Khandoba

Did You Know?

• The name Khandoba comes from the words khadga (sword) and the suffix ba (father).
• In iconography, Khandoba is often depicted as a warrior seated on horseback with one or both of his wives and accompanied by one or more dogs.
• Khandoba's first wife Mhalsa is from the Lingayat merchant community, while his second wife Banai is a Dhangar (shepherd caste).

Legends

The central story of Khandoba tells of his fight against the demons Malla and Mani. These two brothers, made invincible by a blessing from Brahma, caused havoc on earth and harassed holy sages. Seeking help, seven sages turned to Shiva, who then took the form of Martanda Bhairava—another name for Khandoba—at a place called Adimailar near Bidar, on the full moon of the month of Chaitra. He rode the bull Nandi at the head of a divine army.

This form is described as radiant like gold and the sun, covered in turmeric, with three eyes and a crescent moon on his forehead. The gods slaughtered the demon army, and Khandoba himself killed Malla and Mani. As he lay dying, Mani offered his white horse to the god and asked for a boon: that he be present in every temple of Khandoba, that humanity be improved, and that he receive offerings of goat meat. This was granted, making Mani a demigod.

Malla, however, asked for the world’s destruction and human flesh. Angered, Khandoba cut off his head, which fell at the temple steps where devotees trample it. After the demons were killed, two lingas appeared at the site called Prempuri.

Other associations and identifications

Mallana of Andhra Pradesh and Mailara of Karnataka are sometimes identified with Khandoba. Khandoba is also associated with Bhairava, who is connected with Brāhmanahatya, though devotees emphasize that Khandoba is a full avatar of Shiva, not a partial one like Bhairava or Virabhadra. He accepts the attributes of the demon king—his horse, weapons, and royal insignia. Sontheimer stresses the association of Khandoba with clay and termite mounds, with oral legends telling of his murtis being found in termite mounds or made of earth.

Martanda Bhairava is seen as a combination of the sun god Surya and Shiva, who is associated with the moon. Sundays, gold, and turmeric form an important part of Khandoba's rituals. Another theory identifies Kartikeya with Khandoba, based on similarities in their association with mountains and war, their names and weapons, and both having two principal wives. The festivals Champa Sashthi and Skanda Sashthi fall on the same day. Other symbols associated with Khandoba include the dog and horse.

Worship

Khandoba is the most popular family deity in Maharashtra, seen as the chief god of wish-granting devotion and one who answers vows. Worshipped by most Marathi Hindus across all social levels, his followers include Marathas, Kunabis, Dhangars, Ramoshis, Mahars, Mangs, Kolis, Malis, Shimpis, some Brahmins, and even a few Muslims. Deshastha and Kokanastha Brahmins, Chandraseniya Kayastha Prabhus, and royal families such as the Gaikwads and Holkars also honor him as their family god. Jains and Lingayats revere him too. He is considered a fierce deity who brings trouble if not properly appeased. Offerings include turmeric, bel fruit leaves, onions, and vegetables, along with puran poli or a simple onion-and-brinjal dish. Temples serve a strict vegetarian naivedya, though many devotees see him as non-vegetarian; goat meat is offered outside the temple.

Development of the sect

The sect of Khandoba reflects the effect of Vedic Rudra, Puranic Shiva, and Nath and Lingayat sects. Khandoba may be a product of the Vedic Rudra, who was associated with robbers, horses, and dogs. The 14th-century commentator Sayana traces the name Malhari to the Taittiriya Samhita, explaining it as enemy of Malha, an epithet of Rudra. According to Stanley, Khandoba originated as a mountain-top god, solar deity, and regional guardian, then assimilated gods of various regions and communities.

Stanley describes Khandoba as a moon god who has become a sun god. Two stone inscriptions from 1063 C.E. and 1148 C.E. mention the folk deities Mailara and his consort Malavva, suggesting Mailara gained popularity in Karnataka. Royals began erecting temples to this deity, upsetting the elite class. Mailara was denounced by Basava, founder of the Lingayat sect, and criticized by Chakradhara, Vidyaranya, Sheikh Muhammad, and the Varkari poet-saint Eknath.