According to Devi Bhagavata Purana, once Daksha, father-in-law of Lord Shiva insulted him and his wife Sati by not inviting them to a sacrifice which he was performing. Sati nevertheless went to her father’s house, but being grossly neglected jumped into the sacrificial fire-pit and destroyed herself. Hearing her death, Shiva became furious and beat his matted hair on the ground from which Veerabhadra and Bhadrakali emerged. They destroyed everything they came across, killed everybody and caught hold of Daksha and cut off his head. In Mahabharata it is mentioned that Veerabhadra was born from the mouth of Shiva.
After the destruction of Daksha’s sacrifice, Veerabhadra began to exterminate the entire creation. Then the gods approached Shiva and pleaded with him to calm down. Shiva then appeared before Veerabhadra, pacified him and declared Veerabhadra, Mangala (auspicious), an icon fit for worship and said that those who worship him (Veerabhadra) would be benefited with health, wealth and long-life.
Veerabhadra stood for Egalitarianism
According to Raja Ramavarma, Daksha and his followers represented the ritualistic school who had deep-rooted faith in the Vedic rites and other ceremonies and observances prescribed with regard to the social status (caste or varna) and stages of life (ashrama). Opposed to them stood the rationalistic school represented by Shiva and his followers who attached no value to those social and personal differences and the observances based thereon, but devoted their life to spiritual advancement by means of mental discipline and concentration.
Veerabhadra’s destruction of Daksha’s sacrifice symbolizes his fight against the wastage of edible items like rice and ghee which were thrown into sacrificial pits and killing of innocent animals during the performance of yajnas. Veerabhadra was against orthodoxy and elitism and against injustice and inequality.
Veerabhadra was a prominent general of Shiva’s army and later incarnated as Sharabha to defeat Narasimha, who after killing Hiranyakashipu had become uncontrollable.
Veerabhadra, a popular deity of the Lingayats
As the Lingayats had utter contempt for Vedic rituals and sacrifices and as Veerabhadra was specially created by Shiva to destroy the sacrifice, Veerabhadra became a popular figure of worship amongst the Lingayats. But Lingayatism prohibited the worship of Shiva in any form other than that of the Linga received from the guru. Hence the cult of Veerabhadra was developed by the Lingayats at a later stage in order to counteract the growing influence of the Jainas and Vaishnavas.
The invocatory verses in adoration of Veerabhadra generally found in the Lingayat inscriptions testify to the popularity and importance of the Veerabhadra cult. The innumerable temples dedicated to him and epigraphical records from all parts of the Vijayanagara empire registering land grants and cash endowments for worship in the temples dedicated to Veerabhadra attest to the great popularity of the cult. It was customary for the Lingayats to propitiate Veerabhadra on Tuesdays and offer food to the Jangamas.
Veerabhadra in folk art
In Karnataka two dance forms, Veerabhadra Kunita and Veeragase in memory of Veerabhadra are popular even to this day. Veerabhadra Kunita is a solo dance which depicts the story of Veerabhadra and his destruction of Daksha’s yajna. The performer of this art is invited during marriage and house-warming ceremonies. Veeragase is a collective dance performed by eight to twelve people who are called Puravanthas. This dance is associated with Veerabhadra’s triumph over Daksha and is arranged during fairs, festivals and marriages.
Images of Veerabhadra
The Silpasangraha mentions three varieties of Veerabhadra, namely sathvit, tamasic and rajasic with two, four or eight arms. All are dark in colour and fierce looking. Seated figures of Veerabhadra are called Yoga-Vira, his standing figures as Bhoga-Vira and those in a walking posture, Vira-Vira. Images of Veerabhadra and independent temples erected for him are very common in the states of Karnataka and Andhra Pradesh and are also found in other parts of India.
Reference
- K.Sarojini Devi – The Cult of Veerabhadra in Vijayanagara, QJMS, vol-78 (3-4), 1987
- K.Sarojini Devi – Religion in Vijayanagara Empire, Sterling Publishers Pvt Ltd, New Delhi, 1990
- Raja Ramavarma – Daksha verses Siva, or Karma verses Jnana, QJMS, vol- 17(1), 1926
- Vettam Mani – Puranic Encyclopedia
- H.Krishna Sastri- South Indian Images of Gods and Goddesses, Madras Government Press, 1916
- Kannada Vishaya Kosha
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