Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-9, 2016 ISSN: 2454-1362, http://www.onlinejournal.in

Sharanas concepts of Revolution

Dr. Pralhad V Chengte Assistant professor of Political Science Government First Grade College , Humanabad.

Abstract: The topic entitled “Sharanas concepts of much stress on meaningless rituals and super fluous Revolution” deals with the life sketch of Sharana’s ceremonials immoral acts like drinking liquor, meaning and definition of the concept of eating flesh and sexual laxity were being practised Revolution; It also traces social Religions and in the name of religion. political conditions before and during Sharana’s “ was born about 1131 A.D. in movement. Ingleshwar Bagewadi, in Bijapur district Madarasa and Madalambike were parent of Basava. He was Introduction: born in a devout family. As a young boy It should however not be forgotten that he was very precocious and given to the religious came to be associated with the Sharana Revolution. musings and questionings. The boy It was a spiritual experience with wider Basaveshwara was eight years old. Preparations ramifications which had firm faith in community for his Upanayana or the Sacred Thread action and movement. “Ceremony were made according to the family Sharana’s teachings and their, relevances to traditions2. Basaveshwara could not agree to the modern times, traces. Sri Shivasharana’s were a ceremony at all. The father and son disagreed on great mystic treasurer of Lord’s love and a social the issue. The boy Basava’s argument was that he reformers, they were visionary rationalist and a has already invested with linga at the time of his socialist they promoted the cause of the birth and the Linga worship and Brahmanical rites down-trodden. They advocated equal rights for like Yajnopavita could not go together. His women in religious and social walks of life they father, seems to have been adamant as he insisted promoted a new literary style in known as that Basava must undergo the thread ceremony. vachanas which served as powerful medium to When forced, the boy discarded the whole communicate their revolutionary ideas to common ceremony and left home, thus severing all his man. relations with his father and the family. The topic entitled “Sharana’s concept of Basaveshwara left home for Kudala Sangama. Revolution” the study intends to find out the But he appears to have spent some time at the Sharana’s concern for social change and to find out Mahamane (Great house) in Ingleshwara whether humanism has any direct link with concern Bagawadi, where the Bhaktas welcomed his as for social, political and economic change in soon as he left his home for good. society. The Sharanas fought against old beliefs The first soul that gave him the courage of and social evils, never compromising with conviction and moral support, was his sister exploiters. The study falls under the category of Nagalambe it was Kudala Sangama that expert research. The primary data consist of Basaveshwara’s inner self reached realization fully. vachanas which are translated into English from “At Kudala Sangama Basaveshwara used to kannada. The secondary data used here are in the get up early in the morning every day to collect form of published material i.e., books, journals and sacred leaves and flowers unmoved by the wind articles. and untouched by the bees for the worship Sangameshwara”3. LIFE SKETCH OF SHARANA’S: Baladeva who was much impressed by his Basaveshwara fiery, independent nature and his deep piety gave “Whenever religion is in a grave crisis and his daughter. Gangabika in marriage to him. irrational superstition is on the increase, for the Accompanied by his wife and sister he went to redemption of religion and truth. Then do I take Kudala Sangama and received moral and religious birth in the World”1. instruction from a learned ascentic of the place. Lord Shri has stated in the In due course of time Baladeva died and the Bhagavadgita. Basava was born at a time when office of the Prime minister in Bijjala’s court felt religion was at the lowest ebb. Darkness vacant. Bijjala offered that post to Basava. ignorance, superstitions of every kind reigned After a good deal of hesitation Basava accepted the supreme. The main religion of those days office with the assurance of Bijjala that he would , Buddhism, Brahminism and Shavism had not interfere with Basava’s Administration. He swered from their righteous path and had laid so was made Prime minister, Chief Lord of the

Imperial Journal of Interdisciplinary Research (IJIR) Page 1472

Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-9, 2016 ISSN: 2454-1362, http://www.onlinejournal.in

