Reṇukā / Yellamma — mother-goddess of the Deccan matrilineal tradition
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Yellamma (Reṇuka / Jogai) is the great Deccan mother-goddess. Her temple at Saundatti (Yellamma Gudi) in Belagavi district, northern Karnataka, is one of the largest village-goddess shrines in India. The annual Rand Jatra (Māgha Pūrnimā, Jan–Feb) draws over 500,000 pilgrims.
Yellamma's story carries profound caste-theological meaning. Classical Hinduism records Renuka as the wife of the sage Jamadagni and mother of Paraśurāma. In the Mahābhārata episode, Jamadagni orders Paraśurāma to behead her. In folk transmission, the story adds a decisive twist: when Paraśurāma is commanded to revive his mother, his axe also severs the head of a low-caste Mātāṅgī woman sheltering nearby. In the revival, the heads are exchanged — Renuka of Brahminical birth gains an outcaste body, while the outcaste's body gains Brahmin divine consciousness.
This myth makes Yellamma the goddess of the margin — the outcaste, the madwoman, the sex-worker, the intersex devotee. She dissolves caste in her body: she IS the violation of caste by divine law.
Yellamma has been historically central to the devadasi (jogati) system of the northern Karnataka–Maharashtra border country. Young women (and, distinctively, young men presenting as feminine — jogappa) are dedicated to Yellamma's service. This tradition has been legally banned in modern India (Karnataka Devadasi Act 1982) due to its exploitation by the sex trade. Reform and rehabilitation movements continue to work with former devadasi communities.
The tradition's origin, however, was deeply protective — a matrilineal sisterhood of women devoted to the goddess, supported by the temple, possessing land rights and inheriting independently of male kin. Understanding both the sacred origin and the modern exploitation is essential to responsible engagement with Yellamma-worship today.
The pilgrimage is explicitly non-Brahminical. Pilgrims walk from villages carrying bhaṇḍāra (turmeric) bags. At the temple they pour the turmeric over each other, over the goddess, over the ground — the hilltop turns bright yellow. Many pilgrims traditionally walk nude (men) or wear only the candi-cap (symbolic Dalit-caste head-covering) — a symbolic casting off of caste identity before the egalitarian goddess.
