Among the fascinating customs of Kuruba Gowdas is also the use of Hatti Kankana(ಹತ್ತಿ ಕಂಕಣ) and Unne Kankaka(ಉಣ್ಣೆ ಕಂಕಣ ) during marriages. In fact all Kuruba Gowdas are split into two groups depending on which type of thread they use during their marriages. Most other costums and traditions remain the same between these two groups.
"Hatti" is cotton and "Unne" is wool from the sheep. Kankana is the the thread made with either of them and which is tied to the wrist of the groom and bride during their marriage ceremony. Usually the marriage is between the same group of people, that is the Hatti Kankana followers marry the followers of the same custom and vise versa. But in modern times this has not been strictly followed and marriages between Hatti Kankana and Unne Kankana people are common.
The story behind this custom and division of Kuruba Gowdas into two groups goes back to the ancient times many thousands of years ago. An ancestor of Kurubas called "Padma Gonda"(ಪದ್ಮಗೊಂಡ) had two wives, the first wife was a Kuruba Gowdathi and the second wife belonged to the brahmin community. So Padmagonda decides to marry off the children born to his first wife by tying the cotton thread to their wrists and he marries off the children born to his second wife by tying the woollen thread to their wrists, thus heralding the formation of this custom.
Saturday, November 17, 2012
Kuruba Event 5 - Guddadayya Dance
Kuruba Gowdas of Karnataka have a rich culture and traditions. They have the most amazing forms of dance and festivals, which no other single community in India has. These festivals, fairs and dances showcase the richness and diversity of the community. They also show that the Kuruba Gowda community are the original and the first inhabitants of the land and from which various other communities branched out over many centuries.
One such festival is the "Beereshwara" festival of Medlleri[ಮೇಡ್ಲೇರಿ] village in Ranebennur taluk of Haveri district in Karnataka. About 2 lakh people from the surrounding villages and towns descend onto this small village every year to celebrate the festival of Beereshwara, the community deity of Kurubas. This festival runs for seven days in the month of February every year. The devotees perform various festivities, they bring their sheep's with them to be sacrificed to the god for their well being.
Interestingly the sheep's are not sacrificed to the deity by beheading, but by slicing open their stomachs. I have not heard this type of sacrifice anywhere else in India, this again points towards the ancient origins of the community, wherein the crude practices of the nomadic ancient human beings being still followed in modern times. It also indicates the continuity of the Kuruba community from nomadic first humans to the modern era. A costum followed continuously without break for thousands of years.
After sacrificing the sheep's comes the most interesting part, the 'Guddadayya Dance'. This dance is performed by the "Goravas", "Dalavoys" and "Eergaras" belonging to the Kuruba Gowda community. These people hold a bamboo stick in their hands and dance to the music of Dollu (drum) beats. The drum beaters encircle the dancers holding the stick and dance according to the sounds being made by the drummers.
This amazing dance, drum beating and show of strength was a way of keeping the wild animals away fro their herds of sheep in ancient times and also a warning to the enemy tribes about the strength of Kuruba Gowdas. This warrior like dance indicates the genesis of the Kurubas from sheep farmers defending their herds from wild animals to the great builders of kingdoms like "Mouryas", "Pallavas", "Vijayanagara Empire" and many more.
Tuesday, November 6, 2012
Great Kurubas 6 - Siddanagouda Sanna Ramanagouda Patil
Sri Siddanagouda S Ramanagouda Patil is the father of co-operative society movement in India. He successfully organised the first agricultural credit co-operative society in India, in the year 1905 in the village of 'Kanaginahal' in Gadag district of Karnataka. The Kanaginahal co-op society also holds the distinction of being the first co-operative society to be functional in Asia and the credit for this goes to the great Kuruba Gowda Sri Siddana Gouda S Patil. He was the founder president of the society. The centeNary celebrations of founding of the society was held in 2005, attended by another great Kuruba Gowda Mr Siddaramaiah, the then deputy chief minister of Karnataka, a statue of Mr Patil was unveiled on this occasion.
This event of founding of the first co-operative society in Asia is celebrated as the Sr Siddanagouda S Patil day on may 8th of every year. The initial capital of the society was 2000 rupees, which was a big amount in those days.
This event of founding of the first co-operative society in Asia is celebrated as the Sr Siddanagouda S Patil day on may 8th of every year. The initial capital of the society was 2000 rupees, which was a big amount in those days.
Sunday, September 23, 2012
Kuruba Gowda Event 4 - Badige(ಬಡಿಗೆ) Habba
As I search more, I find more and more interesting stories, customs and festivals of Kuruba Gowdas. This festival or Habba is called as "Badige Habba" (ಬಡಿಗೆ ಹಬ್ಬ) or "Eeragudi Habba" (ಈರಗುಡಿ ಹಬ್ಬ). This festival is celebrated every three years in the village of "Kavadamatti" in Muddebihal talk of Bijapur district
This festival is celebrated in the memory of "Jumanna Devaru". This festival involves hitting each other with Badige(sticks). The festival starts at the Jumanna temple and 501 Kuruba Gowdas with 501 Badige's split into groups and start hitting each other and also the person who claims to have had the experience of god entering him. They do this for about one and half kilometres all through the village. Tihis procession ends at the sweet water well of one "Somana Gowda Biradar", where the Badige's are cleaned and taken back to their home to perform Pooja. The procession involves carrying the deities of "Beeralingeshwara" and "Muthya".
Inspite of having received heavy blows on each other with their Badige's the devotees do not complain of pain, they are smeared with viboothi which they say prevents the pain. Thousands of people from all over the Bijapur district come to this village to watch this strange festival. The Kuruba Gowda Pujari, who is also the head of the community gives the indication for the start of the ceremony.
The story behind the festival is that, about 100 years ago this tiny village had a Kuruba Gowda called "Jumanna". This part was under the British rule and Jumanna could not pay the taxes and so he was not allowed to till his land. Jumanna ignored this warning from the British and started to till his land during night time. The British having heard about this attacked Jumanna at night and after single handedly fighting the British for several hours Jumanna was finally decapitated. Unknown as to what happened during the night Jumanna's sister brought him food in the morning only to find the decapitated body of Jumanna. Legend has it that the severed head of Jumanna spoke to his sister and asked his body to be buried and to celebrate his death by a festival of Valour. Since then this festival has been celebrated in the memory of this brave man and a temple has been built for him.
Very interesting our own festival of sacrifice and valour in the lines of Shia Muslims who celebrate Bakrid.
This festival is celebrated in the memory of "Jumanna Devaru". This festival involves hitting each other with Badige(sticks). The festival starts at the Jumanna temple and 501 Kuruba Gowdas with 501 Badige's split into groups and start hitting each other and also the person who claims to have had the experience of god entering him. They do this for about one and half kilometres all through the village. Tihis procession ends at the sweet water well of one "Somana Gowda Biradar", where the Badige's are cleaned and taken back to their home to perform Pooja. The procession involves carrying the deities of "Beeralingeshwara" and "Muthya".
Inspite of having received heavy blows on each other with their Badige's the devotees do not complain of pain, they are smeared with viboothi which they say prevents the pain. Thousands of people from all over the Bijapur district come to this village to watch this strange festival. The Kuruba Gowda Pujari, who is also the head of the community gives the indication for the start of the ceremony.
The story behind the festival is that, about 100 years ago this tiny village had a Kuruba Gowda called "Jumanna". This part was under the British rule and Jumanna could not pay the taxes and so he was not allowed to till his land. Jumanna ignored this warning from the British and started to till his land during night time. The British having heard about this attacked Jumanna at night and after single handedly fighting the British for several hours Jumanna was finally decapitated. Unknown as to what happened during the night Jumanna's sister brought him food in the morning only to find the decapitated body of Jumanna. Legend has it that the severed head of Jumanna spoke to his sister and asked his body to be buried and to celebrate his death by a festival of Valour. Since then this festival has been celebrated in the memory of this brave man and a temple has been built for him.
Very interesting our own festival of sacrifice and valour in the lines of Shia Muslims who celebrate Bakrid.
Sunday, September 16, 2012
"Gowda" is not a Caste Name
Recently have come across people who think "Gowda" is a caste, but it is not a community or caste but just a title used to denote the head of the family or community. I have seen the Gowda surname being used by almost all communities of Karnataka, Here I will give some examples with their castes Junje Gowda - was a Kuruba who built male Mahadeshwara temple, more recently we had A. Dodde Gowda who was a MLA from Holenarasipur in Hassan district, Basavan Gowda is a common name of many Lingayats from north Karnataka, I think there is a minister called Raju Gowda who belongs to the Nayaka/Valmiki community, Golla Gowda - from the famous poem "Dharini mandala madhyadolage" was a Golla/Yadava and many Golla's use Gowda as surname, Edigas use Gowda as a username as well the most famous person being M.Thimme Gowda the liquor baron, many other small caste people as well use Gowda as surname.
But in the past 10 years or so one particular community is trying to monopolise the name " Gowda" as to belonging to their community.It's a sad show of the imagined superior mentality by few people. They are trying desperately to convince the world that Gowda is a caste. When the truth is contrary to their argument. This false propaganda has been carried out in a large scale both by the written and visual media aided by politicians and swamijis. The press obviously been based in Bengaluru, and being run by the people who do not know the culture and traditions of the people of rural Karnataka are propagating this without looking into the background of the argument.
It all probably goes back to the time about 15 yrs ago when a man who did not deserve to become the Chief Minister became the Prime Minister of India. The most famous person with a Gowda surname - H.D.Deve Gowda. Since then lot of people started to use the Gowda word. Surnames were proudly displayed as Gowda even though they did not have one. The media of course with little knowledge of the error took it as the truth, and started associated Gowda surname with a particular community or protraying it as a seperate community itself. It's a tragedy and shame that such a minuscule thing as a surname was used to propagate one false information.
To quote an example a book written by Mr L A K Iyer in 1965 called "Mysore - Tribes and Castes" states in page 27 under the heading "Kuruba" that "Gauda" and " Heggade" are the titles used by Kurubas with their corresponding feminine equivalents of "Gaudathi" and "Heggadithi". Which clearly indicates that it is just a title and not a caste or community name.
So even before you ask some people voluntarily say that they are " Gowdas" and go to the extent of displaying it everywhere including their houses and vehicles. So I request these people to write a memorandum to the government to recognise them as a separate caste, or else I think they are spreading a false propaganda to achieve their menial political and social goals. If they thing just by using Gowda as a caste name their status in the social strata of rapidly changing India increase then it's their narrow mindedness. They are trying to undo the truth and rewrite history.
I hope these so called English educated press people try to know the culture, tradition and demographic nature of the state they live in before just blindly using Gowda word to denote one particular community. This article is not to hurt anyone or any community but just an effort to bring out the truth.
But in the past 10 years or so one particular community is trying to monopolise the name " Gowda" as to belonging to their community.It's a sad show of the imagined superior mentality by few people. They are trying desperately to convince the world that Gowda is a caste. When the truth is contrary to their argument. This false propaganda has been carried out in a large scale both by the written and visual media aided by politicians and swamijis. The press obviously been based in Bengaluru, and being run by the people who do not know the culture and traditions of the people of rural Karnataka are propagating this without looking into the background of the argument.
It all probably goes back to the time about 15 yrs ago when a man who did not deserve to become the Chief Minister became the Prime Minister of India. The most famous person with a Gowda surname - H.D.Deve Gowda. Since then lot of people started to use the Gowda word. Surnames were proudly displayed as Gowda even though they did not have one. The media of course with little knowledge of the error took it as the truth, and started associated Gowda surname with a particular community or protraying it as a seperate community itself. It's a tragedy and shame that such a minuscule thing as a surname was used to propagate one false information.
To quote an example a book written by Mr L A K Iyer in 1965 called "Mysore - Tribes and Castes" states in page 27 under the heading "Kuruba" that "Gauda" and " Heggade" are the titles used by Kurubas with their corresponding feminine equivalents of "Gaudathi" and "Heggadithi". Which clearly indicates that it is just a title and not a caste or community name.
So even before you ask some people voluntarily say that they are " Gowdas" and go to the extent of displaying it everywhere including their houses and vehicles. So I request these people to write a memorandum to the government to recognise them as a separate caste, or else I think they are spreading a false propaganda to achieve their menial political and social goals. If they thing just by using Gowda as a caste name their status in the social strata of rapidly changing India increase then it's their narrow mindedness. They are trying to undo the truth and rewrite history.
I hope these so called English educated press people try to know the culture, tradition and demographic nature of the state they live in before just blindly using Gowda word to denote one particular community. This article is not to hurt anyone or any community but just an effort to bring out the truth.
Saturday, September 15, 2012
Great Kurubas 5 - Puttamalle Gowda
Puttamale Gowda is a folklore artist. He is master of "Goravara Kunitha". He hails from Chamaraja Nagar district and the tradition of Goravayyas has been passed on in his family for generations. He was initiated to the tradition of Goravas at the age of 12yrs by his uncle. Mr Puttamalle Gowda took Deekshe to continue the tradition.
After his Deekshe and learning the art of Goravara Kunitha, Mr Puttamalle Gowda started performing in various cities and towns. Goravas were invited to perform in house warming ceremonies and to bless the children. He eventually formed his own troupe and has toured different cities including Delhi, Mumbai, Hyderabad, Cochin apart from the towns and cities of Karnataka.
Mr Puttamalle Gowda has been awarded the "Rajyotsava" award and Janapada Academy award. He continues to teach about a group of 10 children. He has a son and two daughters. His son continues the tradition of Goravayya. Puttamalle Gowda is in his 80's now and still remains active. He was awarded "Janapada Shri" award in February 2012.
All Kuruba Gowdas should be proud of this man who has dedicated his life to preserve the ancient Kuruba tradition. I hope that Kuruba youngsters will take up this art form and continue the tradition. No other community people are allowed to become Goravvyas, it has to be a person from the Kuruba Gowda community.
After his Deekshe and learning the art of Goravara Kunitha, Mr Puttamalle Gowda started performing in various cities and towns. Goravas were invited to perform in house warming ceremonies and to bless the children. He eventually formed his own troupe and has toured different cities including Delhi, Mumbai, Hyderabad, Cochin apart from the towns and cities of Karnataka.
Mr Puttamalle Gowda has been awarded the "Rajyotsava" award and Janapada Academy award. He continues to teach about a group of 10 children. He has a son and two daughters. His son continues the tradition of Goravayya. Puttamalle Gowda is in his 80's now and still remains active. He was awarded "Janapada Shri" award in February 2012.
All Kuruba Gowdas should be proud of this man who has dedicated his life to preserve the ancient Kuruba tradition. I hope that Kuruba youngsters will take up this art form and continue the tradition. No other community people are allowed to become Goravvyas, it has to be a person from the Kuruba Gowda community.
Great Kuruba Gowdas 4 - Balumama
I don't know how many people have heard about the saint of North Karnataka/ Maharashtra called "Balumama"(ಬಾಳುಮಾಮ). i have come across this name several times while reading Kannada newspapers
It was mostly when the big politicians of Karnataka go and tender the sheep of Balumama for a day so that they can win the elections. Recently a lost about him has been posted on Facebook by my friends in Maharastra. So I was curious and did my bit on research on him and here it is.
Balumama was born in 1892 to a Kuruba Gowda couple in a village called Akkol(ಅಕ್ಕೋಳ) in Chikkodi taluk of Belgum district in Karnataka. His father was Mayappa and mother was Satyavva. He spent his childhood with his parents, but was always lost in meditation and was a quite boy. He later went on to live with his sister and was married to her sisters daughter against his will. The marriage did not last long. He was given about 15 sheep's by his in laws which he started to tend.
While shepherding his sheep, he was known to have performed several miracles and help lot of poor and downtrodden people. He used to travel long distances with his sheep including parts of Maharashtra and Karnataka. He was fluent in both Kannada and Marathi. Whatever he said came to pass without fail. So had a huge disciple group among the rural poor, who began to worship him as a saint. The seep which Balumama had were considered as holy as well. If the herd of Balumama's sheep stayed or passed through a persons field, he was bound to have had happiness, health and wealth.
Balumama died at the age of 74 in 1966 at a village called Adamapur(ಅದ್ಮಾಪುರ) in Kohlapur district of Maharastra. A temple was built in his memory in Adamapur which lies between Nipani in Karnataka and Radhanagari in Maharashtra. The Temple is looked after by the "Shri Balumama Sansthana". The sheep numbers have now grown to about 40,000. Which are looked after by the temple trust.
These sheep which are the progeny of the original sheep of Balumama are considered to be auspicious. And groups of these sheep are taken to various places at the request of Balumamas devotees. There is a belief that these sheep brings good luck. Some politicians like Basavaraj Bommai, K S Eshwarapp, Sharad Pawar etc have tended the sheep for a day, which is thought to make them win elections.
Website - http://balumama.com/balumama-english/
It was mostly when the big politicians of Karnataka go and tender the sheep of Balumama for a day so that they can win the elections. Recently a lost about him has been posted on Facebook by my friends in Maharastra. So I was curious and did my bit on research on him and here it is.
Balumama was born in 1892 to a Kuruba Gowda couple in a village called Akkol(ಅಕ್ಕೋಳ) in Chikkodi taluk of Belgum district in Karnataka. His father was Mayappa and mother was Satyavva. He spent his childhood with his parents, but was always lost in meditation and was a quite boy. He later went on to live with his sister and was married to her sisters daughter against his will. The marriage did not last long. He was given about 15 sheep's by his in laws which he started to tend.
While shepherding his sheep, he was known to have performed several miracles and help lot of poor and downtrodden people. He used to travel long distances with his sheep including parts of Maharashtra and Karnataka. He was fluent in both Kannada and Marathi. Whatever he said came to pass without fail. So had a huge disciple group among the rural poor, who began to worship him as a saint. The seep which Balumama had were considered as holy as well. If the herd of Balumama's sheep stayed or passed through a persons field, he was bound to have had happiness, health and wealth.
Balumama died at the age of 74 in 1966 at a village called Adamapur(ಅದ್ಮಾಪುರ) in Kohlapur district of Maharastra. A temple was built in his memory in Adamapur which lies between Nipani in Karnataka and Radhanagari in Maharashtra. The Temple is looked after by the "Shri Balumama Sansthana". The sheep numbers have now grown to about 40,000. Which are looked after by the temple trust.
These sheep which are the progeny of the original sheep of Balumama are considered to be auspicious. And groups of these sheep are taken to various places at the request of Balumamas devotees. There is a belief that these sheep brings good luck. Some politicians like Basavaraj Bommai, K S Eshwarapp, Sharad Pawar etc have tended the sheep for a day, which is thought to make them win elections.
Website - http://balumama.com/balumama-english/
Friday, September 14, 2012
Kuruvalapura>Kuluvalapura>Kolara
Anyone who wants to know about medieval India should read the book " Medieval Indian culture and political geography" by K.Satyamurthy. In the book there is a separate chapter about Kurubas and Boyas(Bedar) called "Agriculture in Tribal Groups; A case study of Boyas and Kurubas". It was really interesting page, you find a lot of information about Kurubas in Andhra Pradesh and the bordering districts of Karnataka.
But I am interested in a little theory put forward by the author, of course with evidence backing it. According to the famous Telugu poet Srinatha, As written in his "Bhimesvara Puranamu". Kuruva/Kurava(variant of today's Kuruba) mentions that the land between the plains and the forests in the Godaveri river valley was inhabitants by the Kurubas, he calls that place as the "Kaurava Padamu". Another older evidence mentions that the "Gangas" of Talakad originated in Ganga-peruru of Kadapa district in Anthrapradesh and then from there migrated to Kuvalalapura(modern day Kolar) and then on to Talakad. The above mentioned Kuvalalpura was corrupt form of Kuruvalapura/Kurubalapura and hence the name Kolara.
Very interesting indeed as I come from Kolar district and I did not know the link of Kuruba name to Kolar. The above mentioned book also tells about how Kurubas cleared the forests in Kolar and the adjoining districts of Andhra Pradesh which paved the way for settlement from other community people in the region, thus ending the reign of Kurubas.
Even today Kuruba Gowdas are the most populous people in Kolar town and surrounding villages. The surrounding districts of Anantpur, Kadapa and Chittoor too has large population of Kurubas/Kuruvas.