Treasury and Commander – in – chief. Basava those who knew him best did not pretend to married second time. His second wife’s name comprehend the depths of his realization”6. was Nilambika, the adopted sister of Bijjala. Prabhu’s feast ends with the complete Basava had a charismatic personality. With surrender of Basavanna to Prabhu who himself is his official position, charity and deep peity he cast void in human form. Basava realises that our true a hypnotic spell on one and all and made his new love or devotion and not any amount of offering faith very popular. People from every nook and can please him. In turn Prabhu praises Basavanna corner of the country including princes and as true sharana at whose feet all creatures should potentates from far flung provinces came to surrender. Kalyana and joined the new faith and became his “Sharnas indulge in praising Prabhu when desciples. He reorganised the priestly class and they assemble in mantapa again. Prabhu conversion to the new faith on a mass scale was stops the praise in and exhorts them that his praise undertaken through them. will not help to realise absolute reality another This alarming number of Basava’s disciples name which is silence. Instead of this meditate on and his staunch fallowers naturally made Bijjala your origin and see your soul in timelessness”7. suspicious. The enemies of Basava who were The path Allama followed was the path of jealous of his eminence fame, power and popularity Shaiva , the path where the yogi, through had grown. They poisoned the ears of Bijjala control of mind and breath sets out to awaken the against him. Matters were brought toe a head Kundalini within the body. And he was its master when the marriage of the daughters of Madhuvayya – all knowledge of the inner pathway seemed open was celebrated with the son of Haralayya an to him as if he were merely recalling wisdom “Untouchable”. learned in past births. Yet Allama knew that “However Madhuvayya and Haralayya had something was missing that his experience, his both been initiated into the new faith and become realization, were not complete. He had not yet staunch devotees of Basava. The orthodox ranted met his and so Allama continued to wander and raved at this ‘unholy alliance’ Bijjala punished and study searching all the time for the one who most cruelly the two devotees by getting them would crown his efforts with experiences. One trampled under the feet of an elephant, Basava was day, walking through a wheat field he met a farmer shocked and deeply pained to see that his true faith named Goggayya. He stopped to speak to him based on peace and non-voilence and founded on about . And when he had finished, the the eternal varieties of life had thus ended and had farmer – who was actually a great yogi in his own unleashed the dark forces of hell, Basava had his right – simply back noned him toward the entrance union with lord Kudala Sangama in the year 1167 to a cave “Go inside” he said Allama slid inside. A.D.4. When his eyes became adjusted to the dim light, he One is struck dumb with awe and wonder at realised he was inside a kind of temple and then he the splendid achievements of Basava within such a became aware of another presence. A yogi sat short span of thirty six years of his life. before him, wide – eyed, un winking. The yogi’s : body emanated light and his entire being was Allama Prabhu was born in Belligavi of submerged in meditation upon the Isthalinga, the Shivamogha district. Sugnani and Nirankar were symbol of which rested on his palm. his parent he born with blessing of god. In the The son of Haralayya and daughter of 12th Century animals were killed in the name of Madhuvayya are in love with each other they god so the Allama Prabhu deadly opposed that and decide to get marry but the Haralayya was a he advised and preached the people to perform cobbler by profession and Madhuvayya was a Yagnya instead of that. minister in the court of kind Bijjala and Brahmin “In the meetings of previously. The issue was brought to Anubhava religion, debate and discussions were held, at the Mantapa Sharanas approve this marriage. They meeting Alla Prabhu was participating very did not consider it an violation of Varnasharamic actively and his decision was last and final decision system as Sharanas are not bound by it. Prabhu for any controversy”5. though feels that the time is not yet ripe for such a Allama Prabhu was every one’s teacher, but step, yet in principle he approves it. more than that, he was the embodiment of the great “Prabhu, even before this marriage takes place void, the absolute state of divine formless – ness. feels that time has come for Sharanas to leave People said that he walked without foot print or Kalyana and seek union with ultimate reality at the Shadow, that his body was transparent to the great places chosen by them. Prabhu addressed light. Sharanas at Anubhava Mantapa like. Now all of “Allama Prabhu was the supreme Guru, the you became true Sharanas by following principles master of a whole generation of saints. Even of Shivachara. Once this has been done it is high time to leave Kalyana and attain union with

