97-575: Anubhava Mantapa , established by Basavanna in the 12th century C.E., is a religious complex located in Tipranth, Basavakalyan , in the Bidar district of Karnataka. It is the first religious parliament in the world, whose name is literally translated as "experience pavilion", and was an academy of mystics, saints and philosophers of the lingayat faith in the 12th century. It was the source of essentially all religious and philosophical thought pertaining to
194-700: A "living, moving" divinity of the Lingayat devotee. Every day, the devotee removes the ishtalinga from its box, places it the in left palm, offers puja , and then meditates about becoming one with the lingam , in their journey towards the atma-linga . Lingayatism teaches a path to an individual's spiritual progress, and describes it as a six-stage Satsthalasiddhanta . This concept progressively evolves: Thus bhakti progresses from external icon-aided loving devotional worship of Shiva to deeper fusion of awareness with abstract Shiva, ultimately to advaita (oneness) of one's soul and god for moksha . While they accept
291-715: A Vedic seer. A central text in this tradition is Siddhanta Shikhamani , which was written in Sanskrit, and gives an elaboration of "the primitive traits of Veerashaivism [found] in the Vedas and the Upanishads" and "the concrete features given to it in the latter parts (Uttarabhaga) of the Saivagamas." While Veerashaivas regard the Siddhanta Shikhamani to predate Basava, it may actually have been composed in
388-586: 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
485-588: A belief that has fed the confusion that they do not believe in rebirth. According to R. Blake Michael, rebirth and ways to end rebirth was extensively discussed by Basava, Allama Prabhu, Siddharameshawar and other religious saints of Lingayatism. Shunya , in a series of Kannada language texts, is equated with the Virashaiva concept of the Supreme. In particular, the Shunya Sampadane texts present
582-719: A caste within Hinduism." In March 2018, the Nagamohan Das committee advised "to form a separate religion status for the Lingayats community." In response, the Karnataka government approved this separate religious status, a decision which was decried by Veerashaivas. It recommended the Indian government to grant the religious minority status to the sect. Central Government later declined this recommendation. Lingayatism
679-462: A constant reminder of one's devotion and principles of faith. Another aid to faith, he encouraged was the six-syllable mantra, Shivaya Namah , or the shadhakshara mantra which is Om Namah Shivaya . 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
776-463: A fire? How can I feel right about gods you sell in your need, and gods you bury for fear of thieves? The lord Kudalasangama, self-born, one with himself, he alone is the true god. 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
873-543: A form closer to the 11th century Vishishtadvaita philosopher Ramanuja , than to Advaita philosopher Adi Shankara . However, Sripati's analysis has been contested in the Virasaiva community. 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
970-436: A fundamental premise. According to Schrader, Dubois was incorrect and Lingayat texts such as Viramahesvaracara-samgraha , Anadi-virasaivasara-samgraha , Sivatattva ratnakara (by Basava), and Lingait Paramesvara Agama confirm that metempsychosis is a fundamental premise of Lingayatism. According to Schrader, Lingayats believe that if they live an ethical life then this will be their last life, and they will merge into Shiva,
1067-437: 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". How can I feel right about a god who eats up lacquer and melts, who wilts when he sees
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#17327723065791164-527: A movement that united "Vedic with Tantric practice, and Advaitic monism with effusive Bhakti devotionalism ." Basava advocated the wearing of Ishtalinga , a necklace with pendant that contains a small Shiva linga. 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". Lingayatism Lingayatism
1261-488: A part of one's time, effort and income to one's community and to religious mendicants. According to Virasaivism, skilful work and service to one's community, without discrimination, is a means to experiencing the divine, a sentiment that continues to be revered in present-day Virasaivas. According to Jan Peter Schouten, this doctrine is philosophically rooted in the more ancient So'ham Sanskrit oneness mantra related to Shiva , and which means "I am He". This social ethic
1358-424: A poor man do? My legs are pillars, the body the shrine, the head a cupola of gold. Listen, O lord of the meeting rivers, things standing shall fall, but the moving ever shall stay. 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
1455-544: A religious minority would make Lingayats "eligible for rights to open and manage educational institutions given by the Constitution to religious and linguistic minorities." In 2013, the Akhila Bharatha [All India] Veerashaiva Mahasabha president was still lobbying for recognition of Lingayatism as a separate religion, arguing that Lingayatism rejects the social discrimination propagated by Hinduism. In 2017,