But I am interested in a little theory put forward by the author, of course with evidence backing it. According to the famous Telugu poet Srinatha, As written in his "Bhimesvara Puranamu". Kuruva/Kurava(variant of today's Kuruba) mentions that the land between the plains and the forests in the Godaveri river valley was inhabitants by the Kurubas, he calls that place as the "Kaurava Padamu". Another older evidence mentions that the "Gangas" of Talakad originated in Ganga-peruru of Kadapa district in Anthrapradesh and then from there migrated to Kuvalalapura(modern day Kolar) and then on to Talakad. The above mentioned Kuvalalpura was corrupt form of Kuruvalapura/Kurubalapura and hence the name Kolara.
Very interesting indeed as I come from Kolar district and I did not know the link of Kuruba name to Kolar. The above mentioned book also tells about how Kurubas cleared the forests in Kolar and the adjoining districts of Andhra Pradesh which paved the way for settlement from other community people in the region, thus ending the reign of Kurubas.
Even today Kuruba Gowdas are the most populous people in Kolar town and surrounding villages. The surrounding districts of Anantpur, Kadapa and Chittoor too has large population of Kurubas/Kuruvas.
Tribal Kuruba Gowdas Under Attack By Missionaries
I try to keep myself updated with the events around the world, especially India and Karnataka. I, while browsing the net came across this Christian Missionary website called www.prayerway.com. This being a missionary website there is no dearth of funds, looks like its been active in parts of Asia and Africa. As any Christian missionary- it's aim is to spread the word of gospel and bring in new converts to the Christian faith. But what was shocking was the effort and research they have put in to identify the poor and vulnerable tribes in India and elsewhere.
They have the full profile of each tribe living in the forests and surrounding areas of India. And obviously they have targeted our Kuruba tribal brothers including Kadu Kuruba, Jenu Kuruba and Betta Kuruba. They have researched so much about our tribal brothers and come up with statistics and data which I think even our government does not have about them.
They don't say anywhere in the article that Kurubas are Hindus, but they just go on to say that they follow Tribal religion and beliefs. They have suggested that there is an urgent need for Bible to be translated into the "Kuruba Language"(about which I will write in an aanother blog). Their agenda includes sending more missionaries to target Kurubas, motivate the already converted Kurubas to convert more people into Christendom, to build more churches where our Kuruba brothers are inhabituated.
They have also published the numbers which even our state government will not have. This was collected by the "World Evangelization Research Centre". It puts the population of Tribal Kurubas at 8 Lakhs and 90 thousand, it claims only 19% of them follow Hinduism, 80% follow ethnic religion and 1% follow Christianity. Missionaries are already working on 2 and half Lakh people and claim to have evangelised about 2 Lakhs Kuruba Gowdas.
At this pace it won't be too long before entire population of tribal Kurubas will be converted to Christianity, once this happens our brothers will loose their ancient traditions and costumes and will follow western lifestyle blindly, they will look at Jerusalem as their holy city rather then looking at Male Mahadeshwara. They will follow Popes command rather then the command of Devaragudda.
It will be a real tragedy if the original inhabitants of south India, who were in the forefront of development of Hindu religion be converted to the alien religion of Christianity. We as the plains dwelling Kuruba Gowdas should take up the cause of our tribal brothers and help them remain not only as Hindu Kurubas, but also help them maintain their ancient traditions and costumes and also help them assimilate into mainstream society. Please take a note of this and do whatever you can to help these people. We cant obviously compete with the Christian Missionary money, Christians are 40 times richer then Hindus and they have plenty of money to spend to lure these innocent people into their religion.
www.prayerway.com/unreached/peoplegroups4/1479.html
They have the full profile of each tribe living in the forests and surrounding areas of India. And obviously they have targeted our Kuruba tribal brothers including Kadu Kuruba, Jenu Kuruba and Betta Kuruba. They have researched so much about our tribal brothers and come up with statistics and data which I think even our government does not have about them.
They don't say anywhere in the article that Kurubas are Hindus, but they just go on to say that they follow Tribal religion and beliefs. They have suggested that there is an urgent need for Bible to be translated into the "Kuruba Language"(about which I will write in an aanother blog). Their agenda includes sending more missionaries to target Kurubas, motivate the already converted Kurubas to convert more people into Christendom, to build more churches where our Kuruba brothers are inhabituated.
They have also published the numbers which even our state government will not have. This was collected by the "World Evangelization Research Centre". It puts the population of Tribal Kurubas at 8 Lakhs and 90 thousand, it claims only 19% of them follow Hinduism, 80% follow ethnic religion and 1% follow Christianity. Missionaries are already working on 2 and half Lakh people and claim to have evangelised about 2 Lakhs Kuruba Gowdas.
At this pace it won't be too long before entire population of tribal Kurubas will be converted to Christianity, once this happens our brothers will loose their ancient traditions and costumes and will follow western lifestyle blindly, they will look at Jerusalem as their holy city rather then looking at Male Mahadeshwara. They will follow Popes command rather then the command of Devaragudda.
It will be a real tragedy if the original inhabitants of south India, who were in the forefront of development of Hindu religion be converted to the alien religion of Christianity. We as the plains dwelling Kuruba Gowdas should take up the cause of our tribal brothers and help them remain not only as Hindu Kurubas, but also help them maintain their ancient traditions and costumes and also help them assimilate into mainstream society. Please take a note of this and do whatever you can to help these people. We cant obviously compete with the Christian Missionary money, Christians are 40 times richer then Hindus and they have plenty of money to spend to lure these innocent people into their religion.
www.prayerway.com/unreached/peoplegroups4/1479.html
Tuesday, September 11, 2012
Great Kurubas 3 - P.R.Thippeswamy
P.R. Thippeswamy was a great artist and folklorist of Karnataka. He was popularly known as PRT. He was instrumental in establishment of the "Folklore Museum" in Mysore in 1968. He was also the first curator of the museum along with another scholar K.R.Krishnaswamy. The folklore museum contains Representative collection of arts and crafts from all over Karnataka. P.R.Thippeswamy brought material from all over Karnataka to increase the collection. One of the fascinating displays in the museum is the "Ink" prepared locally by the great grandfather of the late P.R.Thippeswamy at Dodderi village of Chitradurga District 200 years ago.
He was also an artist, he carved a niche for himself with is mastery of watercolours. Being an artist, Mr Thippeswamy had a clear vision about how and where to search for the most important and significant representations of the world of folk art to be displayed in the museum. He travelled throughout Karnataka to collect them for the museum. He was also responsible for setting up "Manjusha Museum" in Dharmasthala. His watercolours of 'Gagan Mahal' and 'Krishna Deva Raya's are displayed prominently in the museum in Dharmasthala.
Mr P.R. Thippeswamy was also a poet and Indologist. He was also served as chairman of "Lalitha Kala Academy" and won the Kannada Rajyotsava and K.Venkatappa award in 1999. He passed away on April 7th 2000. A commemorative volume on his life and achievements called "Harathi Jyothji" was released in 2007 by former education minister of Karnataka Mr H.Vishwanath. He hailed from Harthikote village of Hiriyur taluk in Chitradurga district.
Some of his notable works include "Shilpi Sankula", "Kalakosha", "Kalavida Kanda France", "Horatgara Kenchappa", "Beledu Banda Bharatiya Chitrakale" etc. Because of his multiple talents he was known as " Chaturmukha Brahma"(four faced brahma).
He has many followers and admirers of his works, especially the paintings. Many associations and fan clunks regularly organise seminars and exhibitions of his paintings. There has been a demand to build a memorial in Bengaluru in recognition of his works. he was also instrumental in introducing new artists to the field.
Even I did not know about this great man, I recently read a news cutting and also some exhibition being held in Bengaluru about P R Thippeswamy and was plesantly surprised to find that he belonged to the Kuruba Gowda community. I did see some of his paintings in Flickr website and the are really amazing. I will give the link below and suggest people reading this blog go through some of his paintings.
Its sad that such a great mans efforts and achievements has not been recognised by the government of Karnataka, I remember reading a lesson about one Krishna Hebbar while I was in school, probably 8th standard, I am now wondering why P R Thippeswamy has not been recognaised as Mr Hebbar, is it the caste the reason? readers decide.
Link -
http://www.flickr.com/photos/9699411@N07/page5/
He was also an artist, he carved a niche for himself with is mastery of watercolours. Being an artist, Mr Thippeswamy had a clear vision about how and where to search for the most important and significant representations of the world of folk art to be displayed in the museum. He travelled throughout Karnataka to collect them for the museum. He was also responsible for setting up "Manjusha Museum" in Dharmasthala. His watercolours of 'Gagan Mahal' and 'Krishna Deva Raya's are displayed prominently in the museum in Dharmasthala.
Mr P.R. Thippeswamy was also a poet and Indologist. He was also served as chairman of "Lalitha Kala Academy" and won the Kannada Rajyotsava and K.Venkatappa award in 1999. He passed away on April 7th 2000. A commemorative volume on his life and achievements called "Harathi Jyothji" was released in 2007 by former education minister of Karnataka Mr H.Vishwanath. He hailed from Harthikote village of Hiriyur taluk in Chitradurga district.
Some of his notable works include "Shilpi Sankula", "Kalakosha", "Kalavida Kanda France", "Horatgara Kenchappa", "Beledu Banda Bharatiya Chitrakale" etc. Because of his multiple talents he was known as " Chaturmukha Brahma"(four faced brahma).
He has many followers and admirers of his works, especially the paintings. Many associations and fan clunks regularly organise seminars and exhibitions of his paintings. There has been a demand to build a memorial in Bengaluru in recognition of his works. he was also instrumental in introducing new artists to the field.
Even I did not know about this great man, I recently read a news cutting and also some exhibition being held in Bengaluru about P R Thippeswamy and was plesantly surprised to find that he belonged to the Kuruba Gowda community. I did see some of his paintings in Flickr website and the are really amazing. I will give the link below and suggest people reading this blog go through some of his paintings.
Its sad that such a great mans efforts and achievements has not been recognised by the government of Karnataka, I remember reading a lesson about one Krishna Hebbar while I was in school, probably 8th standard, I am now wondering why P R Thippeswamy has not been recognaised as Mr Hebbar, is it the caste the reason? readers decide.
Link -
http://www.flickr.com/photos/9699411@N07/page5/
Monday, June 4, 2012
Kuruba Event 3 - Gorehabba
Gorehabba is celebrated by splashing cow dung on each other. Gorehabba and is similar to the festival of tomatino in Spain where villagers splatter each other with old and rotten tomatoes. Gorehabba is played a day after Balipadayami during Diwali.
Gummatapura is a tiny village situated in the Karnataka-Tamil Nadu border. Before the villagers start playing with the cow dung, there are a few interesting rituals which are followed. Starting early morning, men, women and children begin collecting cow dung from all over the village and dump it in a place designated for it, behind the Beerappa temple (Beerappa, the patron-god of the Kuruba Gowdas, is called different names like Kurukuntappaswamy, Antharangappa). Later, half naked children go all around the village collecting oil and butter for offering pooja at the temple. After the required oil and butter are collected, they offer pooja at the Karappa temple which is about one km away from the Beerappa temple. Once the pooja is done, the villagers come back in a procession. On the way back, one person is designated as a Chadikora (sneak). He is then fixed with a mustache and beard made of grass, seated on a donkey and brought to the temple in a procession.
After reaching the temple, the Chadikora's mustache and beard are removed and buried in the pit where the heap of dung has been deposited. Pooja is offered to the heap of cow dung and then starts the fun. Immediately after the pooja is offered, a handful of cow dung is splashed on the priest which is the green signal for the others. Every single person in the village is pushed into the pit and smeared with cow dung. Thousands of people from the nearby villages gather to watch the game. Later, an effigy of the Chadikora is made and taken to the Kondigekara Gudda (a hillock nearby) to be burnt. A chicken too is burnt along with the effigy. The villagers clean themselves in the lake, come back to the village and abuse the Chadikora.
According to a village elders, it all began hundreds of years ago. It was the day after Balipadayami. A person called Devaragudda, hailing from the North, was working as a servant in Kalegowda’s house. After Devaragudda died, his bag and a stick he carried was thrown into a garbage pit. A few days later, a Linga was found in the pit where his things were thrown. A bullock cart which was passing by happened to run over it and the Linga apparently started bleeding. Later, Lord Shiva apparently appeared in the village chief’s dream and ordered him to build a temple for him. The Beerappa temple is situated exactly where the Linga was found. Since then, the next day of Balipadyami is celebrated as Gorehabba.
It is also believed that participating in the cow dung splashing game cures people of all kinds of disease, which is one of the reasons for keeping the tradition alive, even after hundreds of years. BBC has filmed this strange ritual for its programme "Around the world in 80 faiths".
Video Link - http://static.bbcmotiongallery.com/gallery/clip/1B012272_009.do
Gummatapura is a tiny village situated in the Karnataka-Tamil Nadu border. Before the villagers start playing with the cow dung, there are a few interesting rituals which are followed. Starting early morning, men, women and children begin collecting cow dung from all over the village and dump it in a place designated for it, behind the Beerappa temple (Beerappa, the patron-god of the Kuruba Gowdas, is called different names like Kurukuntappaswamy, Antharangappa). Later, half naked children go all around the village collecting oil and butter for offering pooja at the temple. After the required oil and butter are collected, they offer pooja at the Karappa temple which is about one km away from the Beerappa temple. Once the pooja is done, the villagers come back in a procession. On the way back, one person is designated as a Chadikora (sneak). He is then fixed with a mustache and beard made of grass, seated on a donkey and brought to the temple in a procession.
After reaching the temple, the Chadikora's mustache and beard are removed and buried in the pit where the heap of dung has been deposited. Pooja is offered to the heap of cow dung and then starts the fun. Immediately after the pooja is offered, a handful of cow dung is splashed on the priest which is the green signal for the others. Every single person in the village is pushed into the pit and smeared with cow dung. Thousands of people from the nearby villages gather to watch the game. Later, an effigy of the Chadikora is made and taken to the Kondigekara Gudda (a hillock nearby) to be burnt. A chicken too is burnt along with the effigy. The villagers clean themselves in the lake, come back to the village and abuse the Chadikora.
According to a village elders, it all began hundreds of years ago. It was the day after Balipadayami. A person called Devaragudda, hailing from the North, was working as a servant in Kalegowda’s house. After Devaragudda died, his bag and a stick he carried was thrown into a garbage pit. A few days later, a Linga was found in the pit where his things were thrown. A bullock cart which was passing by happened to run over it and the Linga apparently started bleeding. Later, Lord Shiva apparently appeared in the village chief’s dream and ordered him to build a temple for him. The Beerappa temple is situated exactly where the Linga was found. Since then, the next day of Balipadyami is celebrated as Gorehabba.
It is also believed that participating in the cow dung splashing game cures people of all kinds of disease, which is one of the reasons for keeping the tradition alive, even after hundreds of years. BBC has filmed this strange ritual for its programme "Around the world in 80 faiths".
Video Link - http://static.bbcmotiongallery.com/gallery/clip/1B012272_009.do
A Kuruba - The Saviour of Kunchitigas
Legend has that Kunchitigas were originally from northern parts of Karnataka/India and were forced to migrate south to their present destination due to various circumstances prevailing in that region. They were being chased by the Muslim army of Delhi. Their leader was one Undetharaya. Closely pursued by the Muslim king's armies they arrived at the banks of the Tungabhadra river. But unable to cross it, they were stuck on its banks. On hearing of their dilemma “Jaladhi Bopparaya” a local Kuruba Gowda agreed to help them cross the river on condition that he be given a girl in marriage and eternally remembered by the community. Jaladhi Bopparaya was holding a Kuncha(cluster) used to weave woolen blankets in his hands, a symbol of his profession. Undeyetharaya named his community as Kunchitiga in honour of him. The one who was holding a Kuncha. Undeyatharaya” gave away his daughter “Chikka Byredevamma” in a marriage to “Jaladhi Bopparaya" in order to keep their promise to him. Jaladhi Bopparaya and Chikka Byredevamma's are the ancestors of the "Jaldenavaru" branch of Kunchitiga community.
Monday, May 28, 2012
Saint Kanakadasa's Songs
Adigeyanu madabekanna Ah my brother, I have to do some cooking
Ajnanigala Better to be at odds with the wise
Arigadaru It won't spare anybody
Aru hitavaru Don't be fooled and think 'That man wishes me well'
Aruballaru Hariharadigala Who could ever comprehend
Ajnanigala Better to be at odds with the wise
Arigadaru It won't spare anybody
Aru hitavaru Don't be fooled and think 'That man wishes me well'
Aruballaru Hariharadigala Who could ever comprehend
How great Shiva and Vishnu are?
Badukidenu I am saved now I am saved
Bagilanu Kindly open the door
Bandevayya O money-lender we have come
Bhajisi badukelo Listen, people, get a life
Bombeyatavanadiside While Brahma and Shiva
Dasadasara I'm the son of a servant woman
Dasanagabeku sadasjovama Be a servant of Sadashiva
Dhareya bhogavanu Be careful, man
Eke nadugide O lovely lady Mother Earth
Ellaru maduvudu The things people do for their bellies!
Enandu kondare How shall I praise you
Enna kanda halliya hanuma Hey little kid, village Hanuman
Enu illada dinada Life lasts only a couple of days
Huva karuvara Me, I bring grass to the house of my betters
Hyange ni dasanadi How, O animal, did you become a dasa?
Ishtudina I used to think and say 'Vaikuntha is far far away'
Japava madidarenu So what if you say a mantra
Kande na tandatandada I saw the gods assembled
Kattava Even if you go to all sorts of trouble
Kelirai shivasharanaru I'm afraid to say it
Kula kula kulavendu Don't break your clan into warring factions
Kula kula kulavennu People often speak of 'Our community'
Maganinda gatiyunte Can you really get release
Mumana Will intelligent folk lodge
Mutta bandide A precious pearl has come
Nandinda I've come to this earth
Nannavva kalla bide Mama let me use the stone
Narayana emba namada The seed is 'Narayana'
Navu kurubaru nannu We are the Kuruba shepherd folk
Ni vayiyilaga Are you inside illusion
Prachina karmavada Man O man if past acts don't stop
Ramanujare namo namo O Ramanuja, incarnation of Lakshmana
Sadhu sajjana Satyagunakidirunte What could prevail against folks with devotion
Sahaja This statement is true
Saku saku Enough, enough of this serving fellow humans
Satyavantara When you have the fine companionship
Shiva Shiva Shiva enniro O people of the three worlds
Tallanisadiru Wait a minute mind
Tanu ninnadu It's all part of you
Varakavigala The mediocre man should never show off
Varava Bless me to be in your good graces
Vishvalokesha vishvalokesha Lord of all the universe
Yadavaraya brindavanalola O Madusudana!
Yake ninilli pavadiside O Pashchima Ranganatha
Yamadutarinnenu Lord of Lakshmi
Yelli nodidaralli Wherever I Look I see Rama
Bagilanu Kindly open the door
Bandevayya O money-lender we have come
Bhajisi badukelo Listen, people, get a life
Bombeyatavanadiside While Brahma and Shiva
Dasadasara I'm the son of a servant woman
Dasanagabeku sadasjovama Be a servant of Sadashiva
Dhareya bhogavanu Be careful, man
Eke nadugide O lovely lady Mother Earth
Ellaru maduvudu The things people do for their bellies!
Enandu kondare How shall I praise you
Enna kanda halliya hanuma Hey little kid, village Hanuman
Enu illada dinada Life lasts only a couple of days
Huva karuvara Me, I bring grass to the house of my betters
Hyange ni dasanadi How, O animal, did you become a dasa?
Ishtudina I used to think and say 'Vaikuntha is far far away'
Japava madidarenu So what if you say a mantra
Kande na tandatandada I saw the gods assembled
Kattava Even if you go to all sorts of trouble
Kelirai shivasharanaru I'm afraid to say it
Kula kula kulavendu Don't break your clan into warring factions
Kula kula kulavennu People often speak of 'Our community'
Maganinda gatiyunte Can you really get release
Mumana Will intelligent folk lodge
Mutta bandide A precious pearl has come
Nandinda I've come to this earth
Nannavva kalla bide Mama let me use the stone
Narayana emba namada The seed is 'Narayana'
Navu kurubaru nannu We are the Kuruba shepherd folk
Ni vayiyilaga Are you inside illusion
Prachina karmavada Man O man if past acts don't stop
Ramanujare namo namo O Ramanuja, incarnation of Lakshmana
Sadhu sajjana Satyagunakidirunte What could prevail against folks with devotion
Sahaja This statement is true
Saku saku Enough, enough of this serving fellow humans
Satyavantara When you have the fine companionship
Shiva Shiva Shiva enniro O people of the three worlds
Tallanisadiru Wait a minute mind
Tanu ninnadu It's all part of you
Varakavigala The mediocre man should never show off
Varava Bless me to be in your good graces
Vishvalokesha vishvalokesha Lord of all the universe
Yadavaraya brindavanalola O Madusudana!
