106-516: Devanga (also known as Lingayat Devanga , Devanga Shetty , Devanga Chettiar ) is a Hindu caste from South India that traditionally followed the occupation of textile merchandise, weaving and farming mostly found in the Indian states of Karnataka , Kerala , Andhra Pradesh , Tamil Nadu and Odisha . The caste claims to be descended from Devala , an ancient Hindu sage. They originated from Andhra Pradesh and Karnataka , and during
212-700: 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
318-715: 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
424-588: 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
530-719: 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
636-563: A devotee clad in animal skins and carrying an ayah sulikah (iron spear, trident lance) as an icon representing his god. The Shvetashvatara Upanishad mentions terms such as Rudra, Shiva, and Maheshwaram, but its interpretation as a theistic or monistic text of Shaivism is disputed. The dating of the Shvetashvatara is also in dispute, but it is likely a late Upanishad . The Mahabharata mentions Shaiva ascetics, such as in chapters 4.13 and 13.140. Other evidence that
742-434: A diverse range of philosophies, ranging from theistic dualism to absolute monism . In Shaivism, there are ten dualistic ( dvaita ) Agama texts, eighteen qualified monism-cum-dualism ( bhedabheda ) Agama texts and sixty four monism ( advaita ) Agama texts. The Bhairava Shastras are monistic, while Shiva Shastras are dualistic. The Agama texts of Shaiva and Vaishnava schools are premised on existence of Atman (Self) and
848-436: 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,
954-488: 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
1060-576: A proper name, it means "The Auspicious One". The word Shiva is used as an adjective in the Rig Veda , as an epithet for several Rigvedic deities , including Rudra . The term Shiva also connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature. The term evolved from the Vedic Rudra-Shiva to
1166-578: A prototype of Shiva. Gavin Flood characterizes these views as "speculative", saying that it is not clear from the seal if the figure has three faces, or is seated in a yoga posture, or even that the shape is intended to represent a human figure. Other scholars state that the Indus Valley script remains undeciphered, and the interpretation of the Pashupati seal is uncertain. According to Srinivasan,
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#17327725571891272-544: 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,
1378-477: 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
1484-508: A theology that is predominantly related to the Hindu god Shiva. Shaivism has many different sub-traditions with regional variations and differences in philosophy. Shaivism has a vast literature with different philosophical schools ranging from nondualism , dualism , and mixed schools . The origins of Shaivism are unclear and a matter of debate among scholars, as it is an amalgam of pre-Vedic cults and traditions and Vedic culture. Some trace
1590-574: A theory that the Devanga and Padmashali communities were once a single entity, with a split arising when the Devanga element took up Shaivite Lingayatism or Veerashaivism while the Padmashalis were Vaishnavs . While some Devangas wear the yagnopaveetam or janivara , others consider the Viramustis as their traditional preceptors, from whom they take precepts and wear lingam . During
1696-704: 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
1802-511: 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
1908-458: 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
2014-780: 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 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
2120-433: Is closely related to Shaktism , and some Shaivas worship in both Shiva and Shakti temples. It is the Hindu tradition that most accepts ascetic life and emphasizes yoga, and like other Hindu traditions encourages an individual to discover and be one with Shiva within. The followers of Shaivism are called Shaivas or Shaivites. Shiva ( śiva , Sanskrit : शिव ) literally means kind, friendly, gracious, or auspicious. As
2226-554: 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 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
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#17327725571892332-474: 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
2438-504: 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
2544-425: Is possibly linked to the importance of Shaivism in ancient times are in epigraphy and numismatics, such as in the form of prominent Shiva-like reliefs on Kushan Empire era gold coins. However, this is controversial, as an alternate hypothesis for these reliefs is based on Zoroastrian Oesho . According to Flood, coins dated to the ancient Greek, Saka and Parthian kings who ruled parts of the Indian subcontinent after
2650-597: Is present everywhere in the world including all non-living beings, and there is no spiritual difference between life, matter, man and God. While Agamas present diverse theology, in terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Dhavamony, has been acceptable to the Shaivas. Shaivism is ancient, and over time it developed many sub-traditions. These broadly existed and are studied in three groups: theistic dualism, nontheistic monism, and those that combine features or practices of
