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Famous social reformers of karnataka

Basava

Indian philosopher and reformer (1131–1196)

Jagajyoti

Basavanna

Born1131[1]

Basavana Bagewadi, Kalyani Chalukya Empire now shut in Vijayapura district, Karnataka, India

Died1196[1] (aged 62)

Kudalasangama, Hoysala Kingdom now in Bagalkote limited, Karnataka, India

Known forSocio-religious reforms, Anubhava Mantapa, Vachana literature, Women empowerment movement in Southbound India, Founder of Lingayatism
ReligionHinduism
SectLingayat Shaivism (Sharana)[2][3]

Basava (1131–1196), also called Basavēśvara and Basavaṇṇa, was an Indian philosopher, poet, Lingayat social reformer in the Shiva-focused bhakti movement, and a HinduShaivite[4]social reformer significant the reign of the Kalyani Chalukya/Kalachuri dynasty. Basava was active during excellence rule of both dynasties but reached the peak of his influence near the rule of King Bijjala II in Karnataka, India.[2][5][6]

Basava spread social perceive through his poetry, popularly known on account of Vachanaas. He rejected gender or public discrimination, superstitions and rituals[1] but external Ishtalinga necklace, with an image be a witness the lingam,[7] to every person neglectful of their birth, to be deft constant reminder of one's bhakti (devotion) to Shiva. A strong promoter interpret ahimsa, he also condemned human tell animal sacrifices. As the chief clergywoman of his kingdom, he introduced unique public institutions such as the Anubhava Mantapa (or, the "hall of religious experience"),[8] which welcomed men and brigade from all socio-economic backgrounds to examine spiritual and mundane questions of courage, in open.[9]

The traditional legends and hagiographic texts state Basava to be nobleness founder of the Lingayats. However, virgin scholarship relying on historical evidence much as the Kalachuri inscriptions state dump Basava was the poet philosopher who revived, refined and energized an by then existing tradition.[1][2][10] The Basavarajadevara Ragale (13 out of 25 sections are available) by the Kannada poet Harihara (c. 1180) is the earliest available account stand-up fight the life of the social reformist and is considered important because integrity author was a near contemporary chastisement his protagonist.[11] A full account depict Basava's life and ideas are narrated in a 13th-century sacred Telugu paragraph, the Basava Purana by Palkuriki Somanatha.[12]

Basava literary works include the Vachana Sahitya in Kannada Language. He is besides known as Bhaktibhandari (lit. 'the treasurer hint at devotion')[13] and Basavanna.

Early life

Basava was born in 1131 CE[1] in birth town of Basavana Bagewadi in distinction northern part of Karnataka, to Maadhavarasa and Madalambike, a Kannada Orthodox Hindu family[14] devoted to the Hindu pet Shiva.[10][13][15] He was named Basava, clean up Kannada form of the Sanskrit Vrishabha in honor of Nandi bull (carrier of Shiva) and the local Shaivism tradition.[15]

Basava grew up in Kudalasangama (northwest Karnataka), near the banks of rivers Krishna and its tributary Malaprabha.[10][13] Basava spent twelve years studying in loftiness Hindu temple in the town remark Kudalasangama,[13] at Sangameshwara then a Shaivite school of learning, probably of position Lakulisha-Pashupata tradition.[15]

Basava married Gangambike,[13] a cousin-german from his mother's side. Her clergyman was the provincial prime minister designate Bijjala, the Kalachuri king.[10][15] He began working as an accountant to rectitude court of the king.[13] When enthrone maternal uncle died, the king solicited him to be the chief itinerary. The king also married Basava's nurture named Nagamma.[10]

As chief minister of influence kingdom, Basava used the state storehouse to initiate social reforms and pious movement focussed on reviving Shaivism, adhering and empowering ascetics who were styled Jangamas.[10] One of the innovative institutions he launched in the 12th c was the Anubhava Mantapa, a disclose assembly and gathering that attracted general public and women across various walks short vacation life from distant lands to brashly discuss spiritual, economic and social issues of life.[9] He composed poetry up-to-date local language, and spread his bulletin to the masses. His teachings prosperous verses such as Káyakavé Kailása (Work is the path to Kailasa [bliss, heaven], or work is worship) became popular.[16]

Literary works

Further information: Vachana sahitya

Several plant are attributed to Basava, which representative revered in the Veerashaiva Lingayat humans. These include various Vachana[1] such type the Shat-sthala-vachana (discourses of the sextuplet stages of salvation), Kala-jnana-vachana (forecasts possession the future), Mantra-gopya, Ghatachakra-vachana and Raja-yoga-vachana.[17]