Yake ninilli pavadiside O Pashchima Ranganatha
Yamadutarinnenu Lord of Lakshmi
Yelli nodidaralli Wherever I Look I see Rama
Thursday, May 24, 2012
Halu Matha Sudugadu Siddha
Sudugadu Siddhas are peculiarly dressed and are aimed at entertaining the rural public in Northern Karnataka . People believe that witchcraft, evil spirits, ghost and goblins won’t do anything if Sudugadu Siddhas wander in the village.
Sudugadu Siddhas perform naked-meditation at graveyards on Full moon Days and New Moon Days for three hours, then return to the village blowing conch and prevent the devil spirits from entering the village. So, Siddhas believe in the wellbeing of the public and seek rice, money, vegetables and other things from them as rewards. Social scientists have found that Sudugadu Siddhas came into existence during 12th century, when Basavanna( 12th century social regormer) was very active in social reforms. Sudugadu Siddhas are also Shiva Sharanas (devotees of Lord Shiva).
Sudugadu Siddhas perform naked-meditation at graveyards on Full moon Days and New Moon Days for three hours, then return to the village blowing conch and prevent the devil spirits from entering the village. So, Siddhas believe in the wellbeing of the public and seek rice, money, vegetables and other things from them as rewards. Social scientists have found that Sudugadu Siddhas came into existence during 12th century, when Basavanna( 12th century social regormer) was very active in social reforms. Sudugadu Siddhas are also Shiva Sharanas (devotees of Lord Shiva).
When a person called Siddhayya died and was taken to the burial yard, some crooks challenged Basavanna to save Sidhayya’s life. When Basavanna touched his body with Sanjeevini stick Sidhayya recollected his life. Later, Basavanna assigned him the duty of protecting the village from wicked spirits and gave him conch and bell. Since then, his successors are called as Sudugadu Siddhas.
Siddha’s are Kuuba Gowdas (Halu Matha). They are also called as Mailaralinga, who worship Beerappa as their god. They perform some tricks and entertain children and people. Siddhas wear their costumes between 8 am and 4 pm. One can find Siddhas in Bijapur,Belgaum , Bellary
Siddha’s are Kuuba Gowdas (Halu Matha). They are also called as Mailaralinga, who worship Beerappa as their god. They perform some tricks and entertain children and people. Siddhas wear their costumes between 8 am and 4 pm. One can find Siddhas in Bijapur,
Tuesday, May 22, 2012
Kambli Kuruba
Folklore is the unwritten literature of a culture. It is a blend - a blend of culture and civilization evolved into a distinct form for expression.
While rustic overtones and movements are talked of being revived, there are a few forms which may die, unsung. The Dollu Kunita is one such. This is a popular drum dance from Karnataka. The men play on large drums decorated with coloured cloth, slung around their necks, beating on it as they dance. A combination of dance, music and song, Dollu Kunitha has the power to make the heart skip a beat!
H K Bhoodya from Gila Gundi in Shimoga, the troupe leader of the ‘Sri Kannada Janapada Kala Sangha’ says, “we entertain the urban lot with our dance not just to earn a few bucks but to keep our art alive. People hire us to dance at inaugurations and wedding parties.” An agriculturist by profession, this graduate’s hobby has won him laurels among lovers of the artform. He and his men have participated in many events all overIndia including the Miss World pageant held in Bangalore
This artform is a legacy of the Kambli kuruba tribe ofNorth Karnataka . The performing men are more often addressed as Beeras, devotees of the Beereshwara (Lord Shiva). The mythological story of the genesis of Dollu Kunita talks of how the demon Doleshwara, a staunch devotee of Shiva went into vigorous penance to emerge as the most powerful. This created unrest amongst the celestial people whose only refuge was Lord Vigneshwara. Ganesha devised a plan that saw him dancing away to glory. Hearing the thundering footsteps, Shiva who swells up with joy comes bursting out of the demon’s stomach. To celebrate this return of Shiva, the Gods stretched the pieces of skin on the sides of a drum - the Dollu. The bones of the Rakshasa’s hands made for the sticks.
The lyrics of Dollu Kunitha are more than such grandma tales and draw upon literature with shades of philosophy, moral ethics, history, etc.
The Dollu Kunita is sometimes used by the government for propagation of messages like family planning, illiteracy, health care and so on. While one person beats the drum and narrates stories or information, in the background others play the tala, flute and other instruments.
Lack of research, financial restraints and a total lack of publicity is leading to the slow death of this artform.
While rustic overtones and movements are talked of being revived, there are a few forms which may die, unsung. The Dollu Kunita is one such. This is a popular drum dance from Karnataka. The men play on large drums decorated with coloured cloth, slung around their necks, beating on it as they dance. A combination of dance, music and song, Dollu Kunitha has the power to make the heart skip a beat!
H K Bhoodya from Gila Gundi in Shimoga, the troupe leader of the ‘Sri Kannada Janapada Kala Sangha’ says, “we entertain the urban lot with our dance not just to earn a few bucks but to keep our art alive. People hire us to dance at inaugurations and wedding parties.” An agriculturist by profession, this graduate’s hobby has won him laurels among lovers of the artform. He and his men have participated in many events all over
This artform is a legacy of the Kambli kuruba tribe of
The lyrics of Dollu Kunitha are more than such grandma tales and draw upon literature with shades of philosophy, moral ethics, history, etc.
The Dollu Kunita is sometimes used by the government for propagation of messages like family planning, illiteracy, health care and so on. While one person beats the drum and narrates stories or information, in the background others play the tala, flute and other instruments.
Lack of research, financial restraints and a total lack of publicity is leading to the slow death of this artform.
http://www.deccanherald.com/deccanherald/dec28/sh6.asp
Sunday, May 20, 2012
Kuruba Event 2 - ಹೋಳಿ ಹಬ್ಬ
ಉತ್ತರ ಕರ್ನಾಟಕದಲ್ಲಿ ಕುರುಬ ಜನಾಂಗವೂ ಕೂಡ ಕೊರಳಿಗೆ ಡೋಲು ಕಟ್ಟಿಕೊಂಡು ಹೋಳಿಯ ದಿನದಂದು ಬೀರೇಶ್ವರ ದೇವರನ್ನು ಆರಾಧಿಸುವುದು ಡೊಳ್ಳು ಕುಣಿತ ವಿಶಿಷ್ಟವಾದದ್ದು. ಮೂಲತಃ ಶೈವಾರಾಧಕರಾದ ಕುರುಬರು ಹೋಳಿಯಂದು ಬೀರೇಶ್ವರನನ್ನು ಸ್ತುತಿಸುತ್ತಾ ಡೊಳ್ಳು ಕುಣಿಯುವುದು ಆಕರ್ಷಕ ಜನಪದ ನರ್ತನವಾಗಿದೆ. 12ಮಂದಿಯ ತಂಡದೊಂದಿಗೆ ತಾಳ, ತಪ್ಪಾಡಿ, ಡೋಲು,ಕೊಳಲಿನ ಸುಶ್ರಾವ್ಯ ಸಂಗೀತದೊಂದಿಗೆ ಹೋಳಿಯ ನರ್ತನ ನಡೆಯುತ್ತದೆ. ಇದರಲ್ಲಿ ಡೊಳ್ಳು ಹಾಡು ಮತ್ತು ಡೋಲು ಹಾಡು ಎಂಬ ಎರಡು ವಿಧಗಳಲ್ಲಿ ನರ್ತನ ನಡೆಯುತ್ತದೆ. ಕೈಪಟ್ಟಿನೊಂದಿಗೆ ಡೋಲು ಬಾರಿಸುವ ಮೂಲಕ ಹಾಡುತ್ತ ನರ್ತಿಸುವುದು ಪ್ರಮುಖವಾದ ಅಂಶವಾಗಿದೆ. ಈ ಸಂದರ್ಭದಲ್ಲಿ ಹಾಲುಮಾತಾ ಪುರಾಣವನ್ನು ಕೂಡ ಹಾಡುತ್ತ ನರ್ತಿಸುವುದು ಕುರುಬ ಜನಾಂಗದ ಪ್ರಮುಖ ಆಕರ್ಷಣೆಯಾಗಿದೆ.
Kuruba Event 1 - ಕಪ್ಪತ್ತಗುಡ್ದದ ಕುರುಬರು
ಉತ್ತರ ಕರ್ನಾಟಕದ ಸಹ್ಯಾದ್ರಿ ಎಂದೆ ಪ್ರಖ್ಯಾತವಗಿರುವ ಕಪ್ಪತಗುಡ್ಡ ಗದಗ, ಶಿರಹಟ್ಟಿ, ಮುಂಡರಗಿ ತಾಲ್ಲೂಕಿನಲ್ಲಿ ಹರಡಿಕೊಂಡ ಔಷಧಿ ಸಸ್ಯಗಳ ಆಗರ. ಗದಗ ಜಿಲ್ಲೆಯ ಸುಮಾರು 33 ಸಾವಿರ ಎಕರೆ ಪ್ರದೇಶವನ್ನು ವ್ಯಾಪಿಸಿಕೊಂಡಿರುವ ಕಪ್ಪತ್ತಗುಡ್ಡ, ಗದುಗಿನ ಬಿಂಕದಕಟ್ಟಿಯಿಂದ ಪ್ರಾರಂಭವಾಗಿ ಮುಂಡರಗಿ ತಾಲ್ಲೂಕಿನ ಸಿಂಗಾಟಲೂರಿನವರೆಗೆ ಹಬ್ಬಿಕೊಂಡಿರುವ ಈ ವನದ ಒಡಲಿನಲ್ಲಿ ನೂರಾರು ಜಾತಿಯ ಔಷಧಿ ಸಸ್ಯಗಳಿವೆ
ಮುಂಗಾರು ಮಳೆ ಆರಂಭವಾಗುತ್ತಿದ್ದಂತೆ ಉತ್ತರ ಕರ್ನಾಟಕದ ಪಟ್ಟಣದ ಬೀದಿಗಳಲ್ಲಿ ಕುರಿಗಳ ಹಿಂಡೇ ಹಿಂಡು. ಸಾವಿರಾರು ಕುರಿಗಳು ಹಿಂಡಾಗಿ ಕಪ್ಪತ್ತಗುಡ್ಡದತ್ತ ಪ್ರಯಾಣ ಬೆಳೆಸುವುದೇ ಪ್ರತಿವರ್ಷದ ವಿಶೇಷ. ಮಳೆಗಾಲ ಹೊರತುಪಡಿಸಿ ಉಳಿದ ಕಾಲದಲ್ಲಿ ದೂರದ ಮಹಾರಾಷ್ಟ್ರದ ಗಡಹಿಂಗ್ಲಜ, ಕೊಲ್ಲಾಪುರ, ಸೊಲ್ಲಾಪುರ ಸೇರಿದಂತೆ ಮತ್ತಿತರ ಪ್ರದೇಶಗಳಿಂದ ಆಗಮಿಸುವ ಕುರಿಗಳು ಮತ್ತು ಕುರುಬರು ಉತ್ತರ ಕರ್ನಾಟಕದ ಜಿಲ್ಲೆಗಳಲ್ಲಿ ಸಂಚಾರ ಮಾಡುತ್ತಿರುತ್ತಾರೆ. ಮಳೆಗಾಲದಲ್ಲಿ ಕುರಿಗಳನ್ನು ಕಟ್ಟಿಕೊಂಡು ಸಂಚಾರ ಮಾಡುವುದು ಕಷ್ಟದ ಕೆಲಸ. ವಿಶಾಲವಾಗಿರುವ ಕಪ್ಪತ್ತಗಿರಿಯತ್ತ ಸಾಗಿ ಮುಂಗಾರು ಮಳೆಗೆ ಅಲ್ಲಿ ಬೆಳೆದಿರುವ ಹುಲ್ಲು ತಿನ್ನಲು ಬೀಡು ಬಿಡುವರು. ಹುಲ್ಲಿನಲ್ಲಿರುವ ಅತ್ಯಧಿಕ ಪ್ರಮಾಣದ ಖನಿಜಾಂಶ ಕುರಿಗಳಿಗೆ ಇಷ್ಟದ ಆಹಾರ. ಕಪ್ಪತ್ತಗುಡ್ಡದ ಹುಲ್ಲು ತಿಂದರೆ ಕುರಿಗಳಿಗೆ ಯಾವುದೇ ರೋಗ ಬಾಧಿಸುವುದಿಲ್ಲ ಎಂಬುದು ಅವರ ನಂಬಿಕೆ. ಮಹಾರಾಷ್ಟ್ರದ ಕುರುಬರು ಮಾತ್ರವಲ್ಲ. ಗುಡ್ಡದ ಸುತ್ತಲಿನ ರೈತರೂ ತಮ್ಮ ಜಾನುವಾರುಗಳಿಗೆ ಪ್ರತಿವರ್ಷ ಇಲ್ಲಿ ಬೆಳೆದಿರುವ ಹುಲ್ಲನ್ನು ತಿನ್ನಿಸುತ್ತಾರೆ. ಆಹಾರದ ಜೊತೆಗೆ ಕುರಿ ಮತ್ತು ಜಾನುವಾರುಗಳು ಸುರಕ್ಷಿತವಾಗಿರುತ್ತವೆ. ಮಳೆಗಾಲ ಮುಗಿಯುತ್ತಿದ್ದಂತೆ ಆಹಾರದ ಬೇಟೆ ಮುಂದೆ ಸಾಗುತ್ತದೆ.
ಮುಂಗಾರು ಮಳೆ ಆರಂಭವಾಗುತ್ತಿದ್ದಂತೆ ಉತ್ತರ ಕರ್ನಾಟಕದ ಪಟ್ಟಣದ ಬೀದಿಗಳಲ್ಲಿ ಕುರಿಗಳ ಹಿಂಡೇ ಹಿಂಡು. ಸಾವಿರಾರು ಕುರಿಗಳು ಹಿಂಡಾಗಿ ಕಪ್ಪತ್ತಗುಡ್ಡದತ್ತ ಪ್ರಯಾಣ ಬೆಳೆಸುವುದೇ ಪ್ರತಿವರ್ಷದ ವಿಶೇಷ. ಮಳೆಗಾಲ ಹೊರತುಪಡಿಸಿ ಉಳಿದ ಕಾಲದಲ್ಲಿ ದೂರದ ಮಹಾರಾಷ್ಟ್ರದ ಗಡಹಿಂಗ್ಲಜ, ಕೊಲ್ಲಾಪುರ, ಸೊಲ್ಲಾಪುರ ಸೇರಿದಂತೆ ಮತ್ತಿತರ ಪ್ರದೇಶಗಳಿಂದ ಆಗಮಿಸುವ ಕುರಿಗಳು ಮತ್ತು ಕುರುಬರು ಉತ್ತರ ಕರ್ನಾಟಕದ ಜಿಲ್ಲೆಗಳಲ್ಲಿ ಸಂಚಾರ ಮಾಡುತ್ತಿರುತ್ತಾರೆ. ಮಳೆಗಾಲದಲ್ಲಿ ಕುರಿಗಳನ್ನು ಕಟ್ಟಿಕೊಂಡು ಸಂಚಾರ ಮಾಡುವುದು ಕಷ್ಟದ ಕೆಲಸ. ವಿಶಾಲವಾಗಿರುವ ಕಪ್ಪತ್ತಗಿರಿಯತ್ತ ಸಾಗಿ ಮುಂಗಾರು ಮಳೆಗೆ ಅಲ್ಲಿ ಬೆಳೆದಿರುವ ಹುಲ್ಲು ತಿನ್ನಲು ಬೀಡು ಬಿಡುವರು. ಹುಲ್ಲಿನಲ್ಲಿರುವ ಅತ್ಯಧಿಕ ಪ್ರಮಾಣದ ಖನಿಜಾಂಶ ಕುರಿಗಳಿಗೆ ಇಷ್ಟದ ಆಹಾರ. ಕಪ್ಪತ್ತಗುಡ್ಡದ ಹುಲ್ಲು ತಿಂದರೆ ಕುರಿಗಳಿಗೆ ಯಾವುದೇ ರೋಗ ಬಾಧಿಸುವುದಿಲ್ಲ ಎಂಬುದು ಅವರ ನಂಬಿಕೆ. ಮಹಾರಾಷ್ಟ್ರದ ಕುರುಬರು ಮಾತ್ರವಲ್ಲ. ಗುಡ್ಡದ ಸುತ್ತಲಿನ ರೈತರೂ ತಮ್ಮ ಜಾನುವಾರುಗಳಿಗೆ ಪ್ರತಿವರ್ಷ ಇಲ್ಲಿ ಬೆಳೆದಿರುವ ಹುಲ್ಲನ್ನು ತಿನ್ನಿಸುತ್ತಾರೆ. ಆಹಾರದ ಜೊತೆಗೆ ಕುರಿ ಮತ್ತು ಜಾನುವಾರುಗಳು ಸುರಕ್ಷಿತವಾಗಿರುತ್ತವೆ. ಮಳೆಗಾಲ ಮುಗಿಯುತ್ತಿದ್ದಂತೆ ಆಹಾರದ ಬೇಟೆ ಮುಂದೆ ಸಾಗುತ್ತದೆ.
