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Gandaberunda- The Two Headed Bird
The mystical bird of Gandabherunda is featured in the emblem of the state of Karnataka. The compound name is made of ganda,the mighty, and bherunda meaning "two headed".
Its origin has been traced in hoary past in different ancient civilizations, more than 4,000 years back. The concept of two headed bird existed among Hittites, Egyptians and Sumerians as well as Hindus. The first human beings pondered over the regular movement of the Sun, tree of life and big birds soaring high in the sky all the time. This idea developed perhaps, into a celestial bird, watching in all directions.
In Egypt and Assyria it was associated with a fertility cult. It traveled through trading tribes to different regions of the then known world.
Vedic India had its concept of two birds moving eternally. Garuda in later times, received a divine stature as vehicle of Vishnu, with mythological significance. These two must have been behind the concept of mighty Gandabherunda.
In Indian subcontinent, the sculpture of this mythical bird found in Taxila (a.k.a. Taxasila) is the oldest.
The Legend of Gandabherunda
Lord Vishnu assumed avatar of Narasimha (half man-half beast) to slay demon Hiranyakashipu. But this avatar became so omnipotent that the benevolent gods began to fear of total destruction. Hence they prayed Lord Shiva. Shiva then assumed the form of Sharabha, (a mythical bird) and tamed Narasimha. (man-lion). Vishnu then transformed himself into Gandabherunda and faced Sharabha. Gandabherunda thus came to be known as symbol of immense power. Later this mighty mythical bird was adopted as an emblem by several rulers.In Karnataka, the Balligave Gandabherunda is the oldest (1047 C.E). Installed on a tall stone pillar, this figure has human form and two heads of a large mythical bird with sharp beak.
This bird appears in many temples built in middle ages.
In Karnataka, Gandabherunda is carved in the scene of "chain of destruction", in the Chennakeshava temple of Belur (1113 C.E). A deer becomes prey to a big python, which in turn is lifted by an elephant. A lion attacks the elephant and the lion itself is devoured by Sharabha. Finally it is Gandabherunda which finishes off Sharabha.
Dr. K.L. Kamat, in his book, "Prani-Parisara" in Kannada has dealt with this sculpture as an ancient concept of food chain, in the environment.
During the Hoysala rule in the 13th century CE, Gandabherunda appeared on coinage as well. Vijayanagara King Achyutadevaraya’s (1530-42 CE) gold & copper coins carry this symbol.
After the Vijayanagar rule, Nayakas of Madura and Keladi, continued the usage. Mysore Wodeyars also followed, by introducing a slight change of a lion and vyali in the paws of the bird.
Today, Gandabherunda occupies pride of place as Karnataka State emblem, carrying 4,000 years of history on its wings!
In South India
The Boya warriors migrated from Indus valley after the Sarasvati River dried up(Sanskrit: सरस्वती नदी sárasvatī nadī). sarasvati river is one of the chief Rigvedic rivers mentioned in ancient Hindu texts. The Nadistuti hymn in the Rigveda (10.75) mentions the Sarasvati between the Yamuna in the east and the Sutlej in the west, and later Vedic texts like Tandya and Jaiminiya Brahmanas as well as the Mahabharata mention that the Sarasvati dry up in a desert.([9])
Boyas bounded to mountainous regions in south-eastern peninsula near Orissa-Andhra region. The original population of Boyas was mixed with various linguistic groups later as Telugu speaking community and spread to all southern states. These Boya warriors served as military regiment and chiefs between 10th century to 15th century in Chalukya, Chola, Vijayanagar and Hoysala empires.
Eastern Chalukyan empire’s court was essentially a Republic of Badami, and the administrative subdivisions were known as 'Boya-Kottams'. Boya-kottams existed across southern states right from 5th century according to Kakatiya inscriptions. Boya-kottams held assignments of land or revenue in different villages. Chola-Chalukyas used titles 'Udayar' or 'Odeyar' for chieftains at certain periods of time which included Boya Chieftains.
The Musunuri Nayaks were Boya and Kamma warrior chieftains in the Kakatiya army, who regained Andhra in 1326 from the Delhi Sultanate in the aftermath of the Kakatiya defeat. King Pratapa Rudra’s Kakatiya kingdom was ably served by seventy five chieftains called Nayaks. The Nayaks who belonged to various agrarian castes such as Boyar, Velama, Kamma, Reddy, Telaga, Balija, etc. were divided by mutual jealousy and rivalry but they are valiant cousins.
