Basavanna

Basaveshwara, colloquially known as Basavanna, was a 12th-century CE Indian statesman, philosopher, poet, Lingayat social reformer in the Shiva-focussed bhakti movement, and a Hindu Shaivite social reformer during the reign of the Kalyani Chalukya/Kalachuri dynasty. Basava was active during the rule of both dynasties but reached the peak of his influence during the rule of King Bijjala II in Karnataka, India.Basava
Encyclopædia Britannica (2012), Quote: "Basava, (flourished 12th century, South India), Hindu religious reformer, teacher, theologian, and administrator of the royal treasury of the Kalachuri-dynasty king Bijjala I (reigned 1156–67)."

Basava spread social awareness through his poetry, popularly known as ''Vachanaas''. He rejected gender or social discrimination, superstitions and ritualsCarl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Press, , pages 239–240 but introduced '' Ishtalinga'' necklace, with an image of the Shiva Liṅga, to every person regardless of their birth, to be a constant reminder of one's bhakti (devotion) to Shiva. A strong promoter of ahimsa, he also condemned human and animal sacrifices. As the chief minister of his kingdom, he introduced new public institutions such as the ''Anubhava Mantapa'' (or, the "hall of spiritual experience"), which welcomed men and women from all socio-economic backgrounds to discuss spiritual and mundane questions of life, in open.

The traditional legends and hagiographic texts state Basava to be the founder of the Lingayats. However, modern scholarship relying on historical evidence such as the Kalachuri inscriptions state that Basava was the poet philosopher who revived, refined and energized an already existing tradition. The ''Basavarajadevara Ragale'' (13 out of 25 sections are available) by the Kannada poet Harihara () is the earliest available account on the life of the social reformer and is considered important because the author was a near contemporary of his protagonist.Shiva Prakash (1997), p. 179 A full account of Basava's life and ideas are narrated in a 13th-century sacred Telugu text, the '' Basava Purana'' by Palkuriki Somanatha.

Basava literary works include the Vachana Sahitya in Kannada Language. He is also known as Bhaktibhandari () and Basavanna.

Early life

Basava was born in 1131 CE in the town of Basavana Bagewadi in the northern part of Karnataka, to Maadarasa and Madalambike, a Kannada Orthodox Brahmin family devoted to Hindu deity Shiva.Edward Rice (1982), A History of Kannada Literature, Asian Educational Services, , pages 52–53Jan Peter Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, , pages 2–3SK Das (2005), A History of Indian Literature, 500–1399: From Courtly to the Popular, Sahitya Akademi, , pages 161–162 He was named Basava, a Kannada form of the Sanskrit ''Vrishabha'' in honor of Nandi bull (carrier of Shiva) and the local Shaivism tradition.

Basava grew up in Kudalasangama (northwest Karnataka), near the banks of rivers Krishna and its tributary Malaprabha. Basava spent twelve years studying in the Hindu temple in the town of Kudalasangama, at Sangameshwara then a Shaivite school of learning, probably of the ''Lakulisha-Pashupata'' tradition.

Basava married ''Gangambike'', a cousin from his mother's side. Her father was the provincial prime minister of ''Bijjala'', the Kalachuri king. He began working as an accountant to the court of the king. When his maternal uncle died, the king invited him to be the chief minister. The king also married Basava's sister named ''Nagamma''.

As chief minister of the kingdom, Basava used the state treasury to initiate social reforms and religious movement focussed on reviving Shaivism, recognizing and empowering ascetics who were called Jangamas. One of the innovative institutions he launched in the 12th century was the ''Anubhava Mantapa'', a public assembly and gathering that attracted men and women across various walks of life from distant lands to openly discuss spiritual, economic and social issues of life.SK Das (2005), A History of Indian Literature, 500–1399: From Courtly to the Popular, Sahitya Akademi, , page 163 He composed poetry in local language, and spread his message to the masses. His teachings and verses such as ''Káyakavé Kailása'' (Work is the path to ''Kailasa'' liss, heaven or Work is Worship) became popular.

Literary works

Several works are attributed to Basava, which are revered in the Veerashaiva Lingayat community. These include various ''Vachana'' such as the ''Shat-sthala-vachana'' (discourses of the six stages of salvation), ''Kala-jnana-vachana'' (forecasts of the future), ''Mantra-gopya'', ''Ghatachakra-vachana'' and ''Raja-yoga-vachana''.

Hagiography

The '' Basava Purana'', a Telugu biographical epic poem, first written by Palkuriki Somanatha in 13th-century,Velchuri Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton University Press, , pages 21–23 and an updated 14th century Kannada version, written by Bhima Kavi in 1369, are sacred texts in Veerashaiva Lingayat.