Imperial Journal of Interdisciplinary Research (IJIR) Page 1473

Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-9, 2016 ISSN: 2454-1362, http://www.onlinejournal.in universal soul since true Sharanas should not live those days. This darling of the devout couple here after in Kaliyuga8. came to be eradled and according to was Prabhu, before this marriage takes place named ‘Mahadevi’ three times during the marches towards Shrishaila. On the way he meets Christening ceremony as the practice of those days Goraksha boasts of his yogic achievements. He demanded. She grew up waxing like a moon day had made his body as Vajrakaya as hard and by day, filing up with the sap of life and luster. unconquerable by practising hathayoga Prabhu She grew up into a lady of uncomparable benty, laughs at his ignorance. And he teaches Goraksha stead fast character, grace and wit. She become a about path of Linga to attain the state of void and devotee whose very breath was the Linga she Shivayoga, after prabhu proceeds towards Kadali. worshipped. She was endowed with the extra On the way he redeems all those who come in ordinary knowledge of divinity and sense of contact with him. righteousness. At a very young age, she achieved He announced that he himself would speak no mastery over the Kannada language. What she more “you must experience God”, he said “No did during her childhood and youth can be gauzed more talk”. He was going to Shrishailam, he told by her Vachana. them there, in a plantain grove deep in the “Like the strayed elephant mountain, his final destiny awaited him. There, That recollects the vindyas her home had merged into God. There, Like the parrot which in it cage Allama too would go. Recalls his free brother of the airy kingdom He journeyed to Shrishailam on foot. His I remember and remember thee foot steps were slowing, but his luster was Call than me to thee Oh! Lord Channa undimmed. Step by step he climed the holy Mallikarjun mountain, and made his way to the impenetrable As a mother does he babe”10. thickness of the plantain grove. There he sang one lost song. In the life of every maiden, there comes a time Then he was gone, lost in the light of the great when fantasy begins to picture the likeness of the void. ‘man’ she would like him to come along, take her Akka Mahadevi hand by the hand and lead her to the altar. But in Mahadevi Akka stands to this day as a Akka’s case, it wasn’t an earthly paramour who sublime spiritual personality soul force conjoining came along to take her passionately and lead her to devotion, knowledge and non-attachment (vairagy), the altar. pioneers of the women’s emancipation movement, She was already wedded to the Lord in her pinacle of the glory of vachana literature, mystic of heart of heart. He filled her being, every pore of the highest caliber and as an ever shining example her flesh and bone, many and heart. It was she of the universal view and eternal spring of joy and who went seeking him through the wide world, wisdom9. with a yearning that was not of this earth. She Akka Mahadevi was born in near about 1150 pictured him to herself in earthly habiliments and in Udutadi which is in Shivamogga district. longed for a union with his, as any earthly maiden Nirmala shetty and sumati were the parents of would with a swain. Akka Mahadevi when Akka was born in Udutadi it Ravished by Channa Mallikarjun, Akka must was ruled by a king called Kaushika. People to have experienced ‘aloneness’ even in the company this day point to a place where the palace of of her parents and friends. Who of this world, Kaushika allegedly stood. There is also a temple would understand the mystery of her soul, of her known as “Paradeshi Mallapp’s scholars have devine madness, of this lover’s pain in her for a therefore concluded that this probably was the God? May be at the appropriate age when her place of Akka’s birth rather than Mahagavi of parents proposed marriage as the only desirable . state for a grown up daughter, appeal, Akka was It was they turns out that Udutadi had a rare supposed to have answered “Tell friends, dath the privilege and honour of being the birth place of peacock eve frolic in land, leaving aside the Akka. She was born in a noble family where mountain valley ? Doth cuckoo hunt any where but piousness over flowed. They were the followers a mango-grove? Doth the bee make towards a of the Shaivite cult. They worshiped Guru, Linga flower that is without fragrance? Would my soul, and Jangama as the trinity forming of God. The even long except for Channa Mallikarjun”11. life of Akka Mahadevi, as written by various Some say that the marriage between biographers was true to a pattern. Whether it is Mahadevi and Kaushika, King as he was and would Harihara or or Channabasavanka or have his wish, whatever the odds or resistance, did Virupaksha pandita. She is considered as the very take place; some say that the alliance though incarnation of Parvathi, Lord Shiva’s consort. proposed by Kausika did not come through. This type of glorification was not uncommon in