The Chitradurga Palaegar ( Polygar ) family was of the Beda or Boya caste and belonged to one of the hill tribes family who subsisted by hunting. According to one tradition, it appears that three Boya families emigrated from Jadikal-durga, in the neighbourhood of Tirupati, and settled at Nirutadi near Bramhasagara about 1475 A.D. They are said to have belonged to the Kamageti family. The son and the grandson of one of these, named Hire Hanummappa Nayaka and Timmanna Nayaka respectively. There were many battles in the reign of this Nayaka between Chitradurga and Harapanahalli, Rayadurga and Bijapur in all of which the Nayaka had splendid success. ([10])
Sri Krishnadevaraya was ruling over the Vijayanagar empire from 1509 A.D to 1529 A.D. Very well-known nayakas in Vijayanagar army was 'Boya Ramappa' and 'Tipparaju', the Boya chief of Pulivendakonda and the palaegars of Kotakonda-Kappatralla. This was in about 1562 A.D.
Boyas in medieval Andhra history
The Boyas are not a homogenous people. They are divided into several groups which are mainly occupational.
Among the Boyas there are two main divisions ; Uru boyas (village Boyas) and Myasa boyas (grassland Boyas) and each of the above categories is sub-divided into a number of exogamous groups such as Yenumula varu (buffalo men) Mandala varu (herdsmen),Puva varu (flower men), Meena varu (fishermen) and the like. Such a division among the Boyas does not appear to have been of recent origin but has been coming down from early times. It is in the early Eastern Chalukyan records of late 7th century A, D, which the earliest inscriptional evidence about the Boyas and their names suggest that even during that distant past, the Boyas were divided into occupational groups.
The Reyur grant 115 of Vishnuvardhana II (A. D. 673-'81) introduces names such as Manda Sarma, Kappa Sarma of the house of Alaboya, Koilboya, Manduboya and Pululurboya.
'Puluru' means 'grass' in Telugu and Pululurboya might have belonged to the Mysaboya sect. 'Manda Sharma' might be of Mandalavaru (herdsmen). 'Mandhu boya' means medicine man, whereas 'Koil boya' (temple man) means a priest.
The Koneki plates 14 of the same king give the name 'Pati sharma'. As pati in Telugu means flowerbed (Pati-fertile, mannu-soil), Pati sarma may be taken to have belonged to the 'Pulavaru Boya' section, It is further observed that Boyas do not engage Brahmins in their religious activities as they had their own priests 15, The Reyur record noted above mentions 'Koil boyas'. ‘Koil’ means temple and the 'Koil boyas' may signify the existence of priestly class among the Boyas as early as the 7th century A.D.
http://www.thefullwiki.org/Boyar_(caste)
The mystical bird of Gandabherunda is featured in the emblem of the state of Karnataka. The compound name is made of ganda,the mighty, and bherunda meaning "two headed".
Its origin has been traced in hoary past in different ancient civilizations, more than 4,000 years back. The concept of two headed bird existed among Hittites, Egyptians and Sumerians as well as Hindus. The first human beings pondered over the regular movement of the Sun, tree of life and big birds soaring high in the sky all the time. This idea developed perhaps, into a celestial bird, watching in all directions.
In Egypt and Assyria it was associated with a fertility cult. It traveled through trading tribes to different regions of the then known world.
Vedic India had its concept of two birds moving eternally. Garuda in later times, received a divine stature as vehicle of Vishnu, with mythological significance. These two must have been behind the concept of mighty Gandabherunda.
In Indian subcontinent, the sculpture of this mythical bird found in Taxila (a.k.a. Taxasila) is the oldest.
The Legend of Gandabherunda
Lord Vishnu assumed avatar of Narasimha (half man-half beast) to slay demon Hiranyakashipu. But this avatar became so omnipotent that the benevolent gods began to fear of total destruction. Hence they prayed Lord Shiva. Shiva then assumed the form of Sharabha, (a mythical bird) and tamed Narasimha. (man-lion). Vishnu then transformed himself into Gandabherunda and faced Sharabha. Gandabherunda thus came to be known as symbol of immense power. Later this mighty mythical bird was adopted as an emblem by several rulers.In Karnataka, the Balligave Gandabherunda is the oldest (1047 C.E). Installed on a tall stone pillar, this figure has human form and two heads of a large mythical bird with sharp beak.
This bird appears in many temples built in middle ages.
In Karnataka, Gandabherunda is carved in the scene of "chain of destruction", in the Chennakeshava temple of Belur (1113 C.E). A deer becomes prey to a big python, which in turn is lifted by an elephant. A lion attacks the elephant and the lion itself is devoured by Sharabha. Finally it is Gandabherunda which finishes off Sharabha.
Dr. K.L. Kamat, in his book, "Prani-Parisara" in Kannada has dealt with this sculpture as an ancient concept of food chain, in the environment.
During the Hoysala rule in the 13th century CE, Gandabherunda appeared on coinage as well. Vijayanagara King Achyutadevaraya’s (1530-42 CE) gold & copper coins carry this symbol.
After the Vijayanagar rule, Nayakas of Madura and Keladi, continued the usage. Mysore Wodeyars also followed, by introducing a slight change of a lion and vyali in the paws of the bird.