1552-477: A silver box with a necklace all the time. The istalinga is an oval-shaped emblem symbolising Parashiva , the absolute reality and icon of their spirituality. Historically, Lingayats were known as "Virashaivas" or "ardent, heroic worshippers of Shiva." According to Blake Michael, Veerashaivism refers both to a "philosophical or theological system as well as to the historical, social and religious movement which originated from that system." Lingayatism refers to
1649-463: Is a monotheistic religious sect of Shaivism within Hindu denomination . Lingayats are also known as liṅgāyataru , liṅgavanta , vīraśaiva , liṅgadhāri . Lingayatism is known for its unique practice of Ishtalinga worship, where adherents carry a personal linga symbolizing a constant, intimate relationship with Parashiva . A radical feature of Lingayatism is its staunch opposition to
1746-704: Is a slogan in Veerashaivism. It means "work is heaven" or "to work [ Kayakave ] is to be in the Lord's Kingdom [ Kailasa ]". Some scholars translate Kayaka as "worship, ritual", while others translate it as "work, labour". The slogan is attributed to Basava, and generally interpreted to signify a work ethic for all social classes. Lingayat poet-saints accepted the concept of karma and repeatedly mention it in their Shiva poetry. For example, states Ramanujan, Mahadeviyakka mentions karma and resulting chain of rebirths that are cut short by bhakti to Shiva. Lingayatism has
1843-511: Is a temple. In addition, they have continued to build the community halls and Shaiva temple traditions of South India. Their temples include Shiva linga in the sanctum, a sitting Nandi facing the linga, with mandapa and other features. However, the prayers and offerings are not led by Brahmin priests but by Lingayat priests. The temple format is simpler than those of Jains and Hindus found in north Karnataka. In some parts of Karnataka, these temples are samadhis of Lingayat saints, in others such as
1940-458: Is also found among other Hindu communities of South India, and includes community provisioning of grains and sharing other essentials particularly with poorer members of society and those affected by natural or other disasters. Lingadharane is the ceremony of initiation among Lingayats. Though lingadharane can be performed at any age, it is usually performed when a fetus in the womb is 7–8 months old. The family Guru performs pooja and provides
2037-600: 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 championed by Basava. Veerashaiva Lingayat constitutes around 17% of Karnataka's population and has dominance over 100 out of 223 constituencies. Among
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#17327723065792134-475: 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 . Schouten calls this as a synthesis of Ramanuja's Vishishtadvaita and Shankara's Advaita traditions, naming it Shakti-Vishishtadvaita , that
2231-510: Is influential in South India , especially in the state of Karnataka . Lingayats celebrate anniversaries ( jayanti ) of major religious leaders of their sect, as well as Hindu festivals such as Shivaratri and Ganesh Chaturthi . Lingayatism has its own pilgrimage places, temples, shrines and religious poetry based on Shiva. Today, Lingayats, along with Shaiva Siddhanta followers, Naths , Pashupatas , Kapalikas and others constitute
2328-414: 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
2425-526: Is often considered a Hindu sect. because it shares beliefs with Indian religions, and "their [Lingayats] beliefs are syncretistic and include an assemblage of many Hindu elements, including the name of their god, Shiva, who is one of the chief figures of the Hindu pantheon." Its worship is centred on Hindu god Shiva as the universal god in the iconographic form of Ishtalinga . They believe that they will be reunited with Shiva after their death by wearing
2522-504: Is one's Atman, one's Atman is Shiva. Sripati's analysis places Lingayatism in a form closer to the 11th century Vishishtadvaita philosopher Ramanuja , than to Advaita philosopher Adi Shankara . Other scholars state that Lingayatism is more complex than the description of the Veerashaiva scholar Sripati. It united diverse spiritual trends during Basava's era. Jan Peter Schouten states that it tends towards monotheism with Shiva as
2619-456: Is regarded by some as the start of Veerashaivism. It started in a time when Kalamukha Shaivism, which was supported by the ruling classes, was dominant, and in control of the monasteries. The Sharana-movement was inspired by the Nayanars , and emphasised personal religious experience over text-based dogmatism. The traditional legends and hagiographic texts state Basava to be the founder of