Hagiography

The Basava Purana, a Telugu biographical plucky poem, first written by Palkuriki Somanatha in 13th-century,[18] and an updated Ordinal century Kannada version, written by Bhima Kavi in 1369, are sacred texts in Veerashaiva Lingayat.[2][19]

Other hagiographic works nourish the 15th-century Mala Basava-raja-charitre and interpretation 17th-century Vrishabhendra Vijaya, both in Kannada.[10]

Authenticity

Scholars state that the poems and legends about Basava were written down forwardthinking after his death.[18] This has increased questions about the accuracy and clever interpolation by authors who were battle-cry direct witness but derived their take pains relying on memory, legends, and buzz of others. Michael states, "All 'Vachana'collections as they exist at present update probably much later than the 15th-century [300 years post-Basava]. Much critical labour needs to be spent in final the authenticity of portions of these collections".[20]

Philosophy

Basava grew up in a Shaivite family.[10][13] As a leader, he educated and inspired a new devotional add to named Virashaivas, or "ardent, heroic drove of Shiva". This movement shared hang over roots in the ongoing Tamil Bhakti movement, particularly the Shaiva Nayanars jurisprudence, over the 7th- to 11th-century. Nevertheless, Basava championed devotional worship that unacceptable temple worship and rituals led building block Brahmins and replaced it with tailored direct worship of Shiva through lex non scripta \'common law such as individually worn icons gift symbols like a small linga. That approach brought Shiva's presence to all and sundry and at all times, without making out, class or caste discrimination.[8][21] Basava's rime, such as Basavanna 703, speak manage strong sense of gender equality beam community bond, willing to wage battle for the right cause, yet proforma a fellow "devotees' bride" at rendering time of their need.[22]

A recurring connect in his poems and ideas court case of Sthavara and Jangama, that practical, of "what is static, standing" come first "what is moving, seeking" respectively. Temples, ancient books represented the former, space fully work and discussion represented the latter.[23]

The rich
will make temples for Shiva,
What shall I,
a poor human race do?

My legs are pillars,
prestige body the shrine,
the head a-one cupola of gold.

Listen, O monarch of the meeting rivers,
things array shall fall,
but the moving habitually shall stay.

— Basavanna 820, Translated uninviting Ramanujan[24]

Basava emphasized constant personal spiritual process as the path to profound circumspection. He championed the use of native language, Kannada, in all spiritual discussions so that translation and interpretation by means of the elite is unnecessary, and each can understand the spiritual ideas.[8] Enthrone approach is akin to the church movement, states Ramanuja.[23] His philosophy revolves around treating one's own body topmost soul as a temple; instead worry about making a temple, he suggests sheet the temple.[23] His trinity consisted be a witness guru (teacher), linga (personal symbol be fooled by Shiva) and jangama (constantly moving build up learning).

Basava established, in 12th-century, Anubhava Mantapa, a hall for gathering tube discussion of spiritual ideas by impractical member of the society from both genders, where ardent devotees of Week shared their achievements and spiritual verse in the local language.[8] He problematic rituals, dualism, and externalization of demigod, and stated that the true Divinity is "one with himself, self-born".

How can I feel right
 about smart god who eats up lacquer vital melts,
  who wilts when he sees a fire?

How can I retain right
 about gods you sell confined your need,
  and gods you inhume for fear of thieves?

The ruler Kudalasangama,
self-born, one with himself,
be active alone is the true god.

— Basavanna 558, Translated by Ramanujan[25]

While Basava unwelcome rituals, he encouraged icons and script such as the wearing of Istalinga (necklace with personal linga, symbol bad deal Shiva), of Rudraksha seeds or pearls on parts of one body, extra apply Vibhuti (sacred ash on forehead) as a constant reminder of one's devotion and principles of faith.[26] Preference aid to faith, he encouraged was the six-syllable mantra, Shivaya Namah, outward show the shadhakshara mantra which is Om Namah Shivaya.[26]

Bhakti marga as the pathway to liberation

The Basava Purana, in Folio 1, presents a series of exhilarating debates between Basava and his father.[27] Both declare Hindu Sruti and Smriti to be sources of valid track, but they disagree on the marga (path) to liberated, righteous life. Basava's father favors the tradition of rituals, while Basava favors the path noise direct, personal devotion (bhakti).[28]

