ABSTRACT
Basavesvara and his associate Sharanas had set out on the divine pilgrimage inspired by the loftiest ideal that man could ever conceive. Most of them had actually reached it and accomplished their life’s fulfilment. They had to encounter numerous odds and ordeals on their way. Every seeker had to the stages of inner development like self-abnegating humility, intense yearning for the Divine, and insistent ardour for self-realisation. Along with it they had to face several social problems many a time strong opposition to their ideas which were revolutionary and thought-provoking. They faced them boldly; subjected them to a server test, drove out the humbug and upheld the essence. They discovered the truth and placed it before the people in simple and precise words and thus led them on the way to the Divine.
INTRODUCTION
Lord Basava was the founder of Lingayatism. Lingayatism is an independent religion. By virtue of having its own metaphysical theories it differs from Advaita, Dvaita and Visistadvaita of Vedanta. The philosophy of this religion is known as Saktivisistadvaita, where god is conceived to be qualified by Sakti or cosmic energy. Ordinarily, one who wears a Linga on the person is called a Lingayatas. Regarding “Li” stands for a “Sunya”, the ultimate reality, the ‘bindu’ (nasalization mark) for the divine sport (lila) and ‘ga’ for conscious force. In this three – fold aspect lies the secret of the Linga. He who understands that secret is the God realized one. From such a conception of the Basava Saranas (saints) regarding Linga, it is clear that Lingayats identify Linga with supreme reality. What is the ‘Istalinga’ (worn around the neck) worn constantly by a Lingayat on his person? It is a symbol which helps a devotee to realize the supreme. “Know thy self” is the fundamental key to the supreme truth.
Life of Lord Basava
Basava had played a significant role in the religious and cultural history of Karnataka for about four decades in the twelfth century. His thought, teaching, ideals and action have exercised powerful influence on the generations of men and women in a conspicuous sector of the society to the present day.
In the closing years of the glorious reign of the great Chalukya King Vikramaditya VI of Kalyana, an important event of far-reaching consequences took place about 1105 A.D. This was the birth of a child in a Brahmin family, a provincial town of Chalukyan empire. The child, in course of time, turned out to be a great revolutionary. The parents were Madiraja and Madalambika. The child was named Basava or Basavaraja. An ordinary child in the beginning, Basava soon displayed signs of distinctness and individuality as he grew. A keen observer of men, event and nature, he pondered over them in a pensive mood.
Bagewadi was an Agrahara town of renown. Madiraja, Basava’s father was the President. At home and around in the region and country, religion, religious dogmas, religious observances and superstitions held men and their minds under their grip. Vedic sacrifices were performed and animals were immolated. Temples of various Gods thrived attracting large numbers of worshippers by glittering ceremonies and rituals. These were under the management of priests with vested interests. The social groups and classes were divided and wide gulf separated the high born from the low born.
Young Basava placed in the midst of such circumstances, keenly observed and deeply experienced the various aspects of life. His highly sensitive mind sharply reacted to the environment. Is it true religion what these people are fervently practising? Where does the superiority of man exist? Such doubts and question perturbed the mind of the boy Basava. He came to know the ins and outs the Brahmanical religion and society which failed to appeal to him.
According to the time honoured custom of the community, the Brahmana father of Basava had his Upanayana ceremony. It was a turning point in the life of Basava. The Brahmanical religion, Brahmanical teaching and its pursuits made no impression upon Basava, who was sincere, sensitive and thoughtful. The Upanayana ceremony and subsequently observances did in no way edify him. It aroused in him the latent spirit of revolt which was directed against the Brahmanical dogmas and ritualism. He spent a few years in this state of mind.
Young Basava, who now attained his sixteenth year of age, discarded the sacred thread called Yajnopvitha which marked allegiance to Brahmanical order. He broke away from the religious tradition and social bands. He renounced affection and attachment for the family and left his ancestral home once for all in search of light. From Bagewadi he went to Kudalasangama, a Shaivite stronghold.
Sangama was an ideal place to his liking, where he could pursue his cherished objective. He could breathe freely. Basava plunged himself in a course of studies, austerities and devotion. He advanced in spiritual exercise and progressed in mystical experiences. It seems that his study included a wide range of subjects like Vedic texts, Darshanas, Puranas, Agamas and literature pertaining to various religious faiths and philosophies. He studied them critically.
