CHAPTER-II

METHODOLOGY OF THE STUDY

1. The Choice of the Topic.

Veerashaiva is one of the major communities in India.

1
Veerashaiva community has played a vitally important role in the econo­

mic, social and political activities of India before and after Indepen­

dence. Not only that Veerashaivas have propounded the philosophy of

social equality since time immemorial, but as a religious community

also, it has occupied an important' place in India. About this Sakhare

M.R., . has said, "The Lingayat community is an independent religious

2
entity". It is known for several reasons. "Veerashaiva philosophy and

religion form a significant chapter in Indian philosophical and religious

3
history". Veerashaivism is a religion which believes in monotheism,

equality, non-violence, individuality, simplicity and dignity of labour.

It is a general conception that Veerashaivism is a part of Hinduism. But

-according to Mate Mahadevi, Veerashaivism differs from Hinduism in a

number of ways.^ The study of which is a matter of Sociological interest.

AsParvathamma has pointed out, "A good deal of philoso­

phical treatment of the tenets of Veerasaivism is readily available.

But there is very little sociological/anthropological study of empirical

data on Veerasaivas".'* There has been a dearth of systematic study about

the origin of the Veerashaivism, Veerashaiva social institutions, tradi-

1. Community means a group of individuals having an independent way of life and a view of
life. The term community is used to denote the groups of Veerashaivas inhabiting in
many States of India.
2. Sakhare,M.R. : History and Philosophy of Lingayat Religion, Second Edn., p.XII.
3. Malledevaru (Dr.) H.P. : Essentials of Virasaivism. p.1.
4. See for details:
Mate Mahadevi : Linqavatism • Past and Present. p.3.
5. Parvathamma (Dr.) C. : Sociological Essays on Veerasaivism, p.1.
 (45)

-tions, customs, social philosophy, sacrament system and social life in

general, from Sociological point of view. As Mate Mahadevi has stated,

"The literature of the religion which was quite unknown till the beginn-
v

ing of this century, is now coming to light with vivid charm. Many Univer-
£
sities have launched new schemes to work on this literature". It is true

that the literature has attracted much critical attention of the scholars.

A systematic Sociological research work on Veerashaiva

Social System in Maharashtra has not been done so far. Many aspects

of Veerashaiva community are still unknown to the scholars. There is

no accurate information available about the population of Veerashaivas in

India and also in Maharashtra. At the same time, no information about the

social life of Veerashaiva community inhabiting in different regions of

i

Maharashtra is available. Through the present work, therefore, for the

first time, an attempt is being made in a systematic manner to assess the

population figure of Veerashaivas in Maharashtra. Further, to present the

Veerashaivas' social and religious life, the impact of other religions on

their outlook and behaviour, the difference between Veerashaivism and

Hinduism, their social problems and social life, in general, has been

the endeavour of this work. As a result, this study tends to be more

descriptive than analytical. An attempt has been made here to present the

detailed Sociological analysis of Veerashaivism in Maharashtra with

special reference to Kolhapur district. No formal hypotheses have been

l
made in this study. It is the pioneering survey work to accumulate the

knowledge and information about the Veerashaiva community. With this

objective, an attempt is made here to study this community.

6. Mate Mahadevi : op.cit., p.33.

 (46)

2. Objectives of the Study.

The major objectives of the study are as follows:-

i) To find out the population position of Veerashaivas in India;

ii) To study the social, cultural and religious aspects of Veera-

i

shaiva community in Maharashtra;

iii) To throw some light on the origin of Veerashaivism in India

and Maharashtra;

iv) To have a comparative study of Veerashaivism vis-a-vis other

religions in India;

v) To know the awareness of respondents about the independent

existence of Veerashaiva religion.

3. Key Concepts.

The concept has much importance in the research-work.

According to Mitchell, "In general usage, concept mainly means notion or

_ idea. It may be defined as the name for the members of a given class of

any sort or as the name for the class itself. More simply, concept is a
term referring to a descriptive property or relation".'7 8
While collecting

empirical data, some concepts are necessarily used. Moreover, without

concept, it is not possible to have empirical data. Therefore, Parsons

has aptly remarked, "There is no empirical knowledge which is not in some

Q
sense and to some degree conceptually formed". For the present study,

following concepts used in the Veerashaiva community and religion have

been generally used as the key concepts along with other general concepts.
7. Mitchell G.Duncan (Ed.) : A Dictionary of Sociology, p.37.
8. Parsons, Talcott : The Structure of Social Action, p.28.
See also:
Bogdan, Robert and Taylor, Steven J. : Introduction to Qualitative Research Methods-Jp. 62-63.