2756-456: 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
2862-434: Is revered broadly, Hinduism itself is a complex religion and a way of life, with a diversity of ideas on spirituality and traditions. It has no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic, or humanist. Shaivism is a major tradition within Hinduism with
2968-577: Is the oldest known lingam and has been dated to between 3rd to 1st-century BCE. It is a carved five feet high stone lingam with an anthropomorphic image of Shiva on one side. This ancient lingam is in Chittoor district of Andhra Pradesh. Shaivism arrived in a major way in southeast Asia from south India, and to much lesser extent into China and Tibet from the Himalayan region. It co-developed with Buddhism in this region, in many cases. For example, in
3074-553: 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
3180-542: 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
3286-403: 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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3392-638: The Devanga Purana in the dasimatra-dvipadi style. The Godavari Devangas also helped to Sanskrtize Devangas from eastern Andhra . Most members of this community were professional artisans who were specialized in weaving silk apparels with motifs and specialized with brocade, damask and matelassé. They were accordingly primarily concentrated around major textile centres in the Godavari district. They were known for great craftsmanship in weaving clothes of silk and superfine quality cotton textiles. Weaving
3498-823: The Shiva Purāṇa , the Skanda Purāṇa , and the Linga Purāṇa . Most of the Gupta kings, beginning with Chandragupta II (Vikramaditya) (375–413 CE) were known as Parama Bhagavatas or Bhagavata Vaishnavas and had been ardent promoters of Vaishnavism . But following the Huna invasions, especially those of the Alchon Huns circa 500 CE, the Gupta Empire declined and fragmented, ultimately collapsing completely, with
3604-527: 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
3710-646: The Caves of the Thousand Buddhas , a few caves include Shaivism ideas. The epigraphical and cave arts evidence suggest that Shaiva Mahesvara and Mahayana Buddhism had arrived in Indo-China region in the Funan period, that is in the first half of the 1st millennium CE. In Indonesia, temples at archaeological sites and numerous inscription evidence dated to the early period (400 to 700 CE), suggest that Shiva
3816-526: 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
3922-470: 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
4028-489: 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
4134-501: The Vedas and the Agama texts as important sources of theology. According to a 2010 estimate by Johnson and Grim, Shaivism is the second-largest Hindu sect , constituting about 252 million or 26.6% of Hindus. Shaivism developed as an amalgam of pre-Vedic religions and traditions derived from the southern Tamil Shaiva Siddhanta traditions and philosophies, which were assimilated in
4240-605: 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
4346-600: 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,
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4452-586: 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
4558-456: 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
4664-699: The sacred thread , riding a palanquin , and displaying a flag. The main goddess of the Devanga people is Sri Ramalinga Chowdeshwari Amman in the South Karnataka, Andhra and Tamil Nadu regions. In the Central and North Karnataka regions the main goddess of the Devanga people is Sri Banashankari Amma Temple . Around 1532, Devangas of the Godavari requested the Telugu poet Bhadralinga Kavi to write their kulapuranam , or mythological history. He composed
4770-480: 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
4876-585: 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
4982-469: 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
5088-677: The 19th century. They celebrate most of the Hindu festivals and their own festivals; Shaivism Saiddhantika Non - Saiddhantika Traditional Shaivism ( / ˈ ʃ aɪ v ɪ z ə m / ; Sanskrit : शैवसंप्रदायः , romanized : Śaivasampradāyaḥ ) is one of the major Hindu traditions , which worships Shiva as the Supreme Being . One of the largest Hindu denominations, it incorporates many sub-traditions ranging from devotional dualistic theism such as Shaiva Siddhanta to yoga -orientated monistic non-theism such as Kashmiri Shaivism . It considers both
5194-469: The 1st millennium BCE and earlier, while the surviving Agamas can be traced to 1st millennium of the common era. The Vedic literature, in Shaivism, is primary and general, while Agamas are special treatise. In terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Mariasusai Dhavamony, will be acceptable to the Shaivas. According to David Smith, "a key feature of
5300-541: The 5th century, during the late Guptas era. These inscriptions have been dated by modern techniques to between 466 and 645 CE. During the Gupta Empire (c. 320–500 CE) the genre of Purāṇa literature developed in India, and many of these Puranas contain extensive chapters on Shaivism – along with Vaishnavism , Shaktism, Smarta Traditions of Brahmins and other topics – suggesting the importance of Shaivism by then. The most important Shaiva Purāṇas of this period include