2716-553: Is traced to the 11th- and 12th-century CE in a region that includes northern Karnataka and nearby districts of South India. This region was a stronghold of Jainism and Shaivism . According to Iyer and other scholars, the Lingayatism theology emerged as a definitive egalitarian movement in this theological milieu, growing rapidly beyond north Karnataka. The Lingayats, states Burjor Avari quoting Jha, were "extremely anti-Jain". The Veerashaiva philosophy enabled Lingayats to "win over
2813-542: Is void of self-interest. These ideas, states Schouten, are similar to those found in Bhagavad Gita which teaches "work must be done without any attachment to the results". Dasoha is the purpose and result of Kāyakavē Kailāsa in Lingayatism. Dasoha means "service", and more specifically "service to other Lingayats" including the Jangama . Regardless of one's vocation, Lingayatism suggests giving and donating
2910-765: Is worship) became popular. 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 . The Basava Purana , a Telugu biographical epic poem, first written by Palkuriki Somanatha in 13th-century, and an updated 14th century Kannada version, written by Bhima Kavi in 1369, are sacred texts in Veerashaiva Lingayat. Other hagiographic works include
3007-403: Is wrapped in a cloth housed in a small silver and wooden box. It is to be worn on the chest, over the seat of the indwelling deity within the heart. Some people wear it on the chest or around the body using a thread. Lingayats are strict vegetarians . Devout Lingayats do not consume meat of any kind including fish. The drinking of liquor is prohibited. Lingayats believe that the human body
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3104-473: The Śūnyatā concept of Buddhism. However, there is some overlap, such as in the works of Bhima Bhoi. Sripati, a Veerashaiva scholar, explained Lingayatism philosophy in Srikara Bhashya , in Vedanta terms, stating Lingayatism to be a form of qualified non-dualism, wherein the individual Atman (soul) is the body of God, and that there is no difference between Shiva and Atman (self, soul), Shiva
3201-526: The Kalamukha ," were taken over by the Virasaivas. Two kinds of monastic orders developed. Due to their roots in the traditional schools, the gurusthalada monasteries were more conservative, while the viraktas "constituted the true Virasaiva monastic organisation, shaped by the ideals of Basava and his contemporaries." In the 14th-15th century, a Lingayat revival took place in northern Karnataka in
3298-470: The Nirguna Brahman idea of Vedanta, that is the eternal unchanging metaphysical reality as "personified void". Alternate names for this concept of Hinduism, include shunya purusha and Jagannatha in certain texts. However, both in Lingayatism and various flavors of Vaishnavism such as Mahima Dharma , the idea of Shunya is closer to the Hindu concept of metaphysical Brahman , rather than to
3395-489: The Shaivite population . Lingayatism is derived from the Sanskrit root lingam "mark, symbol" and the suffix ayta . The adherents of Lingayatism are known as "Lingayats". In historical literature, they are sometimes referred to as Lingawants, Lingangis, Lingadharis, Sivabhaktas, Virasaivas or Veerashaivas. The term Lingayat is based on the practice of both genders of Lingayats wearing an iṣṭaliṅga contained inside
3492-605: The Veerabhadra temple of Belgavi – one of the important pilgrimage sites for Lingayats, and other historic temples, the Shiva temple is operated and maintained by Lingayat priests. Many rural Lingayat communities include the images of Shiva, Parvati and Ganesha in their wedding invitations, while Ganesha festivities are observed by both rural and urban Lingayats in many parts of Karnataka. Colonial-era reports by British officials confirm that Lingayats observed Ganesha Chaturthi in
3589-600: The Vijayanagara Empire . The Lingayats likely were a part of the reason why Vijayanagara succeeded in territorial expansion and in withstanding the Deccan Sultanate wars. The Lingayat text Sunyasampadane grew out of the scholarly discussions in an Anubhava Mantapa, and according to Bill Aitken, these were "compiled at the Vijayanagara court during the reign of Praudha Deva Raya". Similarly,
3686-529: The hagiographical epic poem Basava Purana , detailing the life of Basava, was expanded and translated into Kannada in 1369 during the reign of Vijayanagara ruler Bukka Raya I . The Virasaivas were an important part of the Vijayanagara empire army. They fought the Bijapur Sultans, and the Virasaiva leader Sadasiva Nayaka played a key role in leading the capture of Sultanate fortress such as at Gulbarga. This success led to Nayaka being appointed as
3783-616: The lingam , 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
3880-405: The lingam . Lingayat worship is centred on the Hindu god Shiva as the universal supreme being in the iconographic form of ishtalinga . The Lingayats always wear the ishtalinga held with a necklace. The istalinga is made up of a small blue-black stone coated with fine durable thick black paste of cow dung ashes mixed with some suitable oil to withstand wear and tear. It is viewed as
3977-435: 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 ). 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 [teacher] of
