Oct Dec2019 Special Issue 20 ISSN 29897 Vol. 9 IN KANNADA LITe. OF BASAVANNA CONTRIBUTION AWARENESS SOCIAL THROUGHRATURE SPREAD OF HIS AND VACHANAS

RANGANATHMURTHY.A of Kannada Assistant Professor, Dept Tiptur Govt First Grade College,

Abstract in the a genuine sense that iit is an but it is art e Vachana Iiterature art, harmonies ersin the finer ideas and sleepina in the recesses of soul and reproduces or inmost our being; and theom and music of life in the exXistence There is melody because it has had the capaciachana the fine creation literature has produced to the Catch literature makes us responsive music of there from. Vachana the inspiration of the soui. Genuine art is exne Su shades of in the depth and awakens finer feeling holiness and dianitSVeOF as beauty, power, the finer attitudes of the soul such of being enfolded in the soul and e to seize the deeper layers privilege of art upon omes to of our being art possess a rave expression to them. And in the height divine inspiration. Hence genuine art ara character, for it represents a form of and vachana literature is representativenf from religious or spiritual consciousness, makes it sublime. genuineKeywords:art whichVachana literature, Mysticism, Anubhavamantapa, mystic-saint anc vachana poets, .

Introduction Basavanna wasborn to Brahmin parents in the town of BasavanaBagewac Basavanna (1106-1167) rejected the upanayanam ("ritual thread ceremony") and le home for Kudalasangama, a holy place at the confluence of the Krishna and Ghataprabna rivers in Bagalkot district, Karnataka. ACCording to historian P.8. Desai, it was here during his tutelage under the saint Ishanyaguru, that Basavanna had visions of his life's purpose. The liífe of Basavanna marks a milestone in the history of Kamataka state, India. A towering personality, his zeal and socio-cultural achievements in the reaim of peace and equality of mankind have brought about enduring changes in society. Information about his life and achievements come from the many Kannaca writings, the earliest of which were written just after his death. Hoysala poet Haihara's Basavarajadevararagale is the first known biography on Basavanna. Vijayanagara pot writer BhimaKavi's Basavapurana (1369), Singiraja's AmalaBasavacharite (1500), Vijayanagara minister LakkannaDandesa's Shiva Tatwachintamani (1425-1450) a some of the important sources.The cornerstone of Basavanna's philosophy was WoN Worship is heaven", the rejection of mere worship of God and the acceptance of one Own body as a temple of God. Basavanna strongly advocated a life of comper commitment to work. As a poet, he finds a pride of place in . His deru written poems end with the word "Kudalasangama" which literally means "God or u

DOems Confluence of two rivers", the poet's version of the god Shiva. About 1,300 Su nly have and have been survived, described by H.S. Shiva Prakash as lyrical, contemplative and self-critical. satirical, and In one satirical poem, Basavanna decries the hypocrisy of a snake his wife, who on their to cian they way find a bride for their son cancel the journey

246 Journal International of Innovative Practice and Applied Research (1JIPAR) Special 1ssue 20 Oct Dec 2019 ISSN 2349 8973 Vol. 9 Basavanna bad omen- another snake tharmer and his wife Though ome across a his under the of the sorme of his poems betray was a minister patronage king, clf A by Basavanna ntempt towards kingship and deep devotion to the god Shiva. poem Five are burning me. am one. I the fire above Unbearable, stand. When cannot I wild bull away is dragging a A tiger not Kudalasanga Can you rescue,

Basavanna'sPreachings and Suoreme Have faith in creator of this universe believe that he is ormnipresent power. Earn wealth through honest and truthful work. and contribute the rest to the society Consume according to yOur requirements through Dasoha. for other's Women and God. Live morally, do not aspire Wealth, breach trust. Never act in of Live a ife. lose heart while pursuing the path of trust. prinipled Never than there is none lower than me; There is none greater Work with a feeling that, society of Sharanas.