5406-581: 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
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#17327725571895512-458: 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
5618-513: 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 ,
5724-446: 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
5830-692: 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
5936-672: 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
6042-1044: The Shaiva Upanishads. These are considered part of 95 minor Upanishads in the Muktikā Upanishadic corpus of Hindu literature. The earliest among these were likely composed in 1st millennium BCE, while the last ones in the late medieval era. The Shaiva Upanishads present diverse ideas, ranging from bhakti -style theistic dualism themes to a synthesis of Shaiva ideas with Advaitic (nondualism), Yoga, Vaishnava and Shakti themes. The Agama texts of Shaivism are another important foundation of Shaivism theology. These texts include Shaiva cosmology , epistemology, philosophical doctrines, precepts on meditation and practices, four kinds of yoga, mantras, meanings and manuals for Shaiva temples, and other elements of practice. These canonical texts exist in Sanskrit and in south Indian languages such as Tamil . The Agamas present
6148-777: The Shaiva tradition in South India has been one of the largest sources of preserved Shaivism-related manuscripts from ancient and medieval India. The region was also the source of Hindu arts, temple architecture, and merchants who helped spread Shaivism into southeast Asia in early 1st millennium CE. There are tens of thousands of Hindu temples where Shiva is either the primary deity or reverentially included in anthropomorphic or aniconic form (lingam, or svayambhu ). Numerous historic Shaiva temples have survived in Tamil Nadu, Kerala, parts of Andhra Pradesh and Karnataka. Gudimallam
6254-653: The Tamil Saiva Siddhanta, one might almost say its defining feature, is the claim that its source lies in the Vedas as well as the Agamas, in what it calls the Vedagamas". This school's view can be summed as, The Veda is the cow, the true Agama its milk. The Śvetāśvatara Upanishad (400–200 BCE) is the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism-inspired scholars authored 14 Shiva-focussed Upanishads that are called
6360-499: The Vedas and Upanishads, the Agamas, and the Bhasya . According to Gavin Flood – a professor at Oxford University specializing in Shaivism and phenomenology, Shaiva scholars developed a sophisticated theology, in its diverse traditions. Among the notable and influential commentaries by dvaita (dualistic) theistic Shaivism scholars were the 8th century Sadyajoti, the 10th century Ramakantha, 11th century Bhojadeva. The dualistic theology
6466-652: The Vedas and are involved in extreme experimentation, while others state the Shaiva sub-traditions revere the Vedas but are non-Puranik. Shaivism was the predominant tradition in South India, co-existing with Buddhism and Jainism, before the Vaishnava Alvars launched the Bhakti movement in the 7th century, and influential Vedanta scholars such as Ramanuja developed a philosophical and organizational framework that helped Vaishnavism expand. Though both traditions of Hinduism have ancient roots, given their mention in
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#17327725571896572-486: 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
6678-424: 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
6784-408: The arrival of Alexander the Great also show Shiva iconography; however, this evidence is weak and subject to competing inferences. In the early centuries of the common era is the first clear evidence of Pāśupata Shaivism . The inscriptions found in the Himalayan region, such as those in the Kathmandu valley of Nepal suggest that Shaivism (particularly Pāśupata) was established in this region by
6890-410: The caste. The decision was criticised and alleged to be unconstitutional but a similar thing happened to five families in Shivani village, Ajjampura , Chikmagalur district in 2011. Lingayat Lingayatism is a monotheistic religious sect of Shaivism within Hindu denomination . Lingayats are also known as liṅgāyataru , liṅgavanta , vīraśaiva , liṅgadhāri . Lingayatism
6996-502: 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
7102-491: 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
7208-469: 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
7314-425: 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
7420-471: 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
7526-442: The dominant religious tradition of many Hindu kingdoms . It arrived in Southeast Asia shortly thereafter, leading to the construction of thousands of Shaiva temples on the islands of Indonesia as well as Cambodia and Vietnam, co-evolving with Buddhism in these regions. Shaivite theology ranges from Shiva being the creator, preserver, and destroyer to being the same as the Atman (Self) within oneself and every living being. It
