eleven-day festival in Magha month (February–March) in Mailar, Bellary district. Both festivals have enactments of the battle between Mailar and the demons Mani-Malla. Chaitra Purnima (full-moon day) is also considered auspicious. In general, Sundays, associated with the sun-god, are considered as considered auspicious for Khandoba worship. The sect of Khandoba,

2628-643: The Kokanastha Brahmins - in Nashik and Satara - do worship Khandoba, some imitating the Deshastha Brahmins. The Deshastha Brahmins, Chandraseniya Kayastha Prabhus , as well as the royal families like Gaikwads and Holkars worship Khandoba as their Kuladevata. He is also worshipped by Jains and Lingayats . He is viewed as a "king" of his followers. Khandoba is believed to be a kadak (fierce) deity, who causes troubles if not propitiated properly as per

2701-515: The Pallavas to the Yadavarayas, were originally members of pastoralist, cowherd groups and belonged to Kuruba lineages. They have three divisions, namely Unnikankan, Hattikankan and Hande. Those who subsist on the wool economy wear a Unnikankan (wool bracelet), while those in agriculture wear a Hattikankan (cotton bracelet). These bracelets are tied during the marriage ceremony. Hande Kurubas claims

2774-455: The "open" criticism of Khandoba stopped, but the "barbaric" practices of his cult were still targeted. Sontheimer suggests that Khandoba was primarily a god of herdsmen, and that the cult of Khandoba is at least older than 12th century, which can be determined by references in Jain and Lingayat texts and inscriptions. A 12th-century Jain author Brahmashiva claims that a Jain, who died in battle after

2847-789: The 18th century, Khandoba had become the clan deity of the Maratha Empire . In 1752, the Maratha dowager queen Tarabai chose Khandoba's Jejuri temple to seal her pact with the Peshwa ruler, Balaji Bajirao , in the deity's presence. Malhari Mahatmya states that Khandoba first appeared on Champashasti, which was a Sunday, at Premapur, which identified as Pember (Adimailar, Mailarapur) near Bidar . Marathi traditions tell that Khandoba came originally from Premapuri, now Pember in Karnataka , then went to Naldurg, Pali and finally to Jejuri. Sontheimer suggests that

2920-477: The 1920s, some of the Kurubas had begun to call themselves Prathama Sudra ('first Sudra') or Indra Sudra ('chief Sudra'). In Karnataka , the Kurubas are classified as Other Backward Class in the Indian system of reservation . Since the community is more dispersed, the Kurubas have been called a non-dominant minority community. The Kuruba community's population in Karnataka is around fifty lakh (five million), which

2993-498: The Deccan principally consists of Marathas and Kunabis , shepherd Dhangars , village guards and watchmen Ramoshis  — a " Denotified tribe ", the former " untouchable " Mahars and Mangs , fisher-folk Kolis , balutedar castes like gardeners ( Mali ) and tailors ( Shimpi ), though it also includes of a few Brahmins and even some Muslims . Although Brahmin presence is nominal in his sect, Deshastha Brahmins , as well as

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3066-502: The Deccan. Besides Mailara, Khandoba is identified with other deities of Karnataka and Andhra Pradesh, and is called as Mallanna, Mairala, and Mallu Khan. Other traditions like Shakta sects of folk goddesses were assimilated into the Khandoba sect, identifying the goddesses with Khandoba's wives Mhalsa or Banai. Marathi literature has a mixed reaction to the sect of Khandoba. Naranjanamadhva (1790) in stotra (hymn) dedicated to Khandoba calls him "an illustrious king with rich clothes and

3139-480: The Kurubas celebrated parashe where the group of Kurubas throughout a region celebrated the festival of their gods. During this time Goravas , an order of saints dedicated to Mailari Devaru, are initiated. During the parashe , the idol of the temple where the parashe takes place is washed in a river, and decorated with hoovu - vibhuti . The worship is conducted by a Kuruba pujari and the Goravas sing songs dedicated to