\
 (47)

i) Istalinga:

Istalinga is the object form, - symbolic of Supreme God,

i.e.Shiva. It is to be worn on the body by every Veerashaiva. It is

the centre and basis of all religious ideologies and ritualism of Veera­

shaiva religion.

ii) Ashtavarana:

Guru, Linga, Jangama, Padodaka, Prasada, Vibhuti,

Rudraksha and Mantra are the Ashtavarana of Veerashaivism. They are the

marks, aids or emblems of Veerashaiva religion.

iii) Shatsthala:

Bhaktasthala, Maheshwarasthala, Prasadasthala, Pranalin-

gasthala, Sharanasthala and Aikyasthala are the Shatsthala of Veerashai­

vism. They are the six stages or steps with the help of which the Jeeva

becomes one with Shiva. They are paths for illuminating the Shiva. Shat-

sthala is the another name of Veerashaiva philosophy.

iv)) Panchachara:

LLngachara, Sadachara, Shivachara, Ganachara and Bhritya-

chara are the Panchachara of Veerashaivas. Ibey are the five codes or

rules of conduct of Veerashaiva religion.

v) Panchacharyas:

Panchacharyas are the five heads of five original

Veerashaiva Peethas. They are at Balehalli, Ujjaini, Shrishaila, Kashi

and Kedar.
 (48)
vi) Nandi:

Nandi is the holy bull and the vehicle of Shiva. Basave-

shwara is the incarnation of Nandi.

vii) langangasamarsya:

Lingangasamarsya means the union of Anga and Linga, i.e.

Jeeva with Shiva. This is the ultimate end of Veerashaiva religion.

viii) Shivayoga:

Shivayoga is the distinct means to achieve the Linganga-

samarsya.

ix) Shunya:

According to Veerashaiva religion, Shunya is the Absolu­

te Reality and the Highest Principle. It also means the Shiva Himself.

x) Shaktivishistadwaita:

Ihe philosophy oi Veeraslialva religion is called ShakLl-

vishistadwaita. It is the principle of non-duality of relation between

the Individual-Soul and the Universal-Soul, both of which are characteri­

zed by Shakti, i.e. Adimaya Parvati.

xi) Sharana:

Sharana means the Yogi. It is also a substitute word for

Veerashaiva.

xiii Kayaka:

Kayaka means work, labour, activity, industry, the

fulfilment of duties. Basaveshwara called it Kailasa, i.e. salvation

itself.
 (49)
xiii) Dasoha:

Dasoha means serving the food. It is observed as the

Shiva Prasada among Veerashaivas. Dasoha tradition is still in practice,

especially in many Veerashaiva Mathas.

xiv) Anubhava Mantapa:

Anubhava Mantapa is the spiritual and social institution

established in 12th century in Kalyana city by Basaveshwara and others,

to spread the Veerashaiva religion.

xv) Agama:

Agama is a series of religious books related to Shiva.

Agamas are twentyeight in numbers. These are divided into two parts,

viz.Shaivagamas and Veerashaivagamas.

xvi) Vachana:

Vachanas are the poetic compositions of Basaveshwara

and others. Vachanas are the expressions of their self-experience. They

cover and reveal all phases of spiritual as well as social life.

4. Review of Literature:

Literature on Veerashaivism is available in a large

quantity in the neighbouring State of Karnataka, the mother-land of

Veerashaiva religion. Pawate, S.D., has critically studied the relation­

ship between Veerashaivism and Agamagranthas in his book 'Veerashaiva

Philosophy of the Shaivagamas' (1927). In the book 'Shaktivishistadwaita'

(1938) edited by Qiakravarti, R., we find the explanation about the

philosophy of Veerashaivism. Dr.Nandimath, S.C., in his book, 'A Handbook

 (50)

of Virasiavism' (1941) has explained the origin, founder, sacraments,

philosophy and contemporaries of Basaveshwara. Again, Sakhare, M.R., in

i

his work entitled 'History and Philosophy of Lingayat Religion' (1942)

has analysed the antiquity, founder, philosophy and religious books

of Veerashaiva religion.