Imperial Journal of Interdisciplinary Research (IJIR) Page 1474

Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-9, 2016 ISSN: 2454-1362, http://www.onlinejournal.in

According to poet Harihara’s version, most of these exciting developments. They left a Mahadevi agreed to wed Kaushika on three deep impression on his mind, which can be seen in conditions (may be to protect her parents from the his writings. Locke did not take a dark view of wrath of the king), which he soon broke after the human nature as Hobbes did, because histimes marriage and then Mahadevi left the palace and were more peaceful and settled them those of went on her way as a Sanyasin, when kausika in the Hobbes. Basaveshwara, who was living in the eagerness of his rust, forced himself on her, Akka darkest period of Indian history as far as religious, said to kaushika ‘if you become a devotee of Shiva, social and economic conditions were concerned, a union is possible between you and me, or else was similarly perturbed by the prevailing situation. not. And Kaushika replying that he had no time The degeneration of society deeply moved him. for it, Akka is supposed to have said, ‘Then All these had left a great impression on his mind, marriage is not possible between you and me and which can be seen in most of his sayings known as then she went away renouncing every thing. Vachanas. In the following pages an attempt has It seems that she spent some time at Kalyana been made to describe the then prevailing social, during this sojourn, she endeared her self to others religious economics and political conditions13. as “the most loved child”. “The darling daughter Social Conditions before and during Sharana’s of “Neelamma and Basava”. Beloved movement: daughter-in-law of Allama” and the spritely bride It was a great moment in the life of of Channa Mallikarjun Akka who was wondering when a social upheaval seemed imminent. The in search of Channa Mallikarjun, thus came to men of vision were there to lead a social comprehend the fact that he is in her own revolution. Allama prabhu, Basavesvara, Isthalinga. He was so close yet for away. She Cennabasavesvara, Mahadevi Akka, to name only sometime loudly cried on a dialog with Him “Oh! four of the most outs ending – had the capacity to Lord I came thirsting after you thinking that you lead any new movement to triumphant close. But dwell afar. But when you are sitting on the palm the house was not ripe for it. A casteless society of my hand my eyes are riveffed of you. My seemed almost a fantasy at the time. The souls is submerged in You”12. Akka mahadevi Brahmin and Jain orthodoxy raised the familiar hue who combined in her three attribute of Bhakti and cry that religion was in d anger. The kind sat (Devotion), Jnana (knowledge) and Vairagya in the fence, looking this way and that. The (non-attachment to worldly life and pleasures). imputatins 400 was made that the finance minister She was the supreme synthesis off the three virtues. was abusing his position and using the revenue of No wonder than that one of the greatest sages of all the state to promote this heresy. The king know times. Allama Prabhu has paid hand some tribute that this was baseless propaganda and Basavesvara to Akka; Lo! Here is one who has put an end to was vindicated publicly. But matters came to a duality, who has through her spiritual experience head through the zeal of followers like Madivala attained the unattainable understanding at an Macayya. The daughter of Madhuvarasa, a unbelievable age who has become one with the brahmin, was given in marriage to the Son of linga she holds in her palm, I bow to Haralayya, an ‘untouchable’, and the marriage was Mahadeviakka, in acknowledgement of her celebrated by ‘Basavesvara’s followers. Both spiritual stature “This sentiment was echoed by all madhhuvarasa and Hara layya had been those who had assembled at the Anubhava Mantapa Basavesvara’s disciples. The orthodoxy in to bid farewell to Akka Mahadevi. Kalyana complained against this to the and insisted that off enders should be brought to book. But B) Socio-Religious and Political conditions Basavesvara, being a free thinker advised Bijjala before and during Sharana’s movement: against the alleging orthodoxy and justified. The Like great thinkers in the past such as Plato marriage finding Bijjala giving a deal ear to his and Aristotle, Basaveshwara was also influenced advice, Basavesvara left Kalyana for Kappadi by the prevailing social economic, religious and Somgama near Bagalkot14. political conditions during the 12th century. In the The universal man and absorbed the universe modern age thinkers like Hobbes. Locke and within himself formulated acreed leading to a Rousseau were also greatly overwhelmed by the casteless society and attracted to himself seers and conditions that existed during their in developing men of vision who realised its tremendous social their ideas and concepts such as society, state, significance. But there was fanaticism on either human nature and individual liberty etc. Hobbes side and the hour was not yet and so he returned to rived at time of great constitutional eriss in the confluence from which he came, his fulfilling England. During his long life. Hobbers saw itself, though the quest had to go on. many ups and downs in the political history of But fortunately for Karnataka and for the England. His life covers one of the most stirring world, Basavesvara left behind him a veritable periods in English history. Hobbes was witness to treasure of poignant prose lyrics and these have