Today, Gandabherunda occupies pride of place as Karnataka State emblem, carrying 4,000 years of history on its wings!
In South India
The Boya warriors migrated from Indus valley after the Sarasvati River dried up(Sanskrit: सरस्वती नदी sárasvatī nadī). sarasvati river is one of the chief Rigvedic rivers mentioned in ancient Hindu texts. The Nadistuti hymn in the Rigveda (10.75) mentions the Sarasvati between the Yamuna in the east and the Sutlej in the west, and later Vedic texts like Tandya and Jaiminiya Brahmanas as well as the Mahabharata mention that the Sarasvati dry up in a desert.([9])
Boyas bounded to mountainous regions in south-eastern peninsula near Orissa-Andhra region. The original population of Boyas was mixed with various linguistic groups later as Telugu speaking community and spread to all southern states. These Boya warriors served as military regiment and chiefs between 10th century to 15th century in Chalukya, Chola, Vijayanagar and Hoysala empires.
Eastern Chalukyan empire’s court was essentially a Republic of Badami, and the administrative subdivisions were known as 'Boya-Kottams'. Boya-kottams existed across southern states right from 5th century according to Kakatiya inscriptions. Boya-kottams held assignments of land or revenue in different villages. Chola-Chalukyas used titles 'Udayar' or 'Odeyar' for chieftains at certain periods of time which included Boya Chieftains.
The Musunuri Nayaks were Boya and Kamma warrior chieftains in the Kakatiya army, who regained Andhra in 1326 from the Delhi Sultanate in the aftermath of the Kakatiya defeat. King Pratapa Rudra’s Kakatiya kingdom was ably served by seventy five chieftains called Nayaks. The Nayaks who belonged to various agrarian castes such as Boyar, Velama, Kamma, Reddy, Telaga, Balija, etc. were divided by mutual jealousy and rivalry but they are valiant cousins.
The Chitradurga Palaegar ( Polygar ) family was of the Beda or Boya caste and belonged to one of the hill tribes family who subsisted by hunting. According to one tradition, it appears that three Boya families emigrated from Jadikal-durga, in the neighbourhood of Tirupati, and settled at Nirutadi near Bramhasagara about 1475 A.D. They are said to have belonged to the Kamageti family. The son and the grandson of one of these, named Hire Hanummappa Nayaka and Timmanna Nayaka respectively. There were many battles in the reign of this Nayaka between Chitradurga and Harapanahalli, Rayadurga and Bijapur in all of which the Nayaka had splendid success. ([10])
Sri Krishnadevaraya was ruling over the Vijayanagar empire from 1509 A.D to 1529 A.D. Very well-known nayakas in Vijayanagar army was 'Boya Ramappa' and 'Tipparaju', the Boya chief of Pulivendakonda and the palaegars of Kotakonda-Kappatralla. This was in about 1562 A.D.
Boyas in medieval Andhra history
The Boyas are not a homogenous people. They are divided into several groups which are mainly occupational.
Among the Boyas there are two main divisions ; Uru boyas (village Boyas) and Myasa boyas (grassland Boyas) and each of the above categories is sub-divided into a number of exogamous groups such as Yenumula varu (buffalo men) Mandala varu (herdsmen),Puva varu (flower men), Meena varu (fishermen) and the like. Such a division among the Boyas does not appear to have been of recent origin but has been coming down from early times. It is in the early Eastern Chalukyan records of late 7th century A, D, which the earliest inscriptional evidence about the Boyas and their names suggest that even during that distant past, the Boyas were divided into occupational groups.
The Reyur grant 115 of Vishnuvardhana II (A. D. 673-'81) introduces names such as Manda Sarma, Kappa Sarma of the house of Alaboya, Koilboya, Manduboya and Pululurboya.
'Puluru' means 'grass' in Telugu and Pululurboya might have belonged to the Mysaboya sect. 'Manda Sharma' might be of Mandalavaru (herdsmen). 'Mandhu boya' means medicine man, whereas 'Koil boya' (temple man) means a priest.
The Koneki plates 14 of the same king give the name 'Pati sharma'. As pati in Telugu means flowerbed (Pati-fertile, mannu-soil), Pati sarma may be taken to have belonged to the 'Pulavaru Boya' section, It is further observed that Boyas do not engage Brahmins in their religious activities as they had their own priests 15, The Reyur record noted above mentions 'Koil boyas'. ‘Koil’ means temple and the 'Koil boyas' may signify the existence of priestly class among the Boyas as early as the 7th century A.D.
http://www.thefullwiki.org/Boyar_(caste)
povezuju sa Srbima, Sorbima (Vendima) jer ne mogu da previde mnoštvo slovenskih (srpskih ) toponima u Južnoj Engleskoj, posebno u Južnom Devonu (Div))
