Tuesday, September 4, 2007

33. Brahma-Vishnu-Mahesh

The historical evolution of theological concepts and pantheon in the Indian subcontinent is very interesting for the sociological studies. Primitive Indian societies believed in the special powers of the generative organs to procreate. Thus male and female sexual organs were ritually worshipped. The phallus (Linga) worship later was absorbed into Shaiva cult and the Linga became a representation of Shiva. On similar lines the primitive cult of vulva (Yoni) worship and Mother Godess worship amalgamated with Shakti/ Devi worship.
Brahma is probably the earlier major God in this subcontinent. Until then Vedic Aryans worshipped various elements of the nature in the form of Indra, Agni, Marut, Mitra, Varuna etc.
The legend of Abraham, the mass leader of Jews, who is also credited to have built the Kaaba at Mecca in association with his father, was so powerful in the region that any communities resorted to the worship of his spirit after his death. The Tulu settlers absorbed the Brahma legend in original form northwestern India, carried the concepts when they subsequently migrated south, still retain the vestiges of early forms of Brahma worship in the coastal Karavali Karnataka. The other migrant people also carried the concepts but these concepts changed with time and changes in the concept of Brahma. Apparently the ancient Jainism also adopted the concept of Brahma.
With ascendance of concept Brahma, the natures Gods were reduced to minor or lesser Gods. Brahma originally a horse mounted, bearded hero slowly evolved into a four headed creator, the four heads representing the four Vedas. Ramayana also showcased the ten headed Brahma. Myths and fantasy were added with detailed poetic imaginations and fantasies to elevate the status and power of the divine elements at popular level.
At the same time Shiva and Vishnu came into prominence among different cultural groups that made the Indian society at that period. Similar to Brahma, the original legends and characters of Shiva and Vishnu might have been based on the lives of exceptional mass heroes of that time. Incidentally both of these Gods were dark or black skinned like their natives of that time but were poetically called ‘blue skinned’ (Shyamala Varna).The dark skin indicates that these were Gods of dark skinned Dravida/ Munda tribes.
The Vedic Aryans when they moved out of their settlements into domains of various provincial kings they had serve under the Dravida/Munda kings for livelihood. Dravida/ Munda Kings who believed in their dark skinned Heroes turned to Gods rather than Vedic Gods (like Mitra, Varuna, Indra, Agni) or the white- skinned bearded Brahma (derived from Abraham). The Vedic Aryans then subsequently converted into Brahmins because of their knowledge of Vedas, had to switch over from Vedic Gods to native dark skinned Gods like Vishnu and Shiva (Mahesh).
At a point in the history, especially after witnessing development of three lines of divine concepts an effort was made to integrate the trilinear faiths into an unified concept of trinities: Brahma (the creator), Vishnu (the keeper) and Maheswara (the destroyer) were amalgamated into trinity. The famous Trimurthy sculptures of Elephanta caves, Mumbai is an example of this acceptance of merging of three faiths.

It is interesting that Tulu and the Malayali people were not influenced by these Gods in the beginning, especially the later-evolved four headed Brahma, the Vishnu and the Shiva.Shiva was being worshipped by Tamils,settled in Madurai, at least since the beginning of the Christian era (Sangam literatuire period).
Shiva temples were introduced in Tulunad during 5th Century AD, coinciding with Kadamba dynasty at Banavasi.And Vishnu and Krishna concepts came to Tulunad still later.
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7 comments:

  1. I would consider gods/spirits native to a certain community if that has oracles/priests for them.

    If you consider Tulu/Malayali non-brahmin communities they have oracles/priests for goddesses and spirits but not for Shiva or Vishnu. Also, the primitive phallic worship(unconnected to Shiva) is not observed among any castes or tribes in these regions. Therefore, I consider phallic/Shiva worship probably originated in eastern regions where tribes still have the tradition of phallic worship (also observed in SE Asian countries).

    Colour of the skin may not be a good indicator of the origin of these gods. The dark skin is present across all castes in India. Also, we are not sure the spread of light skin colour gene in India or even in west Asia. It is believed that west Asians might have become light skinned recently. People even speculate about Jesus's skin colour being not really light.

    Of course, I have my own theories on rise of Vishnu :-) (who was a minor deity among Vedic pantheon)

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  2. Manju, I am sorry I did not clarify that Tulu-Malayali(spirit worship) and mainstream Indian( Shiva-Vishnu etc) evolved seperately at different stages. I should have done that.Regarding Shiva and Vishnu I was sketching what was general Indian scenario.It definately originated outside the Tulu-Malayali domains and these concepts did even influence these people until 5 th C AD atleast.
    Tulu-Malayalis adopted Shiva and Vishnu form only after 5th century AD the time of Kadamba dynasty. I would come to it later.
    2. The colour of the skin of the Gods Shiva and Vishnu are stressed in literature because, it was different from that of earlier Gods.It suggest in other ways that non-dark skinned people (and Gods)made their presence already by that time.
    3. Manju, please compile your data also. Right now I am just putting together different ideas stored in different parts of my mind!

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  3. Ravi:
    Do you have any idea about Natha cult (jOgi mata)? I had read that even that was introduced in this region around 5th century.

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  4. Manju,
    There are distinct signatures of Natha cult in the coast,the Kadri Manjunatha temple being the strong example. Even the Queen Mangaladevi who gave name to Mangalore,is said to be a disciple of a Natha guru.But it is difficult to pinpoint the date right now.The dates of Mangaladevi and Kadri temples are not very sharp, being ca.7 to 9th C AD.
    Besides there is a view that Manjunatha temple was a Buddhist Vihar before occupation by Natha practitioners.There is Buddhist styled bronze statue in the Kadri temple even now.So the the date of Natha cult in the coast may be slightly after 6th or 7th century.

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  5. Manjeshwara Ganapati Rao Aigala's 'Dakshina Kannada Jilleya Prachina Itihasa' mentions that Natha cult was strong in this region around 5-6th century CE(Therefore, Mundattaye Pad-dana belongs to that age). However, I am not sure how Aigala arrived at that..

    Besides there is a view that Manjunatha temple was a Buddhist Vihar before occupation by Natha practitioners.

    Yes, also the name Manjunatha itself is derived from Bodhisatva Manjusri.

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  6. Really informative, I really appreciate how you have related all the data , I would like to know more about the the derivation of brahma from abraham

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  7. Thank you Vimal.
    'Brahma' is an adapted variation in the pronunciation of the name 'Abraham'! One sect of Indo-Aryans believed in "Ahura" (or Asura)while the other sect propounded the "Sura".The roots of our beliefs are simply perplexing!

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