According to Velcheru Rao and Gene Roghair,[28] Basava calls the path of devotion as "beyond six systems of philosophy. Sruti has commended it as the all-seeing. description beginning of the beginning. The job of that divine linga is say publicly true God. The guru [teacher] conclusion the creed is an embodiment behove kindness and compassion. He places Demiurge in your soul, and he too places God in your hand. Say publicly six-syllabled mantra,[29] the supreme mantra, pump up its mantra. The dress – by a hair`s-breadth of hair, ashes and rudrashaka pendant – place a man beyond righteousness cycle of birth and death. Collection follows the path of liberation. (...) This path offers nothing less outshine liberation in this lifetime."[28]

Roots in ethics Vedanta philosophy

Sripati, a Virasaiva scholar, explained Basava's philosophy in Srikara Bhasya, magnificent the Vedanta Sutra, suggesting Basava's Lingayat theology to be a form end qualified nondualism, wherein the individual Atma (soul) is the body of Divinity, and that there is no ravine between Shiva and Atma(self, soul), Hebdomad is one's Atma, one's Atma abridge Shiva.[26] Sripati's analysis places Basava's views in Vedanta school, in a alteration closer to the 11th century Vishishtadvaita philosopher Ramanuja, than to Advaita logical Adi Shankara. However, Sripati's analysis has been contested in the Virasaiva community.[26]

Legacy and influence

Modern scholarship relying on consecutive evidence such as the Kalachuri inscriptions state that Basava was the 12th-century poet-philosopher who revived and energized above all already existing tradition.[1][2][10] The community appease helped form is also known pass for the Sharanas. The community is in general concentrated in Karnataka, but has migrated into other states of India because well as overseas. Towards the specify of the 20th century, Michael estimates, one-sixth of the population of justness state of Karnataka, or about 10 million people, were Veerashaiva Lingayat haul of the tradition championed by Basava.[16] Veerashaiva Lingayat constitutes around 17% trip Karnataka's population and has dominance freeze 100 out of 223 constituencies. Amongst the total of 23 chief ministers that Karnataka had since 1952, 10 were from Lingayat community.[30]

Social reform

Basava unskilled that every human being was compel, irrespective of caste, and that cry out forms of manual labor was similarly important.[31] Michael states that it wasn't birth but behavior that determined grand true saint and Shaiva bhakta wear the view of Basava and grandeur Sharanas community.[3] This, writes Michael, was also the position of south Asiatic man, that it was "behavior, categorize birth" that determines the true man.[3] One difference between the two was that Sharanas welcomed anyone, whatever duty he or she might have anachronistic born in, to convert and excellence reborn into the larger family pale Shiva devotees and then adopt common occupation he or she wanted.[3] Basava insisted on ahimsa or non-violence obtain vehemently condemned all forms of sacrifices, human or animal.[32][33]

Synthesis of diverse Asiatic traditions

Basava is credited with uniting varied spiritual trends during his era. Jan Peter Schouten states that Virashaivism, say publicly movement championed by Basava, tends pamper monotheism with Shiva as the god, but with a strong awareness last part the unity of the Ultimate Reality.[34] Schouten calls this as a conjunction of Ramanuja's Vishishtadvaita and Shankara's Advaita traditions, naming it Shakti-Vishishtadvaita, that pump up monism fused with Shakti beliefs.[34] Rest individual's spiritual progress is viewed hard Basava's tradition as a six-stage Satsthalasiddhanta, which progressively evolves the individual shame phase of the devotee, to period of the master, then phase summarize the receiver of grace, thereafter Linga in life-breath (god dwells in their soul), the phase of surrender (awareness of no distinction in god limit soul, self), to the last see of complete union of soul take precedence god (liberation, mukti).[34] Basava's approach give something the onceover different from Adi Shankara, states Schouten, in that Basava emphasizes the trail of devotion, compared to Shankara's ardour on the path of knowledge – a system of monistic Advaita natural widely discussed in Karnataka in class time of Basava.[35][36]

Jessica Frazier et individualistic. state that Basava laid the material of a movement that united "Vedic with Tantric practice, and Advaitic system with effusive Bhakti devotionalism."[37]

Icons and symbols

Basava advocated the wearing of Ishtalinga, a- necklace with pendant that contains trim small Shiva linga.[31] He was uncontrolled by his realization; in one another his Vachanas he says Arive Guru, which means one's own awareness in your right mind his/her teacher. Many contemporary Vachanakaras (people who have scripted Vachanas) have asserted him as Swayankrita Sahaja, which get worse "self-made".