Literary Works which are revered in the ingayat Several works are attributed to , such as the Shat-sthala-vachana (discourses These include various Vachana community. of the future), Manta- of salvation), Kala-jnana-vachana (forecasts of the six stages Ghatachakra-vachana and Raja-yoga-vachana. gopya, AnubhavaMantapa Basava in the 12th Century C.E. is locate was established by AnubhavaMantapa in the Karnataka. It is the first religious parliament in Bidar district of in and was an academy of mystis, literal meaning is "experience pavilion". world whose It was the fountainheac the faith in the 12th century. saints and philosophers of lingayat cver pertaining to the lingayat. It was presided all and philosophical thought other of religious from all over Kamataka and and numerous Sharanas by the mystic AllamaPrabhu fountainhead of This institution was also the of India were participants. parts to propagate Veerashaiva religicus was used as the vector the Vachana literature which AkkaMahadevi, veerashaiva theosophy like Other giants of philosophical thought. in the AnubhavaMantapa. and were participants and Basavanna himself Channabasavanna Mahaamane. The AnubhavaMantapa also called as the History of the of mystics, saints and philosophers AnubhavaMantapa was an academy and the fountainhead of all religious faith in the 12th century. It was veerashaiva' Ethics. It was presided over by the to the Human Values, or pniiosophical thought pertaining Karnataka and other parts Sharanas from all over AllamaPrabhu and numerous the society ysic to the lower strata of basicaily participants. The Sharanas belong and a were of Hinduism. Sudras baits the and the Dalits in the Varna System tnem caed Shuydras Basaveshwara and made the social reformer provided equal opportunities by to sociery ere rational and contribute back througn on their own work, think literatue was o aepend fountainhead of the Vachana which institution was also the thought. Otner . his views and philosophical the vector to propagate Sharana's Channabasavanna were C aS AkkaMahadevi, Sharana's and Sharanes theosophy revolution to like socio spiritual paricipants in the AnubhavaMantapa. It was a unique establish an egalitarian society. 247 Research (1IPAR) International Journal of Innovative Practice and Applied Oct Dec 2019 1SSN 24 73 Special Issue 20 Vol. 9 casteless, creedless se build a Vibrant worked to Soriety with The AnubhavaMantapa through Vachanas AnubhavaMantaoa h. Values propagated through full of Human Basava ame the over by of and movement taken system ethics education at rise to a onra gave freedom.. The Human values. It social religious basis of a sect of ideals of and such as n to inspire was characterized exalted. It sought age b simple and the medieval which ter had done. In faith on the homes and faith of Earth of light and previous shed a ray that Basava ss it helped to intermarriage communal jealousy, after the e soon disappeared for the same by the Y But the spirit were punished he people. couple realised me end when the Basava soon the came to an abrupt shaken and picture classless society was dream of the later died. and a year in the vernacular lares. and left for KudalaSangama considerable value literature of classical movement gave a of a tongue. Its ain The attained the dignity theliterature which raisine to remove untouchability, the country, caste and ande of of the barriers of of family relations the elimination born. The sanctity the of the high for while at the same time untouchable to the equal were striven he of womanhood reduced. It encoura in the status pilgrimages was improvement of fasts and rites and rituals, love and faith. The excesse importance of means of contemplation of God by The movemerr leaming and encouraged. and the idea of monotheism Was were deplored to a level capacty both polytheism nation generally higher of to raise the about a completely dassles tended, in many ways, failed to bring However, the sect thought and action. society. Shaivism. As a leader. he Basava Philosophy with a tradition of in a Brahmin family or "ardent Basava grew up movement named Virashaivas, devotional and inspired a new roots in the ongoing Tamil Bhaic developed movement shared its of Shiva". This 7th- to 11th-century. heroic worshippers traditions, over the the Shaiva Nayanars ancd particularly that rejected temple worship Movement, devotional worship Basava championed of Shiva through However, with personalized direct worship and replaced it This approach led Brahmins, a small Linga. rituals by icons and symbols like individually worn dlass or cast practices such as all without gender, everyone and at times, Shiva's presence to sense of gender brought Basavanna 703, speak of strong Basava's poem, such as a feilcw discrimination. cause, yet being to wage war for the right and community bond, willing equality need. at the time of his or her that S "devotees' bride" is of Sthavara and Jangama, contrast in his poems and ideas A recurring respectively. Temples,ance and "what is moving, seeking" of "what is static, standing" the latter. while work and discussion represented books represented the former, The rich will make temples for Shiva, What shall I, a poor man do? My legs are pillars, the body the shrine, the head a cupola of gold. Listen, O Iord of the meeting rivers, things standing shall fall, but the moving ever shall stay.

