the aprakruts, and the Brāhmanistic Hindus prakruts. Here follow many quotations from Sanskrit Āgmas in support of the facts alleged. It is unnecessary to weary the reader with the texts and their translations. The object in referring to these latter day accounts of the origin of the Lingāyats is to show the modern tendency of tradition to bring Lingāyatism into line with Brāhmanistic Hinduism. The works referred to by the learned authors appear to be Sanskrit writings of not more than 500 years ago, and cannot be taken as proof that the Lingāyat religion is of greater antiquity than the 12th century, or that it has always been observant of caste distinctions. The persistence with which these points are advanced at the present day is, however, worthy of careful notice. If Lingāyatism was an island thrown up within the "boundless sea of Hinduism," it would appear that the waters of the ocean are doing their utmost to undermine its solid foundations. The Lingāyats in Bombay, Madras and Mysore number about two millions. Mysore and the Southern Mahratta country are the principal homes of the creed, and the Bellary district, which is wedged in between the above territories, must be classed with them. Mr. Rice tells us that it was the State religion of the Wodeyars of Mysore from 1399 to 1610, and of the Nāyaks of Keladi, Ikkeri or Bednur from 1550 to 1763. At the present day the ruling family in Mysore employ none but Lingāyats as cooks and watermen. The Lingāyats of Madras numbered 138,518 at the census of 1901. These figures, however, are of doubtful accuracy, as many were entered under caste names, and the probable strength of the community must be largely in excess of the figures. They were chiefly found in the Bellary district.