3212-690: The Kurumas or Kurubas founded the Sangama dynasty , the founding dynasty of the Vijayanagara Empire . According to Ramchandra Chintaman Dhere , a scholar of the religious traditions of Maharashtra : The history of South India shows clearly that all the southern royal dynasties who arose from pastoralist, cowherd groups gained Kshatriya status by claiming to be Moon lineage Kshatriyas, by taking Yadu as their ancestor, and by continually keeping alive their pride in being 'Yadavas'. Many dynasties in South India, from

3285-516: The Mahatmya calls Khandoba, riding the Nandi bull, leading an army of the gods. Martanda Bhairava is described as shining like the gold and sun, covered in turmeric also known as Haridra, three-eyed, with a crescent moon on his forehead. The demon army was slaughtered by the gods and finally Khandoba killed Malla and Mani. While dying, Mani offers his white horse to Khandoba as an act of repentance and asks for

3358-684: The chapter Kshetra-kanda of the Sanskrit text Brahmanda Purana , but is not included in standard editions of the Purana. R.C. Dhere and Sontheimer suggests that the Sanskrit Mahatmya was composed around 1460–1510 AD, mostly by a Deshastha Brahmin , to whom Khandoba is the family deity. A version is also available in Marathi by Siddhapal Kesasri (1585). Other sources include the later texts of Jayadri Mahatmya and Martanda Vijaya by Gangadhara (1821) and

3431-465: The cult of Mailara may have originated in Pember and then spread to Maharashtra, merging with the cult of Khandaka — the patron yaksha (demi-god) of Paithan giving it its distinct Maharashtrain characteristics. Maharashtrains call the god – Kanadya Khanderaya , the god from Karnataka. The cult possibly was spread by Lingayat, Jain and other merchants, associated with Mailara-Khandoba, to other parts of

3504-475: The deity, although this is done outside the temple as meat is forbidden inside the temple. An important part of the Khandoba-sect is navas , a vow to perform service to the god in return for a boon of good harvest, male child, financial success etc. On fulfilment of the navas , Khandoba was offered children or some devotees would afflict pain by hook-swinging or fire-walking. This type of worship using navas

3577-402: The deity. However, these celebrations were largely gone by the 1920s. The Kurubas also worship Iragaru , men who die unmarried, by building temples and setting up stones for them. They bury their dead. Mailara The name "Khandoba" comes from the words "khadga" (sword), the weapon used by Khandoba to kill the demons, and "ba" (father). "Khanderaya" means "king Khandoba". Another variant

3650-629: The descendants of the Pallavas . Groups of soldiers from the Kuruba community became important in the armies of Deccan powers in the Medieval era. It is believed that Kurubas are ethnically related to the Kuruvars of Sangam literature . This is also supported by the fact that Kuruvars worshiped Murukan and his Kuruvar wife, Valli whereas Kurubas worship Mailara /Mallanna, who represents Murukan, and his Kuruba wife, Kurubattyavva. Traditional sources claim that

3723-528: The elite class of established religion who vilified Mailara. Initially exalted by an incarnation of Shiva, Mailara was denounced by Basava , the founder of the Shiva-worshipping Lingayat sect – who would later promote the deity. Chakradhar Swami (c.1270, founder of Mahanubhava sect), Vidyaranyaswami, Sheikh Muhammad also criticized the god. The Varkari poet-saint Eknath also wrote "disparagingly" about Khandoba's cult worship, but after him,

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3796-449: The epic hero Arjuna kill the demon Malla, thus acquiring the title of Mallari. Mailara was the family deity of the Kakatiya dynasty (1083–1323 AD); a text from their rule records the self-torture rituals of Mailara-devotees and describes the deity. Throughout his development, Mailara is looked upon as a lower manifestation of Ishvara (God) by Lingayat and Maharashtrian bhakti saints. By

3869-412: The family duties. Khandoba is worshipped with Turmeric ( Bhandār ), Bel fruit-leaves, onions and other vegetables. The deity is offered puran poli – a sweet or a simpler dish called bharit rodga of onion and brinjal. A strict vegetarian naivedya (offering of food) is offered to Khandoba in the temples, although he is regarded by many devotees as a non-vegetarian. Goat flesh is also offered to

