:-> Malhar Dev and Madiladevi,
that is, Lord Shiva and Goddess Parvati.
Perki Community::
Deities, Festivals, Symbols of Honor, and Language
Mallanna:
The original deity of the Perki community is Mallanna, who is also known as Mallari or Malhari, that is, Lord Shankara (Shiva) himself.
According to the text Mailar Devu, it is said that the ancestor of the Perkis, Giriraaj (Giriraaju), was a great devotee of Lord Shankara and pleased him through deep devotion. The same text also mentions that “Perike people worship him as their favored deity.”
This means that since ancient times, the ancestors of the Perki community have revered Lord Shankara as their family deity (Kuldaivat), primeval deity (Adidaivat), and personal deity (Ishtadaivat). Even today, he remains the principal deity of the Perki people.
‘Shiva’ is not only the deity of the Perki community but also the supreme deity worshipped by all followers of Hinduism. The antiquity of Shiva is extremely ancient — even before the arrival of the Aryans in India, this deity was already well-established and popular throughout the land.
Evidence of the existence of this deity has been found in the Indus Valley Civilization.
During the excavations at Mohenjo-Daro, an image was discovered depicting a figure seated in Padmasana (lotus posture), surrounded by carvings of animals such as the rhinoceros, elephant, tiger, bull, and deer.
According to Sir John Marshall, this image is likely that of Shiva as Pashupati (Lord of Animals).
Other figures unearthed from the same excavation show a three-faced man seated in Padmasana, surrounded again by depictions of elephants, bulls, rhinoceroses, and tigers, with a deer carved beneath the seat. The figure’s hands are adorned with numerous bangles, and his chest is draped with ornaments. Experts believe this figure represents Pashupati, Trimukha (three-faced), or Yogi Ishvara (Shiva).
The man in the sculpture is shown gazing at the tip of his nose — a meditative posture — suggesting that the image depicts Lord Shiva in a state of deep meditation (Samadhi).
From the above examples, it is evident that the worship of Shiva is of great antiquity, dating back to pre-Aryan times in India.
Since pre-Aryan times, this deity was worshipped by the non-Aryan Dravidian and indigenous tribal people of India. However, after the arrival of the Aryans, these original local deities were assimilated into the Aryan pantheon so seamlessly that today it is difficult to distinguish them as separate from the Vedic gods.
In the Shvetashvatara Upanishad, Shiva is referred to as Mahadeva (the Great God). Over time, Shiva came to be revered as one of the holy trinity (Trimurti) — Brahma, Vishnu, and Mahesh (Shiva) — with utmost faith and devotion.
Lord Shiva has manifested in various forms for the welfare of humanity. Known as Sambashiva, he is simple, compassionate, and approachable to all — a deity of the common people, a Lokadevata (People’s God). People worship him in countless forms, believing firmly that he blesses those who adore him. The Perki community too worships this same Shiva in the form of Mallanna as their chief deity.
This deity is also known by many names — Mallari, Malhari, Malharimartand, Mailar, and Mairath — all of which refer to Lord Shiva as their central figure. The deity now widely known as Khandoba or Mailar is considered to be a manifestation of Shiva as Martand Bhairava.
In this avatar, Martand Bhairava is described as four-armed, holding a damaru (drum), a sword, and a vessel; adorned with serpent ornaments, wearing a crown with a crescent moon, a garland of skulls (rundamala), and with holy ashes smeared across his forehead. His mount (vahana) is the sacred Nandi bull.
After the slaying of Manimalla, a grand celebration was held, and to commemorate that event, Martand Bhairava manifested as a self-born (svayambhu) Shiva-linga pair, later worshipped in image form. The origin of the name ‘Mailar’ is explained in the text Mallari Mahatmya as follows:
“Maḥ Shambhuḥ cha Vishṇuś cha tāv ilāyāṃ yadā sthitau,
tadā melāpadaṃ jātaṃ tām ārātita vigrahāt.
Mailāra iti Mallārer nāmadheyam abhūt tadā,
Sāvarṇya ralayor prokta Mailāra iti tena vā.”
This means — ‘Ma’ stands for Shambhu (Shiva) and ‘Ra’ for Vishnu. When both were established upon ‘Ila’ (the Earth), the clay image created was called Mailar.
Over time, due to the interchange of the sounds ‘r’ and ‘l’, the name Mailar also became known
Secondly, according to Dr. R. C. Dhere, the deity Mallari or Khandoba, who is popular in Maharashtra, is originally a deity of the cowherd (Gopa) community. In the regions of Andhra Pradesh and Karnataka, this same god is known by the names Mallayya and Mallanna.
According to G. H. Khare, this form of the deity represents a fusion of three divine aspects — Shiva, Bhairava, and Surya (the Sun God) — and the origin of this deity must lie somewhere in the southern region (Dakshinapatha). Dr. Dhanpalwar further adds that the word “Khandoba” is derived from “Khadga” (meaning sword). From this root came the name Khandeshwar (a form of Shiva).
In Kannada, the word Khadga is pronounced as “Khande” or “Khandeya”, and the term “Khandeyakara” means sword-bearer. Many gods are named after the weapons they hold — for instance, Khandeshwar (Shiva) derives his name from Khand (sword). In a similar manner, when Mailar (Mallanna) came to be identified with Lord Shiva, and as he too was depicted carrying a sword, people began addressing him as Khandoba, the sword-bearing god.
Furthermore, the word “Mailar” is believed to have originated from “Maile”, meaning mountain or hill. In Telugu, hill is called Mal, in Kannada, Male, and in Tamil, Maile. Interestingly, in Kannada, Male also means forest.
Hence, it is likely that the origin of the deity Mailar lies in a mountainous region.
This theory is supported by the belief that the ancestor of the Perki community, their primordial forefather, lived and ruled from within a mountain cave (Girikandara) — indicating that this deity, Mailar (Mallanna), is indeed their ancestral god.
It is noteworthy that throughout India, the origins of many gods and goddesses are deeply connected to mountains and forests, and therefore, this possibility cannot be dismissed.
The demons Mani and Malla were destroyed by Lord Shankara (Shiva) when he incarnated as Martand Bhairava. During this divine battle, Lord Shiva wielded a sword called “Khanda.” According to Khole, the one who bore this sword came to be known as Khandoba.
Dr. Sarojini Babar also expressed a similar view: “The devotees of Mahadeva refer to Shiva’s divine sword, Shatrunjaya Khadga, as ‘Khanda,’ and thus the one who holds this Khanda (sword) came to be called Khandoba.”
Dr. Ketkar adds, “Khanda” originally referred to a particular type of weapon used by a warrior community. In Sanskrit, it is called ‘Khandaparashu,’ a weapon associated with Lord Shiva. The sect that worships Khandoba regards him as a manifestation of Lord Shiva himself.
The name Malhari is derived etymologically from ‘Malla’ (the demon) and ‘Ari’ (enemy) — thus, Malhari means “the destroyer of Malla.” Some also interpret Malhari as “the remover of sins.”
According to the eminent researcher Dr. R. C. Dhere, “Rudra-Shiva was originally a hunter; therefore, Khandoba became the beloved deity of herdsmen and hunters.” Over time, he was elevated to divine status.
Many medieval royal dynasties traced their lineage to ancestors who were pastoralists or herdsmen — this includes the rulers of Vijayanagara, whose forefathers were devoted worshippers of Khandoba. The Kakatiya kings of Andhra Pradesh were also ardent devotees of Khandoba.