Great Kurubas 2 - ಕರ್ಮಯೋಗಿ ಕುರುಬರ ಶ್ರೀ ಸಿದ್ದರಾಮ
ಸಿದ್ದರಾಮನು ಶ್ರೀಶೈಲದ ಮಲ್ಲಿಕಾರ್ಜುನ ರಮಭಕ್ತ ಈ ಶ್ರೀಶೈಲವು ಒಂದು ಪ್ರಸಿದ್ಧ ಮೈಲಾರಲಿಂಗ ಕ್ಷೇತ್ರವಾಗಿತ್ತು. ಆದ್ದರಿಂದಲೇ ಮುಂದೆ ಕಲ್ಯಾಣಕ್ಕೆ ಹೋಗಿ ಲಿಂಗದೀಕ್ಷೆ ಪಡೆದು ವಚನಕಾರನಾದಾಗ ತನ್ನ ಇಷ್ಟ ದೈವವಾದ ಶ್ರೀಶೈಲದ ಮಲ್ಲಿಕಾರ್ಜುನನನ್ನು ಸ್ಮರಿಸಲು ಕಪಿಲಸಿದ್ಧ ಮಲ್ಲಿಕಾರ್ಜುನಾ ಎಂಬ ಅಂಕಿತನಾಮವನ್ನು ಇಟ್ಟುಕೊಳ್ಳುತ್ತಾನೆ ಸಿದ್ಧರಾಮ, ಮಲ್ಲಿಖಾರ್ಜುನನೆಂಬುದು ಕುರುವಮಲ್ಲಯ್ಯ ಸಂಸ್ಕತೀಕರಣಗೊಂಡ ರೂಪವಾಗಿದೆ. ಅವನು ಬಾಲಕನಾಗಿದ್ದಾಗಲೇ ಶ್ರೀಶೈಲದ ಮಲ್ಲಿಕಾರ್ಜುನನ ಕರೆಗೆ ಓಗೊಟ್ಟು ಮನೆ ತೊರೆದು ಶ್ರೀಶೈಲಕ್ಕೆ ಹೋಗುವನು. ಅಲೆದಲೆದು ಕಾಲ್ನಡಿಗೆಯಲ್ಲೇ ನೂರಾರು ಮೈಲುಗಲ್ಲುಗಳನ್ನು ಶ್ರಮಿಸಿ ಶ್ರೀಶೈಲ ತಲುಪುವ ಬಾಲಕ ಧೂಳಿಮಾಕಾಳ ಅಲ್ಲಿ ಮಲ್ಲಿಕಾರ್ಜುನನಿಗೆ ಸೇವೆ ಸಲ್ಲಿಸುತ್ತಾನೆ. ಅಲ್ಲಿ ಆತನಿಗೆ ಶಿವ ಸಾಕ್ಷಾತ್ಕಾರ ವಾಗುವುದು. ಆದ್ದರಿಂದ ಆತನು ಸ್ವಯಂ ಸಿದ್ಧರಾಮನೆಂದು ಹೆಸರು ಧರಿಸುತ್ತಾನೆ. ಹೀಗೆ ಬಾಲಕನಾಗಿದ್ದಾಗಲೇ ಭಗವಂತನನ್ನರಸಿ ಹೋದ ಮಹಾಭಕ್ತ ಸಿದ್ಧರಾಮ, ಈತ ಮುಂದೆ ಪುನಃ ತನ್ನ ಊರಾದ ಸೊನ್ನಲಿಗೆ ಬಂದು ಮಲ್ಲಿಕಾರ್ಜುನನ ಆತ್ಮ ಲಿಂಗವನ್ನು ಶ್ರೀಶೈಲದಿಂದ ತಂದು ಅಲ್ಲಿ ಪ್ರತಿಷ್ಠಾಪಿಸಿ ದೇವಸ್ಥಾನ ಕಟ್ಟಿಸುತ್ತಾನೆ. ಅದು ಇಂದಿನ ಸೊಲ್ಲಾಪೂರ ಪಟ್ಟಣದಲ್ಲಿದೆ. ಹೀಗೆ ಆತನ ಸಮಾಜಮುಖಿ ಬದುಕು ಯೌವ್ವನದಲ್ಲೇ ಪ್ರಾರಂಭವಾಗುತ್ತದೆ. ಸಿದ್ಧರಾಮ ಸೊಲ್ಲಾಪುರದಲ್ಲಿ ಕೆರೆಯನ್ನು ಕಟ್ಟಿಸಿ, ಛತ್ರಗಳನ್ನು ಕಟ್ಟಿಸಿ, ಅನ್ನದಾನ ಮಾಡುತ್ತಾ ಜನರ ಕಂದಾಚಾರ ಮೌಡ್ಯಗಳನ್ನು ಪರಿಹರಿಸುತ್ತಾ ಅವರನ್ನು ಉದ್ದರಿಸಲು ಪ್ರಯತ್ನಿಸಿರುವುದು ಕಂಡು ಬರುತ್ತದೆ. ನಿರ್ಗತಿಕರಿಗಾಗಿ ಸಾವಿರ ಮದುವೆಗಳನ್ನು ಮಾಡುತ್ತಾನೆ. ಸಾಲಗಾರರ (ಜನರು ಇತರರಲ್ಲಿ ಸಾಲ ಮಾಡಿದ್ದು ಸಾಲವನ್ನು ತೀರಿಸುವ ಕೆಲಸವನ್ನು ಮಾಡುತ್ತಾನೆ. ಸಮಾಜ ಸುಧಾರಣೆಯ ಅವನ ಕೆಲಸಗಳು ಅವಿಸ್ಮರಣೀಯ ಕರ್ಮಯೋಗಿ ಎಂಬ ಬಿರುದು ಅವನಿಗೆ ಸಲ್ಲುತ್ತದೆ. ಶೈವಭಕ್ತಿಯ ಜೊತೆ ಜೊತೆಗೇ ಜನಹಿತಾಸಕ್ತಿ ಅವನ ಬದುಕಿನ ಎರಡು ಕಣ್ಣುಗಳಾಗಿದ್ದವು. ಅವನಿಗೆ ಮೂರು ಕಣ್ಣುಗಳಿದ್ದವೆಂದು ಪ್ರತೀತಿ. ಇವನು ಯೋಗಶಕ್ತಿ ಪವಾಡ ಶಕ್ತಿಗಳಿಂದ ಇಡೀ ಜನ ಸಮೂಹದ ಆರಾಧ್ಯ ದೈವವಾಗಿದ್ದನು. ಆದ್ದರಿಂದಲೇ ಬಿಜ್ಜಳ ಸತ್ತು ಅವನ ಮಗನಾದ ಸೋವಿದೇವನಿಗೆ (ಇಮ್ಮಡಿ ಬಿಜ್ಜಳ) ಒಟ್ಟಾಭಿಷೇಕ ನಡೆಸಲು ಪ್ರಯತ್ನಗಳು ಸಾಗುತ್ತಿದ್ದಾಗ ಬಿಜ್ಜಳನ ಸೋದರನಾದ ಕರ್ಣದೇವ ತಾನು ಅಧಿಕಾರಕ್ಕೇರಲು ಪ್ರಯತ್ನಿಸುತ್ತಾ ಕಳಿಸುತ್ತಾನೆ. ಆದರೆ ಸಿದ್ಧ ರಾಮನನ್ನು ಅದನ್ನು ನಿರಾಕರಿಸಿ ತನ್ನ ಎಂದಿನ ಸಮಾಜೋದ್ದಾರದ ಕೆಲಸ ಕಾರ್ಯಗಳಲ್ಲಿ ಮಗ್ನನಾಗುತ್ತಾನೆ. ಹೀಗೆ ಸಿದ್ಧರಾಮನು ಯೌವ್ವನದಲ್ಲೇ ಸೊಲ್ಲಾಪುರ ಮತ್ತು ಕಲ್ಯಾಣ ಭಾಗದಲ್ಲೆಲ್ಲಾ ಪ್ರಸಿದ್ಧನಾಗಿದ್ದನು.
ಇಮ್ಮಡಿ ಬಿಜ್ಜಳನ ಸಾವಿನ ನಂತರ ರೇವಣ ಸಿದ್ದೇಶ್ವರರು ಮಂಗಳವಾಡ ವನ್ನು ತೊರೆದು ದಕ್ಷಿಣ ಭಾರತದತ್ತ ವಿಶೇಷವಾಗಿ ದಕ್ಷಿಣ ಕರ್ನಾಟಕದತ್ತ ಲೋಕ ಸಂಚಾರವನ್ನಾರಂಭಿಸುತ್ತಾರೆ. ಆಗ ಅವರ ಜತೆಗೆ ರೇವಣ ಸಿದ್ದೇಶ್ವರರ ಪುತ್ರ ರುದ್ರಮುನಿ ಮತ್ತು ಸಿದ್ದರಾಮ ಹಾಗೂ ಮರಳಸಿದ್ದ ಎಂಬುವವರಿದ್ದರು. ಸಿದ್ಧರಾಮನು ಬದುಕಿದ್ದಾಗಲೇ ದೇವತ್ವಕ್ಕೇರಿದ ಮಹಾಮಾನವ, ಸಿದ್ಧರಾಮನ ಲಿಂಗ ಶಿವಗಂಗೆ ಬೆಟ್ಟದಲ್ಲಿ, ರೇವಣ ಸಿದ್ದೇಶ್ವರ ಬೆಟ್ಟದಲ್ಲಿ ಈಗಲೂ ಇರುವುದನ್ನು ಕಾಣಬಹುದು. ತುಮಕೂರು, ಚಿಕ್ಕಮಗಳೂರು, ಬೆಂಗಳೂರು ಮತ್ತು ಮೈಸೂರು ಜಿಲ್ಲೆಗಳಲ್ಲಿ ಈಗಲೂ ಸಿದ್ದರಾಮನ ಹೆಸರಿನ ಊರುಗಳು, ದೇವಸ್ಥಾನಗಳು ಅಪಾರವಾಗಿರುವುದನ್ನು ಗಮನಿಸಿದರೆ ಅವನು ಈ ಪ್ರದೇಶದಲ್ಲಿ ಬಹಳ ಕಾಲ ಸುತ್ತಾಡಿರಬೇಕು ಎಂಬುದನ್ನು ಸೂಚಿಸುತ್ತದೆ. ಅದರಲ್ಲೂ ತುಮಕೂರು ಜಿಲ್ಲೆಯಲ್ಲಿ ಸಿದ್ಧರಾಮನ ದೇವಸ್ಥಾನಗಳು ಯಥೇಚ್ಛವಾಗಿದ್ದು, ಅವುಗಳ ಪೂಜಾರಿಗಳು ಕುರುಬರೇ ಆಗಿರುವುದು ಕಂಡು ಬರುತ್ತದೆ. ಚಿಕ್ಕಮಗಳೂರು ಜಿಲ್ಲೆಯ ತರೀಕೆರೆ ತಾಲೂಕು ಅಜ್ಜಂಪುರದ ಬಳಿಯ ಸೊಲ್ಲಾಪುತದಲ್ಲಿ ಹನ್ನೆರಡು ವರುಷಕ್ಕೊಮ್ಮೆ ಜರುಗುವ ಜಾತ್ರೆಯಲ್ಲಿ ಅದರ ವಿವಿಧ ಆಚರಣೆಗಳಲಿ ಕುರುಬರೇ ಭಾಗವಹಿಸಯತ್ತಾರೆಂದು ತಿಳಿದು ಬರುತ್ತದೆ.
ಅಂದರೆ ಕರ್ಮಯೋಗಿ ಸಿದ್ಧರಾಮನು ಕಲ್ಯಾಣಕ್ಕೆ ಬಂದು ಬಸವಣ್ಣ ಚೆನ್ನಬಸವಣ್ಣ ಅಲ್ಲಮಪ್ರಭು ಅವರ ಕಲ್ಪನಾಶಕ್ತಿ ಮತ್ತು ಶಾಸ್ತ್ತ್ರವೇದ ಜ್ಞಾನ ಮತ್ತು ಅಲೌಕಿಕಶಕ್ತಿಗಳಿಂದ ಮಹಾ ಶಿವಯೋಗಿ ಎಂದು ಹೆಸರು ಪಡೆದನು ಆ ನಂತರ ಅವನು ವಿವಿಧೆಡೆಗಳಲ್ಲಿ ಶಿವ ತತ್ವ ಪ್ರಚಾರದಲ್ಲಿ ತೊಡಗಿ ದ್ದಾನೆ. ಸಿದ್ಧ ರಾಮನು ತನ್ನ ರಾಜರ್ಷಿ ಮತ್ತು ಬ್ರಹ್ಮರ್ಷಿ ಗುಣ ಸಾಮ ರ್ಥ್ಯಗಳಿಂದ ಅತ್ಯಂತ ಜನಪ್ರಿಯನಾದ್ದರಿಂದ ಅವನನ್ನು ಜನರು ಮಹಾದೇವನ ಅವತಾರ ವೆಂದೇ ಪೂಜಿಸ ತೊಡಗಿದ್ದರು. ಸಿದ್ಧರಾಮ ನ ಸಾಧನೆ ಮತ್ತು ಸಂದೇಶ ಕುರಿತು ವಿದ್ವಾಂಸ ವಿ. ಆರ್. ಹನುಮಂತ ಯ್ಯನವರು ಕೆಳಕಂಡಂತೆ ಬರೆಯತ್ತಾರೆ.
ಸಿದ್ಧರಾಮ ಎಷ್ಟು ಪ್ರಭಾವಶಾಲಿ ಗೌರವಶಾಲಿ ವ್ಯಕ್ತಿತ್ವ ಹೊಂದಿದ್ದನೆಂದರೆ ದೇವಗಿರಿ ಐಆದವರ ಶಾಸನದಲ್ಲಿ ಸಿದ್ಧರಾಮನ ಎರಡು ವಚನಗಳು ಕೆತ್ತನೆಗೊಂಡಿದೆ. ಅವನು ತಾನು ಕಟ್ಟಿಸಿದ ಕೆರೆಯ ಅಂಗಳದಲ್ಲೇ ಸಮಾಧಿಗೊಳ್ಳುವ ಮೊದಲು ಹಾವಿನಹಾಳ ಕಲ್ಲಯ್ಯ ಮೊದಲಾದ ಶಿಷ್ಯರಿಗೆ ಈ ಕ್ಷೇತ್ರದ ಆಚರಣೆಗಳನ್ನು ಎಂದೂ ತಪ್ಪಿಸಬಾರದೆಂದೂ ಕುರುಬರ ಕುಲದೆರೆಉಎಯಿಂದ ನಡೆಸಿಕೊಂಡು ಹೋಗಬೇಕೆಂದು ಹೇಳಿ ಶಿವೈಕ್ಯರಾದರೆಂದು ತಿಳಿದು ಬರುತ್ತದೆ. ಹುಲಜಂತಿಯ ಮಹಾಲಿಂಗರಾಯರ ಮೊಮ್ಮಗನಾದ ಬರಹಗಾಲ ಸಿದ್ದನು ಸಿದ್ಧರಾಮನನ್ನು ಕಂಡು ಕೆರೆಯಲ್ಲಿ ಜಲದ ಕಣ್ಣು ( ನೀರಿನ ಸೆಲೆ) ಇರುವ ಮಹಿಮಾಪುರುಷ ಸೂಚಿಸಿದನೆಂದು ಸಂತೋಷಗೊಂಡು ಅವನ ಸ್ಮರಣಾಐರ್ವಾಗಿ ವರುಷಕ್ಕೊಮ್ಮೆ ಅಲ್ಲಿ ಜಾತ್ರೆಯ ಕಾಲದಲ್ಲಿ ಸಾಧು ಸತ್ಪುರುಷರಿಗೆ ಸಾವಿರ ಕೌಪೀನ ಕಂಬಳಿಗಳನ್ನು ದಾನ ಮಾಡುವ ಪದ್ದತಿಯನ್ನು ಜಾರಿಗೆ ತಂದನೆಂದು ತಿಳಿದು ಬರುತ್ತದೆ.
ಜಲಶಾಸ್ತ್ತ್ರಜ್ಞಾನ ಸಾಮಾಜಿಕ ಅಭಿವೃದ್ದಿ ಕಾರ್ಯಗಳ ಪರಿಕಲ್ಪನೆ ಎಲ್ಲವೂ ಕೃಷಿಕ ಮೂಲದ ನಾಯಕತ್ವ ಗುಣಗಳುಳ್ಳ ವ್ಯಕ್ತಿಗೆ ಮಾತ್ರವೇ ಸಾಧ್ಯ ಕುಲದೇರಿಗೆ ಎಂದರೆ ಕುಲಸ್ಥರ ಮೇಲೆ ಆಯಾಮ ಕುಲದ ಯಜಮಾನರು ವಿಧಿಸುವ ತೆರಿಗೆ ಇದು ಕುರುಬ ಜನಾಂಗದಲ್ಲಿಮಾತ್ರವೇ ಅಸ್ತಿತ್ವದಲ್ಲಿದೆ. ಒಕ್ಕಲಿಗರಲ್ಲಿ ಕುಲ ಪರಿಕಲ್ಪನೆಯೇ ಇಲ್ಲ. ಆದ್ದರಿಂದ ಸಿದ್ದರಾಮನು ಕುಡು ಒಕ್ಕಲಿಗನಲ್ಲ ಬದಲಾಗಿ ಒಕ್ಕಲುತನವಿದ್ದ ಅಂದರೆ ಕೃಷಿ ಭೂಮಿಯಿದ್ದ ಸಿದ್ದಪಂಗಡಕ್ಕೆ ಸೇರಿದ ಕುರುಬ ಜನಾಂಗದವನು ಎನ್ನುವುದು ಸ್ಪಷ್ಟವಾಗುತ್ತದೆ.
ಒಮ್ಮೆ ಕಲ್ಯಾಣ ಪಟ್ಟಣದಲ್ಲಿ ದೇವಸ್ಥಾನದ ಹಾಲಗರವಿಯಲ್ಲಿ ಕುರುಬರು ಮಾಂಸ ತಂದು ಮಾರುವುದರಿಂದ ಅಲ್ಲೆಲ್ಲಾ ಆಶುದ್ದಿಯಾಗುತ್ತದೆ. ಎಂದು ಉಳಿದ ಸಕಲ 18 ಜಾತಿಯವರು ದೊರೆ ಬಿಜ್ಜಳನಿಗೆ ದೂರು ಕೊಡುತ್ತಾರೆ. ಆಗ ಅವರೆಲ್ಲರನ್ನೂ ಖುಷಿಮಡಿಸಲು ಕುರುಬರು ಕಲ್ಯಾಣ ಪಟ್ಟಣವನ್ನು ಪ್ರವೇಶಿಸಕೂಡದೆಂದು ಬಿಜ್ಜಳ ಪ್ರತಿಬಂಧಕಾಜ್ಞೆ (ಬಹಿಷ್ಕಾರ) ವಿಧಿಸುತ್ತಾನೆ. ಈ ಸಮಸ್ಯೆಯಿಂದ ಧೃತಿಗೆಟ್ಟ ಮುಗ್ಧ ಕುರುಬರು ಸಿದ್ಧರಾಮನ ಸಿದ್ದೇಶ್ವರ ಮತ್ತು ಅಲ್ಲಮ ಪ್ರಭು ನ್ಯಾಯಬಿಡಿಸಲು ಕಲ್ಯಾಣಕ್ಕೆ ಸಮೀಪವಿದ್ದ ಸರೂರಿನ ತೂಗುಡ್ಡಕ್ಕೆ ಬರುವಂತೆ ಮಾಡುತ್ತಾನೆ. ಹೀಗೆ ಕಲ್ಯಾಣಕ್ಕೆ ಮಹಾಶೈವತ್ರಯರಿಗೆ ಸಿದ್ಧರಾಮ, ರೇವಣ ಸಿದ್ಧ ಮತ್ತು ಅಲ್ಲಮ ಪ್ರಭುವಿಗೆ ಬಸವಣ್ಣನವರು ಗಣಾರಾಧನೆ ಮಾಡಿಸಿ ಗೌರವ ಸೂಚಿಸುವರು.
ಮುಂದೆ ಈ ವಿಷಯ ಬಹಿರಂಗವಾಗಿ ಚರ್ಚೆಯಾಗಿ ಕೊನೆಗೆ ಕುರುಬರ ಸಚ್ಚಾರಿತ್ರ ಮತ್ತು ಶೀಲವಂತಿಕೆಗೆ ಮೆಚ್ಚಿ ಏವನ ಸಿದ್ದೇಶ್ವರ ತಪಃಶಕ್ತಿಗೆ ಬೆಚ್ಚಿ ಬಿಜ್ಜಳನು ಕುರುವ ಜನಾಂಗದ ಮೇಲೆ ವಿಧಿಸಿದ್ದ ಬಹುಷ್ಕಾರವನ್ನು ರದ್ದು ಪಡಿಸಿದನೆಂದೂ ತಿಳಿದು ಬರುತ್ತದೆ. ಇಂದಿಗೂ ಶಿವರಾತ್ರಿಯಂದು ಸೊಲ್ಲಾಪುರದ ಸಿದ್ದರಾಮನ ದೇವಸ್ಥಾನದಲ್ಲಿ ಜರುಗುವ ಜಾತ್ರೆಯ ಸಂದರ್ಭದಲ್ಲಿ ಕುರುಬರ (ಧನಗಾರರು) ಹಬ್ಬು ಎಂಬ ವ್ಯಕ್ತಿ ತಲೆಯ ಮೇಲೆ ಗೊಂಗಡಿ (ಕಂಬಳಿ) ಹಾಕಿಕೊಂಡು ಪೂಜಾಕಾರ್ಯಕ್ಕೆ ನಾಂದಿ ಹಾಡುತ್ತಾನೆ ಎಂದು ತಿಳಿದು ಬರುತ್ತದೆ. ಆದರೆ ಇತ್ತೀಚೆಗೆ ಬಣಜಿಗ ಲಿಂಗಾಯಿತರು ಆ ಮನೆತನದ ಜೊತೆ ವೈವಾಹಿಕ ಸಂಬಂಧ ಬೆಳೆಸಿದ್ದಾರೆ. ಎಂದು ಪ್ರತೀತಿ ಎಂಬುದಾಗಿ ವಿ. ಆರ್. ಹನಯಮಂತಯ್ಯ ತಮ್ಮ ಕುರುಬರ ಚರಿತ್ರೆ ಗ್ರಂಥದಲ್ಲಿ ಬರೆದಿದ್ದಾರೆ.
ಸುಡ್ಡಳ ಚಾಚರಸನೆಂಬ ವಚನಕಾರನು ಸಿದ್ಧರಾಮನ ಬಗೆಗೆ ಹೀಗೆ ಹೇಳಿದ್ದಾನೆ.