Dr.Hunashal, S.M., in 'The Lingayat Movement' (1947)

has explained the 12th century Veerashaiva movement and has also studied

Veerashaivism in relation to other major religions. Besides, in his

another book 'Veerashaiva Social Philosophy' (1957), he has analysed

the Veerashaiva social philosophy and the features of Veerashaiva reli­

gion. Again, Jayaram, A.R., in his work entitled 'Sri Basaveswara and

His Contemporaries' (1950), has noted the founder, antiquity of Veera­

shaivism and the contemporaries of Basaveshwara. Kumar Swamiji in his

books 'Mirror of Virashaivism' (I960) has stated the nature and features

of Veerashaiva religion; and in 'Virashaiva Philosophy and Mysticism'

(1960) has explained Veerashaiva philosophy and metaphysical nature of

Veerashaivism. In Sargant, N.C.'s book 'The Lingayats' (1963), we find

the information about the origin, social philosophy of Veerashaivism and

its comparison with Christianity. Dr.Sadasivaiah, H.M., in his book

'A Comparative Study of Two Virasaiva Monasteries' (1967) has stated

Veerashaiva population, philosophy and Matha system of Veerashaivas.

Deveerappa, H., in his book 'Vacanas of Basavanna' (1967) has edited

about one thousand Vachanas of Basaveshwara in English.

Dr.Parvathamma, C., in her work 'Sociological Essays on

Veerasaivism' (1972) has studied the history of Veerashaivism, social

structure, Veerashaiva concepts of ritual purity and pollution etc. ,

 (51)

from Sociological point of view. Again, Linganand Swamiji has analysed

t

the nature of Istalinga, the differences between Shaivism and Veerashai-

vism as well as the differences between Sthavarlinga and Istalinga in

his book 'Emblem of God' (1973). Dr.Malledevaru, H.P., in his work 'Essen-

tials of Virasaivism' (1973) has explained Veerashaivas' concepts of God,

Soul, Anga, Linga, Shunya and some other philosophical aspects of Veera-

shaiva religion.

Mate Mahadevi has explained the Veerashaiva movement of

12th century, its causes and impact in her book 'Revolution in Kalyana'

(1973). Again, in her books 'A Guide to Lingayatism' (1973) and 'Lingaya-

tism : Past and Present' (1977) has studied the origin, founder,antiquity,

religious literature, distinctive features and the future of Veerashai-

vism. Sadasivayya, T.H.M., in his work 'A Discourse on Veerasaivism'

(1978) has explained the nature' and the features of Veerashaivism. Again,

in the book 'Man : The Divine' (1979) written by Bhoosnurmath, S.S.,

- we find the information about Basaveshwara, Allama Prabhu, Akka Mahadevi,

Anubhava Mantapa and some aspects of Veerashaiva philosophy. Dr.Ishwaran,

K., has also studied the founder, social institutions, ideology of Veera­

shaivism and its distinctness from Hindus from a Sociological point

of view in his book entitled 'Religion and Society among the Lingayats of

South India' (1983).

Besides the above works, many other thinkers and scho­

lars have contributed to the Veerashaivism in the form of books, periodi­

cals , newspapers etc.

There is no Sociological study on Veerashaiva religion

 (52)

and its social system in Maharashtra. However, it is found scattered

in Marathi in the form of books, periodicals and newspapers to some

extent. It is said that Shanta-Lingeshwara's 'Karnahans' is the first

Veerashaiva work in Marathi, which is written on the basis of 'Karan-

hasuge' of Channabasaveshwara in Kannada. This is written about 300 years

back which contains 377 Slokas. Manmath Swamiji of Kapeeldhar, District

Beed, has written many books, namely, 'Gurugeeta', 'Dnyanabodha', Swayam-

prakash', 'Anubhavananda' and 1Paramrahasya'. He has explained Veerashaiva

religion, culture, philosophy, sacraments and the Vachanas of Basave-

shwara in the form of Abhangas. Besides, the Veerashaiva Saints of Marath-

wada region, namely, Lingeshwara, Basavalinga, Satyatmaja, Shivadasa,

Sant Lakshman Maharaj, Shankarmrigendra etc., have written about Veera­

shaiva religion, sacraments and philosophy in their own compositions.