path - Basavanna 820, Translated by Ramanuja ain all Basava emphasized constant personal spiritual development ge, Kanna0annadan profound enlightenment. He championed the use of vernacular langudy

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International Journal of Innovative Practice and Applied Research (JIPA Special Issue 20 Oct Dec 2019 Vol. 9 ISSN 2349-9978 ecussions so translation and spiritual that interpretation can understand the by the elite is unnecessary, and every spiritual ideas. Basava is akin to the ent, states Ramanuja. His approach Prote philosophy revotves around oul as a temple; instead of treating one' s own bod making a temple, he being the temple. His trinity consisted of guru suggests (teacher), linga (personal symbol of Shiva) gama (constantl moving and learning). and asava established, in 12th-century, AnubhavaMantapa, a hall for and cussion of sp ideas bY any member of gathering spiritual the society from both where rdent votees of Shiva shared their genders, achievements and spiritual poems in the loca! language. He questiorioned rituals, dualism and externalization of god, and stated that the true god is "one with himself, self-born". I feel right How can o eats and about a god wh. up lacquer melts, when he sees fire? who wiltS feel right How can I sell in about gods you your need, for fear of thieves? and gods you buryY the The lord of meeting rivers, self-born, one with himself, the true he alone is god. - Basavanna 558, Translated by Ramanujan While Basava rejectedrituals, he encouraged icons and symbols such as the wearng of Istalinga (necklace with personal linga, symbol of Shiva), of Rudraksha seeds r beads on parts of one body, and apply (sacred ash on forehead) as a aonstant reminder of one's devotion and principles of faith. Another aid to faith, he encouraged was the six-syllable mantra, ShivayaNamah, or the shadhakshara mantra whichs OM NamahShivaya. Bhakti Marga as the path to Liberation According to Velcheru Rao and Gene Roghair, Basava cals the path of devcton as "beyond Six system of Philosophy. Sruti has commended it as the all-seeing. the beginning of thne beginning. The form of that divine linga is the true God. The guru [teacher] of the creed is an embodiment of kindness and compassion. He piaces Godin your soul, and he also places God in your hand. The six-syllabled mantra, the Supreme mantra, is its mantra. The dress locks of hair, ashes and rudrashaka beads - lace a man beyond the cycle of birth and death. It follows the path of liberation. (...) This path offers nothing less than liberation in this lifetime. Roots in the Vedanta Philosophy pati, a Virasaiva scholar, explained Basava's philosophy in Srikaraahasya, n the Vedanta sutra, suggesting Basava'sLingayat theology to be a form of qualifed difalism, wherein the individual Atman (soul) is the body of God, and that there is no Shivcebetween Shiva and Atman (self, soul), Shiva is one's Atman, one's Atman is 11th atrsanalysis places Basava's views in Vedanta school, in a form cioser to the 11th century Vishishtadvaita philosopher Ramanuja, than to Advaita philosopher Leaacra.Legacy and However,Influence Sripati's analysis has been contested by other scholars. Lingayats, also known as Virasaivas or Veerasaivas, traditionally believe that hiev was the founder of their tradition. However, modern centu evidence such as the Kalachuri inscriptions state that scholarsnipBasava was eyingonthe l2th- Com poet philosopher who revived and energized an already existing tradition. The Y he helped form is also known as the Sharanas. The communityY is largely dl Journal of Innovative Practice and Applied Research (DIPAR) 249 Vol. 9 Special Issue 20 Oct Dec 2019 ISSN 2349-8978 concentrated in Karnataka, but has migrated into other states of India as overseas. Towards the end of the 20th century, Michael estimates, one sixth population of the state of Karnataka, or about 10 million people, were Lingayat the at Hindus, or of the tradition championed by Basava. Social Reform A necklace with pendant containing linga symbol of shiva are worn by de. of the tradition championed by Basavanna. Rudraksha beads (sho otees and Vibhuti (sacred ash on forehead) are other reminder of one's principles of faithbve