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4074-469: 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. 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 [bliss, heaven], or work
4171-532: The 13th or 14th century, post-dating Basava. According to Gauri Lankesh , "Lingayats are followers of Basavanna," while Veerashaivism is a Vedic Shaiva tradition, which "accepts the Vedic text." Basava's reform movement attracted Shaivite Brahmins from Andhra Pradesh; a century after Basava, "their descendants started mixing practices from their former religion with Lingayatism." Basava's teachings also got mixed-up with Vedic teachings because much sharana literature
4268-541: The 15th-century Mala Basava-raja-charitre and the 17th-century Vrishabhendra Vijaya , both in Kannada. 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
4365-400: The 15th-century [300 years post-Basava]. Much critical labor needs to be spent in determining the authenticity of portions of these collections". 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
4462-585: The 1871 and the 1881 colonial era census of British India, Lingayats were listed as shudras . According to the sociologist M. N. Srinivas , Lingayats traditionally believed themselves to be equal in status to Brahmins, and some orthodox Lingayats were so anti-Brahmin that they would not eat food cooked or handled by Brahmins. The egalitarian Lingayats, states Srinivas, had been a major force in Sanskritization of Kannada-speaking (Karnataka) and nearby regions but against elitism. After being placed in
4559-469: The 19th century, the Lingayats were described by British officials such as Francis Buchanan as a conglomeration of Hindu castes with enormous diversity and eclectic, egalitarian social system that accepted converts from all social strata and religions. However, the British officials also noted the endogamous tradition and hereditary occupations of many Lingayats, which made their classification difficult. In
4656-546: The Anubhava Mantapa. It was in many ways a unique socio-spiritual revolution for the establishment of an egalitarian society. The members of the Shivanubhav Mantap worked to build a vibrant, casteless, creedless society focused on the propagation of human values through Vachanas, and the primary deity of Lord Shiva, in a non-mainstream manner. The movement spearheaded by Basava at Anubhava Mantapa became
4753-497: The Anubhava Mantapa. The Anubhava Mantapa is also called the Mahaamane . Prime Minister Narendra Modi referred to Anubhava Mantapa in his speech during the inauguration of a new parliamentary building, stating that the Anubhava Mantapa established by Basavanna in the 12th century is the foundation of parliamentary democracy. Anubhava Mantapa, or Shivanubhav Mantapa, was a 12th-century academy of mystics, saints, and philosophers of
4850-581: The Brahmin-dominated Hindu-culture. In the 1910s, the narrative of Basava and Allama as the "founding pillars" of the Lingayats gained new importance for the identity of parts of the Lingayat-community, with other parts responded with rejection of this "resurrection." According to Ramanujan, "A modern attempt was made to show Lingayats as having a religion separate from Hindu when Lingayats received discrete entry in
4947-458: The Indian constitution of 1950." Individuals and community leaders have made intermittent claims for the legal recognition of either being distinct from Hinduism or a caste within Hinduism. In 2000, the Akhila Bharatha [All India] Veerashaiva Mahasabha started a campaign for recognition of "Veerashaivas or Lingayats" as a non-Hindu religion, and a separate listing in the Census. Recognition as
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#17327723065795044-513: The Jains to Shiva worship". The Lingayats were also anti-Brahmin as evidenced by the polemics against the Brahmins in early Veerashaiva literature. According to a tradition which developed after Basava's time, Veerashaivism was transmitted by five Panchacharyas , namely Renukacharya, Darukacharya, Ekorama, Panditharadhya, and Vishweswara, and first taught by Renukacharya to sage Agasthya ,
5141-446: The Lingayat and Veerashaiva communities. According to India Today, "Veerashaivas claim that the two communities are one and the same," while orthodox Lingayats claim that they are different. Veerashaivas further "owe allegiance to various religious centres (mutts), [while] the Lingayats mostly follow their own gurus." Nevertheless, some mutts support the campaign for the status of a separate religion, while "others content to be counted as
5238-636: The Lingayats and its secular practices. He was a 12th-century Hindu philosopher, statesman , Kannada poet in the Shiva-focused Bhakti movement and a social reformer during the reign of the Kalachuri king Bijjala II (reigned 1157–1167) in Karnataka , India. Basava grew up in a Brahmin family with a tradition of Shaivism. 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