3942-493: The first to sixth lunar day of the bright fortnight of the Hindu month of Margashirsha , in honour of Khandoba is celebrated at Jejuri, to commemorate the fight with demons Mani-Malla. On the sixth day (Champa-Shashthi), Khandoba is believed to have slew the demons. A jatra (temple festival and fair) is held in Pember on Champa-shasthi, and the festival continues until the day of the new moon. Another festival Somvati Amavasya , which

4015-410: The god. Other legends depict Mhalsa (or Parvati) and Banai or Banu (or Ganga) as futilely helping Khandoba in the battle to collect the blood of Mani, every drop of which was creating a new demon. Finally, the dog of Khandoba swallows all the blood. Sometimes, Mhalsa, or rarely Banai, is described as seated behind Khandoba on the horse and fighting with a sword or spear. The legends portray Khandoba as

4088-496: The healing powers of turmeric, which the latter holds. Another theory identifies Kartikeya (Skanda) with Khandoba. The hypotheses of the theory rests upon the similarities between Skanda and Khandoba, namely their association with mountains and war, similarity of their names and weapons (the lance of Skanda and the sword of Khandoba) and both having two principal wives. Also the festivals for both deities, Champa Sashthi and Skanda Sashthi respectively for Khandoba and Skanda fall on

4161-468: The horse's hooves or their heads under Khandoba's knees. In murtis (icons), Khandoba or Mailara is depicted as having four arms, carrying a damaru (drum), Trishula (trident), Bhandara-patra (turmeric powder-filled bowl) and khadga (sword). Khandoba's images are often dressed as a Maratha sardar , or a Muslim pathan . Often, Khandoba is depicted as a warrior seated on horseback with one or both of his wives and accompanied with one or more dogs. He

4234-507: The integration of these hunter-gatherers into the Neolithic pastoralists. These pastoralists later became almost totally separated from their villager antecedents and interacted with them only based on initial conflict and acculturation. For pastoralists such as the Kurubas, the horse became an important pack animal after the Iron Age and an animal for fighting. Nanjundaiah claimed the Kurubas were

4307-406: The minister and brother-in-law of Khandoba and brother of Lingavat Vani Mhalsa, the faithful dog that helps Khandoba kill the demons, the horse given by Mani and the demon brothers are considered avatars of Vishnu , Nandi and the demons Madhu-Kaitabha respectively. Other myth variants narrate that Khandoba defeats a single demon named Manimalla, who offers his white horse, sometimes called Mani, to

4380-433: The name "Mallari" (the enemy of Malla). Other variants include Malanna (Mallanna) and Mailara (Mailar). Khandoba is sometimes identified with Muneeshwara of Dharmapuri Mallanna of Telangana , MallikarjunaSwamy of Andhrapradesh and Mailara / Mallayya of Karnataka . Other names include Khandu Gavda, Mhalsa-kant ("husband of Mhalsa") and Jejurica Vani. In a popular oleograph representation of Khandoba, Mhalsa

4453-569: The north to Davangere , Karnataka in the south, Konkan , Maharashtra in the west to western Andhra Pradesh in the east. The eleven principal centres of worship of Khandoba or jagrut kshetras , where the deity is to be called awake or "jagrut", are recognized; six of them in Maharashtra and the rest in northern Karnataka. Khandoba's temples resemble forts, the capital of his kingdom being Jejuri. The priests here are Guravs , not Brahmins. His most important temples are: A six-day festival, from

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4526-514: The oral stories of the Vaghyas, bards of the god. The legend tell of the demon Malla and his younger brother Mani, who had gained the boon of invincibility from Brahma , creating chaos on the earth and harassing the sages. When the seven sages approached Shiva for protection after Indra and Vishnu confessed their incapability, Shiva assumed the form ( Avatar ) of Martanda Bhairava on Chaitra Shuddha Poornima at Adimailar, Mailarapur near Bidar, as

4599-436: The other. A secondary source of livelihood was once weaving kamblis , but that had mostly disappeared by the 20th century. With the disappearance of pastureland, they have been settling down to agriculture, some as landlords and other as tenants. Today, the majority of Hattikankan Kurubas practice farming and cattle-breeding, and many Unnikankan Kurubas are also farmers. But some also sell sheep and goats, as well as cow dung, in

