The Professor asserts that the Hindu ashrams of Brāhmacharya, Grahasta and Sanyāsi are binding on Vīrshaivs, and quotes from various Sanskrit works texts in support of this view. He also furnishes a mythical account of the origin of the Lingāyats at the time of the creation of the world.

A committee of gentlemen appointed in the Belgaum district to consider the question of the origin of the Lingāyats base their opinion on a Sanskrit work, the Paramarahasya, and give the following account:—“When the God Shiva wished to people the earth, he created from his mouth five acharyas, namely, Marula Radhyacharya, Ekoranadhyacharya, Revanaradhyacharya, Panditaradhyacharya and Vishvaradhyacharya. These five acharyas propagated the Lingāyat portion of mankind. Each of them founded a gōtra, namely, Bhringi, Vīra, Vrisha, Skanda and Handi, and their five seats are Shrishaila, Kollipaki, Ujjaini, Kashi and Balihalli.”

A third account prepared specially in connection with the census of 1901 begins by controverting the common opinion that Basava founded the Lingāyat religion, that it was in origin anti-Brāhmanical, and that it abolished caste distinctions. The account continues as follows. “A little enquiry will clearly show that it was not Basava who founded the religion, but that he only revived the previously existing and ancient religion; that it is not anti-Brāhmanical, but that it protests against the efficacy of animal sacrifices, and that the religion itself is founded on the authority of the Vēdas, treating of animal sacrifices just as the Shri Vaishnav and Mādhva religions have rejected certain portions and adopted certain others of the Vēdas. Consequently it is incorrect to say that the Vīrshaivs reject the authority of the Vēdas.” The writer maintains that caste distinctions are not foreign to the nature of Lingāyatism, and asserts that they have always existed. According to him, the orthodox theory is that, when Brahma was ordered to create the world, he requested Siva to teach him how to, whereupon Siva created aprakruts. Brahma created the world from the five elements of nature, and produced the prakruts. The Lingāyats are the aprakruts, and the Brāhmanistic Hindus prakruts. Here follow many quotations from Sanskrit Āgmas in support of the facts alleged. It is unnecessary to weary the reader with the texts and their translations. The object in referring to these latter day accounts of the origin of the Lingāyats is to show the modern tendency of tradition to bring Lingāyatism into line with Brāhmanistic Hinduism. The works referred to by the learned authors appear to be Sanskrit writings of not more than 500 years ago, and cannot be taken as proof that the Lingāyat religion is of greater antiquity than the 12th century, or that it has always been observant of caste distinctions. The persistence with which these points are advanced at the present day is, however, worthy of careful notice. If Lingāyatism was an island thrown up within the “boundless sea of Hinduism,” it would appear that the waters of the ocean are doing their utmost to undermine its solid foundations. The Lingāyats in Bombay, Madras and Mysore number about two millions. Mysore and the Southern Mahratta country are the principal homes of the creed, and the Bellary district, which is wedged in between the above territories, must be classed with them. Mr. Rice tells us that it was the State religion of the Wodeyars of Mysore from 1399 to 1610, and of the Nāyaks of Keladi, Ikkeri or Bednur from 1550 to 1763. At the present day the ruling family in Mysore employ none but Lingāyats as cooks and watermen. The Lingāyats of Madras numbered 138,518 at the census of 1901. These figures, however, are of doubtful accuracy, as many were entered under caste names, and the probable strength of the community must be largely in excess of the figures. They were chiefly found in the Bellary district.

The following are the main sub-divisions of the community in the Madras Presidency :—

1. Jangam. The priestly class.

2. Banajiga or Banjig, divided into Banajigas proper and Jain Banajigas.

These are essentially traders, but many are now cultivators. The equivalent in the Telugu country is Linga Balija. Jangams occasionally take Banajiga girls in marriage. The girl has to undergo certain ceremonies before her marriage, and after that she should not be treated as a daughter or sister of the family, but should be considered as a Jangam’s wife, and respect paid to her. Jangam girls are not given to Banajigas as wives. Jain Banajigas are considered as inferior to Banajigas proper, and girls of the former are not married into families of the latter.

3. Sadaru, divided into Kumbala Kudi Sadaru and Chadaru Sadaru. The great majority are cultivators.

4. Laligonda, divided into Hera (elder) and Chikka (younger) Laligonda.