Agamas are the original Eharmagranthas of Veerashaiva

religion. They are originally in Sanskrit. Out of 28 Agamas, 'Parame-

shwaragama1, 'Sukshmagama1, etc., few Agamas are published by Mallikarjun

Shastri of Solapur in the year 1904. In those books, he has edited the

Slokas of Agamas into Marathi. Pandit Kashinathshastri, in his work

entitled "Veerashaiva Ratna' (1952), has explained the origin, founder,

antiquity and philosophy of Veerashaivism. Dr.Ligade, Jaydevitai, has

translated and critically studied some Vachanas of Siddharameshwara in

her book entitled 'Siddhavani' (1953). Along with her above work, she has

also written the book 'Vachanamrita' (1967), in which she has translated

some famous Vachanas of Basaveshwara. -Again, in 'Leelavishwambhar' (1964)

edited by Sardal, Shankar Dhondo, we find the information about the

origin, founder, antiquity, work of Basaveshwara, philosophy, differences

 (53)

between Hinduism and Veerashaivism as well as Varkari Sect and Veerashaiva

religion. Patil, M.P., has analysed the origin, founder, sacraments,

major Veerashaiva personalities in India, differences between Hinduism

and Veerashaivism in his book 'Veerashaiva (Lingayata) : lekhasangraha'

(1972). Dr.Mogalewar, Sudhakar, has studied the history, sacraments,

philosophy, prejudices regarding Veerashaivas and the Marathi Veerashaiva

literature in his book 'Veerashaiva Eharmapantha1 (1976). Again, Patil,

M.P., and Sankanwade, S.B., have writteri a book named 'Veerashaiva Eharma-

mrita' (1982), in which they have studied the origin of Veerashaiva

religion in the light of the historical evidences. Sankaye, K.S., in

his work 'Vishwadharma' (1985) has severely criticised the origin, Bharma-

granthas and the birth of Panchacharyas.

Besides the above books,various Veerashaiva periodicals

are being published regularly from different cities of Maharashtra.

'Dnyanaprasad' (monthly) of Kolhapur, 'Veerashaiva Darshan' (monthly) of

Pune, 'Shivasharana' (monthly) of Amravati, 'Lingeshwar Vani' (monthly)

of Ahamadpur, district Latur, 'Vidarbhaganga' (weekly) of Nagpur publish

Veerashiava literature in Marathi. These periodicals give information

about the origin, founder, antiquity, sacraments, philosophy, personal

identification, organizations, Vachanas of Sharanas and the problems of

Veerashaiva community.

Many eminent scholars like Dr.Ketkar, S.V.; Bhave, V.L.;

Rurundkar, Narhar; Dr.Dhere, R.C.; Dr.Deshpande, A.N.; Dr.Kulkarni, D.B.;

Dr .Pathan, U.M.; Pandit Bhavanishankar, Shreedhar; Dr Phadake, S.K.;

Madkholkar, G.T.; Pandit, D.B.; Gajendragadkar, P.B.; Sardar, G.B.;

 (54)

Kulkarni, P.N.; Dr.Awalikar, Pandit; Dr.Mahishi Sarojini; Kher, D.M.;

Dr.Mainkar, M.G.; Joshi, Krishnaji Narayan; PandiL Need akanLha NagnaLli;

Sardal, S.D.; Tarkatirtha Joshi, Lakshmanshastri; Joshi, Mahadevshastri;

Dr.Sangave, V.A.; Dr.Gokak, V.K.; Dr.Madgulkar, A.D.. etc., have contribu­

ted to the Veerashaiva literature in Marathi. Again, many periodicals

like 'Navbharat', 'Indrayani' and 'Maharashtra Sahitya Patrika' of

Pune; 'Yugavani', 'Tarun Bharat' and 'Lokmat1 of Nagpur; 'Sakai' of

Bombay, 'Solapur Samachar' and 'Vishwa Samachar' of Solapur, 'Pudhari'

and 'Satyavadi' of Kolhapur, etc., have also offered their services for

the spread of Veerashaiva literature in Marathi.

5. Sources of Preliminary Information:

In the initial stage, contacts were made with the

Mathadhishas of Veerashaiva community, editors of Veerashaiva periodi­

cals from different regions of Maharashtra, writers of Veerashaiva litera­

ture and the Presidents of Veerashaiva social organizations. In this

'regard, Sankanwade, S.B., the editor of 'Dnyanaprasad' (monthly) of

Kolhapur; Jangam, Annasaheb, the ex-editor of 'Veerashaiva Darshan1

(monthly) of Pune; Manurkar, Shivachandra, editor of 'Shivasharan"

(monthly) of Amravati; Dr.Mogalewar, Sudhakar, editor of 'Vidarbhaganga'

(weekly); and Anawane, Bhau, the editor of 'Veera Arakshak' (weekly) of

Nagpur; Swami Shantitirtha, the chief executive of 'Lingehwar Vani'