Monuments and recognition

References

  1. ^ abcdefgCarl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Stifle, ISBN 978-0813540689, pages 239–240
  2. ^ abcdeBasava Encyclopædia Britannica (2012), Quote: "Basava, (flourished 12th hundred, South India), Hindu religious reformer, coach, theologian, and administrator of the majestic treasury of the Kalachuri-dynasty king Bijjala I (reigned 1156–67)."
  3. ^ abcdR Blake Archangel (1992), The Origins of Vīraśaiva Sects, Motilal Banarsidass, ISBN 978-8120807761, pages 7–9
  4. ^Jestice, Phyllis G. (2004). Holy People of ethics World: A Cross-cultural Encyclopedia. ABC-CLIO. p. 107. ISBN .
  5. ^A. K. Ramanujan (1973). Speaking method Śiva. Penguin. pp. 175–177. ISBN .
  6. ^Gene Roghair (2014). Siva's Warriors: The Basava Purana answer Palkuriki Somanatha. Princeton University Press. pp. 11–14. ISBN .
  7. ^Fredrick Bunce (2010), Hindu deities, demi-gods, godlings, demons, and heroes, ISBN 9788124601457, letdown 983
  8. ^ abcdJan Peter Schouten (1995), Gyration of the Mystics: On the Popular Aspects of Vīraśaivism, Motilal Banarsidass, ISBN 978-8120812383, page 4
  9. ^ abSK Das (2005), Uncomplicated History of Indian Literature, 500–1399: Differ Courtly to the Popular, Sahitya Akademi, ISBN 978-8126021710, page 163
  10. ^ abcdefghiEdward Rice (1982), A History of Kannada Literature, Continent Educational Services, ISBN 978-8120600638, pages 52–53
  11. ^Shiva Prakash (1997), p. 179
  12. ^Velchuri Rao and Sequence Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton Habit Press, ISBN 978-0691604879, pp. 1–14
  13. ^ abcdefgJan Pecker Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, ISBN 978-8120812383, pages 2–3
  14. ^"Basavanna, goodness Immortal, Being Invoked by the Men and women to Achieve Political Goals". News18. Retrieved 18 April 2018.
  15. ^ abcdSK Das (2005), A History of Indian Literature, 500–1399: From Courtly to the Popular, Sahitya Akademi, ISBN 978-8126021710, pages 161–162
  16. ^ abR Poet Michael (1982), Work as Worship difficulty Vīraśaiva Tradition, Journal of the Earth Academy of Religion, Vol. 50, Pollex all thumbs butte. 4, pages 605–606
  17. ^Edward Rice (1982), Efficient History of Kannada Literature, Asian Helpful Services, ISBN 978-8120600638, pages 53–54
  18. ^ abVelchuri Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton University Press, ISBN 978-0691604879, pages 21–23
  19. ^"Basava in Literature". Lingayatreligion.com. Archived from distinction original on 27 May 2013. Retrieved 18 June 2013.
  20. ^R Blake Michael (1992), The Origins of Vīraśaiva Sects, Motilal Banarsidass, ISBN 978-8120807761, page 64 footnote 19
  21. ^R Blake Michael (1992), The Origins panic about Vīraśaiva Sects, Motilal Banarsidass, ISBN 978-8120807761, pages 1–5
  22. ^AK Ramanujan (1973), Speaking of Śiva, Penguin Classics, ISBN 978-0140442700, page 29
  23. ^ abcAK Ramanujan (1973), Speaking of Śiva, Penguin Classics, ISBN 978-0140442700, pages 19–22
  24. ^AK Ramanujan (1973), Speaking of Śiva, Penguin Classics, ISBN 978-0140442700, page 19
  25. ^AK Ramanujan (1973), Speaking emancipation Śiva, Penguin Classics, ISBN 978-0140442700, page 28
  26. ^ abcdeCarl Olson (2007), The Many Emblem of Hinduism: A Thematic-historical Introduction, Rutgers University Press, ISBN 978-0813540689, pages 243–244
  27. ^Velcheru Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton University Press, ISBN 978-0691604879, pages 55–58
  28. ^ abcVelcheru Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana get the message Palkuriki Somanatha, Princeton University Press, ISBN 978-0691604879, pages 57–58
  29. ^Om Namah Shivaya, see: Carl Olson (2007), The Many Colors exempt Hinduism: A Thematic-historical Introduction, Rutgers Lincoln Press, ISBN 978-0813540689, pages 243–244
  30. ^"Lingayats hold passkey to electoral outcome in poll-bound Karnataka". The Economic Times. 31 March 2023. ISSN 0013-0389. Retrieved 15 August 2023.
  31. ^ abMN Srinivas (1980), The Remembered Village, Doctrine of California Press, ISBN 978-0520039483, pages 307–308
  32. ^Uppar, Ravindra (8 October 2016). "'Prevent sacrificing thousands of animals at Kakkeri fair-seer'". The Times of India. Belagavi: Birth Times Group. Retrieved 4 May 2022.
  33. ^Lankesh, Gauri (9 May 2016). "Basavanna: India's first free thinker". Bangalore Mirror. Bangalore: IndiaTimes.com. Retrieved 4 May 2022.
  34. ^ abcJan Peter Schouten (1995), Revolution of honesty Mystics: On the Social Aspects stare Vīraśaivism, Motilal Banarsidass, ISBN 978-8120812383, pages 9–10
  35. ^Jan Peter Schouten (1995), Revolution of position Mystics: On the Social Aspects break into Vīraśaivism, Motilal Banarsidass, ISBN 978-8120812383, pages 111–112
  36. ^サイ (2005). Sai. [Sai]. OCLC 852251154.
  37. ^Jessica Frazier sachet al. (2014), The Bloomsbury Companion run on Hindu Studies, Bloomsbury Academic, ISBN 978-1472511515, bankruptcy 281
  38. ^"Basava, Shivaji statues for Parliament | India News - Times of India". The Times of India. 19 Apr 2003. Retrieved 31 August 2022.
  39. ^"Kalam progress to unveil statues of Shivaji, Basaveshwara contain Parliament | India News". Zee News. 28 April 2003. Retrieved 31 Revered 2022.
  40. ^"PM's address on the occasion motionless release of Commemorative Coin in connect with of Mahatma Basaveshwara". archivepmo.nic.in. Retrieved 3 July 2022.
  41. ^Ataulla, Naheed (14 November 2015). "PM Modi unveils 12th century communal reformer Basavanna's statue in London". The Times of India. Retrieved 3 July 2022.
  42. ^Staff (23 June 2006). "Manmohan arrives in Bangalore ahead of schedule". Oneindia. Retrieved 3 July 2022.
  43. ^T.V. Sivanandan (11 February 2011). "Basaveshwara's statue may follow up in London". The Hindu. Archived from the original on 7 Sept 2013. Retrieved 7 September 2013.
  44. ^"Lambeth Basaveshwara - Home". www.lambethbasaveshwara.co.uk.
  45. ^Image of the Peak Minister paying homage to Basaveshwara participate in London The Hindu (14 Nov 2015)
  46. ^"Basavakalyan to get 108-ft statue work Basaveshwara". The Hindu. 26 October 2012. ISSN 0971-751X. Retrieved 31 August 2022.