7632-531: The earliest clear mention of Rudra ("Roarer") in its hymns 2.33, 1.43 and 1.114. The text also includes a Satarudriya , an influential hymn with embedded hundred epithets for Rudra, that is cited in many medieval era Shaiva texts as well as recited in major Shiva temples of Hindus in contemporary times. Yet, the Vedic literature only present scriptural theology, but does not attest to the existence of Shaivism. According to Gavin Flood , "the formation of Śaiva traditions as we understand them begins to occur during
7738-804: The early 7th century, the Chinese Buddhist pilgrim Xuanzang (Huen Tsang) visited India and wrote a memoir in Chinese that mentions the prevalence of Shiva temples all over North Indian subcontinent , including in the Hindu Kush region such as Nuristan . Between the 5th and 11th century CE, major Shaiva temples had been built in central, southern and eastern regions of the subcontinent, including those at Badami cave temples , Aihole , Elephanta Caves , Ellora Caves (Kailasha, cave 16), Khajuraho , Bhuvaneshwara, Chidambaram, Madurai, and Conjeevaram. Major scholars of competing Hindu traditions from
7844-769: The effect of discrediting Vaishnavism, the religion it had been so ardently promoting. The newly arising regional powers in central and northern India, such as the Aulikaras , the Maukharis , the Maitrakas , the Kalacuris or the Vardhanas preferred adopting Shaivism instead, giving a strong impetus to the development of the worship of Shiva . Vaishnavism remained strong mainly in the territories which had not been affected by these events: South India and Kashmir . In
7950-562: The epics such as the Mahabharata , Shaivism flourished in South India much earlier. The Mantramarga of Shaivism, according to Alexis Sanderson, provided a template for the later though independent and highly influential Pancaratrika treatises of Vaishnavism. This is evidenced in Hindu texts such as the Isvarasamhita , Padmasamhita, and Paramesvarasamhita . Along with the Himalayan region stretching from Kashmir through Nepal,
8056-408: The existence of an Ultimate Reality ( Brahman ) which is considered identical to Shiva in Shaivism. The texts differ in the relation between the two. Some assert the dualistic philosophy of the individual Self and Ultimate Reality being different, while others state a Oneness between the two. Kashmir Shaiva Agamas posit absolute oneness, that is God (Shiva) is within man, God is within every being, God
8162-1018: The god (Shiva) with Tantra practices and Agama teachings. There is a considerable overlap between these Shaivas and the Shakta Hindus. Scholars such as Alexis Sanderson discuss Shaivism in three categories: Vedic, Puranik and non-Puranik (esoteric, tantric). They place Vedic and Puranik together given the significant overlap, while placing Non-Puranik esoteric sub-traditions as a separate category. Shaivism sub-traditions subscribe to various philosophies, are similar in some aspects and differ in others. These traditions compare with Vaishnavism, Shaktism and Smartism as follows: Shaiva manuscripts that have survived (post-8th century) Nepal and Himalayan region = 140,000 South India = 8,600 Others (Devanagiri) = 2,000 Bali and SE Asia = Many —Alexis Sanderson, The Saiva Literature Over its history, Shaivism has been nurtured by numerous texts ranging from scriptures to theological treatises. These include
8268-491: 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
8374-660: 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
8480-486: 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
8586-462: 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
8692-480: The loom is usually done by men whereas women dye the yarn and spin the thread and children assist tasks such as looming. They are also very good entrepreneurs and expert in marketing of clothes. Some of them are also engaged in farming. In 2004, the Devanga leaders of a small village in Belagur , Chitradurga district , Karnataka , fined and socially excluded ten families from the community for marrying people outside
8798-402: The medieval period, the Veerashaiva weavers supported anti-caste movements such as that of Basava . However, that movement itself became consumed with caste superiority against other Veerashaivas and Brahmins (who were non-Veerashaivas). The weavers began claiming higher caste status and claim that in 1231 a king granted them rights that were traditionally accorded to upper castes, such as wearing
8904-425: 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
9010-481: The non-Vedic Shiva-tradition. In the process of Sanskritisation and the synthesis of Hinduism , starting in the last centuries BCE , these pre-Vedic traditions became aligned with the Vedic deity Rudra and other Vedic deities, incorporating the non-Vedic Shiva-traditions into the Vedic-Brahmanical fold . Both devotional and monistic Shaivism became popular in the 1st millennium CE, rapidly becoming
9116-632: The noun Shiva in the Epics and the Puranas, as an auspicious deity who is the "creator, reproducer and dissolver". The Sanskrit word śaiva or shaiva means "relating to the god Shiva", while the related beliefs, practices, history, literature and sub-traditions constitute Shaivism. The reverence for Shiva is one of the pan-Hindu traditions found widely across South Asia predominantly in Southern India, Sri Lanka, and Nepal. While Shiva
9222-621: 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