Other hagiographic works include the 15th-century ''Mala Basava-raja-charitre'' and the 17th-century ''Vrishabhendra Vijaya'', both in Kannada.

Authenticity

Scholars state that the poems and legends about Basava were written down long after his death. This has raised questions about the accuracy and creative interpolation by authors who were not direct witness but derived their work relying on memory, legends, and hearsay of others. Michael states, "All 'Vachana'collections as they exist at present are probably much later than the 15th-century 00 years post-Basava Much critical labor needs to be spent in determining the authenticity of portions of these collections".

Basaveshwara Philosophy

Basava grew up in a Shaivite family. As a leader, he developed and inspired a new devotional movement named ''Virashaivas'', or "ardent, heroic worshippers of Shiva". This movement shared its roots in the ongoing Tamil Bhakti movement, particularly the Shaiva Nayanars traditions, over the 7th- to 11th-century. However, Basava championed devotional worship that rejected temple worship and rituals led by Brahmins and replaced it with personalized direct worship of Shiva through practices such as individually worn icons and symbols like a small linga. This approach brought Shiva's presence to everyone and at all times, without gender, class or caste discriminationHisJan Peter Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, , page 4 Basava's poem, such as Basavanna 703, speak of strong sense of gender equality and community bond, willing to wage war for the right cause, yet being a fellow "devotees' bride" at the time of their need.

A recurring contrast in his poems and ideas is of ''Sthavara'' and ''Jangama'', that is, of "what is static, standing" and "what is moving, seeking" respectively. Temples, ancient books represented the former, while work and discussion represented the latter.AK Ramanujan (1973), Speaking of Śiva, Penguin Classics, , pages 19–22

Basava emphasized constant personal spiritual development as the path to profound enlightenment. He championed the use of vernacular language, Kannada, in all spiritual discussions so that translation and interpretation by the elite is unnecessary, and everyone can understand the spiritual ideas. His approach is akin to the protestant movement, states Ramanuja. His philosophy revolves around treating one's own body and soul as a temple; instead of making a temple, he suggests being the temple. His trinity consisted of ''guru'' (teacher), ''linga'' (personal symbol of Shiva) and ''jangama'' (constantly moving and learning).

Basava established, in 12th-century, ''Anubhava Mantapa'', a hall for gathering and discussion of spiritual ideas by any member of the society from both genders, where ardent devotees of Shiva shared their achievements and spiritual poems in the local language. He questioned rituals, dualism, and externalization of god, and stated that the true God is "one with himself, self-born".

While Basava rejected rituals, he encouraged icons and symbols such as the wearing of ''Istalinga'' (necklace with personal linga, symbol of Shiva), of Rudraksha seeds or beads on parts of one body, and apply ''Vibhuti'' (sacred ash on forehead) as a constant reminder of one's devotion and principles of faith.Carl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Press, , pages 243–244 Another aid to faith, he encouraged was the six-syllable mantra, ''Shivaya Namah'', or the ''shadhakshara mantra'' which is ''Om Namah Shivaya''.

Bhakti marga as the path to liberation

The Basava Purana, in Chapter 1, presents a series of impassioned debates between Basava and his father. Both declare Hindu Sruti and Smriti to be sources of valid knowledge, but they disagree on the ''marga'' (path) to liberated, righteous life. Basava's father favors the tradition of rituals, while Basava favors the path of direct, personal devotion (bhakti).Velcheru Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton University Press, , pages 57–58

According to Velcheru Rao and Gene Roghair, Basava calls the path of devotion as "beyond six systems of philosophy. Sruti has commended it as the all-seeing. the beginning of the beginning. The form of that divine linga is the true God. The ''guru'' eacherof the creed is an embodiment of kindness and compassion. He places God in your soul, and he also places God in your hand. The six-syllabled mantra, the supreme mantra, is its mantra. The dress – locks of hair, ashes and rudrashaka beads – place a man beyond the cycle of birth and death. It follows the path of liberation. (...) This path offers nothing less than liberation in this lifetime."

Roots in the Vedanta philosophy

Sripati, a Virasaiva scholar, explained Basava's philosophy in ''Srikara Bhasya'', using the Vedanta Sutra, suggesting Basava's Lingayat theology to be a form of qualified nondualism, wherein the individual Atma (soul) is the body of God, and that there is no difference between Shiva and Atma(self, soul), Shiva is one's Atma, one's Atma is Shiva. Sripati's analysis places Basava's views in Vedanta school, in a form closer to the 11th century Vishishtadvaita philosopher Ramanuja, than to Advaita philosopher Adi Shankara. However, Sripati's analysis has been contested by other scholars.