(monthly) of Ahamadpur, district Latur; besides, Gadave, Balesh, President

of 'Vidarbha Basava Sena' of Nagpur; Chakrawar, T.G.,President of 'Basava

Samiti', district Yavatmal; Moglaikar, Pratap, President of 'Veerashaiva

Samaj Sanghathana' of Dhule; Siragire, Basavraj, a social worker of

 (55)

'Veerashaiva Samaj Sanghathana' of Udgir; Lingayat, Dhananjay, of Dapoli,

district Ratnagiri, and Dr.Giri, Yeshawant, of Ningudage, district

Kolhapur; have also lent the hand of co-operation. These persons have

given the names with addresses of literate males and females belonging

to Veerashaiva community in Maharashtra. Especially, the editors of

various periodicals have given the printed lists of names and addresses

of Veerashaivas in Maharashtra available with them. Thus, the information

about approximate population of Veerashaivas and their addresses was

obtained from these primary sources. In all,'908 addresses of the respon­

dents were received.

6. Unit of the Study and Time-Frame:

The unit of the study is the Veerashaiva

community. The information was collected regarding education, occupation,

age, marital status and habitation of the respondents. The work cf investiga­

tion was carried on from January 1985 to December 1987.

7. Selection of the Sample:

Out of 908 names and addresses, 725 were selected

for the collection of data on the basis of Convenience Sampling. Conveni­

ence sampling is also called Accidental or Opportunistic sampling. In

this method, the researcher selects samples as per his convenience and

the availability of the respondents. While describing this method, Bajpai

has said, "According to this system, a sample is selected according to

convenience of the sampler. The convenience may be in respect of availabi-

 (56)

q
-lity of source-list, accessibility of the units etc.". In this method,

the researcher is to select many respondents who are available. About the

utility of this method, Wilkinson and Bhandarkar have stated, "Where to

much accuracy is not needed or where preoccupation is with tentative

clues to hypothesis-formulation (as in exploratory studies), accidental

sampling is quite useful".

10

Convenience sampling is applied to a greater extent in

selecting the samples in the present research work. Because a complete

source-list was not available, the samples have been selected as per

their availability on the level of 'Maharashtra.

The Justification for the Selection of 725 respondents

out of 908:

While selecting the final lot, the respondents, their

educational status, occupation, habitation and correct addresses were

taken into consideration and finally, 725 respondents were found suitable

for the present study.

Totally 725 questionnaires were sent to the respondents

in all the corners of Maharashtra. Out of these, 424 respondents were

kind enough to return the duly filled in questionnaires in the stipulated

time. All the questionnaires thus received were examined and some of

than were rejected on grounds like irrelevant answers, prejudiced views,

misconceptions and misunderstanding about some of the questions/statements

9. Bajpai (Dr.) S.R. : Methods of Social Survey and Research, p.154.
See also:
Backstrom, Charles H. and Gerald Hursh-Cesar : Survey Research, pp.10-14.
10. Wilkinson (Dr.) T.S. and Bhandarkar (Dr.) P.L. : Methodology and Techniques of Social
Research, p.315.
 (57)

and views to be expressed by the respondents. However, the percentage of

such rejection is considerably low (6%).

As the study was undertaken with special reference to

Kolhapur district, 200 respondents were selected from Kolhapur district

itself and 200 from other districts of Maharashtra. Since the study aims

at covering the rest of the Maharashtra than the Kolhapur district,

efforts have been taken to select the respondents from different region!'*'

representing the State. The total number of the respondents from all

the parts of Maharashtra including Kolhapur district is 400 and for

the purpose of this study, it is an ideal number, representing the popula­

tion of Veerashaivas in Maharashtra.

8. Methods and Tools used for

Collecting the Data:

Various methods and tools were used for collection

of data:

i) Questionnaire:

Questionnaire is one of the tools for collecting data

for the research-work in Sociology. Generally, it is a list of questions

or points, prepared with a view of research problem. Many questions or

points are arranged very systematically in the questionnaire for collect­

ing information from the respondents. Questionnaire is sent to the select­

ed respondent by post and the responses are received by post only. It is

multi-beneficial technique from the point of view of collection of data.

11. By 'regions' researcher mean the divisions of Maharashtra. "Maharashtra is divided for
purpose of administration into seven divisions. The seven divisions are: Bombay, Konkan,
Pune, Nashik, Nagpur, Aurangabad and Amaravati. The Nagpur division is usually referred
to asVidarbha and the Aurangabad division is known as Marathwada”.
Government of Maharashtra (Ed.) : Our Maharashtra, p.3.
 (58)

The signal advantage of the questionnaire method is that it affords

great facilities in collecting data from large, diverse and widely spread

scattered groups of the respondents.