ಉಂಡುಂಡು ಜರೆವವನು ಯೋಗಿಯೇ
ಆತನಕ್ಕಳುವವನು ಯೋಗಿಯೇ
ವ್ಯಸನಕ್ಕೆ ಮರುಗುವವನು ಯೋಗಿಯೇ
ಆದಿವ್ಯಾಧಿಯುಳ್ಳವ ಯೋಗಿಯೆ
ಯೋಗಿಗಳೆಂದರೆ ಮೂಗನಾಗಳ ಕೊಯ್ದೆ
ಯೋಗಿಗಳೆಂದರೆ ಮೂಗನಾಗಳ ಕೋಯ್ದೆ
ಯೋಗಿಗಳ ಯೋಗಿ ಶಿವಯೋಗಿ
ಸಿದ್ಧರಾಮನೊಬ್ಬನೆ ಯೋಗಿ
ದುಗ್ಗಳೆ ಎಂಬ ಶರಣೆಯು ಯೋಗಿಯಾದಡೆ ಸಿದ್ಧರಾಮಯ್ಯ ನಂತಾಗಬೇಕು ಎಂದು ಅಭಿಮಾನಪೂರ್ವಕವಾಗಿ ನುಡಿದ್ದ್ದಾಳೆ.
ಸಿದ್ದರಾಮನು ತನ್ನ ಸ್ವಂತ ಗಳಿಕೆಯಿಂದ ಬಡವರ ಸಾಲಗಳನ್ನು ತೀರಿಸುತ್ತಾನೆ. ಈ ಕೆಲಸವನ್ನು ಇಂದು ಆಧುನಿಕ ಸರ್ಕಾರಗಳು ಮಾಡುತ್ತಿರುವುದನ್ನು ನಾವು ಋುಣ ಪರಿಹಾರವೆನ್ನುತ್ತೇವೆ. ಅಂದು ಸಿದ್ಧರಾಮರು ತಾನೇ ಸರ್ಕಾರ (ಪ್ರಭುತ್ವ) ಮಾಡಬೇಕಾದ ಸಾಮಾಜಿಕ ಕೆಲಸ ಕಾರ್ಯಗಳನ್ನು ಮಾಡುತ್ತಿದ್ದನು. ಬಡವರಿಗಾಗಿ ಕರ್ಮಯೋಗಿ ಸಿದ್ದರಾಮನು ಹಗಲಿರುಳೆನ್ನದೆ ದುಡಿದಿದ್ದನು ಈ ಬಡವರು ಕಷ್ಟಪಡುವುದನ್ನು ಕಂಡು ಪ್ರಗತಿಪರ ಚಿಂತನೆಯುಳ್ಳ ಮತ್ತು ಅಪಾರಾದ ಮುನ್ನೌಟವಿದ್ದ ಸಿದ್ದರಾಮನು ಸಾಮೂಹಿಕ ವಿವಾಹಗಳ ಕಾರ್ಯಕ್ರಮವನ್ನು ಜಾರಿಗೆ ತರುವನು. ಈಗ ಸಿದ್ಧರಾಮನ ಪರಿಕಲ್ಪನೆಯು ಜನಾನುರಾಗಿಯಾಗಿದೆ. ಪ್ರಸ್ತುತ ಮಠಗಳು ದೇವಸ್ಥಾನಗಳು, ಸ್ವಯಂ ಸೇವಾ ಸಂಘಗಳು ಉಚಿತ ಸಾಮೂಹಿಕ ವಿವಾಹ ಸಮಾರಂಭಗಳನ್ನು ಏರ್ಪಡಿಸುತ್ತಿವೆ. ಇದೇ ಕೆಲಸವನ್ನು ಸುಮಾರು ಎಂಟುನೂರು ವರ್ಷಗಳ ಹಿಂದೆ ಸಿದ್ದರಾಮನು ಮಾಡಿದ್ದನು.
ಸಿದ್ದರಾಮನ ವ್ಯಕ್ತಿತ್ವವು ಎಲ್ಲಾ ಜನರಿಗೆ ಮಾದರಿಯಾಗಿದೆ. ಆದರ್ಶ ಪ್ರಾಯವಾಗಿದೆ. ಹಿಂದುಳಿದ ವರ್ಗಗಳ ಕುರುಬರೂ ಸೇರಿದಂತೆ ರಾಜಕೀಯ ನಾಉಕರಿಗೆ ಮತ್ತು ಸ್ವಯಂ ಸೇವಾ ಸಂಘಗಳ ಪದಾಧಿಕಾರಿಗಳಿಗೆ ಸಿದ್ಧರಾಮನು ಮತ್ತು ಆತನ ಸಮಾಜಮುಖಿ ವ್ಯಕ್ತಿತ್ವವು ಆದರ್ಶಪ್ರಾಯವಾಗಿದೆ. ಸಂಆಜದ ಎಲ್ಲಾ ವರ್ಗಗಳ ಜನರು ಸಿದ್ಧರಾಮನ ಜೀವನ ವಿವರಗಳನ್ನು ತಿಳಿಯುವು ದರಿಂದ, ಆತನ ವಚನಗಳನ್ನು ಅಧ್ಯಯನ ಮಾಡುವುದರಿಂದ ಅವರಿಗೆ ಅಪಾರವಾದ, ಪ್ರಯೋಜನವಿದೆ. ವೀರಶೈವ ಸಮಾಜವು ಸಿದ್ಧ ಆಗಮನನ್ನು ಗುರುಸ್ಥಾನದಲ್ಲಿಟ್ಟು ಪೂಜಿಸುತ್ತಿದೆ. ಅದು ಸಿದ್ದರಾಮನನ್ನು ಆರಾಧನಾಭಾವದಿಂದ ಕಂಡು ಗೌರವಿಸುತ್ತಿರುವುದು ಕುರುಬರಿಗೆ ಮತ್ತು ಇತರರಿಗೆ ಅನುಕರಣೀಯವಾಗಿದೆ.
ಹಾಲುಮತ ಕುರುಬ ಜನಾಂಗವು ಶೈವ ಪಂಥಕ್ಕೆ ಜನ್ಮ ನೀಡಿದ ಜನ ವರ್ಗವಾಗಿದೆ. ಇದು ಹಾಲುಮತ ಸಂಸ್ಕ್ಕತಿಯನ್ವಯ ಹಿಂದೂ ಧರ್ಮದ ಮತ್ತು ಸಮಾಜದ ಮಹತ್ವವನ್ನು ಹಾಗೂ ಅವುಗಳ ಸಾಂಸ್ಕ್ಕತಿಕ ಮೌಲ್ಯವನ್ನು ಶ್ರೀಮಂತಗೊಳಿಸಿದೆಯೇ ಹೊರತು ಕೆಲವರು ಹೇಳುವಂತೆ ತಳವರ್ಗ ಕೆಳವರ್ಗ ವಾಗಿಲ್ಲ. ಕುರುಬ ಸಮಾಜವು ಧಾರ್ಮಿಕವಾಗಿ ಶೈವ ಮೂಲ ಪಂಥಧ ಜನಾಂಗ ವಾಗಿದೆ. ರಾಜಕೀಯವಾಗಿ ಕ್ಷತ್ರಿಯ ಜನಾಂಗವಾಗಿದೆ. ಆದ್ದರಿಂದ ಹಾಲುಮಂತ ಕುರುಬಜನಾಂಗದವರು ತಮ್ಮ ಕೀಳರಿಮೆಯನ್ನು ತೊರೆದು ಶಿವಯೋಗಿ ಸಿದ್ಧರಾಮನ ಜೀವನ ದರ್ಶನವನ್ನು ಸಂಪನ್ನಗೊಳಿಸಿಕೊಳ್ಳುವುದು ಯೋಗ್ಯವಾದ ವಿಚಾರವಾಗಿದೆ
Article from - http://kannadamma.net/?p=29644
ಇಮ್ಮಡಿ ಬಿಜ್ಜಳನ ಸಾವಿನ ನಂತರ ರೇವಣ ಸಿದ್ದೇಶ್ವರರು ಮಂಗಳವಾಡ ವನ್ನು ತೊರೆದು ದಕ್ಷಿಣ ಭಾರತದತ್ತ ವಿಶೇಷವಾಗಿ ದಕ್ಷಿಣ ಕರ್ನಾಟಕದತ್ತ ಲೋಕ ಸಂಚಾರವನ್ನಾರಂಭಿಸುತ್ತಾರೆ. ಆಗ ಅವರ ಜತೆಗೆ ರೇವಣ ಸಿದ್ದೇಶ್ವರರ ಪುತ್ರ ರುದ್ರಮುನಿ ಮತ್ತು ಸಿದ್ದರಾಮ ಹಾಗೂ ಮರಳಸಿದ್ದ ಎಂಬುವವರಿದ್ದರು. ಸಿದ್ಧರಾಮನು ಬದುಕಿದ್ದಾಗಲೇ ದೇವತ್ವಕ್ಕೇರಿದ ಮಹಾಮಾನವ, ಸಿದ್ಧರಾಮನ ಲಿಂಗ ಶಿವಗಂಗೆ ಬೆಟ್ಟದಲ್ಲಿ, ರೇವಣ ಸಿದ್ದೇಶ್ವರ ಬೆಟ್ಟದಲ್ಲಿ ಈಗಲೂ ಇರುವುದನ್ನು ಕಾಣಬಹುದು. ತುಮಕೂರು, ಚಿಕ್ಕಮಗಳೂರು, ಬೆಂಗಳೂರು ಮತ್ತು ಮೈಸೂರು ಜಿಲ್ಲೆಗಳಲ್ಲಿ ಈಗಲೂ ಸಿದ್ದರಾಮನ ಹೆಸರಿನ ಊರುಗಳು, ದೇವಸ್ಥಾನಗಳು ಅಪಾರವಾಗಿರುವುದನ್ನು ಗಮನಿಸಿದರೆ ಅವನು ಈ ಪ್ರದೇಶದಲ್ಲಿ ಬಹಳ ಕಾಲ ಸುತ್ತಾಡಿರಬೇಕು ಎಂಬುದನ್ನು ಸೂಚಿಸುತ್ತದೆ. ಅದರಲ್ಲೂ ತುಮಕೂರು ಜಿಲ್ಲೆಯಲ್ಲಿ ಸಿದ್ಧರಾಮನ ದೇವಸ್ಥಾನಗಳು ಯಥೇಚ್ಛವಾಗಿದ್ದು, ಅವುಗಳ ಪೂಜಾರಿಗಳು ಕುರುಬರೇ ಆಗಿರುವುದು ಕಂಡು ಬರುತ್ತದೆ. ಚಿಕ್ಕಮಗಳೂರು ಜಿಲ್ಲೆಯ ತರೀಕೆರೆ ತಾಲೂಕು ಅಜ್ಜಂಪುರದ ಬಳಿಯ ಸೊಲ್ಲಾಪುತದಲ್ಲಿ ಹನ್ನೆರಡು ವರುಷಕ್ಕೊಮ್ಮೆ ಜರುಗುವ ಜಾತ್ರೆಯಲ್ಲಿ ಅದರ ವಿವಿಧ ಆಚರಣೆಗಳಲಿ ಕುರುಬರೇ ಭಾಗವಹಿಸಯತ್ತಾರೆಂದು ತಿಳಿದು ಬರುತ್ತದೆ.
ಅಂದರೆ ಕರ್ಮಯೋಗಿ ಸಿದ್ಧರಾಮನು ಕಲ್ಯಾಣಕ್ಕೆ ಬಂದು ಬಸವಣ್ಣ ಚೆನ್ನಬಸವಣ್ಣ ಅಲ್ಲಮಪ್ರಭು ಅವರ ಕಲ್ಪನಾಶಕ್ತಿ ಮತ್ತು ಶಾಸ್ತ್ತ್ರವೇದ ಜ್ಞಾನ ಮತ್ತು ಅಲೌಕಿಕಶಕ್ತಿಗಳಿಂದ ಮಹಾ ಶಿವಯೋಗಿ ಎಂದು ಹೆಸರು ಪಡೆದನು ಆ ನಂತರ ಅವನು ವಿವಿಧೆಡೆಗಳಲ್ಲಿ ಶಿವ ತತ್ವ ಪ್ರಚಾರದಲ್ಲಿ ತೊಡಗಿ ದ್ದಾನೆ. ಸಿದ್ಧ ರಾಮನು ತನ್ನ ರಾಜರ್ಷಿ ಮತ್ತು ಬ್ರಹ್ಮರ್ಷಿ ಗುಣ ಸಾಮ ರ್ಥ್ಯಗಳಿಂದ ಅತ್ಯಂತ ಜನಪ್ರಿಯನಾದ್ದರಿಂದ ಅವನನ್ನು ಜನರು ಮಹಾದೇವನ ಅವತಾರ ವೆಂದೇ ಪೂಜಿಸ ತೊಡಗಿದ್ದರು. ಸಿದ್ಧರಾಮ ನ ಸಾಧನೆ ಮತ್ತು ಸಂದೇಶ ಕುರಿತು ವಿದ್ವಾಂಸ ವಿ. ಆರ್. ಹನುಮಂತ ಯ್ಯನವರು ಕೆಳಕಂಡಂತೆ ಬರೆಯತ್ತಾರೆ.
ಸಿದ್ಧರಾಮ ಎಷ್ಟು ಪ್ರಭಾವಶಾಲಿ ಗೌರವಶಾಲಿ ವ್ಯಕ್ತಿತ್ವ ಹೊಂದಿದ್ದನೆಂದರೆ ದೇವಗಿರಿ ಐಆದವರ ಶಾಸನದಲ್ಲಿ ಸಿದ್ಧರಾಮನ ಎರಡು ವಚನಗಳು ಕೆತ್ತನೆಗೊಂಡಿದೆ. ಅವನು ತಾನು ಕಟ್ಟಿಸಿದ ಕೆರೆಯ ಅಂಗಳದಲ್ಲೇ ಸಮಾಧಿಗೊಳ್ಳುವ ಮೊದಲು ಹಾವಿನಹಾಳ ಕಲ್ಲಯ್ಯ ಮೊದಲಾದ ಶಿಷ್ಯರಿಗೆ ಈ ಕ್ಷೇತ್ರದ ಆಚರಣೆಗಳನ್ನು ಎಂದೂ ತಪ್ಪಿಸಬಾರದೆಂದೂ ಕುರುಬರ ಕುಲದೆರೆಉಎಯಿಂದ ನಡೆಸಿಕೊಂಡು ಹೋಗಬೇಕೆಂದು ಹೇಳಿ ಶಿವೈಕ್ಯರಾದರೆಂದು ತಿಳಿದು ಬರುತ್ತದೆ. ಹುಲಜಂತಿಯ ಮಹಾಲಿಂಗರಾಯರ ಮೊಮ್ಮಗನಾದ ಬರಹಗಾಲ ಸಿದ್ದನು ಸಿದ್ಧರಾಮನನ್ನು ಕಂಡು ಕೆರೆಯಲ್ಲಿ ಜಲದ ಕಣ್ಣು ( ನೀರಿನ ಸೆಲೆ) ಇರುವ ಮಹಿಮಾಪುರುಷ ಸೂಚಿಸಿದನೆಂದು ಸಂತೋಷಗೊಂಡು ಅವನ ಸ್ಮರಣಾಐರ್ವಾಗಿ ವರುಷಕ್ಕೊಮ್ಮೆ ಅಲ್ಲಿ ಜಾತ್ರೆಯ ಕಾಲದಲ್ಲಿ ಸಾಧು ಸತ್ಪುರುಷರಿಗೆ ಸಾವಿರ ಕೌಪೀನ ಕಂಬಳಿಗಳನ್ನು ದಾನ ಮಾಡುವ ಪದ್ದತಿಯನ್ನು ಜಾರಿಗೆ ತಂದನೆಂದು ತಿಳಿದು ಬರುತ್ತದೆ.
ಜಲಶಾಸ್ತ್ತ್ರಜ್ಞಾನ ಸಾಮಾಜಿಕ ಅಭಿವೃದ್ದಿ ಕಾರ್ಯಗಳ ಪರಿಕಲ್ಪನೆ ಎಲ್ಲವೂ ಕೃಷಿಕ ಮೂಲದ ನಾಯಕತ್ವ ಗುಣಗಳುಳ್ಳ ವ್ಯಕ್ತಿಗೆ ಮಾತ್ರವೇ ಸಾಧ್ಯ ಕುಲದೇರಿಗೆ ಎಂದರೆ ಕುಲಸ್ಥರ ಮೇಲೆ ಆಯಾಮ ಕುಲದ ಯಜಮಾನರು ವಿಧಿಸುವ ತೆರಿಗೆ ಇದು ಕುರುಬ ಜನಾಂಗದಲ್ಲಿಮಾತ್ರವೇ ಅಸ್ತಿತ್ವದಲ್ಲಿದೆ. ಒಕ್ಕಲಿಗರಲ್ಲಿ ಕುಲ ಪರಿಕಲ್ಪನೆಯೇ ಇಲ್ಲ. ಆದ್ದರಿಂದ ಸಿದ್ದರಾಮನು ಕುಡು ಒಕ್ಕಲಿಗನಲ್ಲ ಬದಲಾಗಿ ಒಕ್ಕಲುತನವಿದ್ದ ಅಂದರೆ ಕೃಷಿ ಭೂಮಿಯಿದ್ದ ಸಿದ್ದಪಂಗಡಕ್ಕೆ ಸೇರಿದ ಕುರುಬ ಜನಾಂಗದವನು ಎನ್ನುವುದು ಸ್ಪಷ್ಟವಾಗುತ್ತದೆ.
ಒಮ್ಮೆ ಕಲ್ಯಾಣ ಪಟ್ಟಣದಲ್ಲಿ ದೇವಸ್ಥಾನದ ಹಾಲಗರವಿಯಲ್ಲಿ ಕುರುಬರು ಮಾಂಸ ತಂದು ಮಾರುವುದರಿಂದ ಅಲ್ಲೆಲ್ಲಾ ಆಶುದ್ದಿಯಾಗುತ್ತದೆ. ಎಂದು ಉಳಿದ ಸಕಲ 18 ಜಾತಿಯವರು ದೊರೆ ಬಿಜ್ಜಳನಿಗೆ ದೂರು ಕೊಡುತ್ತಾರೆ. ಆಗ ಅವರೆಲ್ಲರನ್ನೂ ಖುಷಿಮಡಿಸಲು ಕುರುಬರು ಕಲ್ಯಾಣ ಪಟ್ಟಣವನ್ನು ಪ್ರವೇಶಿಸಕೂಡದೆಂದು ಬಿಜ್ಜಳ ಪ್ರತಿಬಂಧಕಾಜ್ಞೆ (ಬಹಿಷ್ಕಾರ) ವಿಧಿಸುತ್ತಾನೆ. ಈ ಸಮಸ್ಯೆಯಿಂದ ಧೃತಿಗೆಟ್ಟ ಮುಗ್ಧ ಕುರುಬರು ಸಿದ್ಧರಾಮನ ಸಿದ್ದೇಶ್ವರ ಮತ್ತು ಅಲ್ಲಮ ಪ್ರಭು ನ್ಯಾಯಬಿಡಿಸಲು ಕಲ್ಯಾಣಕ್ಕೆ ಸಮೀಪವಿದ್ದ ಸರೂರಿನ ತೂಗುಡ್ಡಕ್ಕೆ ಬರುವಂತೆ ಮಾಡುತ್ತಾನೆ. ಹೀಗೆ ಕಲ್ಯಾಣಕ್ಕೆ ಮಹಾಶೈವತ್ರಯರಿಗೆ ಸಿದ್ಧರಾಮ, ರೇವಣ ಸಿದ್ಧ ಮತ್ತು ಅಲ್ಲಮ ಪ್ರಭುವಿಗೆ ಬಸವಣ್ಣನವರು ಗಣಾರಾಧನೆ ಮಾಡಿಸಿ ಗೌರವ ಸೂಚಿಸುವರು.
