History of Lord Sharana Basava
Basava (Kannada: ಬಸವ) (also known as Bhakti Bhandari Basavanna
(Kannada: ಭಕ್ತಿ ಭಂಡಾರಿ ಬಸವಣ್ಣ ) or Basaveshwara (Kannada:
ಬಸವೇಶ್ವರ), (1134–1196)) was an Indian philosopher, statesman and a social reformer
from what is now Karnataka, India. Basava fought against the practice of the caste
system, which discriminated against people based on their birth, and other rituals
in Hinduism. He spread social awareness through his poetry, popularly known as Vachanaas.
Basavanna used Ishtalinga, an image of the Śiva Liṅga, to eradicate untouchability,
to establish equality among all human beings and as a means to attain spiritual
enlightenment. These were rational and progressive social thoughts in the twelfth
century. Basaveshwara is undoubtedly one of the pioneer's of Indian Democracy. He
created a model Parliament called the "Anubhava Mantapa," which not only gave equal
proportion to men and women, but also had representatives from different socioeconomic
backgrounds. The carvings of the model Parliament can be found across many temples
in south India. He was a man ahead of his time, who believed that conflict should
be resolved through debate and not violence. He advocated mercy towards both humans
and animals.
Classical Hindu theologists interpret the Vachanaas as the essence of Vedic knowledge
while attempting to explain the social revolution Basava was ushering in. But this
theory fails to explain why other well-known religious leaders like Shankaracharya
and Madhwacharya, who were very well acquainted with Vedic knowledge, did not address
the issues, that Basava did in the later part of the 12th century. Basava, unlike
Gautama Buddha, did not preach people the intricate aspects of spirituality; rather,
he taught people how to live happily in a rational social order which later came
to be known as the Sharana movement.
Basavanna (Basaveshwara) is called "Vishwaguru" because he is believed by his followers
to have been the first ever to know the practicality of transcending to Godliness
and demonstrating the technique of becoming God through around 800 Sharanas. Basavanna
spread the concept of the path of becoming God through four levels of divinity that
exists in one's own body- Unmanifest Chaitanya (Guru), Manifest Chaitanya-Shakti
(Linga), Consciousness of the manifest chaitanya-shakti in Prana (Jangama), and
the Individual consciousness (Jeevatma/Mind). Basavanna taught Sharanas, the technique
of transcending the mind with one's own prana through a process of Ishtalinga, Pranalinga
and Bhavalinga saadhana and that anybody in the world, irrespective of caste, creed,
merit, nationality, etc., can transcend and become God by being in union with prana.
He himself declared that he is playing only the elder brother's role and that is
how the name Basavanna came to be. He is popularly called Bhakti Bhandari (Champion
of Devotion) or "Kranti Yogi". The key aspect of his preaching is a monotheistic
concept of God.[1]
Basava originated a literary revolution through his literary creation called Vachana
Sahitya in Kannada Language which are derived from the Upanishads and Vedanta. He
was the Prime Minister of the Southern Kalachuri Empire in South India. Many great
yogis and mystics of his time joined his movement, enriching it with the essence
of divine experience in the form of Vachanas
Early life
It is believed that Lord Basava was born into a Shaiva Brahmin family, residing
in a small town,[citation needed] Basavana Bagewadi in Bijapur district of northern
Karnataka state, India in 1134 AD. Basava is said to have grown up in an orthodox
Hindu religious household and rejected many practices in Vedic society based on
some of the religious scriptures called Agamas, Shastras, and Puranas in Sanskrit
language.
He left Bagewadi and spent the next twelve years studying Sangameshwara, the then-Shaivite
school of learning at Kudala sangama. There, he conversed with scholars and developed
his spiritual and religious views in association with his societal understanding.
Játavéda Muni, also known as Eeshánya Guru, was his guru. Basavanna created Ishtalinga.
He was driven by his realisation; in one of his Vachanas he says Arrive 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".
Basava Purana, a 13th-century Telugu biographical epic poem, written by Palkuriki
Somanatha, and its detailed Kannada version, written by Bhima Kavi in 1369 CE, are
sacred texts in Lingayatism.
Religious Developments
Basavanna used Ishtalinga (image/linga of God in one's body) to eradicate untouchability,
established equality among all human beings and a means to attain spiritual enlightenment.
Ishtalinga is very much different from Sthavaralinga and Charalinga. Ishtalinga
is the universal symbol of God. Sthavaralinga represents Shiva in Dhyana Mudra.
Charalinga is a miniaturized form of Sthavaralinga.
Guru Basavanna started his career as an accountant at Mangalaveda in the court of
Kalachuri king Bijjala, a feudal vassal of the Kalyani Chalukya. When Bijjala acquired
the power at Basavakalyana, by overpowering Tailapa IV (the grandson of Vikramaditya
VI, the great Chalukya king), Basavanna also went to Kalyana. With his honesty,
hard work and visionary mission, Basava rose to the position of Prime Minister in
the court of king Bijjala, who ruled from 1162—1167 at Kalyana (presently renamed
Basavakalyana). There, he established the Anubhava Mantapa, a spiritual parliament,
which attracted many saints from throughout India. He believed in the principle
Káyakavé Kailása (Work puts you on the path to heaven, Work is Heaven). It was at
this time that the Vachanas, simple and easy-to-understand poetic writings which
contained essential teachings, were written.
Philosophy
108 feet Basava statue at Basavakalyan
Basava said that the roots of social life are embedded not in the cream of the society
but in the scum of the society.[5] It is his witty saying that the cow does not
give milk to him who sits on its back, but it gives milk to him who squats at its
feet. With his wide sympathy, he admitted high and low alike into his fold. The
Anubhava Mantapa established by Basava laid down the foundation of social democracy.[citation
needed] Basava believed that man becomes great not by his birth but by his conduct
in society. This means faith in the dignity of man and the belief that a common
man is as good a part of society as a man of status.
He proclaimed that all members of the state are laborers: some may be intellectual
laborers and others may be manual laborers. He placed practice before precept and
his own life was of rigid rectitude. Basava brought home to his countrymen the lesson
of self-purification. He tried to raise the moral level of public life, and he insisted
that the same rules of conduct applied to the administrators as to the individual
members of society. He also taught the dignity of manual labour by insisting on
work as worship. Every kind of manual labour, which was looked down upon by people
of high caste, should be looked upon with love and reverence he argued. Thus arts
and crafts flourished, and a new foundation was laid down in the history of the
economics of the land.
The Sharanas had no caste divisions and accepted everyone as equal. Jedara Dasimayya
was by profession a weaver, Shankar Dasimayya a tailor, Madivala Machideva a washerman,
Myadar Ketayya a basket-maker, Kinnari Bommayya a goldsmith, Vakkalmuddayya a farmer,
Hadapada Appanna a barber, Jedar Madanna a soldier, Ganada Kannappa an oilman, Dohar
Kakkayya a tanner, Mydar Channayya a cobbler, and Ambigara Chowdayya a ferryman.
There were women followers such as Satyakka, Ramavve, and Somavve with their respective
vocations. The curious thing was that all these and many more have sung the Vachanas
(sayings) regarding their vocations in a very suggestive imagery.