IV. Pilgrims
“There were eternal mountains with shadows that did not move around; eternal trees with shadows that did not move around; nearby mountains without shadows; nearby trees without shadows…mountains that looked different at different times of day; trees that looked different at different times of day; trees and mountains that had intercourse and immediately gave birth to baby mountains; trees and mountains that had intercourse and immediately gave birth to baby trees; princely trees that were on the tops of other trees and worshiped by them; mountains that a person could climb and thereon view the fourteen worlds; trees that a person could climb and thereon view all fourteen worlds; mountains from which a person could swing anywhere; mountains that a person could climb and get any form he thought of; trees that a person could climb and get any shape he thought of; half trees and half mountains; half animals and half birds; mountains that looked like fruit-bearing trees; trees that had grown up and looked like hills…trees that made themselves whole when they were cut off at the roots…rocks that came back when they were thrown away. Mountains that rose and set with the sun.” (122-123)
The 12th century poet and pilgrim, Palkuriki Somanatha described the holy city of Srisailam thus in his Basava Purana, a paean and manual for devotees of Lord Shiva. When this text was written, the temple, whose exact origin is lost in antiquity,was likely in existence for over a millennium. Srisailam’s very name (sacred mountain) intertwines sacredness and wilderness, and the ancient Earthly origins are further symbolized by the representation of Shiva here as one of the original twelve self-emanating lingas, a phallic depiction of the God as a simple black stone. As a major destination for Shaivites (devotees of Shiva) and a major center for Shakti, a manifestation of female power as a primal Goddess, it is one of India’s holiest temples. While pilgrims’ journey through the jungle was known from as early as the 2nd century A.D., its prominence as a pilgrimage site began five hundred years later, with the rise of Virasaivism, a radical sect of Shaivism, in the 7th century and continues until today.
Pilgrim texts and songs make the mystery and power of the holy city inseparable from its surrounding environment, the hills of the Eastern ghats and their lifeblood, the river Krishna. Religious ecstasy takes on otherworldly forms as trees, rocks, mountains are imbued with magical powers. The forests are, after all, the residence of Shiva (in the form of Lord Mallikarjuna), the member of Hinduism’s holy trinity represented as an ascetic in the jungle, a cobra coiled around his neck, wearing animal hides and meditating seated on a tiger skin. His consort, Parvati, or Durga, is also depicted as a fierce Goddess, riding a tiger, and administering violent justice to those who oppose her. In the eyes of the believer, the forests of Srisailam, are a heaven on Earth. In seeking wilderness, Virasaivas embraced a severe life and found in the primeval landscape a physical representation of their renunciation of society and caste hierarchies - Indeed, Srisailam is one of the few Indian temples where tribal people, the Chenchus, are not only allowed to enter the temple but also to participate in religious rites. The Virasaivas espoused a radical democracy and autonomy for every devotee, animate and inanimate.
“The mountains said, ‘lord of mountains, grant us refuge,’ and they worshiped mountain lingas in mountain caves.”
“The animals said, ‘lord of animals, grant us refuge,’ and they worshiped animal lingas in the lairs of animals.”
“The birds said, ‘lord of birds, grant us refuge,’ and they worshiped bird lingas in bird nests.”
“The ponds said, ‘lord of water, grant us refuge,’ and they worshiped water lingas in ponds.”
“The sages said, ‘lord of sages, grant us refuge,’ and they worshiped sage lingas in the villages of sages”
“The hill tribesmen said, ‘lord of the hill tribes, grant us refuge,’ and they worshiped hill tribe lingas in hill tribe houses.” (p.124)