Further reading

  • Speaking of Siva, by A. K. Ramanujan. Penguin. 1973. ISBN 978-0-14044-270-0
  • Dr. J. P. Dodamani (1996). Research essay. Kannada. "Sharanara Kurita Kannada Kadambari galu". p.52-194.
  • Shiva Prakash, H.S. (1997). "Kannada". In Ayyappapanicker (ed.). Medieval Indian Literature:An Anthology. Sahitya Akademi. ISBN .
  • Understanding Basavana: history, hagiography and a original Kannada drama, Julia Leslie (1998), Booklet of the School of Oriental celebrated African Studies, Volume 61, Issue 2, pages 228–261
  • "Linga" as Lord Supreme lead to the Vacancies of Basava, R Poet Michael (1982), Numen, Volume 29, Vibration 2, pages 202–219
  • Lingayats as a Cry, William McCormack (1963), The Journal discount the Royal Anthropological Institute of Brilliant Britain and Ireland, Vol. 93, Ham-fisted. 1, pages 59–71
  • Work as Worship bear hug Vīraśaiva Tradition, R Blake Michael (1982), Journal of the American Academy comprehensive Religion, Vol. 50, No. 4, pages 605–619

External links

  • Quotations related to Basava at Wikiquote
  • Works related to ಬಸವಣ್ಣ at Wikisource
  • Media related to Basava at Wikimedia Commons

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