4672-457: The performer Gondhali s invoke the deities. Khandoba is considered as the giver of fertility. Maharashtrian Hindu couples are expected to visit a Khandoba temple to obtain Khandoba's blessing on consummation of marriage. Traditional Maharashtrian families also organize a jagaran as part of the marriage ceremony, inviting the god to the marriage. Copper figurines of Khandoba riding on a horse (sometimes with Mhalsa) are worshipped by devotees on

4745-447: The practice of marrying girls to Khandoba is illegal. The Vaghyas act as the bards of Khandoba and identify themselves with the dogs of Khandoba, while Muralis act as his courtesans ( devangana s — nymphs or devadasis ). The Vaghyas and their female counterparts Muralis sing and dance in honour of Khandoba and narrate his stories on jagaran s — all night song-festivals, which are sometimes held after navas fulfilment. Another custom

4818-406: The quarrels of his wives, Khandoba gave the upper half of the hill to Mhalsa and the lower half to Banai. The idol of Mhalsa is placed with Khandoba in the main shrine at top of the hill at Jejuri. A separate shrine to Banai is situated halfway down the hill. Khandoba's third wife, Rambhai Shimpin, is a tailor woman who was a heavenly nymph or devangana and is sometimes identified with Banai. She

4891-539: The reinstatement of the annual jatra and the right of pilgrims to perform rituals at the Naldurg temple. Malhari Mahatmya even records Muslims ( mleccha ) as the god's bhaktas (devotees), who call him as Malluka Pathan or Mallu Khan . In Jejuri, a Muslim family traditionally looks after the horses of the god. There are over 600 temples dedicated to Khandoba in the Deccan . His temples stretch from Nasik , Maharashtra in

4964-454: The same day. Other symbols associated with Khandoba are the dog and horse. Though Shiva is worshipped across Maharashtra in his original form, some Maharashtrian communities prefer to worship him in form of his avatars, Khandoba being the most popular. He is the most popular Kuladevata (family deity) in Maharashtra . One of the most widely worshipped gods of the Deccan plateau, Khandoba

5037-450: The same term [REDACTED] This disambiguation page lists articles associated with the title Kurumba . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Kurumba&oldid=1260068291 " Categories : Disambiguation pages Place name disambiguation pages Hidden categories: Short description

5110-423: The seventh day, the devotees break their fast by a feast known as Champasashtliiche parne . An invitation to this feast is regarded as an invitation from Khandoba himself and is harder to refuse. In Pali-Pember, the ritual of the marriage of Khandoba with Mhalsa is annually performed. Turmeric is offered to the deities. Two festivals are celebrated in honour of Mailara, as Khandoba is known in Karnataka. These are

5183-634: The taking off Kankan ceremony took place at Jejuri. These festivals take place according to lunar months. Turmeric ceremony takes place on Margashirsha Purnima, marriage ceremony takes place on Paush Poornima, marriage procession ceremony takes place in the month of Magh and the taking off Kankan ceremony on Chaitra Poornima. Khandoba got married with Mhalsa on Paush Poornima at Pali and with Banai on Shravan Poornima at Naldurg village taluka Tuljapur. Yatra also takes place at Naldurg on Margashirsha Pratipada. Pleased with his devotee, Khandoba had appeared at Malavadi on Margashirsha Shuddha Ekadashi from Naldurg. There

5256-500: The temple stairs where it was trampled by the devotees feet. The legend further describes how two Lingas appeared at Prempuri, the place where the demons were killed. Oral stories continue the process of Sanskritization of Khandoba — his elevation from a folk deity to Shiva, a deity of the classical Hindu pantheon — that was initiated by the texts. Khandoba's wives Mhalsa and Banai are also identified with Shiva's classical Hindu wife, Parvati , and Ganga . Hegadi Pradhan,

5329-404: Was ritual-suicide by Vira s (heroes) in the cult. According to legend, an "untouchable" Mang (Matanga) sacrificed himself for the foundation of the temple at Jejuri to persuade Khandoba to stay at Jejuri forever. Other practices in the cult include the belief that Khandoba possesses the body of a Vaghya or devrsi (shaman). Another ritual in the cult is an act of chain-breaking in fulfilment of

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