12

Basically, the questionnaire method was implemented for

collecting the data on general level. The questionnaire which was sent

to the respondents- was composed of 12 broad aspects with 154 sub ques-
13
tions. To study Veereashaivism in Maharashtra, 725 questionnaires were

sent to Veerashaiva respondents residing all over Maharashtra. Out of

it, 332 respondents were from Kolhapur district and 393 respondents

from the remaining districts of Maharashtra.

TABLE N0.1
A Table showing the total distribution of the respondents
from Maharashtra (except Kolhapur district)

Sr. Questionnaire Questionnaire

Name of the district
No. sent received
1. Amravati' 8 5
2. Aurangabad 11 7
3. Ahmednagar 11 6
4. Alibag 1 1
5. Akola 10 6
6. Bhandara 1 1
7. Buldhana 14 8
8. Beed 12 5
9. Bombay 20 9
10. Chandrapur 5 4
11. Dhule 8 6
12. Gadchiroli - -
13. Jalgaon 9 4
14. Jalana 1 1
15. Latur 26 14
16. Nanded 10 4
17. Nashik 19 9
18. Nagpur 15 8
19. Pune 44 27
20. Parbhani 10 4
contd. p. 53.

12. See for details:

Wilkinson (Dr.) T.S. and Bhandarkar (Dr.) P.L. : op.cit.. pp.228-29.
13. See:
Appendix-B.
 (59)

Sr. Questionnaire Questionnaire

Name of the District
No. sent received

21. Ratnagiri 15 9
22. Raygad 4 1
23. Sindhudurg 3 1
24. Sangli 36 24
25. Satara 17 9
26. Solapur 45 35
27. Thane 7 1
28. Usmanabad 11 4
29. Vardha 6 3
30. Yavatmal 14 8
Total: 393 224

The above Table shows that with the exception of Xad-

chiroli district, where it was not possible to contact any Veerashaivas,

respondents have given, more or less^ good response. As it was also not

possible to get the addresses or to contact the respondents in three

districts, i.e. Alibag, Bhandara and Jalana, the researcher was able to

select only few respondents from these districts. Out of 30 districts in

11 districts, researcher could send the qustionnaire to less than 10

respondents. And in 18 districts, the researcher could send the questionn­

aires to 10 to 45 respondents. In Alibag, Bhandara and Jalana districts,

the researcher could send the questionnaire to a minimum number of the

respondents, i.e. 1 each, whereas in Sangli, Pune and Solapur districts,

the researcher could serai the maximum number of questionnaires, i.e. 36,

44 and 45 respectively. In the districts of Bombay, Latur, Nashik, Nagpur

and Satara, the number of respondents to whom the questionnaires were

sent, varied between 15 to 26.

Respondents from Kolhapur District.

Totally, 332 questionnaires were sent to the respon-

 (60)

dents from Kolhapur district, out of which 200 respondents have return­

ed the same duly filled in.

TABLE NO.2
A Table showing the total distribution of respondents
from Kolhapur district (including Kolhapur city).

~5F.--- Kolhapur City/ Questionnaire, Questionnaire

No. Talukas sent received

1. Kolhapur city 70 38
2. Ajara 14 9
3. Bhudargad 4 4
4. Chandgad 12 9
5. Gaganbawada 3 3
6. Gadhinglaj 90 51
7. Hatkanangale 55 32
8. Kagal 24 11
9. Karveer 11 6
10. Panhala 11 9
11. Radhanagari 3 3
12. Shirol 31 21
13. Shahuwadi 4 4

Total: 332 200

The Table shows thatout of 200 respondents, 38 respon­

dents were selected from Kolhapur city. The questionnaires were sent to

the respondents in all the corners of the Kolhapur city.Other respondents

were selected from all the Talukas of Kolhapur district, lire percentage

of Veerashaiva population residing in Gadhinglaj, Hatkanangale and Shirol

Talukas is more than the other Talukas of Kolhapur district. Gadhinglaj

is the Taluka having a largest population of Veerashaivas. Therefore,

the number of the respondents selected from this Taluka was maximum,

i.e. 51. The number of the respondents from Hatkanangale and Shirol
 (61)

Talukas was 32 and 21 respectively. The respondents from the remaining

Talukas were comparatively less. Because the percentage of Veerashaiva

population residing in these Talukas is relatively less. In Ajara, Chand-

gad, Kagal, Karveer and Panhala, the researcher could select 9, 9, 11, 6,

and 9 respondents respectively, Pereas from Bhudargad, Gaganbawada,

Radhanagari and Shahuwadi Talukas, the number of minimum respondents the

researcher could select was 4, 3, 3, and 4 respectively.