Imperial Journal of Interdisciplinary Research (IJIR) Page 1475

Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-9, 2016 ISSN: 2454-1362, http://www.onlinejournal.in kept the vision of universal man alive through the dictators of society made them feel superior to centuries and will continue to do. So till the other castes. They were proud of their caste and dream is realised. as such looked down upon the communities”18. “Be not light hearted with the saits’, said The Brahminical society divided the human Basavesvara, “would you taken hold of serpent functions into good work and bad work and hoods to tickle your check? Would you extricate exploited others for their selfish purposes. Those the tangled khot of, head-hair with a flaming tords? who engaged them selves in agriculture and other Would you go swinging, clinging to the wiskers of socially useful work were considered as sudras and a tiger?”15 “Why are you bent on correcting the were deprived of all privileges of society. For world” he asked “correct yourself attend to you example, the sudras were not permitted to read and own body attend to your Mind”16. recite the they were to achieve their salvation His last prayer was “I did your bidding take by serving the three upper classes. Hence, the me into your bosom now, O Kudala Sangama” and poor majority toiling day and night for their daily that is the prayer of the great of all times who bread, went without their basic human rights. “In descended into the flesh. addition to the four castes; there was another caste, The society was at its lowest ebb and failed namely, the poor majority including the miserably to meet the needs and aspiration of the untouchables the benumbing belief that they common people. It was society ridden with blind deserved this suffering as a punishment for their beliefs and faiths. “The society, as in other parts sinful acts in their previous births! What a of India, had lost its clasticity and organized solace!”19. compactuess. It was not confined to the main Thus, in such a society the privileged classes traditional divisions, orginally designed on used powerful weapons like the sciptures, sacred utilitarian grounds, which later crystallized into laws, sacrifices and rituals, concepts of , hell castes and communities, like the , and heaven, in order to perpetuate their rule and to Kshatriya, Vaisya and Sudra. It was split up into lead people into the belief that their salvation lay in numerous sub castes, sections, co teries and groups, serving the few privileged only. based on differences of vocations and crafts, There were also a number of dreadful religiuos schools and creeds and also regional superstitious beliefs in society. There were a diversities. The untouchable class had long come number gods and goddesses. People had the into existences. Free inter course among the belief that these gods and goddesses were castes and classes was restricted and the rules responsible for their troubles and diseases. In regarding interdining and intermarrying were rigid. order to earn the favour of these gods and Ideas of superiority and inferiority of castes and goddesses they used to perform a number of rituals. creeds predominated while determining the social “The superstitious had in some instances descended status of idividuals and women were not considered to such low levels that any object such as ordinary on par with men”17. trees and plants, stones in the streets, household Hence, one can say that the society in which articles and untinsils, earthen vessels, win no wing Basava lived was a standard one caste system baskets and even combs were revered”20. predominated through the entire society. An Hence, society for the most part was steeped individual’s position in that society was determined in ignorance, penury, squator, superstition, on the basis of the caste in which he was born, and fatalism, blind beliefs and meaningless rites and not on the basis of ment or actions. The common customs. In such away, orthodoxy had tightened people had no scope for development of their its stranglehold on the masses. personality. Individuals had no freedom to The status of women also was not on par that practice the profession of their choice. A person of men. They were treated as slaves. “It is a born into a particular caste was expected to pursue well known fact that the orthodox believed its respective occupation. As noted earlier, that women, as a whole, were unfit to receive society was divided into numerous sections and in education, unfit to participate in serious that hierarchy the Brahmins stood at the top and discussions, and that no freedom should be allowed they used to enjoy special privileges. Education to them. As a result, women’s field of activities became the monopoly of the Brahmins alone and was restricted to their homes and there too, they they paid little attention to the lower caste people. had no freedom for the development of The Brahmins considered that self-realization could personality”21. be attained by them alone. From the above account it becomes clear that As one author has stated: “Socially, the exploitation was there on a large scale. The Brahmins formed the privileged class. The fact common masses had become slaves, mentally and that Brahmins were an educated and enlightened morally, to the caste system. These people lived community is only one aspect of the picture. The on the outskirts of the villages. They formed the privileges they enjoyed as the social and religious largest group and supplied all the needs of society,