ಮುಂದೆ ಈ ವಿಷಯ ಬಹಿರಂಗವಾಗಿ ಚರ್ಚೆಯಾಗಿ ಕೊನೆಗೆ ಕುರುಬರ ಸಚ್ಚಾರಿತ್ರ ಮತ್ತು ಶೀಲವಂತಿಕೆಗೆ ಮೆಚ್ಚಿ ಏವನ ಸಿದ್ದೇಶ್ವರ ತಪಃಶಕ್ತಿಗೆ ಬೆಚ್ಚಿ ಬಿಜ್ಜಳನು ಕುರುವ ಜನಾಂಗದ ಮೇಲೆ ವಿಧಿಸಿದ್ದ ಬಹುಷ್ಕಾರವನ್ನು ರದ್ದು ಪಡಿಸಿದನೆಂದೂ ತಿಳಿದು ಬರುತ್ತದೆ. ಇಂದಿಗೂ ಶಿವರಾತ್ರಿಯಂದು ಸೊಲ್ಲಾಪುರದ ಸಿದ್ದರಾಮನ ದೇವಸ್ಥಾನದಲ್ಲಿ ಜರುಗುವ ಜಾತ್ರೆಯ ಸಂದರ್ಭದಲ್ಲಿ ಕುರುಬರ (ಧನಗಾರರು) ಹಬ್ಬು ಎಂಬ ವ್ಯಕ್ತಿ ತಲೆಯ ಮೇಲೆ ಗೊಂಗಡಿ (ಕಂಬಳಿ) ಹಾಕಿಕೊಂಡು ಪೂಜಾಕಾರ್ಯಕ್ಕೆ ನಾಂದಿ ಹಾಡುತ್ತಾನೆ ಎಂದು ತಿಳಿದು ಬರುತ್ತದೆ. ಆದರೆ ಇತ್ತೀಚೆಗೆ ಬಣಜಿಗ ಲಿಂಗಾಯಿತರು ಆ ಮನೆತನದ ಜೊತೆ ವೈವಾಹಿಕ ಸಂಬಂಧ ಬೆಳೆಸಿದ್ದಾರೆ. ಎಂದು ಪ್ರತೀತಿ ಎಂಬುದಾಗಿ ವಿ. ಆರ್. ಹನಯಮಂತಯ್ಯ ತಮ್ಮ ಕುರುಬರ ಚರಿತ್ರೆ ಗ್ರಂಥದಲ್ಲಿ ಬರೆದಿದ್ದಾರೆ.
ಸುಡ್ಡಳ ಚಾಚರಸನೆಂಬ ವಚನಕಾರನು ಸಿದ್ಧರಾಮನ ಬಗೆಗೆ ಹೀಗೆ ಹೇಳಿದ್ದಾನೆ.
ಉಂಡುಂಡು ಜರೆವವನು ಯೋಗಿಯೇ
ಆತನಕ್ಕಳುವವನು ಯೋಗಿಯೇ
ವ್ಯಸನಕ್ಕೆ ಮರುಗುವವನು ಯೋಗಿಯೇ
ಆದಿವ್ಯಾಧಿಯುಳ್ಳವ ಯೋಗಿಯೆ
ಯೋಗಿಗಳೆಂದರೆ ಮೂಗನಾಗಳ ಕೊಯ್ದೆ
ಯೋಗಿಗಳೆಂದರೆ ಮೂಗನಾಗಳ ಕೋಯ್ದೆ
ಯೋಗಿಗಳ ಯೋಗಿ ಶಿವಯೋಗಿ
ಸಿದ್ಧರಾಮನೊಬ್ಬನೆ ಯೋಗಿ
ದುಗ್ಗಳೆ ಎಂಬ ಶರಣೆಯು ಯೋಗಿಯಾದಡೆ ಸಿದ್ಧರಾಮಯ್ಯ ನಂತಾಗಬೇಕು ಎಂದು ಅಭಿಮಾನಪೂರ್ವಕವಾಗಿ ನುಡಿದ್ದ್ದಾಳೆ.
ಸಿದ್ದರಾಮನು ತನ್ನ ಸ್ವಂತ ಗಳಿಕೆಯಿಂದ ಬಡವರ ಸಾಲಗಳನ್ನು ತೀರಿಸುತ್ತಾನೆ. ಈ ಕೆಲಸವನ್ನು ಇಂದು ಆಧುನಿಕ ಸರ್ಕಾರಗಳು ಮಾಡುತ್ತಿರುವುದನ್ನು ನಾವು ಋುಣ ಪರಿಹಾರವೆನ್ನುತ್ತೇವೆ. ಅಂದು ಸಿದ್ಧರಾಮರು ತಾನೇ ಸರ್ಕಾರ (ಪ್ರಭುತ್ವ) ಮಾಡಬೇಕಾದ ಸಾಮಾಜಿಕ ಕೆಲಸ ಕಾರ್ಯಗಳನ್ನು ಮಾಡುತ್ತಿದ್ದನು. ಬಡವರಿಗಾಗಿ ಕರ್ಮಯೋಗಿ ಸಿದ್ದರಾಮನು ಹಗಲಿರುಳೆನ್ನದೆ ದುಡಿದಿದ್ದನು ಈ ಬಡವರು ಕಷ್ಟಪಡುವುದನ್ನು ಕಂಡು ಪ್ರಗತಿಪರ ಚಿಂತನೆಯುಳ್ಳ ಮತ್ತು ಅಪಾರಾದ ಮುನ್ನೌಟವಿದ್ದ ಸಿದ್ದರಾಮನು ಸಾಮೂಹಿಕ ವಿವಾಹಗಳ ಕಾರ್ಯಕ್ರಮವನ್ನು ಜಾರಿಗೆ ತರುವನು. ಈಗ ಸಿದ್ಧರಾಮನ ಪರಿಕಲ್ಪನೆಯು ಜನಾನುರಾಗಿಯಾಗಿದೆ. ಪ್ರಸ್ತುತ ಮಠಗಳು ದೇವಸ್ಥಾನಗಳು, ಸ್ವಯಂ ಸೇವಾ ಸಂಘಗಳು ಉಚಿತ ಸಾಮೂಹಿಕ ವಿವಾಹ ಸಮಾರಂಭಗಳನ್ನು ಏರ್ಪಡಿಸುತ್ತಿವೆ. ಇದೇ ಕೆಲಸವನ್ನು ಸುಮಾರು ಎಂಟುನೂರು ವರ್ಷಗಳ ಹಿಂದೆ ಸಿದ್ದರಾಮನು ಮಾಡಿದ್ದನು.
ಸಿದ್ದರಾಮನ ವ್ಯಕ್ತಿತ್ವವು ಎಲ್ಲಾ ಜನರಿಗೆ ಮಾದರಿಯಾಗಿದೆ. ಆದರ್ಶ ಪ್ರಾಯವಾಗಿದೆ. ಹಿಂದುಳಿದ ವರ್ಗಗಳ ಕುರುಬರೂ ಸೇರಿದಂತೆ ರಾಜಕೀಯ ನಾಉಕರಿಗೆ ಮತ್ತು ಸ್ವಯಂ ಸೇವಾ ಸಂಘಗಳ ಪದಾಧಿಕಾರಿಗಳಿಗೆ ಸಿದ್ಧರಾಮನು ಮತ್ತು ಆತನ ಸಮಾಜಮುಖಿ ವ್ಯಕ್ತಿತ್ವವು ಆದರ್ಶಪ್ರಾಯವಾಗಿದೆ. ಸಂಆಜದ ಎಲ್ಲಾ ವರ್ಗಗಳ ಜನರು ಸಿದ್ಧರಾಮನ ಜೀವನ ವಿವರಗಳನ್ನು ತಿಳಿಯುವು ದರಿಂದ, ಆತನ ವಚನಗಳನ್ನು ಅಧ್ಯಯನ ಮಾಡುವುದರಿಂದ ಅವರಿಗೆ ಅಪಾರವಾದ, ಪ್ರಯೋಜನವಿದೆ. ವೀರಶೈವ ಸಮಾಜವು ಸಿದ್ಧ ಆಗಮನನ್ನು ಗುರುಸ್ಥಾನದಲ್ಲಿಟ್ಟು ಪೂಜಿಸುತ್ತಿದೆ. ಅದು ಸಿದ್ದರಾಮನನ್ನು ಆರಾಧನಾಭಾವದಿಂದ ಕಂಡು ಗೌರವಿಸುತ್ತಿರುವುದು ಕುರುಬರಿಗೆ ಮತ್ತು ಇತರರಿಗೆ ಅನುಕರಣೀಯವಾಗಿದೆ.
ಹಾಲುಮತ ಕುರುಬ ಜನಾಂಗವು ಶೈವ ಪಂಥಕ್ಕೆ ಜನ್ಮ ನೀಡಿದ ಜನ ವರ್ಗವಾಗಿದೆ. ಇದು ಹಾಲುಮತ ಸಂಸ್ಕ್ಕತಿಯನ್ವಯ ಹಿಂದೂ ಧರ್ಮದ ಮತ್ತು ಸಮಾಜದ ಮಹತ್ವವನ್ನು ಹಾಗೂ ಅವುಗಳ ಸಾಂಸ್ಕ್ಕತಿಕ ಮೌಲ್ಯವನ್ನು ಶ್ರೀಮಂತಗೊಳಿಸಿದೆಯೇ ಹೊರತು ಕೆಲವರು ಹೇಳುವಂತೆ ತಳವರ್ಗ ಕೆಳವರ್ಗ ವಾಗಿಲ್ಲ. ಕುರುಬ ಸಮಾಜವು ಧಾರ್ಮಿಕವಾಗಿ ಶೈವ ಮೂಲ ಪಂಥಧ ಜನಾಂಗ ವಾಗಿದೆ. ರಾಜಕೀಯವಾಗಿ ಕ್ಷತ್ರಿಯ ಜನಾಂಗವಾಗಿದೆ. ಆದ್ದರಿಂದ ಹಾಲುಮಂತ ಕುರುಬಜನಾಂಗದವರು ತಮ್ಮ ಕೀಳರಿಮೆಯನ್ನು ತೊರೆದು ಶಿವಯೋಗಿ ಸಿದ್ಧರಾಮನ ಜೀವನ ದರ್ಶನವನ್ನು ಸಂಪನ್ನಗೊಳಿಸಿಕೊಳ್ಳುವುದು ಯೋಗ್ಯವಾದ ವಿಚಾರವಾಗಿದೆ
Article from - http://kannadamma.net/?p=29644
Kuruba Gowda Deity - ಚಿಂಚಲಿ ಮಾಯಕ್ಕದೇವಿ
ಹಾಲಹಳ್ಳ:
ಹಾಲಹಳ್ಳ ಚಿಂಚಲಿ ಗ್ರಾಮದ ಹತ್ತಿರ ಅರ್ಧ ಕಿ.ಮೀ. ಅಂತರದಲ್ಲಿದೆ. ಪಶ್ಚಿಮಕ್ಕೆ ಹರಿದು ಕ್ರಷ್ಣಾನದಿಯನ್ನು ಕೂಡಿಕೊಳ್ಳುತ್ತದೆ. ಮಾಯಕ್ಕನ ಮುಖ್ಯ ಐತಿಹ್ಯಗಳಲ್ಲಿ ಇದು ಒಂದು. ಈ ಹಳ್ಳಕ್ಕೆ ಹಾಲಹಳ್ಳ ಎಂದು ಹೆಸರು ಬರಲು ಕಾರಣವಾದ ಕಥೆಯನ್ನು ಜನರು ತಿಳಿಸುತ್ತಾರೆ. ಮಾಯಕ್ಕ ಊರ ಹೊರಗಿನ ಹಳ್ಳದ ಹತ್ತಿರ ಹೋದಳಂತೆ. ಕುರುಬರು ಕುರಿಕಾಯುತಿದ್ದರಂತೆ. ತನಗೆ ಹಾಲು ಬೇಕೆಂದು ಕೇಳಿದಾಗ ಅವರು ಕೊಡಲಿಲ್ಲವಂತೆ. ಶಕ್ತಿಯಿಂದ ಹಳ್ಳವೆಲ್ಲವೂ ಹಾಲಾಗಿ ಹರಿಯಲಿ ಎಂದಳಂತೆ. ಆಗ ಹಳ್ಳವೆಲ್ಲ ಹಾಲಾಗಿ ಹರಿಯಿತಂತೆ. ಅದಕ್ಕೆಂದೇ ಅದಕ್ಕೆ ಹಾಲಹಳ್ಳವೆಂದು ಹೆಸರು ಬಂತು ಎಂಬ ಕಥೆ ಇದೆ.
ಮಾಯಕ್ಕನ ಪೂಜೆಗೆ ನೀರು ಹಾಲಹಳ್ಳದಿಂದಲೆ ತರಲಾಗುತ್ತದೆ. ಕಾರಹುಣ್ಣಿಮೆ, ನೂಲುಹುಣ್ಣಿಮೆಗಳಲ್ಲಿ ಕುದುರೆ, ಪಲ್ಲಕ್ಕಿ ಹಾಲಹಳ್ಳದಲ್ಲಿ ಹೋಗಿ ಮಾಯಕ್ಕ ಅಲ್ಲಿ ಸ್ನಾನ ಮಾಡುವಳೆಂಬ ನಂಬಿಕೆಯಿದೆ.ಆಗ ಪಲ್ಲಕ್ಕಿ, ಕುದುರೆ, ಭಕ್ತರು ಹಾಲಹಳ್ಳಕ್ಕೆ ಹೋಗುತ್ತಾರೆ. ದೇವಿಯ ಹರಕೆ ಸೇವೆಗನ್ನು ಸಲ್ಲಿಸುವ ಭಕ್ತರು ಹಾಲಹಳ್ಳದ ಸ್ನಾನದಿಂದಲೆ ಆರಂಭಿಸುತ್ತಾರೆ. ಹಾಲಹಳ್ಳ ದಡದಲ್ಲಿ ಉಟ್ಟಿಗೆ ಉಡುವ ಹರಕೆಯನ್ನು ಜನರು ಸಲ್ಲಿಸುತ್ತಾರೆ. ಪಕ್ಕದಲ್ಲಿಯೇ ಕೃಷ್ಣಾನದಿ ಹರಿಯುತ್ತಿದ್ದರು ಮಾಯಕ್ಕನ ಸಂಬಂಧ ಹೆಚ್ಚಾಗಿ ಹಾಲಹಳ್ಳಕ್ಕೆ ಅಂಟಿಕೊಂಡಿದೆ.
ಕೀಲಕಟ್ಟಿ:
ಚಿಂಚಲಿ ಗ್ರಾಮದಲ್ಲಿ ಕಂಡು ಬರುವ ಅತಿ ಮುಖ್ಯ ಐತಿಹ್ಯವಾಗಿದೆ. "ಕೀಲ" ಮತ್ತು "ಕಟ್ಟ"ರೆಂಬ ರಾಕ್ಷಸರನ್ನು ಮಾಯಕ್ಕ ಚಿಂಚಲಿಯಲ್ಲಿ ಸಂಹಾರ ಮಾಡಿದಳಂತೆ. ಅವರ ಸಮಾಧಿ ಸ್ಥಳಗಳಿವು. ಈಗಲೂ ಕಂಡು ಬರುವ ಕೀಲಕಟ್ಟಿಗಳು ಊರ ಮಧ್ಯದಲ್ಲೊಂದು ಹಾಗೂ ಊರ ಆಚೆ ಒಂದು ಇದೆ. ಅವುಗಳನ್ನು ಒಳಗಿನ ಕಿಲಕಟ್ಟಿ ಹೊರಗಿನ ಕಿಲಕಟ್ಟಿ ಎಂದು ಕರೆಯುವ ವಾಡಿಕೆ ಇದೆ. ಪ್ರತಿ ಕಿಲಕಟ್ಟಿಯು ವಿಶಾಲವಾದ ಪ್ರಾಂಗಣವನ್ನು ಒಳಗೊಂಡಿವೆ. ಮಧ್ಯದಲ್ಲಿ ಚೌಕಾಕಾರದ ಪೂಜಾ ಸ್ಥಳ ಕಂಡು ಬರುತ್ತದೆ. ಅಲ್ಲಿ ಎರಡು ಚಿಕ್ಕ ಮಣ್ಣಿನ ದಿಣ್ಣೆಗಳನ್ನು ಕಾಣಬಹುದು. ಆ ಮಣ್ಣಿನ ಚಿಕ್ಕ ದಿಣ್ಣೆಗಳನ್ನು ಕೆಳಗೆ ವಿಶಾಲವಾದ ಮಣ್ಣಿನ ಹರಿವೆಗಳಿವೆ(ಹಗೆಗಳು). ಆ ತಗ್ಗುಗಳಲ್ಲಿ ಸುಮಾರು ಮೂರನಾಲ್ಕು ಚೀಲಗಳಷ್ಟು ಧಾನ್ಯ ತುಂಬಬಹುದು. ಯಾವಾಗಲು ಅವುಗಳ ಒಳಗೆ ಗುಂಡು ಕಲ್ಲುಗಳನ್ನು ತುಂಬಿ ಬಾಯಿ ಮುಚ್ಚಿ ಅದರ ಮೇಲೆ ಮಣ್ಣಿನ ಚಿಕ್ಕ ದಿಣ್ಣೆಗಳನ್ನು ಮಾಡಿ ಮೇಲೆ ಪೂಜಿಸಲಾಗುತ್ತದೆ.ಮೇಲೆ ಭಂಡಾರವನ್ನು ಹಾಕಲಾಗಿರುತ್ತದೆ. ೩ ವರ್ಷಗಳಿಗೊಮ್ಮೆ ನಡೆಯುವ ಕೀಲಕಟ್ಟರ ಜಾತ್ರೆಯಲ್ಲಿ ಬಾಯಿ ತೆರೆಯಲಾಗುತ್ತದೆ.
ಉಣ್ಣಿ ಮಟ್ಟೆಪ್ಪನ ಕಲ್ಲು:
ಹಾಲಹಳ್ಳದ ದಂಡೆಯ ಮೇಲೆ ದಿಣ್ಣೆಯ ಮೇಲೆ ಉಣ್ಣಿ ಮಟ್ಟೆಪ್ಪನ ಕಲ್ಲುಗಳನ್ನು ಈಗಲೂ ನೋಡಬಹುದು. ಈ ಐತಿಹ್ಯಕ್ಕೆ ಒಂದು ಕಥೆ ಕೇಳಿಬರುತ್ತದೆ.ಹಳ್ಳದ ದಡದಲ್ಲಿ ಕುರಿಕಾಯುತಿದ್ದ ಕುರುಬರಲ್ಲಿ ಕುರಿಯ ಉಣ್ಣೆ ಕೊಡುವಂತೆ ಕೇಳಿದಾಗ ಅವರು ಕೊಡಲಿಲ್ಲವಂತೆ.ಆಗ ಸಿಟ್ಟಿನಿಂದ ಮಾಯಕ್ಕ ಕುರಿಗಳೆಲ್ಲ ಕಲ್ಲಾಗಲಿ ಎಂದು ಶಾಪ ನಿಡಿದಳಂತೆ. ಕುರಿಗಳೆಲ್ಲ ಕಲ್ಲಾಗಿ ಬಿದ್ದವಂತೆ.ಹಾಲಹಳ್ಳದ ದಡದಲ್ಲಿ ಗುಂಪಾಗಿ ಬಿದ್ದ ಕಲ್ಲುಗಳಿಗೆ ಉಣ್ಣಿ ಮಟ್ಟೆಪ್ಪನ ಕಲ್ಲು ಎಂದು ಹೆಸರು ಬಂದಿತಂತೆ. ಪಲ್ಲಕ್ಕಿ ಹಳ್ಳಕ್ಕೆ ಬಂದಾಗ ಕುರುಬರು ಉಣ್ಣಿಯನ್ನು ತಂದು ಒಪ್ಪಿಸುತ್ತಾರೆ. ಅಂತಹ ಕಲ್ಲುಗಳು ಸುತ್ತ ಮುತ್ತ ಎಲ್ಲಿಯೂ ಕಂಡು ಬರುವುದಿಲ್ಲ. ಈ ಐತಿಹ್ಯ ಕುರುಬರಿಗೂ ಮಾಯಕ್ಕನಿಗೂ ನಿಕಟ ಸಂಬಂಧವನ್ನು ಕಲ್ಪಿಸುತ್ತದೆ.
