A widow cannot marry her deceased husband’s brother or cousin. The marriage goes by the name of Udiki, and corresponds to some extent to the Gandarva form of the Hindus. The ceremony is a very simple one; there is no music and no guests are invited. The parties go to the temple in company with the Matapati or headman, and the bangle seller. The latter puts glass bangles on the bride’s wrists, and the Matapati ties the tāli. This last act ratifies the marriage contract, and makes it indissoluble. In some cases the ceremony takes place at night, as though the parties wished the darkness to cover them, but this practice does not seem to be universal. A widower generally takes a widow as his second bride; a bachelor will not as a rule marry a widow. In connection with a case concerning the Lingāyat ‘Goundans’ of the Wynād, it is noted, in the Indian Law Reports,[43] that “there is an immemorial custom by which Lingāit widows are remarried. Such marriage is styled, not kaliānam, but odaveli or kudaveli. It is not accompanied with the same ceremonies as a kaliānam marriage, but a feast is given, the bride and bridegroom sit on a mat in the presence of the guests and chew betel, their cloths are tied together, and the marriage is consummated the same night. Widows married in this form are freely admitted into society. They cease to belong to the family of their first husband, and the children of the second family inherit the property of their own father.” Divorce is permitted on proof of misconduct. The husband can exercise his right to divorce his wife by proving before a panchayet the alleged misconduct. The wife can only claim to divorce her husband when he has been outcasted. Wives who have been divorced cannot remarry. The above answers are given on the authority of the Ujjini mutt. There appears to be considerable divergence of opinion in other quarters. By some it is positively asserted that divorce is not permitted under any circumstances; that the husband and wife may separate on the ground of incompatibility of temper or for misconduct; and that in these circumstances the husband is at liberty to marry again, while the wife is not. Others say that divorce is permitted, and that both parties are at liberty to remarry. In connection with the Lingāyats of South Canara, it is recorded, in the Indian Law Reports,[44] that “second marriage of a wife forsaken by the first husband is allowed. Such marriage is known as sērai ūdiki (giving a cloth); as distinguished from lagna or dhara, the first marriage.”
All castes included in Lingāyat community follow the Hindu law of inheritance, and succession is governed by the same.
As a rule Lingāyats worship Basavēswara and Vīrabhadra, the former being the founder of their sect, and the latter a son of Siva. They worship also the other sons of Siva, Shanmukha and Vināyaka, and Parvati, wife of Siva. The other deities of the Hindu pantheon are not reverenced. Some later saints are sometimes regarded with reverence, but there does not appear to be any great uniformity in this matter, and the Ujjini authorities declare that no god except Siva is worshipped. This is clearly the correct view of the religion, and it is evident that the worship of minor deities was not countenanced by the founder.
It is a peculiarity amongst the Lingāyats that they esteem the Jangam or priest as superior even to the deity. They pay homage to the Jangam first, and to Siva afterwards. The Jangam is regarded as an incarnation of the deity. They allow him to bathe his lingam in water with which his feet have been washed, and which for this reason is regarded as holy water. With the same water they bathe their own lingams, and drink the remainder. The motto of the creed quoted by Mr. C. P. Brown is “Guru, linga, Jangam.” These three words express the Lingāyat faith, but in practice the Jangam is placed first, and, as stated above, is worshipped as god upon earth. This practice of bathing the lingams in holy water is universal, and precedes each meal. The Jangam blesses the food in the name of Basava, and eats before the others can begin.
Monday in every week is the Lingāyat Sunday, and is sacred to Siva. This day is observed everywhere, and no Lingāyat will cultivate his field, or otherwise work his cattle on a Monday. This fact was noted by the Abbé Dubois. The following account of the various festivals recognised by Lingāyats was furnished by the Dewān of the Sandūr State, but, as he himself admits, very few people really observe the rules:—
The month Chaitra.—First day of the bright fortnight being Ugādi or new year’s day, all take an oil bath and feast, the first dish to be eaten being a porridge made of margosa (Melia Azadirachta) flowers, sugar candy or jaggery, dried grapes, almonds, Bengal gram flour, poppy seeds, and cocoanut kernel. Those who can afford it put on new clothing. The eating of margosa flowers on Ugādi is not, however, peculiar to the Lingāyat. On the full-moon day, called Davanadahunname (from davana, a scented plant), they enjoy dainty dishes in honour of Hampe Pompapathiswāmi’s car festival.
The month Vaisākha.—On the full-moon day called Hagihunname (from hage, a young plant) cultivators make nursery beds, and enjoy a good repast.
The month Jyesta.—The full-moon day called Karuhunname (from kare, a festoon). Bullocks are washed, painted, and taken out in procession, when a festoon made of leaves, etc., and tied high across the main street, is broken. On the new-moon day called Mannueththina-amavasya, they make bulls with earth, worship them, and eat a good meal.
The month Ashādha.—On the full-moon day called Kadlakadavena hunname, they make a mixture of chōlam or other flour with a single grain of unbroken Bengal gram inside, boil it and eat. Women strike one another with these cakes, which are either round or oblong, and are tough. Before being eaten, they are cut into pieces with a knife.
The month Sravana.—The fifth day of the bright fortnight, called Nāgarapanchame. The image of a serpent, made of mud taken from a snake’s hole, is worshipped with offerings of milk, soaked Bengal gram, rice, balls made of jaggery and fried gingelly (Sesamum) called chigali, balls made of rice flour and jaggery called tanittoo, cocoanuts, plantains and flowers. On each Monday of this month, all the gods are worshipped with offerings of dainty dishes, and Jangams are fed. This is the most important month in the year. Those who can afford it have the Basava or other Puranāms read and explained.