Page:Castes and Tribes of Southern India, Volume 4.djvu/317

Rh vyasahastam is a similar pole, from which a wooden arm is suspended. The assertion of the prowess of Nandi, and the perpetuation of the punishment alleged by the Lingāyats to have been inflicted on Vyasa for daring to declare the supremacy of Vishnu, as symbolised by these emblems, are equally offensive to all classes of Brāhmans, as the sage is reverenced equally by Vaishnavas, Mādhvas, and Smartas. Besides these emblems, the Lingāyats claim that, during their processions, they are entitled to ring a bell, which is usually suspended from the flat end of a large ladle-like object. The Brāhmans object to this, however, as the bells are carried by low-caste persons, who ring them with their feet, to the accompaniment of chants intended to insult the Brāhmans and their religious creeds. They contend also that the hollow of the ladle is designed in mockery of the Brahmakapala (or skull of Brahma), which is very sacred in their eyes .... In the year 1811, a dispute arose regarding the display of the nandidhavajam and the vyasahastam, an enquiry into which was held by the Judge of Bellary, who issued a proclamation for general information throughout the district, prohibiting the procession altogether, and declaring that no person should attempt it, on pain of being put in irons, and sent to take his trial before the Court of Circuit ....When the Sringeri Swāmi, known as Jagadguru or spiritual head of the universe, visited Bellary in 1888, certain Lingāyats petitioned the District Magistrate, praying that, if he was to be allowed to enter the town displaying his usual paraphernalia, their gurus must also be allowed a similar privilege during their processions. The petitioners were directed to meet the agent of the Sringeri Swāmi, and they agreed with him, to quote from the Collector's order, in a spirit of mutual consideration that