ಗುಡ್ಡತಾಯಿ:
ಈ ಐತಿಹ್ಯ ಗ್ರಾಮದ ಉತ್ತರಕ್ಕೆ ಕಂಡು ಬರುತ್ತದೆ. ಗ್ರಾಮದಿಂದ ಒಂದು ಕಿ.ಮೀ. ದೂರವಾಗಬಹುದು. ಸಣ್ಣ ಗುಡ್ಡವಿದ್ದು ಅಲ್ಲೊಂದು ಚಿಕ್ಕ ಗುಡಿಯಿದೆ. ಅದರಲ್ಲಿ ಇರುವ ದೇವರನ್ನು ಮಾಯಕ್ಕನೆಂದೇ ಕರೆಯುತ್ತಾರೆ. ದಸರೆಯ ಬನ್ನಿ ಮುರಿಯುವ ಸಂದರ್ಭದಲ್ಲಿ ಕುದುರೆ, ಪಲ್ಲಕ್ಕಿ ಈ ಸ್ಥಳಕ್ಕೆ ಬರುತ್ತವೆ.
ಬಂಗಾರದ ಗಿಡ:
ಊರ ಹೊರಗೆ ಪೂರ್ವಕ್ಕೆ ಒಂದು ಕಿ.ಮೀ. ಅಂತರದಲ್ಲಿ ಇರುವ ಗುಂಪು ಮರಗಳು ತಾಣವೇ ಬಂಗಾರದ ಗಿಡ. ಇಲ್ಲಿ ಪಶ್ಚಿಮಕ್ಕೆ ಮುಖಮಾಡಿದ ಚಿಕ್ಕ ಮಾಯಕ್ಕನ ಗುಡಿ ಕಂಡು ಬರುತ್ತದೆ. ದಸರೆಯ ಬಣ್ಣಿ ಹಬ್ಬಕ್ಕೆ ಇದಕ್ಕೂ ಪ್ರಾಮುಖ್ಯತೆ ಇದೆ. ಜನರು ಇಲ್ಲಿಂದಾ ಬನ್ನಿಯನ್ನು ಬಂಗಾರವೆಂದು ಸ್ವಿಕರಿಸುವುದರಿಂದ ಬಂಗಾರದ ಗಿಡ ಎಂಬ ಹೆಸರು ಈ ಸ್ಥಳಕ್ಕೆ ಬಂದಿರುವ ಸಾಧ್ಯತೆ ಇದೆ. ಮಳೆ ಕಡಿಮೆಯಾದಾಗ ಮಳೆಬರಲು ಬಂಗಾರ ಗಿಡದ ಜಾತ್ರೆ ಮಾಡಿದರೆ ಮಳೆಯಾಗುತ್ತದೆಂಬ ನಂಬಿಕೆ ಹಿರಿಯರಲ್ಲಿದೆ. ಈಗಲೂ ಬಂಗಾರ ಗಿಡದ ಜಾತ್ರೆ ನಡೆಯುತ್ತಿದ್ದರೂ ಅದಕ್ಕೆ ನಿಶ್ಚಿತ ದಿನಾಂಕಗಳು ಇಲ್ಲ. ಭಕ್ತರೆಲ್ಲ ಕೂಡಿದಾಗ ಮಂಗಳವಾರ, ರವಿವಾರ, ಶುಕ್ರವಾರ ಹೀಗೆ ಯಾವಗಲಾದರೂ ಜಾತ್ರೆ ಮಾಡುವುದುಂಟು. ಕಣಿ ಹೇಳುವುದು, ಡೊಳ್ಳಿನ ಪದ ಹಾಡುವುದು ಹಾಗೂ ಮಾಯಕ್ಕನ ಉಡಿ ತುಂಬುವ ಕಾರ್ಯಕ್ರಮದ ಜೊತೆಗೆ ಮಹಾ ಪ್ರಸಾದ ವ್ಯವಸ್ಥೆಯಾಗಿರುತ್ತದೆ.
From the website
ಕೋಲಾರದ ದೊಡ್ಡ ದ್ಯಾವರ ಜಾತ್ರೆ
ದೊಡ್ಡ ದ್ಯಾವರ ಜಾತ್ರೆ ೧೧ ವರುಷಗಳಿಗೆ ಒಮ್ಮೆ ನಡೆಯುವ ಜಾತ್ರೆ. ಈ ಜಾತ್ರೆಯು ಕೋಲಾರದಲ್ಲಿ ನಡೆಯುತ್ತದೆ. ಈ ಜಾತ್ರೆಯಲ್ಲಿ ಪಲ್ಗೊಳಲು ಕರ್ನಾಟಕವಲ್ಲದೆ, ತಮಿಳು ನಾಡು ಹಾಗು ಆಂಧ್ರ ಪ್ರದೇಶಧಿಂದಲೂ ಭಕ್ತಾದಿಗಳು ಬರುತ್ತಾರೆ. ಈ ಜಾತ್ರೆ ಏಪ್ರಿಲ್ ಕೊನೆಯ ವಾರ ಅಥವಾ ಮೇ ತಿಂಗಳ ಮೊದಲ ವಾರದಲ್ಲಿ ನಡಿಯುತ್ತದೆ. ಜಾತ್ರೆ ಮೂರು ದಿನಗಳ ಕಾಲ ನಡಿಯುತ್ತದೆ. ಜಾತ್ರೆಗೆ ಬರುವ ಅಪಾರ ಸಂಖ್ಯೆ ಭಕ್ತರು ಕೋಲಾರದ ನಗರ ದೇವತೆ ಕೋಲಾರಮ್ಮನ ದೇವಸ್ತಾನದ ಎದುರಿನಲ್ಲಿ ಇರುವ ಬೃಹದಾಕಾರದ ಕೋಲಾರಮ್ಮನ ಕೆರೆಯಲ್ಲಿ ಸಣ್ಣ ಸಣ್ಣ ಗುಡಿಸಿಳುಗಳನ್ನು ಹಾಕಿಕೊಂಡು ಜಾತ್ರೆ ನಡಿಯುವ ಮೂರು ದಿನಗಳ ಕಾಲ ವಾಸಿಸುತ್ತಾರೆ. ಮಳೆ ಕಾಲ ಇನ್ನೂ ಶುರುವಾಗಿರದ ಕರಣ ಕೋಲಾರಮ್ಮನ ಕೆರೆಯಲ್ಲಿ ನೀರು ತುಂಬಾ ಇರುವುದಿಲ್ಲ , ಇದರಿಂದ ಕೆರೆಯ ದಡದಲ್ಲಿ ಲಕ್ಷಾಂತರ ಜನರು ತಂಗಬಹುದು. ಈ ಜಾತ್ರೆಯು ನೂರಾರು ವರುಷಗಳಿಂದ ಎಡೆಬಿಡದೆ ನಡೆದುಕೊಂಡು ಬಂದಿದೆ. ಈ ಜಾತ್ರೆಯಲ್ಲಿ ಕುರುಬ ಗೌಡರು ತಮ್ಮ ಕುಲ ದೇವತೆಗಳಾದ ಬೀರೇಶ್ವರ, ಬತ್ತೆಶ್ವರ , ಸಿದ್ದೇಶ್ವರ ಹಾಗು ಗುರುಮುರ್ತೆಶ್ವರ ದೇವರುಗಳನ್ನು ಪೂಜಿಸುತ್ತಾರೆ. ಕೋಲಾರಮ್ಮನ ಕೆರೆಯ ಪಕ್ಕದಲ್ಲಿರುವ ಕುರುಬರಪೇಟೆಯಲ್ಲಿ ಈ ದೇವರುಗಳ ದೇವಸ್ತಾನಗಳಿವೆ. ಈ ದೇವರುಗಳ ಉತ್ಸವ ಮೂರ್ತಿಗಳನ್ನು ಕೋಲಾರದದಿಂದ ಸುಮಾರು ೩ ಕಿಲೋಮೀಟರು ದೂರದಲ್ಲಿರುವ ಅಂತರಗಂಗೆ ಬೆಟ್ಟಕ್ಕೆ ಮೆರವಣಿಗೆಯಲ್ಲಿ ತೆಗೆದುಕೊಂಡು ಹೋಗಿ ಬರುತ್ತಾರೆ, ಹಾಗೆ ಹೋಗಿ ಬರುವಾಗ ದಾರಿಯಲ್ಲಿ ಸಿಗುವ ಎಲ್ಲ ದೇವಸ್ತಾನಗಳ ಬಳಿ ನಿಲ್ಲಿಸಿ ಭಕ್ತರು ತಮ್ಮ ತಲೆಗಳ ಮೇಲೆ ತೆಂಗಿನಕಾಯಿ ಒಡೆಯುವ ಪವಾಡವನ್ನು ಮಾಡುತ್ತಾರೆ. ಈ ಜಾತ್ರೆಗೆ ಕುರುಬ ಗೌಡ ಕುಲಸ್ತರು ದೂರದ ಊರುಗಳಿಂದ ಬರುತ್ತಾರೆ. ತೆಂಗಿನಕಾಯಿ ಪವಾಡದ ಜೊತೆಗೆ " ಕುಲಸ್ತ ಮಹಾಕೂಟ", "ನಾಗ ದೇವತೆ ತನಿ", "ಬಿಲ್ವರ್ಚೆನೆ", "ಮೇಲುದೀಪ ಪೂಜೆ" ಇತ್ಯಾದಿ ಆಚರಣೆಗಳನ್ನು ಮಾಡುತ್ತಾರೆ. ದಕ್ಷಿಣ ಕರ್ನಾಟಕದ ಹಳೆ ಕುರುಬ ಗೌಡರ ಎಲ್ಲ ಮನೆತನದ ಒಬ್ಬರಾದರು ತಮ್ಮ, ತಮ್ಮ , ಕುಲ ದೇವತೆಯನ್ನು ಪೂಜಿಸಲು ಇಲ್ಲಿಗೆ ಬಂದೆ ಬರುತ್ತಾರೆ. ಕರ್ನಾಟಕದ ಆಚರಿಸುವ ಹಬ್ಬಗಳಲ್ಲಿ ಇದು ಒಂದು ವಿಶಿಸ್ಟ ಹಬ್ಬ. ೨೦೦೯ ರಲ್ಲಿ ಅದ್ದೂರಿಯಾಗಿ ನಡೆದ ಜಾತ್ರೆ ಮತ್ತೆ ೨೦೨೦ ರಲ್ಲಿ ನಡೆಯುತ್ತದೆ, ಭಕ್ತಾದಿಗಳು ಹರಿಕೆಗಳನ್ನೂ ಮಾಡಿಕೊಂಡು ಮತ್ತು ತಮ್ಮ ಹರಿಕೆಗಳನ್ನೂ ತೀರಿಸಲು ಮತ್ತೆ ೧೧ ವರುಷಗಳ ಕಾಲ ಕಾಯಬೇಕು. ಈ ತರ ಜಾತ್ರೆಗಳನ್ನು ಕುರುಬ ಗೌಡರ ಪೂರ್ವಿಕರು ತಮ್ಮ ಜನಾಂಗದ ಜನರನ್ನು ಒಗ್ಗೂಡಿಸುವ ಮತ್ತು ತಮ್ಮ ಸಂಪ್ರದಾಯವನ್ನು ಉಳಿಸುವ ಸಲುವಾಗಿ ಮಾಡಿರಬಹುದೆಂಬ ನಂಬಿಕೆ.
Great Kurubas 1 - Wet Grinder Sabapathy
Interesting to note that a commonly used thing nowadays in South India for the purpose of grinding rice into a semi liquid paste , for the making of Idly and Dosa is wet Grinder. The inventor of this surprisingly simple machine is a Kuruba Gowda from Coimbatore called Sabapathy. Sabapathy invented this machine in the 1950's which has become a household phenomenon now. Sabapathy's family were originally from Mysore District of Karnataka who settled in Tamil Nadu.
One can find good number of Kuruba Gowdas in the district surrounding the Nilgiri Hills. Mr Sabapathy went on to become a Industrialist and invented many more things, but none matched the success of the Wet Grinder. Sabapathy's son is also an entrepreneur.
http://timesofindia.indiatimes.com/city/coimbatore/How-a-wedding-gift-turned-into-a-freebie/articleshow/7829923.cms
One can find good number of Kuruba Gowdas in the district surrounding the Nilgiri Hills. Mr Sabapathy went on to become a Industrialist and invented many more things, but none matched the success of the Wet Grinder. Sabapathy's son is also an entrepreneur.
http://timesofindia.indiatimes.com/city/coimbatore/How-a-wedding-gift-turned-into-a-freebie/articleshow/7829923.cms
Kannada Kuruba Gowdas of Tamil Nadu
Not many people know that a large population of Kannada Kurubas live in Tamil Nadu, the region surrounding the Nilgiri Hills all the way down the Western Ghats on the Tamil Nadu side. They have their distinct costumes and culture. The most important thing which differentiates them from the rest of the people of Tamil Nadu is thier language, they speak Kuruba Language a dialect of Kannada. Even though they have been Tamilised due to living in Tamil surrounding areas , they still manage to speak Kannada with a Tamil accent though.
According to some unofficial estimates their population is around 40 lakhs, which is a good number. These Kurubas are descendants of the Pallavas, after the fall of the empire they took shelter in the forests surrounding the Western Ghats, as a precaution and survival tactic from their enemies, this move of taking shelter in the foot hills of western ghats took their civilisation backwards from the peak during the Pallava Period. These Kurubas don't have any connections with their brothers in Karnataka, this link was lost long time ago and the Tamil Nadu Kurubas have developed their own traditions and culture, but the deities have remained the same. Some of them have married Karanataka Kurubas, but still remain out of the reach of mainstream Kurubas in Karnataka.
They have been long neglected by both the Karnataka and Tamil Nadu governments and are socially, economically and politically backward. But there are some promising signs from a few educated one who are taking up the cause of their people.
According to some unofficial estimates their population is around 40 lakhs, which is a good number. These Kurubas are descendants of the Pallavas, after the fall of the empire they took shelter in the forests surrounding the Western Ghats, as a precaution and survival tactic from their enemies, this move of taking shelter in the foot hills of western ghats took their civilisation backwards from the peak during the Pallava Period. These Kurubas don't have any connections with their brothers in Karnataka, this link was lost long time ago and the Tamil Nadu Kurubas have developed their own traditions and culture, but the deities have remained the same. Some of them have married Karanataka Kurubas, but still remain out of the reach of mainstream Kurubas in Karnataka.
They have been long neglected by both the Karnataka and Tamil Nadu governments and are socially, economically and politically backward. But there are some promising signs from a few educated one who are taking up the cause of their people.
ಕುರುಬ ಗೌಡರು ಕೂಡಿ ಕೆಟ್ಟರು, ಗೊಲ್ಲ ಗೌಡರು ಚದುರಿ ಕೆಟ್ಟರು
I don't know if any of you guys have come across this saying in rural Karnataka, about Kuruba Gowdas and Golla Gowdas(Yadavas). Interestingly about 10 yrs ago I was working in a Dental college and there was a professor of Surgery called captain Dr Amarendra(more about him in later blogs), he was also the head of the department. A very interesting and learned man, with a good range of knowledge on varying subjects including politics and social sciences.
During one of the interactions with him I came across this saying, he told me that Kuruba Gowdas can never be united as it is in their genes to fight among themselves if they get together and the example he gave me was politics, Kuruba Gowdas being probably the second largest community in Karnataka had only about 4 or 5 elected Members of Legislative Assembly(MLA). He told me that our ancestors for no reason wouldn't say the above saying. He said they would have observed our community for ages before coming up with this saying.
When analysed logically this could be true. Kuruba Gowdas traditionally have tended sheep's and they take hundreds of sheep's together and go into the forests, with maybe a dog to watch over them and a few sheep in the herd. Sheep generally tend to stick together and are easy to control and they don't tend to stray too far. Sheep can live with minimal grass availability and can scrape through to even the last blade of grass. So it makes sense for one person to lead his herd of sheep into the grazing fields and back home. Again its sometimes difficult to keep a tab on all the sheep, so its better off that different herds of sheep stay with one person at different places which makes sense.
Where as Golla Gowdas have to tend for the cows, which is a more difficult job then tending the sheep. The cows are much larger, difficult to control, need more food to sustain them and the herds are not as large as the sheep herds. So it makes sense that a group of Golla Gowdas bring all their cows together into one single herd and go for foraging in the grazing fields. They have more eyes watching over any animal straying away and also it is easy to identify the cows at the end of the day and split them into their individual groups.
Maybe this over hundreds of years has developed into a genetic aspect of all Kuruba Gowdas, they tend to prosper when they are alone, but tend to fight when they come together. I feel its about time we reversed this genetic trait and move forward into a new future together.
During one of the interactions with him I came across this saying, he told me that Kuruba Gowdas can never be united as it is in their genes to fight among themselves if they get together and the example he gave me was politics, Kuruba Gowdas being probably the second largest community in Karnataka had only about 4 or 5 elected Members of Legislative Assembly(MLA). He told me that our ancestors for no reason wouldn't say the above saying. He said they would have observed our community for ages before coming up with this saying.
When analysed logically this could be true. Kuruba Gowdas traditionally have tended sheep's and they take hundreds of sheep's together and go into the forests, with maybe a dog to watch over them and a few sheep in the herd. Sheep generally tend to stick together and are easy to control and they don't tend to stray too far. Sheep can live with minimal grass availability and can scrape through to even the last blade of grass. So it makes sense for one person to lead his herd of sheep into the grazing fields and back home. Again its sometimes difficult to keep a tab on all the sheep, so its better off that different herds of sheep stay with one person at different places which makes sense.
Where as Golla Gowdas have to tend for the cows, which is a more difficult job then tending the sheep. The cows are much larger, difficult to control, need more food to sustain them and the herds are not as large as the sheep herds. So it makes sense that a group of Golla Gowdas bring all their cows together into one single herd and go for foraging in the grazing fields. They have more eyes watching over any animal straying away and also it is easy to identify the cows at the end of the day and split them into their individual groups.
Maybe this over hundreds of years has developed into a genetic aspect of all Kuruba Gowdas, they tend to prosper when they are alone, but tend to fight when they come together. I feel its about time we reversed this genetic trait and move forward into a new future together.
ರೇವಣಸಿದ್ಧ ಮತ್ತು ಸಿದ್ಧರಾಮರು ಕುರುಬರು
ರೇವಣಸಿದ್ಧ ಮತ್ತು ಸಿದ್ಧರಾಮರು ಕುರುಬ ಸಮುದಾಯಕ್ಕೆ ಸೇರಿದವರು ಎಂಬುದಕ್ಕೆ ಲಿಖಿತ ಆಕರಗಳಿಗಿಂತ ಮೌಖಿಕ ಆಕರಗಳಲ್ಲಿ ಹೆಚ್ಚಿನ ಆಧಾರಗಳು ಸಿಗುತ್ತವೆ. ಅವುಗಳನ್ನು ಈಗ ಅವಲೋಕಿಸಬಹುದು. ಕರ್ನಾಟಕದ ಧಾರ್ಮಿಕ ಮತ್ತು ಸಾಮಾಜಿಕ ಕ್ಷೇತ್ರಗಳಲ್ಲಿ ರೇವಣಸಿದ್ಧೇಶ್ವರನದು ಪ್ರಸಿದ್ಧ ಹೆಸರು. ಕುರುಬರ ಗುರುಪರಂಪರೆ ಯಲ್ಲಿಯಂತೂ ಈತನಿಗೆ ಮೊದಲ ಪ್ರಾಶಸ್ತ್ಯ. ಮೌಖಿಕ ರೂಪದ ತಗರ ಪವಾಡ ಗ್ರಂಥವು ಕುರುಬರ ಸಂಸ್ಕೃತಿಯನ್ನು ಅನಾವರಣಗೊಳಿಸುವ ಒಂದು ದೇಶಿ ಕಾವ್ಯ. ಈ ಕಾವ್ಯದ ಕಥಾನಾಯಕನಾದ ಶಾಂತಮುತ್ತಯ್ಯನು ರೇವಣಸಿದ್ಧ ಪರಂಪರೆಯನ್ನು ಮುಂದುವರೆಸಿದವನು.