Lingsyatism
Basava might have spent about twelve years at Sangama. This was the most fruitful period of life when his ideas matured and action tendered to become resolute. He saw the vision of his future life. Impulsive and emotional, he was a man of action, dynamic and determined. His voluntary mind sought channels to transform the ideas and ideals into deeds. By the end of the preparatory stage of his life. Basava appears to have come to the following conclusions in regard to the aim and mission of his life.
1. There is one God, real, universal and supreme. He is perfect; omnipresent. He is noble, sub line and compassionate. He is commonly worshipped in the form of a Ishtalinga- which is a symbol of infinity, light transcendental. (Basaveshwara assuming the name and form of Kudalasangamadeva). The Ishta – Linga, on an oval round object, stands for a column of divine light, the mystic emblem of the supreme God.
2. To dedicate his life and soul for the worship and service of this god was his life’s mission; to experience his presence and to communicate with him, his life’s supreme goal.
3. The existing social order based on artificial distinctions and discrimination was the cause of many an ill and suffering. Hence it needed drastic reform.
Basava had attained the maturity of youth and stood at the threshold of life. His stay at Sangama had completely transformed him. At this time, Bijjala of the Kalachuri dynasty was a rising star on the political horizon. His capital town was Mangalavada. This was considered a fitting place for a youth to start his worldly career and Basava was persuaded to go there. Thus, he left Sangama for Mangalavada.
Basava secured entry into the accounts department of the Secretariat. The employees were lazy and inefficient and their calculation went wrong. Basava detected their errors and brought this fact to the notice of the treasury officer, Siddha Dandadhipa. Impressed by the intelligence, sincerity and promptitude of the apprentice, Siddha Dandadhipa introduced him to Bijjala and had him appointed as an Accountant. Later, when Siddha Dandadhipa expired, Basava was forthwith appointed the royal treasurer by Bijjala. After this Basava married two virtuous maidens Gangambike and Neelambike.
Basaveshwara’s fame spread far and wide. Allured by his piety and munificence, the devotees came to him in large numbers and stayed with him. In the eyes of Basaveshwara, all the devotees of Shiva were equal, irrespective of their differences on account of birth, sex, caste, riches or position. Therefore, he mixed freely with the low born devotees and even dined with them. The orthodox section of the society viewed this conduct with alarm. Basaveshwara went on preaching and practising his new faith (Lingayat Religion) and his reformist teachings appealed to the common man and masses who rallied round him, in the city of Kalyana. This city was the capital of the Chalukya monarchs who raised it to the zenith of its glory.
Basaveshwara was a practical philosopher and consummate organiser. Out of such activities emerged a spiritual organisation known as ‘Anubhava Mantapa’ or the Academy of Mysticism. According to the literary tradition, Basaveshwara laid the foundation of this institution nine years after his stay in Bijjala’s capital. The new religious doctrine established by Basaveshwara is familiarly known as Veerashaivism (Lingayatism). Basaveshwara’s movement, as we know, was entirely new and free, which radically broke off from orthodox religious doctrines and social conduct. This movement was a double edged sword which cut at the religious dogmas from one end and social inequality from the other. Kalyana was now the centre of Basaveshwara’s movement and stronghold of his followers.
The code of conduct set forth by Basawa Sharanas had enough strength to lead not only the society of their own times but that of all times and climes; because they, without relying upon blind beliefs in matters of religious faith, and of social or individual advance discovered an abiding answer to life’s strife. Though inspired by the religious books of the past, they reduced them all in the crucible of their personal experience and, throwing away the dross, accepted only the sterling gold. With their independent scientific mind, they analyzed religion, revised in the light of their institutional consciousness, preached it and proclaimed it, with themselves as its living examples. What they felt to be truth they never feared to propound.
Triple Step
The Sharanas, who believed that an individual could not enhance the prestige of the society unless he ennoble his own personal life, gave the highest prominence to the individual’s redemption, his personal conduct and character and to ‘high-right’ way of life and action.