Imperial Journal of Interdisciplinary Research (IJIR) Page 1476

Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-9, 2016 ISSN: 2454-1362, http://www.onlinejournal.in such as labour, production, service etc. Members later stages, the religions had become a mere from of other castes did not mix with them and treated without function, a more shell without the spirit. them with utter contempt. Hence, one can say Jainism entered Karnataka in about the 3rd that the society of the times was riven by deadening Century B.C. Many kings and noblemen embraced differences in social status based on caste, class, the faith and dedicated their life for the promotion birth etc. an another apty described the society in of Jainism. It made a great contribution to the the following words: “In such a society all thinking growth of education, learning art and architecture. is done by the privileged classes and the vast It secured the royal patronage of the Ganges, majority of the unprivileged masses have to accept Kadambas and Rashtrakutas. “The Ganga unthinkingly, unquestioningly and by reservedly monarchs, except in a few cases, be stowed royal the outcome of their thinking, although it is put ronage on Jainism for centuries after Buddhism invariably coloured by their vested interests and secured a limited following in Karnataka. Hence, selfish motives. What else can these dumb one can say that it always remained a minor creed millions do ? Everything is in favour of the upper during its career in Karnataka. It appears that classes. Deprived of all access to knowledge, during the rule of Mauryan king, Ashoka, in the 3rd power and opportunities for self development and Century B.C. monkmahadeva was sent to advancement, they must accept the over lordship of Mahishamandala and the monk Rakkhita to the for midable alliance between the priest and the . Thu Banavasi became the earliest prince of the top and the supremacy of the money centre of Buddhism. “It could be said that spinner in the middle of the hierarchy and suffer Buddhism was a living religion and continued to silently deriving solace from kongunivarama I kind wield some influence even as late as 14th and 15th Tadangala Madhava (460-500 AD) granted land in Century”24. a village for a temple in perhole”22. Hence, one can say it was practised even Further, it would be worthy of note that the during the movement started by Basaveshwar. It wife of Nagadeva, a general of the chalukya king, is, however, interesting to note that the sayings of after the death of her husband, dedicated her life Basaveshwara contains no reference to the for the promotion of the Jain faith. But the followers of Buddhism, though anusion to the decline of Jainism began with the downfull of the adherents of Jainism and other faiths are not kingdom towards the ends of the 10th century. wanting. Hence, it was deprived of royal patronage. But it began to lose its importance due to the Hoysala king Bettedeva, a Jain monarch, embraced lack of morality. . Mass conversions from Jainism to Political conditions: Vaishnavism and meant a great set back One of the greatest kings of the Rashtrakuta to the Jain faith a Jainism, which stood for dynasty was Krishna III, Taila II, who ruled over non-violence, waged wars and became violent Tardavadi, served under him. Taila belonged to against its own faith. The the family of the Chalukyas, which lost its and that of south India bears a testimony to this power to the Rashtrakutas. Taila was also an fact. By 12th Century Jainism grew into learnt of ambitious monarch and he defeated Korka, the other religious practices and thereby it become successor of Kottiga, the younger brother of weak. Infact, jaiism became a religions with a Krishna and declared himself a sovereign ruler. forms but without spirit”23 hence, Jainism which In this way the rule of the chalukyas of Badami had enjoyed royal patronage for a member of years was re-established. In 1048 A.D. Someshwara I and mass following cast its impact. shifted his capital from many Akheta (modern Malkhed) to Kalyana, and thus the chalukyas came to be known as chalukyas of Kalyna. During the Religious conditions: urle of vikramaditya VI the kingdom achieved a lot Here an attempt is made to observe the impact of progress. The chalukyas empire had many the religious conditions of the timeshad on the life fendatories. The Kalachurs of Tardawadi also of the common people and how they pared the way served as feudatory lords. Under the chalukyan for the rise of the great reformist movement. The kingdom. The kalachuries were related to the religious practised in Karnataka before and during Chalukyas of Kalyan by ties of blood. The Basaveshwara’s period were Jainism, Buddhism, famous Vikramaditya VII had married the daughter Sri. Vaishnavism and Shaivism. These religious, of Jgama, fendatory Kulachuri ruler. Jogama’s no doubt, have contributed to the growth of the rule extended from 1080 to 1118 A.D. He was the cultural heritage of Karnataka, but they divided the most outstanding among the rulers of the family, society into many sects and these innumerable sects Jogama’s son and successor was Permadi. were following their own principles and created He had married the daughter of Vikramaditya confusion in the minds of people. Hence, in their VI. Thus, Permadi was closely related to the chalukyas. Permadi was succeeded by his son