5335-672: The Mathas which belonged to it and the (upper) castes which owed their allegiance to them" for their support of Brahmins and their deviation from Basava's ideals. According to Sri Sharanbasava Devaru of Charanteshwar Mutt, interviewed in 2013, Lingayatism is a separate religion, distinct from the Hindu cultural identity, while Veerashaivism is a Shaivite sect "based on Vedic philosophy." Sri Sharanbasava Devaru further states that Veerashaivism "started gaining importance only after 1904 with some mutts mixing Veerashaivism with Lingayatism." According to India Today , while "Veerashaivas' claim that
5432-615: 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 discrimination. Basava's poem, such as Basavanna 703, speak of strong sense of gender equality and community bond, willing to wage war for
5529-642: The Shiva-focused 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 spread social awareness through his poetry, popularly known as Vachanaas . He rejected gender or social discrimination, superstitions and rituals but introduced Ishtalinga necklace, with an image of
5626-486: The Veerashaivas were repressed, and most of them left Kalyāna, Bijjala's new capital, spreading Basava's teachings into a wider area in southern India. The king was assassinated by the Veerashaivas in 1168. After Basava's death, Shaivism consolidated its influence in southern India, meanwhile adjusting to Hindu orthodoxy. Basava's nephew Channabasava organised the community and systematised Virasaiva theology, moving
5723-424: The Virashaiva community toward the mainstream Hindu culture. Basava's role in the origins of Shaivism was downplayed, and a mythology developed in which the origins of Veerashaivism were attributed to the five Panchacharyas, descending to earth in the different world-ages to teach Shaivism. In this narrative, Basava was regarded as a reviver of this ancient teaching. Monasteries of the older Saiva schools, "such as
5820-499: 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
5917-455: The basis of a sect which gave rise to a system of ethics and education at once simple and exalted. It sought to inspire ideals of social and religious freedom such as no previous faith on Earth had done. In the medieval era in India, characterized as it was by Islamic invasions and oppression, this helped to shed a ray of light and faith on the homes and hearts of people. But that egalitarian spirit
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#17327723065796014-546: The caste system and advocacy for social equality, challenging societal norms of the time. Its philosophical tenets are encapsulated in Vachanas , a form of devotional poetry. The tradition also emphasizes Kayaka (work) and Dasoha (service) as forms of worship, underscoring the sanctity of labor and service to others. Unlike mainstream Hinduism, Lingayatism rejects scriptural authority of vedas , puranas , superstition , astrology , vedic priesthood ritualistic practices, and
6111-569: The coastal Karnataka till the invasion and their defeat by Hyder Ali seeking a Mysore-based Sultanate. The Virasaiva dynasty Nayaka rulers built major 16th to 18th-century shrines and seminaries of Lingayatism, repaired and built new Hindu and Jain temples, sponsored major Hindu monasteries such as the Advaita Sringeri matha as well as forts and temples such as at Chitradurga . They also started new towns and merchant centres in coastal and interior Karnataka. In early decades of
6208-465: The concept of rebirth, promoting a direct, personal experience of the divine. Lingayatism is generally considered a Hindu sect because their beliefs include many Hindu elements. Worship is centered on Shiva as the universal god in the iconographic form of Ishtalinga . Lingayatism emphasizes qualified monism , with philosophical foundations similar to those of the 11th–12th-century South Indian philosopher Ramanuja . Contemporary Lingayatism
6305-491: The concept of transmigration of soul (metempsychosis, reincarnation), they believe that Lingayats are in their last lifetime, and believe that will be reunited with Shiva after their death by wearing the lingam . Lingayats are not cremated, but "are buried in a sitting, meditative position, holding their personal linga in the right hand." Indologist F. Otto Schrader was among early scholars who studied Lingayat texts and its stand on metempsychosis. According to Schrader, it
6402-469: The concepts of karma and dharma, but the Lingayatism doctrine of karma is not one of fate and destiny. Lingayats believe in kayaka (work) and the transformative potential of "one's work in the here and now". According to Schouten, Siddharama and Allama debated the doctrine of karma as the law of work and merit, but Allama persuaded Siddharama that such merit is a low-level mechanism, and real mystical achievement transcends "the sphere of works and rewards" and
6499-425: The contemporary era, some state that Veerashaiva is a (sub)tradition within Lingayatism with Vedic influences, and these sources have been seeking a political recognition of Lingayatism to be separate from Veerashaivism, and Lingayatism to be a separate religion. In contrast, Veerashaivas consider the two contemporary (sub)traditions to be "one and the same community" belonging to Hinduism. The origins of Lingayatism