A. Body
The body this cross body, is mortal. Not lasting, changing; it is doomed to perish in the end. But the soul within is immortal. The Sharanas maintained that the body was not unimportant and unholy. Just has fire had to manifest through things, even so the soul must undertake discipline wearing this body. The body was an indispensable and holy means for the divine pursuit. Without condemning it, one must mould it is a voluntary means fit for one’s pursuit.
B. Wealth
The same is the case with wealth and property. It would not be proper to dislike or condemn it, too, as Maya. It is an indispensable need in our all worldly affairs. Hence, even in spiritual pursuits wealth or property need not be damned. But it must not become the source of all attachments and bond.
C. Mind
Both the body and money attain value through the mind that governs them. When the mind gets the mean, which is the end of bhakti. The mind is the source of bondage as well as liberation. Purity of heart is the basis of all kinds of pursuits. All outward activities without inward purity are a waste of effort. All attempts to seek progress through ostentatious discipline are as futile as seeking to draw out oil from sand. The Sharanas condemn such futile efforts.
Austerities
Mere mortification of body is of no use. This vices that are in it must be extirpated. It is not a true exercise of the sprite of one bathes in rivers performs some showy rites, or leaps here and there in the name of sanctity.
Pilgrimages
Continuing this strain, the Sharanas disdain the seeker’s undertaking of pilgrimages to sacred centres without turning his mind to virtuous ways.
Inward Purity
Sharanas give the foremost importance to an individual’s inward purity. They held aloft the true seeker and expedient of the Divine as a model before every individual. As against this, they severely damned Sham observances and showy piety. Observing the hypocrites who worship for hours together only to cloak their evils and vices Shanmukha swami condemned as follows;
What if you worship
With heaps and heaps of flowers and leaves
Piled and piled upon Linga,
Unless you have become disembodied
By Surrendering body, mind and wealth?
The vicious fools, who traffic
In theft and lies and adultery,
Our Lord Akhandeswara shuns.
Mind Control
When the mind, which usually, runs scattered in several directions, is made to flow in a single channel and centred at one point, it acquires amazing power. Thus the mind itself can be the supreme knowledge of God. When it frees itself from resolves and doubts, it becomes a great knowledge and great power. Through that power the seeker attains to the ultimate goal. Thus Akkamahadevi that the mind when yoked to the service of Channamallikatjuna, it can tear off the noose of worldly life.
Never Develop Greed
In Allama prabhu’s words one sees the splendour of renunciation and the voice of authority that kindles the heart of a seeker. He urged people gently at times and poignantly at others with the & harp edge of a ruthless word, to self introspection.
Merit in this Life
Some short of discontentment in the pleasures of the mortal world is inevitable to father the wish for liberation. With this object in view the Saranas first preached the evanescence of life; but not to create despair or disappointment in life. Only when this worldly pleasure is realised to be the source of sorrow, does the mind turn its face upward in quest of higher or greater joy. To that extent only do the Saranas hold up the impermanence of life. One need not be disappointed because life is transitory and worthless. It is possible in this life is holy and worthwhile and meant foe living – saving thus, they create confident in and zest for life.
Conclusion
Lord Basava was the founder of the Lingayatism. Lingayatism is an independent Dharma. One who wears a Linga on the person is called a Lingayat. With their institutional consciousness, preached it and proclaimed it, with themselves its living examples.770 staunch followers of Lord Basava attained Mukthi by following Basava Saranas’ Code of conduct. Ordinarily, one who were a Linga on the person is called a Lingayat or Saranas. Saranas’ believe in one God. Both men and women can do prayer. The initiation should be done only by Guru. Saranas’ can purity themselves. They gave a prominence to the individual’s redemption, their personal conduct and character.
– Dr. B. Magendran
Assistant Professor of History, Govt. Arts College, Udhagamandalam.
REFERENCES
1. Basavaraju, Basava Journal , Vol. 33, No. 4, April – June, 2008.
2. Basavaraj Guru Siddappa Menasinkai(2005), The Light of Basava Linga, Published Dharward Mutt, Bangaluru.
3. S.M. Hunsal, (2004), The Lingayat Movement, – Publishers Basava Samathi, Bangaluru.
4. S.S. Malwad, (1992), Veerasaivisim and Vachanakars, – Publishers Basava Samathi, Bangaluru.