For sociological studies, the historical development of theological ideas and the pantheon on the Indian subcontinent is highly fascinating. Native Indian societies held a strong belief in the reproductive organs’ exceptional abilities. As a result, both male and female sexual organs were venerated ritually. Later, the Shaiva cult incorporated the phallus (Linga) worship, and the Linga came to stand for Shiva. The ancient cults of vulva (Yoni) worship and Mother Godess worship merged with Shakti/Devi worship along similar lines.
The most ancient important deity in this subcontinent was undoubtedly Brahma. Up until that point, Vedic Aryans worshipped a variety of natural elements as Indra, Agni, Marut, Mitra, Varuna, etc.
The story of Abraham, the great Jewish leader who is also credited with helping his father build the Kaaba in Mecca, was so popular in the area that after his passing, several villages turned to worshipping his ghost. The Brahma tale was originally assimilated by the Tulu people in northwest India, and they carried the ideas with them when they later went south. These remnants of early Brahma worship may still be seen in coastal Karavali Karnataka. The concepts were also carried by the other migrants, but as the idea of Brahma evolved over time, so did these concepts. It appears that Brahma was also adopted by ancient Jainism.
The gods of nature were degraded to minor or lesser gods with the ascendance of the notion of Brahma. Brahma, who was originally depicted as a bearded, horse-riding hero, gradually changed into a four-headed creator, with the four heads standing in for the four Vedas. In the Ramayana, Brahma’s ten heads are also featured. To enhance the prestige and power of the holy elements at a popular level, myths and fiction were added along with intricate poetic imaginations and fancies.
Shiva and Vishnu gained popularity at the same time among the various cultural groups that made up the Indian culture at the time. Similar to Brahma, it’s possible that the initial stories and personas of Shiva and Vishnu were based on the real-life exploits of remarkable common heroes from that era. Interestingly, despite having dark or black complexion like their locals at the time, both of these Gods were poetically referred to as having “blue skin” (Shyamala Varna). These were dark-skinned Dravida/Munda tribal Gods, as evidenced by their black skin.
When the Vedic Aryans left their homes and entered the realms of several regional monarchs, they were forced to work for the Dravida/Munda kings in order to support themselves. Dravida/Munda Kings who trusted in their dark-skinned heroes went to gods rather than the white-skinned bearded Brahma or other Vedic deities (derived from Abraham). Due to their understanding of the Vedas, the Vedic Aryans who later became Brahmins were forced to abandon the Vedic Gods in favour of native deities with dark skin, such as Vishnu and Shiva (Mahesh).
The three trilinear faiths were attempted to be combined into a single concept of trinities at some point in history, especially after witnessing the development of the three lines of divine concepts. Brahma (the creator), Vishnu (the keeper), and Maheswara (the destroyer) were combined into the trinity. An illustration of this acceptance of the blending of three faiths are the well-known Trimurthy statues found in Mumbai’s Elephanta caves.
It’s remarkable that these Gods, particularly the later-evolved four-headed Brahma, the Vishnu, and the Shiva, did not initially have an impact on the Tulu and Malayali people. Tamils who had settled in Madurai worshipped Shiva at least as early as the Christian era (Sangam literatuire period).
When the Kadamba dynasty at Banavasi came to power in the fifth century AD, Shiva temples were first built in Tulunad. The notions of Vishnu and Krishna also arrived in Tulunad much later.
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