9328-566: The origins to the Indus Valley civilization , which reached its peak around 2500–2000 BCE. Archeological discoveries show seals that suggest a deity that somewhat appears like Shiva. Of these is the Pashupati seal , which early scholars interpreted as someone seated in a meditating yoga pose surrounded by animals, and with horns. This "Pashupati" ( Lord of Animals , Sanskrit paśupati ) seal has been interpreted by these scholars as
9434-632: The paramount position in ancient Java, Sumatra, Bali, and neighboring islands, though the sub-tradition that developed creatively integrated more ancient beliefs that pre-existed. In the centuries that followed, the merchants and monks who arrived in Southeast Asia, brought Shaivism, Vaishnavism and Buddhism, and these developed into a syncretic, mutually supporting form of traditions. In Balinese Hinduism , Dutch ethnographers further subdivided Siwa (shaivaites) Sampradaya " into five – Kemenuh, Keniten, Mas, Manuba and Petapan. This classification
9540-410: 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
9646-541: The period from 200 BC to 100 AD." Shiva was originally probably not a Brahmanical god, but eventually came to be incorporated into the Brahmanical fold. The pre-Vedic Shiva acquired a growing prominence as its cult assimilated numerous "ruder faiths" and their mythologies, and the Epics and Puranas preserve pre-Vedic myths and legends of these traditions assimilated by the Shiva-cult. Shiva's growing prominence
9752-410: The proposal that it is proto-Shiva may be a case of projecting "later practices into archeological findings". Similarly, Asko Parpola states that other archaeological finds such as the early Elamite seals dated to 3000–2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bull interpretation is likely more accurate. The Rigveda (~1500–1200 BCE) has
9858-569: The reign of the Vijayanagara Empire they migrated to Tamil Nadu . They are of Shudra status in the Hindu caste system . However, they use the Devanga Purana , a text sacred to the Devangas, to claim Brahmin status, despite having a non-Brahmin profession. They replaced their native local gotras with Sanskritic gotras. Devanga is a Sanskrit word that means "Body of the God". There is
9964-409: 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 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
10070-459: The second half of the 1st millennium CE, such as Adi Shankara of Advaita Vedanta and Ramanuja of Vaishnavism, mention several Shaiva sects, particularly the four groups: Pashupata, Lakulisha, tantric Shaiva and Kapalika. The description is conflicting, with some texts stating the tantric, puranik and Vedic traditions of Shaivism to be hostile to each other while others suggest them to be amicable sub-traditions. Some texts state that Kapalikas reject
10176-415: 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
10282-473: The terms such as "Shiva, Mahadeva, Maheshvara and others" synonymously, and they use iconography such as the Linga , Nandi , Trishula (trident), as well as anthropomorphic statues of Shiva in temples to help focus their practices. Another sub-group is called esoteric, which fuses it with abstract Sivata (feminine energy) or Sivatva (neuter abstraction), wherein the theology integrates the goddess (Shakti) and
10388-407: 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,
10494-775: 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
10600-401: 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
10706-536: Was challenged by the numerous scholars of advaita (nondualistic, monistic) Shaivism persuasion such as the 8th/9th century Vasugupta, the 10th century Abhinavagupta and 11th century Kshemaraja, particularly the scholars of the Pratyabhijna, Spanda and Kashmiri Shaivism schools of theologians. The Vedas and Upanishads are shared scriptures of Hinduism , while the Agamas are sacred texts of specific sub-traditions. The surviving Vedic literature can be traced to
10812-492: Was facilitated by identification with a number of Vedic deities, such as Purusha , Rudra , Agni , Indra , Prajāpati , Vāyu , among others. The followers of Shiva were gradually accepted into the Brahmanical fold, becoming allowed to recite some of the Vedic hymns. Patanjali 's Mahābhāṣya , dated to the 2nd century BCE, mentions the term Shiva-bhagavata in section 5.2.76. Patanjali, while explaining Panini's rules of grammar, states that this term refers to
10918-521: 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,
11024-502: 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
11130-509: Was the highest god. This co-existence of Shaivism and Buddhism in Java continued through about 1500 CE when both Hinduism and Buddhism were replaced with Islam, and persists today in the province of Bali. The Shaivist and Buddhist traditions overlapped significantly in southeast Asia, particularly in Indonesia, Cambodia, and Vietnam between the 5th and the 15th century. Shaivism and Shiva held
11236-431: Was to accommodate the observed marriage between higher caste Brahmana men with lower caste women. Shaivism centers around Shiva, but it has many sub-traditions whose theological beliefs and practices vary significantly. They range from dualistic devotional theism to monistic meditative discovery of Shiva within oneself. Within each of these theologies, there are two sub-groups. One sub-group is called Vedic-Puranic, who use
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