Questionnaires Returned to the Researcher.

Totally 424 respondents were sent the questionnaires

within a period of 4 months. Subsequently, three reminders were sent

to each respondent with a gap of one month. Out of 424 respondents from

all the districts of Maharashtra, 285 respondents sent back their answers

within a period of one month without waiting for any reminder. Again, 84

respondents sent the responses to the questionnaires after receiving

the first reminder and 40 respondents sent the answers after receiving

the second reminder. The remaining 15 respondents sent their answers

after receiving the last, i.e. third reminder. It means that there was

581 response to the questionnaires from all over Maharashtra.

Difficulties of Respondents in sending

back the questionnaires duly filled:

After receiving the questionnaires, some respondents

conveyed their difficulties in understanding the exact meaning of a few

concepts and questions from the questionnaire. The desired clarifications

and explanations were provided immediately by post.

f
 (62)

Few respondents have not answered all the questions

due to the lack of understanding about the meaning of certain concepts

or questions. Few other respondents have not given proper answers to

particular questions.

ii) Schedule:

Schedule is one more method applied in Sociological

research. Schedule is a list of questions or points like questionnaire,

prepared with a view to collect data regarding the research-problem.

Apart from the collection of data from 400 respondents, 23 different

personalities holding positions like Mathadhishas (5), Editors of Veera-

shaiva periodicals (7), Presidents of Veerashaiva organizations (5) and

Writers of Veerashaiva literature (6) were contacted personally with a

Schedule. Table No.3 gives the details about them.

TABLE NO.3
A Table showing the persons for whom Schedules were
used in the data collection process.

Editors of Presidents of
Sr. Veerashaiva
Mathadhishas Veerashaiva Veerashaiva
No. Writers
Periodicals Organizations

1. Chitradurg Math, 'Dnyanaprasad' Veerashaiva Jirobe Rajendra,

Kolhapur City. Kolhapur. Samaj, Udgir,
Kolhapur. Dist.Latur.

2. Kadsiddheshwara 'Veerashaiva Basava Sankaye, K.S.,

Math, Kaneri, Darshan1 Samiti, Alandi (Devachi)
Tal.Karveer. Pune. Gadhinglaj. Pune.

3. Allamprabhu Jyoti 1Basaveshwar' Basava Samiti, Katkar, T.N.,

Matha, Alate, Solapur Yavatmal. Chandrapur.

4. Basavanna Matha 'Shivasharan' Veerashaiva Jangam, K.M.,

Ningudage, Amravati. Samaj Jalgaon.
Tal.Ajara. Sanghathana,
Udgir,
Dist.Latur.

contd. p. .
 (63)

Editors of Presidents of
Sr. Veerashaiva
Mathadhishas Veerashaiva Veerashaiva
No. Writers
Periodicals Organizations

5. Jadiyasiddheshwara 'Veera- Vidarbha Giri, Y.G.,

Bilvashrama Matha, Arakshak' Pradeshik Ningudge,
Gadhinglaj. Nagpur. Basava Dist.Kolhapur.
Samiti,
Nagpur.

6. 1Vidarbhaganga' Lingayat,
Nagpur. Ehananjay,
Dapoli,
Dist.Ratnagiri.

7. 1Sharan1
Solapur.

Total: 5 7 5 6

The Table shows the number of persons selected in

collection of data. Mathadhishas, especially from Kolhapur district,

the editors of Veerashaiva periodicals from Maharashtra, the Presidents

of the chief executives of various Veerashaiva organizations such as

Veerashaiva Samajas, Lingayata Samaj Sanghathanas, Basava Samitis, Basave-

shwara Tarun Mandalas and Akka Mahadevi Bhagini Mandalas. Again, some

social workers and writers of Veerashaiva literature were selected for

this purpose. To interview them, separate schedules were prepared in

the vernacular language, i.e. Marathi. The copies of these schedules have
■j ^
been given in Appendices. After establishing rapport with the selected

respondents, they were given the schedules and their responses were

noted by the researcher.

14. See:
Appendices 'C1 and *0’.
 (64)

iii) Field Observation:

It was thought necessary to observe in person some

important events in an individual's life as well as in the life of the

community. In this respect, initiation, marriage, funeral etc., ceremo­

nies and sacraments were observed at various places like Mathas, Mangal

Karyalayas and such other places.

iv) Special Interviews:

The special interviews of 33 personalities were conduct­

ed from Veerashaiva community who have got the good image and an autho­

rity in a particular field. The respondents from the religious, economic

social as well as educational fields were selected for these interviews.