ಬಿಜಾಪುರ ಜಲ್ಲೆಯ ಸರೂರು, ಮೈಸೂರು ಜಿಲ್ಲೆಯ ಕಳಲೆ, ಚಿತ್ರದುರ್ಗ ಜಿಲ್ಲೆಯ ಹುಲ್ಲೂರು, ಧಾರವಾಡ ಜಿಲ್ಲೆಯ ಕಾಮಧೇನು, ಹಾಸನ ಜಿಲ್ಲೆಯ ಅಣತಿ, ತುಮಕೂರು ಜಿಲ್ಲೆಯ ಚಿಕ್ಕನಾಯ್ಕನಹಳ್ಳಿ, ತುರುವೇಕೆರೆ, ಹಂದನಕೆರೆ, ಬಳ್ಳಾರಿ ಜಿಲ್ಲೆಯ ಗಾದಿಗನೂರು ಹೀಗೆ ಕರ್ನಾಟಕದಾದ್ಯಂತ ರೇವಣಸಿದ್ಧನ ಹೆಸರಿನಲ್ಲಿ ನೂರಾರು ಕುರುಬರ ಮಠಗಳಿವೆ. ಲಿಖಿತ ಮತ್ತು ಮೌಖಿಕ ಸಾಮಗ್ರಿಗಳು ರೇವಣಸಿದ್ಧ ಕುರುಬ ಸಮುದಾಯಕ್ಕೆ ಸೇರಿದವನೆಂಬುದನ್ನುಸ್ಪಷ್ಟಪಡಿಸುತ್ತವೆ.
ಇನ್ನು ಸಿದ್ಧರಾಮನು ಮೂಲತಃ ಕುರುಬ ಸಮುದಾಯಕ್ಕೆ ಸೇರಿದವನೆಂದು ಹೇಳಲಿಕ್ಕೆ ಲಿಖಿತ ಮತ್ತು ಮೌಖಿಕ ಆಕರಗಳಲ್ಲಿ ಸಾಕಷ್ಟು ಪುರಾವೆಗಳಿವೆ. ಸಿದ್ಧಮಂಕ ಚರಿತೆ ಮತ್ತು ಮರುಳಸಿದ್ಧೇಶ್ವರ ಚರಿತೆ ಎಂಬ ದೇಶೀ ಕಾವ್ಯಗಳು ಸಿದ್ಧರಾಮ ಸಂಪ್ರದಾಯದ ಸಿದ್ಧಮಂಕನ ಚರಿತ್ರೆಯನ್ನು ನಿರೂಪಿಸುತ್ತವೆ. ಸಿದ್ಧಮಂಕನಿಗೆ ಪರ್ಯಾಯವಾಗಿ ಮರುಳಸಿದ್ಧ ಎಂದೂ ಕರೆಯಲಾಗಿದೆ. ಈ ಸಿದ್ಧಮಂಕನ ಸಂಪ್ರದಾಯದ ಒಡೆಯರನ್ನು ಮಂಕೊಡೆಯರು ಎಂದು ಕರೆಯುತ್ತಾರೆ. ಬಿಜಾಪುರ ಜಿಲ್ಲೆಯ ಸರೂರು ಚಿಕ್ಕನಾಯ್ಕನಹಳ್ಳಿ, ತರೀಕೆರೆ ತಾಲೂಕಿನ ಸೊಲ್ಲಾಪುರ, ಹಾಸನ ಜಿಲ್ಲೆಯ ಬಾಣಾವರ ಮೊದಲಾದಡೆ ಸಿದ್ಧರಾಮನ ಹೆಸರಿನ ಕುರುಬರ ಮಠ ಮಂದಿರಗಳಿವೆ. ಮಂಕೊಡೆಯರು ಈ ಮಠಗಳ ಪೀಠಾಧಿಪತಿಗಳು. ಸಿದ್ಧರಾಮನಿಗೂ ಕಂಥೆಸೇವೆ ಅರ್ಪಿಸುವ ಪದ್ದತಿ ಕುರುಬರಲ್ಲಿದೆ.
ಮಹಾರಾಷ್ಟ್ರದ ಸೊಲ್ಲಾಪುರದ ಸಿದ್ಧರಾಮೇಶ್ವರನು ಧನಗರ (ಕುರುಬರು) ಸಮುದಾಯದ ಆರಾಧ್ಯ ದೈವವಾಗಿದ್ದಾನೆ. ಅಲ್ಲಿನ ಪೂಜಾರಿಗಳು ಮೂಲತಃ ಕುರುಬರಾಗಿದ್ದು, ಈಗ ಅವರಿಗೆ ಹಬ್ಹು ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ. ಇದಕ್ಕೆ ಪೂರಕವಾಗಿ ಮಹಾರಾಷ್ಟ್ರದ ಖ್ಯಾತ ಸಂಶೋಧಕರಾದ ಚಿಂತಾಮಣಿ ಢೇರೆಯವರ ಅಭಿಪ್ರಾಯ ಹೀಗಿದೆ : ‘ಸಿದ್ಧರಾಮೇಶ್ವರನು ದಕ್ಷಿಣದಲ್ಲಿ ಪಶುಪಾಲಕ (ಕುರುಬ) ಜನಾಂಗದ ಪರಂಪೆಯಲ್ಲಿನ ಒಬ್ಬ ಮಹಾನ್ ಸಿದ್ಧಪುರುಷ ಎಂಬುದು ಸ್ಪಷ್ಟವಾಗುತ್ತದೆ. ಸಿದ್ಧರಾಮನ ಜನನದ ಭವಿಷ್ಯವನ್ನು ಹೇಳಿದ ರೇವಣಸಿದ್ಧನು ಕೂಡ ಕುರುಬ ಜನಾಂಗದಲ್ಲಿಯ ಸಿದ್ಧಪುರುಷನೇ ಆಗಿದ್ದಾನೆ.
ಅದೂ ಅಲ್ಲದೆ ಸಿದ್ಧರಾಮೇಶ್ವರನು ಹುಟ್ಟಿದಾಗ ಆತನ ತಂದೆ ತಾಯಿಗಳು ಅವನಿಗೆ ಇಟ್ಟಿರುವ ಹೆಸರು ಅವರ ಕುಲದೇವರಾದ ಧೂಳಿಮಹಾಂಕಾಳನದು. ಈ ಧೂಳಿಮಹಾಂಕಾಳನು ಪಶುಪಾಲಕ (ಕುರುಬ ) ಸಮಾಜದ ದೈವವಾಗಿದ್ದಾನೆ. ಈ ದೈವದ ಬಗ್ಗೆ ಪಶುಪಾಲಕ ಸಮಾಜದಲ್ಲಿ ಇಂದಿಗೂ ಅಪಾರ ಭಕ್ತಿಭಾವವಿದೆ. ಹಾಗೆಯೇ ಮಕ್ಕಳ ಸಂರಕ್ಷಣೆ ಮತ್ತು ಸಂವರ್ಧನೆಯ ವಿಚಾರದಲ್ಲಿಯೂ ಈ ಸಮಾಜದ ಜನ ಧೂಳಿಮಹಾಂಕಾಳನಲ್ಲಿ ಎಂಥ ಮೇಲ್ಮಟ್ಟದ ಶ್ರದ್ಧೆಯನ್ನು ಹೊಂದಿದ್ದಾರೆ ಎಂಬುದು ಅವಶ್ಯವಾಗಿ ಗಮನಿಸಬೇಕಾದ ಸಂಗತಿಯಾಗಿದೆ? (ಮಲ್ಲಿಕಾರ್ಜುನ ಮತ್ತು ಮಹಾರಾಷ್ಟ್ರ, ಪುಟ.100). ಹೀಗೆ ರೇವಣಸಿದ್ಧ ಮತ್ತು ಸಿದ್ಧರಾಮರು ಕುರುಬ ಮೂಲದವರು ಎನ್ನಲಿಕ್ಕೆ ಲಿಖಿತ ಮತ್ತು ಮೌಖಿಕ ರೂಪದಲ್ಲಿರುವ ಆಕರಗಳು ಪುಷ್ಟಿಯನ್ನು ನೀಡುತ್ತವೆ. ಹೀಗಾಗಿ ಕೆ.ಆರ್.ಬಸವರಾಜು ಅವರು ‘ಸಿದ್ಧರಾಮನ ಪೂರ್ವಾಶ್ರಮದ ಜಾತಿ ಬಗ್ಗೆ ಹೇಳಿರುವ ಹೇಳಿಕೆಯು ತರ್ಕಬದ್ಧ, ಆಧಾರಸಹಿತ, ಸಮರ್ಥನೀಯ ಸಂಶೋಧನೆಯಾಗಿಲ್ಲ’ ಎಂದು ಹೇಳುವುದು ಸರಿಯಾದುದಲ್ಲ
ಬಿಜಾಪುರ ಜಲ್ಲೆಯ ಸರೂರು, ಮೈಸೂರು ಜಿಲ್ಲೆಯ ಕಳಲೆ, ಚಿತ್ರದುರ್ಗ ಜಿಲ್ಲೆಯ ಹುಲ್ಲೂರು, ಧಾರವಾಡ ಜಿಲ್ಲೆಯ ಕಾಮಧೇನು, ಹಾಸನ ಜಿಲ್ಲೆಯ ಅಣತಿ, ತುಮಕೂರು ಜಿಲ್ಲೆಯ ಚಿಕ್ಕನಾಯ್ಕನಹಳ್ಳಿ, ತುರುವೇಕೆರೆ, ಹಂದನಕೆರೆ, ಬಳ್ಳಾರಿ ಜಿಲ್ಲೆಯ ಗಾದಿಗನೂರು ಹೀಗೆ ಕರ್ನಾಟಕದಾದ್ಯಂತ ರೇವಣಸಿದ್ಧನ ಹೆಸರಿನಲ್ಲಿ ನೂರಾರು ಕುರುಬರ ಮಠಗಳಿವೆ. ಲಿಖಿತ ಮತ್ತು ಮೌಖಿಕ ಸಾಮಗ್ರಿಗಳು ರೇವಣಸಿದ್ಧ ಕುರುಬ ಸಮುದಾಯಕ್ಕೆ ಸೇರಿದವನೆಂಬುದನ್ನುಸ್ಪಷ್ಟಪಡಿಸುತ್ತವೆ.
ಇನ್ನು ಸಿದ್ಧರಾಮನು ಮೂಲತಃ ಕುರುಬ ಸಮುದಾಯಕ್ಕೆ ಸೇರಿದವನೆಂದು ಹೇಳಲಿಕ್ಕೆ ಲಿಖಿತ ಮತ್ತು ಮೌಖಿಕ ಆಕರಗಳಲ್ಲಿ ಸಾಕಷ್ಟು ಪುರಾವೆಗಳಿವೆ. ಸಿದ್ಧಮಂಕ ಚರಿತೆ ಮತ್ತು ಮರುಳಸಿದ್ಧೇಶ್ವರ ಚರಿತೆ ಎಂಬ ದೇಶೀ ಕಾವ್ಯಗಳು ಸಿದ್ಧರಾಮ ಸಂಪ್ರದಾಯದ ಸಿದ್ಧಮಂಕನ ಚರಿತ್ರೆಯನ್ನು ನಿರೂಪಿಸುತ್ತವೆ. ಸಿದ್ಧಮಂಕನಿಗೆ ಪರ್ಯಾಯವಾಗಿ ಮರುಳಸಿದ್ಧ ಎಂದೂ ಕರೆಯಲಾಗಿದೆ. ಈ ಸಿದ್ಧಮಂಕನ ಸಂಪ್ರದಾಯದ ಒಡೆಯರನ್ನು ಮಂಕೊಡೆಯರು ಎಂದು ಕರೆಯುತ್ತಾರೆ. ಬಿಜಾಪುರ ಜಿಲ್ಲೆಯ ಸರೂರು ಚಿಕ್ಕನಾಯ್ಕನಹಳ್ಳಿ, ತರೀಕೆರೆ ತಾಲೂಕಿನ ಸೊಲ್ಲಾಪುರ, ಹಾಸನ ಜಿಲ್ಲೆಯ ಬಾಣಾವರ ಮೊದಲಾದಡೆ ಸಿದ್ಧರಾಮನ ಹೆಸರಿನ ಕುರುಬರ ಮಠ ಮಂದಿರಗಳಿವೆ. ಮಂಕೊಡೆಯರು ಈ ಮಠಗಳ ಪೀಠಾಧಿಪತಿಗಳು. ಸಿದ್ಧರಾಮನಿಗೂ ಕಂಥೆಸೇವೆ ಅರ್ಪಿಸುವ ಪದ್ದತಿ ಕುರುಬರಲ್ಲಿದೆ.
ಮಹಾರಾಷ್ಟ್ರದ ಸೊಲ್ಲಾಪುರದ ಸಿದ್ಧರಾಮೇಶ್ವರನು ಧನಗರ (ಕುರುಬರು) ಸಮುದಾಯದ ಆರಾಧ್ಯ ದೈವವಾಗಿದ್ದಾನೆ. ಅಲ್ಲಿನ ಪೂಜಾರಿಗಳು ಮೂಲತಃ ಕುರುಬರಾಗಿದ್ದು, ಈಗ ಅವರಿಗೆ ಹಬ್ಹು ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ. ಇದಕ್ಕೆ ಪೂರಕವಾಗಿ ಮಹಾರಾಷ್ಟ್ರದ ಖ್ಯಾತ ಸಂಶೋಧಕರಾದ ಚಿಂತಾಮಣಿ ಢೇರೆಯವರ ಅಭಿಪ್ರಾಯ ಹೀಗಿದೆ : ‘ಸಿದ್ಧರಾಮೇಶ್ವರನು ದಕ್ಷಿಣದಲ್ಲಿ ಪಶುಪಾಲಕ (ಕುರುಬ) ಜನಾಂಗದ ಪರಂಪೆಯಲ್ಲಿನ ಒಬ್ಬ ಮಹಾನ್ ಸಿದ್ಧಪುರುಷ ಎಂಬುದು ಸ್ಪಷ್ಟವಾಗುತ್ತದೆ. ಸಿದ್ಧರಾಮನ ಜನನದ ಭವಿಷ್ಯವನ್ನು ಹೇಳಿದ ರೇವಣಸಿದ್ಧನು ಕೂಡ ಕುರುಬ ಜನಾಂಗದಲ್ಲಿಯ ಸಿದ್ಧಪುರುಷನೇ ಆಗಿದ್ದಾನೆ.
ಅದೂ ಅಲ್ಲದೆ ಸಿದ್ಧರಾಮೇಶ್ವರನು ಹುಟ್ಟಿದಾಗ ಆತನ ತಂದೆ ತಾಯಿಗಳು ಅವನಿಗೆ ಇಟ್ಟಿರುವ ಹೆಸರು ಅವರ ಕುಲದೇವರಾದ ಧೂಳಿಮಹಾಂಕಾಳನದು. ಈ ಧೂಳಿಮಹಾಂಕಾಳನು ಪಶುಪಾಲಕ (ಕುರುಬ ) ಸಮಾಜದ ದೈವವಾಗಿದ್ದಾನೆ. ಈ ದೈವದ ಬಗ್ಗೆ ಪಶುಪಾಲಕ ಸಮಾಜದಲ್ಲಿ ಇಂದಿಗೂ ಅಪಾರ ಭಕ್ತಿಭಾವವಿದೆ. ಹಾಗೆಯೇ ಮಕ್ಕಳ ಸಂರಕ್ಷಣೆ ಮತ್ತು ಸಂವರ್ಧನೆಯ ವಿಚಾರದಲ್ಲಿಯೂ ಈ ಸಮಾಜದ ಜನ ಧೂಳಿಮಹಾಂಕಾಳನಲ್ಲಿ ಎಂಥ ಮೇಲ್ಮಟ್ಟದ ಶ್ರದ್ಧೆಯನ್ನು ಹೊಂದಿದ್ದಾರೆ ಎಂಬುದು ಅವಶ್ಯವಾಗಿ ಗಮನಿಸಬೇಕಾದ ಸಂಗತಿಯಾಗಿದೆ? (ಮಲ್ಲಿಕಾರ್ಜುನ ಮತ್ತು ಮಹಾರಾಷ್ಟ್ರ, ಪುಟ.100). ಹೀಗೆ ರೇವಣಸಿದ್ಧ ಮತ್ತು ಸಿದ್ಧರಾಮರು ಕುರುಬ ಮೂಲದವರು ಎನ್ನಲಿಕ್ಕೆ ಲಿಖಿತ ಮತ್ತು ಮೌಖಿಕ ರೂಪದಲ್ಲಿರುವ ಆಕರಗಳು ಪುಷ್ಟಿಯನ್ನು ನೀಡುತ್ತವೆ. ಹೀಗಾಗಿ ಕೆ.ಆರ್.ಬಸವರಾಜು ಅವರು ‘ಸಿದ್ಧರಾಮನ ಪೂರ್ವಾಶ್ರಮದ ಜಾತಿ ಬಗ್ಗೆ ಹೇಳಿರುವ ಹೇಳಿಕೆಯು ತರ್ಕಬದ್ಧ, ಆಧಾರಸಹಿತ, ಸಮರ್ಥನೀಯ ಸಂಶೋಧನೆಯಾಗಿಲ್ಲ’ ಎಂದು ಹೇಳುವುದು ಸರಿಯಾದುದಲ್ಲ
News article from Prajavani -
Monday, February 20, 2012
The Curse of Sheep
The ancient Kuruba Gowda community has become diversified in the modern world. Majority of the city dwelling people belonging to the community have been successfull in various professions, but still for the vast majority of people in rural Karnataka/India the profession remains Sheep rearing and wool weaving along with agriculture in small land holdings. Among the rural folk there are rich land lords as well. The glory of ancient kings and kingdoms are the stories of the past now.
Came across this interesting story told by a Kuruba Gowda, Kuruba Gowdas look after their sheep like their own children, they feed them, they shelter them from the elements, they protect them from the wild animals, some shepherds can recognise every single sheep in the herd and the sheep themselves respond to the call of the shepherd, they trust him completely and follow him everywhere. When a sheep gives birth, it is celebrated by everyone in the family. The sheep itself falls into this false sense of security, until the day of its slaughter.
The so well cared for sheep is separated from the herd on the day it is sold to the slaughter house for its meat. It keeps shouting for help as it is dragged by the Kasai(slaughter man) out of its herd and out of the village, the sheep looks at its owner whom it had trusted since its birth and who had cared for it when it was ill and catered the wounds when it was injured, but he remains a mute spectator, The other sheep in the herd look helpless and confused.
The journey of the separated sheep continues out of its home and familiar surroundings to the slaughter house thinking all the time what did it do wrong to be separated from its family, unsure of the fate awaiting it. If it is a lucky one then it will be killed by a single hack on the neck by a Hindu butcher, but the vast majority of them end up with the Muslim butchers, who in the name of their religion just slit the throat of the sheep and let it die a slow and painful death. The meat thus acquired is called "Halal" or pure meat.
Probably the time when the throat of the sheep is slit, does it realise why the shepherd was so caring and loving and curses him for the false sense of security and bond that he developed with it. That curse has remained with us for ages. from the millions and millions of sheep that has been killed.
Hence my suggestion is that we diversify from just sheep rearing to other professions. But for sometime though sheep rearing will remain the core profession.
Came across this interesting story told by a Kuruba Gowda, Kuruba Gowdas look after their sheep like their own children, they feed them, they shelter them from the elements, they protect them from the wild animals, some shepherds can recognise every single sheep in the herd and the sheep themselves respond to the call of the shepherd, they trust him completely and follow him everywhere. When a sheep gives birth, it is celebrated by everyone in the family. The sheep itself falls into this false sense of security, until the day of its slaughter.
The so well cared for sheep is separated from the herd on the day it is sold to the slaughter house for its meat. It keeps shouting for help as it is dragged by the Kasai(slaughter man) out of its herd and out of the village, the sheep looks at its owner whom it had trusted since its birth and who had cared for it when it was ill and catered the wounds when it was injured, but he remains a mute spectator, The other sheep in the herd look helpless and confused.
The journey of the separated sheep continues out of its home and familiar surroundings to the slaughter house thinking all the time what did it do wrong to be separated from its family, unsure of the fate awaiting it. If it is a lucky one then it will be killed by a single hack on the neck by a Hindu butcher, but the vast majority of them end up with the Muslim butchers, who in the name of their religion just slit the throat of the sheep and let it die a slow and painful death. The meat thus acquired is called "Halal" or pure meat.
Probably the time when the throat of the sheep is slit, does it realise why the shepherd was so caring and loving and curses him for the false sense of security and bond that he developed with it. That curse has remained with us for ages. from the millions and millions of sheep that has been killed.
Hence my suggestion is that we diversify from just sheep rearing to other professions. But for sometime though sheep rearing will remain the core profession.
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