6596-417: 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
6693-406: 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." Sripati,
6790-576: The demands for a separate religious identity gained further momentum on the eve of the 2018 elections in Karnataka. While the Congress party supports the calls for Lingayatism as a separate religion, the BJP regards Lingayats as Veerashaivas and Hindus. In August 2017, a rally march supporting Lingayatism as "not Hinduism" attracted almost 200,000 people, while the issue further divides the Lingayat and Veerashaiva communities, and various opinions exist within
6887-465: 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 ,
6984-405: 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 ( c. 1180 ) is the earliest available account on the life of
7081-425: The godhead, but with a strong awareness of the monistic unity of the Ultimate Reality . 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. But Basava's approach is different than Adi Shankara , states Schouten, in that Basava emphasises the path of devotion, compared to Shankara's emphasis on
7178-660: The governor of the coastal Karnataka Kanara region. This emerged as a Lingayat dynasty, called the Nayakas of Keladi . Another group of Virasaivas merchants turned warriors of the Vijayanagara empire were successful in defeating the Deccan Sultanates in the Lepakshi region (Karnataka-Andhra Pradesh border region). After the collapse of the Vijayanagara empire, the Lingayat Keladi/Ikkeri dynasty ruled
7275-403: The idea of monotheism was fostered. The movement tended, in many ways, to raise the nation generally to a higher level of capacity both in thought and action. However, the sect failed to realise a completely classless society. Basavanna Traditional Basava (1131–1167), also called Basavēśvara and Basavaṇṇa , was an Indian philosopher, poet, Lingayat social reformer in
7372-486: The ideas of Allama Prabhu in a form of dialogue, where shunya is that void and distinctions which a spiritual journey seeks to fill and eliminate. It is the described as state of union of one's soul with the infinite Shiva, the state of blissful moksha. This Lingayat concept is similar to shunya Brahma concept found in certain texts of Vaishnavism , particularly in Odiya , such as the poetic Panchasakhas . It explains
7469-462: The ishtalinga to the mother, who then ties it to her own ishtalinga until birth. At birth the mother secures the new ishtalinga to her child. Upon attaining the age of 8–11 years, the child receives Diksha from the family Guru to know the proper procedure to perform pooja of ishtalinga. From birth to death, the child wears the Linga at all times and it is worshipped as a personal ishtalinga. The Linga
7566-412: The last stage of complete union of soul and god (liberation, mukti ). Basava's approach is different from 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
7663-455: The lingayat, and was presided over by the mystic Allama Prabhu , with numerous Sharanas from all over Karnataka and other parts of India participating. This institution was also the fountainhead of Vachana literature, which was used as the means by which Veerashaiva religious and philosophical thought was propagated. Other giants of veerashaiva theosophy, including Akka Mahadevi , Channabasavanna , and Basavanna himself, were active at
7760-425: The modern adherents of this religion. The term Lingayats came to be commonly used during the British colonial period. The terms Lingayatism and Veerashaivism have been used synonymously. Veerashaivism refers to the broader Veerashaiva philosophy and theology as well as the movement, states Blake Michael, while Lingayata refers to the modern community, sect or caste that adheres to this philosophy. In
7857-556: The ongoing Bhakti movement , particularly the Shaiva Nayanars traditions, over the 7th- to 11th-century. However, Basava championed devotional worship that rejected temple worship with rituals led by Brahmins, and emphasized personalised direct worship of Shiva through practices such as individually worn icons and symbols like a small linga . Basavanna spread social awareness through his poetry, popularly known as Vachanaas . Basavanna rejected gender or social discrimination, and caste distinctions, as well as some extant practices such as
7954-410: The path of knowledge—a system of monistic Advaita philosophy widely discussed in Karnataka in the time of Basava. The Panchacharas describe the five codes of conduct to be followed by the Lingayats. The Panchacharas include: The Ashtavaranas , the eight-fold armour that shields the devotee from extraneous distraction and worldly attachments. The Ashtavaranas include: Kayakave kailasa
8051-398: 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. The rich will make temples for Shiva, What shall I,