Imperial Journal of Interdisciplinary Research (IJIR) Page 1477

Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-9, 2016 ISSN: 2454-1362, http://www.onlinejournal.in

Bijjala. “Bijjala was invested with the office of Bijjala as well as the people discovered no less a Mahamandalesvara and governorship of his divine person than Basaveshwara as available”26. hereditary chief dom of Mangalveda in the region Thus, the seeds of fear were sown everywhere of Somesvara III or even earlier. In addition, as in by the forces of political anarchy. This tracing of the case of his father and grandfather, other the scenario of political events, the author felt is neighbouring tracts like Tardavadi, comprising the essential because firstly, there was political Bijapur area, were placed under his charge. The instability in the chalukyas kingdom. Secondly, it two Kinsmen, the ruling chalukya king somesvara is probable that during the struggle among III and Bijjala, must have been more or less of the chieftains the common people were disgusted not same age except for the status there was hardly any only with the political instability but also the difference between the two. As seen above, suffering which it brought in its wake. The Bijjala started his career circa 1130 A.D. in the historical moment was ripe for the advent of region of Somesvara IIIrd Twelve years later we Basaveshwara because these conditions enabled find him holding an importance office as governor Basaveshwara to spread his spiritual message to the of the Karahada – 4000 province in 1142 A.D. in common people who were all along wishing to lead the reign of Jagadekamalla. Fiver years later, in a peaceful and enlightened life. 1147 A.D., he is seen governing the Taradavadi – Such were the social, religious and political 1000 division. This territory continued to be in conditions which left a great impact on his charge subsequently. In 1150 A.D., Basaveshwara and made him think in terms of Jagadekemalla’s rule ended and his younger establishing an ideal society based on social, brother-T ceila III ascended the chalukya throne. religious and political equality and justice. The prince was junior to Bijjala and in no way superior to the latter. He did not possess any References: outstanding ability as events show”25 Bijjala wanted to become independent. His 1. C.N. Hiremath, “Songs celestial and ambition was spurred when he saw a weak ruler Terrestrial” Sree Ma, Niranjana Kudarimoti and he took many fendal rulers into confidence. It Raichur, 1979, p. 1. also appears that Bijjala was gainng strength by 2. Ibid, p. 3. getting the support of important fendatories of the 3. Sri. Basaveshwara, “Eighth Centenary Chalukya as. The reins of the Kingdom passed Commemoration volume” Govt. of Mysore, into the hands of Bijjala. In or about 1155 A.D. , 1967, p. 18. the Kakatiya fendatory ruler, Prola II, refused to 4. C.N. Hiremath, “Songs