Legacy and influence

Modern scholarship relying on historical evidence such as the Kalachuri inscriptions state that Basava was the 12th-century poet-philosopher who revived and energized an already existing tradition. The community he helped form is also known as the ''Sharanas''. The community is largely concentrated in Karnataka, but has migrated into other states of India as well as overseas. Towards the end of the 20th century, Michael estimates, one-sixth of the population of the state of Karnataka, or about 10 million people, were Veerashaiva Lingayat or of the tradition champione by Basava.R Blake Michael (1982)
Work as Worship in Vīraśaiva Tradition
Journal of the American Academy of Religion, Vol. 50, No. 4, pages 605–606

Social reform

Basava taught that every human being was equal, irrespective of caste, and that all forms of manual labor was equally important. Michael states that it wasn't birth but behavior that determined a true saint and Shaiva bhakta in the view of Basava and the ''Sharanas'' community. This, writes Michael, was also the position of south Indian man, that it was "behavior, not birth" that determines the true man.R Blake Michael (1992), The Origins of Vīraśaiva Sects, Motilal Banarsidass, , pages 7–9 One difference between the two was that Sharanas welcomed anyone, whatever occupation he or she might have been born in, to convert and be reborn into the larger family of Shiva devotees and then adopt any occupation he or she wanted. Basava insisted on ahimsa or non-violence and vehemently condemned all forms of sacrifices, human or animal.

Synthesis of diverse Hindu traditions

Basava is credited with uniting diverse spiritual trends during his era. Jan Peter Schouten states that ''Virashaivism'', the movement championed by Basava, tends towards monotheism with Shiva as the godhead, but with a strong awareness of the unity of the Ultimate Reality.Jan Peter Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, , pages 9–10 Schouten calls this as a synthesis of Ramanuja's Vishishtadvaita and Shankara's Advaita traditions, naming it ''Shakti-Vishishtadvaita'', that is monism fused with Shakti beliefs. An individual's spiritual progress is viewed by Basava's tradition as a six-stage ''Satsthalasiddhanta'', which progressively evolves the individual through phase of the devotee, to phase of the master, then phase of the receiver of grace, thereafter Linga in life-breath (god dwells in their soul), the phase of surrender (awareness of no distinction in god and soul, self), to the last stage of complete union of soul and god (liberation, mukti). Basava's approach is different than Adi Shankara, states Schouten, in that Basava emphasizes the path of devotion, compared to Shankara's emphasis on the path of knowledge – a system of monistic Advaita philosophy widely discussed in Karnataka in the time of Basava.

Jessica Frazier et al. state that Basava laid the foundations of a movement that united "Vedic with Tantric practice, and Advaitic monism with effusive Bhakti devotionalism."

Icons and symbols

Basava advocated the wearing of ''Ishtalinga'', a necklace with pendant that contains a small Shiva linga.MN Srinivas (1980), The Remembered Village, University of California Press, , pages 307–308 He was driven by his realization; in one of his Vachanas he says ''Arive Guru'', which means one's own awareness is his/her teacher. Many contemporary Vachanakaras (people who have scripted Vachanas) have described him as ''Swayankrita Sahaja'', which means "self-made".

Monuments and recognition

* The then President of India Abdul Kalam inaugurated Basaveshwara's statue on 28 April 2003 in the Parliament of India.
* Basaveshwara is the first Kannadiga in whose honour a commemorative coin has been minted in recognition of his social reforms.The former Prime Minister of India, Dr Manmohan Singh was in Bengaluru, the capital of Karnataka to release the coins.
* On 14 November 2015 The Prime Minister of India Narendra Modi inaugurated the statue of Basaveshwara along the bank of the river Thames at Lambeth in London.
* Basava Dharma Peetha has constructed 108 ft (33 m) tall statue of Basava in Basavakalyana.

References

Further reading

*''Speaking of Siva'', by A. K. Ramanujan. Penguin. 1973.
*

External links

Understanding Basavana: history, hagiography and a modern Kannada drama
Julia Leslie (1998), Bulletin of the School of Oriental and African Studies, Volume 61, Issue 2, pages 228–261
"Linga" as Lord Supreme in the Vacancies of Basava
R Blake Michael (1982), Numen, Volume 29, Issue 2, pages 202–219
Lingayats as a Sect
William McCormack (1963), The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 93, No. 1, pages 59–71
Work as Worship in Vīraśaiva Tradition
R Blake Michael (1982), Journal of the American Academy of Religion, Vol. 50, No. 4, pages 605–619

{{DEFAULTSORT:Basava
1131 births
1196 deaths
Bhakti movement
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12th-century Indian philosophers
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People from Bijapur district, Karnataka
Indian social reformers
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12th-century Indian poets
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