Fifteen Mathadhishas, religious preachers and the Jangamas by profession

were selected from the first category. Ten landlords, merchants and

industrialits were selected from the second category. And eight political

leaders as well as social workers were selected from the third category.

These personalities were interviewed in Marathi and Kannada at their

residences and offices by the researcher himself. During the interviews,

various questions and the points were discussed by the researcher,

i.e. the research-problem, their experiences, Veerashaivas' problems and

their outlook towards Veerashaiva community and religion in Maharashtra.

The chief motivation behind conducting these interviews was to get infor­

mation about the contribution of some prominent Veerashaiva personali-

15
ties in various fields in Maharashtra and Karnataka.

15. See:
Appendix 'E'.
 (65)

While selecting the sample of Mathadhishas, religious

preachers, Jangamas, presidents and other officials of Veerashaiva social

organizations, political leaders, merchants, landlords as well as the

authors of Veerashaiva literature and editors of Veerashaiva periodicals

from different parts of Maharashtra, the Purposing sampling is applied.

Purposing sampling is also called Judgement Sampling. When the researcher

purposively or deliberately selects certain samples or units for the

16
investigation from the universe, it is known as the purposive sampling.
«

Wilkinson and Bhandarkar have clarified, "The basic assumption behind

judgement or purposive sampling is that with the exercise of good judge­

ment and appropriate strategy one can handpick the cases to be included

in the sample and thus, develop samples that are satisfactory in relation
17
to one's research needs ...".

9. Reactions about the Researcher

and the Research Problem:

It is necessary to make a special mention of the reactions

cf the respondents. Even though the questionnaire was served by post,

some c£ them congratulated the researcher and expressed their desire to

meet him personally and as they wanted some more information and yet

others suggested that the researcher should conduct an extensive tour

delivering lectures on the subject.

However, more important suggestions and reactions" are

enlisted here:

16. See for details:

Bajpai (Dr.) S.R. : op.cit., p.149.
17. Wilkinson (Dr.) T.S. and Bhandarkar (Dr.) P.L. : op.cit., p.318.
 ( 66)

i) Many respondents have expressed satisfaction for the selection of a

neglected subject;

ii) Some respondents have expected that the study should be made objec­

tively without giving preference to Panchacharyas or Basaveshwara;

iii) Some respondents have inquired the facts about the origin of Veera-

shaiva religion;

iv) Some respondents from Vidarbha and Konkan regions have expressed

that they do not know anything about Veerashaivism; and they feel

sorry for it;

v) Some respondents from Konkan have made complaints that the Veera-

shaiva Dharmagurusand Mathadhishas have not visited their areas;

vi) Some respondents have said that Veerashaiva literature is not

available in their regions; and they have also suggested that

this literature should be made easily available;

vii) Some respondents have made a straight querry, "Let us know, who we

are: Hindus or Veerashaivas?";

viii) Some respondents have expressed their anxiety about the lack of

organization among Veerashaivas and its serious consequences;

ix) Some respondents have suggested that the efforts should be made for

getting the independent Constitutional recognition for Veerashaiva

religion;

x) Some respondents have suggested that the translation of the resear­

cher's thesis should be made in the local language.

10. Analysis of Data:

The collected data was tabulated and simple statistical

method was utilized for reaching general findings and drawing conclusions.
 (67)

Maps and photographs have been used to highlight the description and to

make the work more clear and easier for understanding. The reactions of

the respondents have teen analysed and interpreted Chapter-wise separately

against the theoretical background. Most of the answers received from the

respondents of Maharashtra and the respondents of Kolhapur district

are quite similar. However, wherever they differ strikingly, the fact has

teen mentioned in the respective Tables.

11. Plan of the Study:

The Thesis is divided into 11 Chapters:

i) The Origin of Veerashaivism;

il) Methodology of the Study;

iii) The Spread of Veerashaivism;

iv) Veerashaivism and Some Other Religions of India;

v) Veerashaiva : The Systems of Religion and Philosophy;

vi) Social Divisions among the Veerashaivas;

vii) Marriage, Family and Status of Women;

viii) Economic and Political Life of Veerashaivas;

ix) Matte System, Sacrament System and

Ethics of Veerashaivism;

x) The Problems of Veerashaiva Community;

xi) The Conclusions and Findings.