celestial and terrestrail pay tribute and declared his independence. Bijjala op. cit.” p. 4. fully exploited the situation. He did not take any 5. B. Mahadevappa “Arivu Achara”, Arivu action and so, Taila himself marched against, him, Achara Prakatanalaya, Yadagri, 1999, p. 200. the Kakatiya chief, prola III, defeated the chalukyas 6. B. Virupakshappa, “Allama Prabhu”, Part III, and imprisoned Taila III. This gave a fillip to the Basava Journal Sept. 2000, p. 50. execution of Bijjala’s plan. Hence he decided to 7. Ibid, p. 48. function like a severeign king “Emperor Taila, 8. Lise Vail op. cit., Basava Journal, Sept. 1991, being thus vanquished in 1155 A.D., could not p. 54. nuturally go back to Kalyana, and hence, moved 9. Siddayya Puranik, “Akkamahadevi”, Basava from place to place in order to find shelter as far Journal, June, 1999 Vol. 23, p. 64. away as possible from Kalyan. This was the 10. Ibid, p. 80-81. opportunity for Bijjala to usurp the kingdom. He 11. B. Mahadevappa, “Arivu Achara”, op. cit. however carried on the administration in the name 1999, p. 177. of his absent master, for he know it was practical 12. Basava Journal, op. cit. 1999, p. 69. wisdom to gain the goodwill of the people in order 13. S.A. Palekar “Concept of Equality and Ideal to rule the country in peace and harmony. Inspite Society” Prem Ravuat Publication, Jaipur, of his treacherous action towards the emperor, he 1999, p. 23-24. had managed to keep control over all the 14. Sri. Basaveshwara eighth centenary feudatories by placing his own trusted men, commemoration volume Government of wherever possible, in key positions. His Mysore, Bangalore First Edition, 1967. suspicious mind could not naturally allow any of 15. Sri. Basaveshwara eighth centenary the feudatories to enjoy the freedom which they commemoration op. cit., 1967, p. 47. were used to in the past. But it must be said that 16. Ibid, p. 47. all the while he was looking for a man who could 17. S.A. Palekar, Concept of Equality and Ideal command not only the respect of the people but Society, op. cit. p. 24. also keep them happy. To his great good fortune 18. Chidanandmurthy, “Basavanna” (New Delhi national Book Trust, 1972) p. 3-4.

Imperial Journal of Interdisciplinary Research (IJIR) Page 1478

Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-9, 2016 ISSN: 2454-1362, http://www.onlinejournal.in

19. Ibid, pp. 25-26. 23. S.S. Wodeyar (ed) Shree Basaveshwara, op. 20. P.B. Desai, Basaveshwara and his times cit. p. 78. (Dharwad Karnataka University, 1968, pp. 24. Karnataka through the Ages op. cit. p. 7. 118-119. 25. Karnataka through the Ages op. cit. p. 29-31. 21. S.S. Wodeyar (ed) Shree Basaveshwara 26. S.S. Wadeyar, Shree Basaveshwara, op. cit. p. Bangalore Government of Mysoe, 1967 p. 115. 15. 22. Karnataka through the Ages the Government of Mysore, 1968, p. 165.

Imperial Journal of Interdisciplinary Research (IJIR) Page 1479