8148-415: The shudra category in the 1881 census, Lingayats demanded a higher caste status. This was objected and ridiculed by a Brahmin named Ranganna who said that Lingayats were not Shaiva Brahmins given their eclectic occupations that included washermen, traders, farmers and others, as well as their exogamous relationships with the royal family. Lingayats persisted in their claims for decades, and their persistence
8245-462: The social reformer Basaveshwara, encouraged to depend on their own work, to think rationally, and to contribute back to society through "Daasoha". This institution was also the source of Vachana literature, the medium through which the Sharanas' views and philosophical thought were propagated. Other theosophic Sharanas and Sharanes, such as Akka Mahadevi and Channabasavanna, were also participants in
8342-638: The social reformer and is considered important because the author was a near contemporary of his protagonist. 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 ( lit. ' the treasurer of devotion ' ) and Basavanna . Basava
8439-401: The total of 23 chief ministers that Karnataka had since 1952, 10 were from Lingayat community. 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,
8536-407: The two communities are one and the same," orthodox Lingayats claim that they are different. Lingayats claim that Veerashaivas do not truly follow Basava, accept Vedic literature, and "worship idols of Lord Shiva." Veerashaivas further "owe allegiance to various religious centres (mutts), [while] the Lingayats mostly follow their own gurus." The Sharana-movement , which started in the 11th century,
8633-709: The wearing of sacred thread, and replaced this with the ritual of wearing Ishtalinga necklace, with an image of the Shiva Liṅga , by every person regardless of his or her birth, to be a constant reminder of one's bhakti (loving devotion) to god Shiva. 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. After initially supporting Basava, king Bijjala II disagreed with Basava's rejection of caste distinctions. In 1167
8730-545: The ‘Lingayath’ faith. It was the fount of all religious and philosophical thought pertaining to Hindu and Shaivite values and ethics. It was presided over by the mystic Allama Prabhu, and numerous Sharanas from all over Karnataka and other parts of India participated. The Sharanas came from all social strata, and participated without discrimination: men, women, Dalits, Shudras, Brahmins, Vaishyas - all were one, and they were all classless, united as ardent followers of Lord Shiva. These participants were provided equal opportunities by
8827-401: Was Abbe Dubois who first remarked that Lingayatism rejects metempsychosis – the belief that the soul of a human being or animal transmigrates into a new body after death. This remark about "rejecting rebirth" was repeated by others, states Schrader, and it led to the question whether Lingayatism is a religion distinct from other Indian religions such as Hinduism where metempsychosis and rebirth is
8924-471: Was also the position of south Indian man, that it was "behavior, not birth" that determines the true man. 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 . Basava
9021-533: Was born in 1131 CE in the town of Basavana Bagewadi in the northern part of Karnataka , to Maadhavarasa and Madalambike, a Kannada Orthodox Brahmin family devoted to the Hindu deity Shiva. 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
9118-521: Was lost after the exile of sharana authors from the Bijjala kingdom. According to Gauri Lankesh, Veerashaivism is preserved and transmitted by five peethas (Rambhapuri, Ujjaini, Kedar, Shreeshail, Kashi), which play an essential role in the Veerashaiva tradition. In contrast, the virakta monastic organisation upheld "the ideals of Basava and his contemporaries." According to Bairy, the virakta tradition criticised "[t]he Panchacharya tradition,
9215-461: Was soon crushed when the intermarriage that Basava encouraged was abruptly punished by the King. The dream of a classless society was shaken, and Basava, recognising this bleak outlook, soon left for Kudala Sangama, and a year later died. The movement produced literature of considerable value in the vernacular of the country, which ultimately attained the dignified status of a classical tongue. Its aim
9312-502: Was strengthened by Lingayat presence within the government, and a growing level of literacy and employment in journalism and the judiciary. In 1926, the Bombay High Court ruled that "the Veerashaivas are not Shudras." According to Schouten, in the early 20th century Lingayats tried to raise their social status, by stressing the specific characteristics of their history and of their religious thought as being distinctive from
9409-459: Was the elimination of the barriers of caste, to obliterate untouchability, raising the untouchable to the equal status of the high-born. The sanctity of family relations and the improvement in the condition of womanhood were striven for while, at the same time, the importance of rites and rituals, of fasts and pilgrimages, was reduced. It encouraged learning and contemplation of God by way of love and faith. The excesses of polytheism were deplored and
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