Basava advocated that every human being was equal, irrespective of caste, an that all forms of manual labor was equally important. Michael states that it wasn't birth but behavior that determined a true saint and Shaiva bhakta in the view of Basava and Sharanas community. This, writes Michael, was also the position of south Indian Brahmins, that it was "behavior, not birth" that determines the true Brahmin. One difference between the two was that Sharanas welcomed anyone, whatever occupation he or she might have been born in, to convert and be reborn into the larger family o Shiva devotees and then adopt any occupation he or she wanted. Synthesis of diverse Hindu traditions Basava is credited with uniting diverse spiritual trends during his era. Jan Peter Schouten states that Virashaivism, the movement championed by Basava, tends towars monotheism with Shiva as the godhead, but with a strong awareness of the unity of the ultimate Reality. Schouten calls this as a synthesis of Ramanuja'sVishishtadvaita an Shankara'sAdvaita traditions, naming it Shakti-Vishishtadvaita, that is monism fused with Shakti beliefs. An individual's spiritual progress is viewed by Basava's tradition as a s* stage Satsthalasiddhanta, which progressively evolves the individual through phase the devotee, to phase of the master, then phase of the receiver of grace, thereafter Linga of n in life breath (god dwells in his or her soul), the phase of surrender (awarene distinction in god and soul, self), to the last stage of complete union of (liberation, Mukti ). Basava's approach is different than Adishankara, statessou Sdho a that Basava emphasizes the path of devotion, compared to Shankara's empndait path of knowledge - a system of monistic Advaita widely Karnataka in the time of Basava. philosophy distu that et Jessica Frazier al. state that Basava of a laid the foundations mo Bhakt united "Vedic with Tantric practice, and Advaitic Monism with effusive devotionalism.

International Journal of Innovative Practice and Applied Research (IJIPAR) 50 Speclal Issue 20 Vol. 9 Oct Dec 2019 ISSN 2349 8978 and Symbols tconsheTh bust of Basaveswara, unveiled in London in advocated the 2015, the UK wearing of a facing Parliament. Basa HeHe was Ishtalinga, necklace with Shi linga. driven by his Pendant that contains a small in one'sne's AW. realisation; one of his which means own awareness is Vachanas he says AriyveArive Guru,anakaras (peoplele who have his/her teacher,teacher. Ma ne scriptedpted Vachanaeehave Many "self-made Vachanas) described him ascontemporar cahaja, which means Swayankrita MonuMonuments and Recognition e then President of India Abdul Kalam 28 April 2003 in the Parllament of India. inaugurated Basaveshwars statue on is the in BAsaveshwara first Kannadiga whose honour a heen minted in of his commemorative coin has recognition soclal reforms. The Dr Manmohan former Prime Minister of India, singh was in the release the coins. Bangalore, capital of Karnataka to On 14 November 2015 The Prime Minister of India Narendra Modi the statue of Basaveshwara inaugurated along the bank of the river Thames at London. Lambethn in Basava Dharma Peetha has constructed 108 ft (33 m) tall statue of Basavanna in Basavakalyan. Conclusion Basaveshwara started his movement single handedly. Men of ability and distinction later upheld it and with the support of such great persons the movement was reinforced, gaining fresh vigour and vision. Hundreds and thousands of Shivasaranas participated in the movement. They accelerated the pace of the movement by their involvement in the movement. AllamaPrabhu'smajestic association with Basaveshwara imparted dignity and grandeur to the movement. Under his guidance, the institution, raised to the status of a classical religious faith, an independent doctrine and philosophical school, earned recognition. Basavanna was a 12th-century Hindu philosopher, Statesman, Kannada poet in the Bhakti Movement a Shiva-focused and Social reformer during the of the Kalachuri-dynasty king Bijjala I in Karnataka, India. reign Reference AkkaGangambhike (2015): SreeSiddharamaraDrustiyalliMahile. Shanti Kirana. Vol. 33. No. January-February 2015. P. 16-18. 2. Balekundri, SC SharanaruRoopisidaStreeSamanate, Gadag, ParuPrakashan, 2006. (2006): BandaruPrabhu Prakash (2010): MunnurukapuJanangadaAdhyayanadaOndu Belli Nota. Translated by Veeranagouda. IN: MunnuruMungaru. Raichur: 2010. P. 17-21. MunnurukapuSamaj, Chandrashekhar, H (2015): VachanaSahityadalliMahilaSamvedane. BasavaPatha. No 416. March 2015. P. 45-51. Dandigemath, Shashikala (2014): SharaneyaraPragatiparaNiluvugalu. BasavaPatha. No. 413. December 2014. P. 12-21.

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