Siva kavitha biography of mahatma

Basava

Indian philosopher and reformer (1131–1196)

Jagajyoti

Basavanna

Born1131[1]

Basavana Bagewadi, Kalyani Chalukya Empire now focal point Vijayapura district, Karnataka, India

Died1196[1] (aged 62)

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

Known forSocio-religious reforms, Anubhava Mantapa, Vachana literature, Women empowerment movement in Southmost 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 generous the reign of the Kalyani Chalukya/Kalachuri dynasty. Basava was active during depiction rule of both dynasties but reached the peak of his influence by means of the rule of King Bijjala II in Karnataka, India.[2][5][6]

Basava spread social comprehension through his poetry, popularly known orangutan Vachanaas. He rejected gender or collective discrimination, superstitions and rituals[1] but exotic Ishtalinga necklace, with an image spick and span the lingam,[7] to every person in spite of of their birth, to be excellent constant reminder of one's bhakti (devotion) to Shiva. A strong promoter see ahimsa, he also condemned human suffer animal sacrifices. As the chief clergyman of his kingdom, he introduced virgin public institutions such as the Anubhava Mantapa (or, the "hall of nonmaterialistic experience"),[8] which welcomed men and cohort from all socio-economic backgrounds to agree spiritual and mundane questions of come alive, in open.[9]

The traditional legends and hagiographic texts state Basava to be excellence founder of the Lingayats. However, recent scholarship relying on historical evidence specified as the Kalachuri inscriptions state put off Basava was the poet philosopher who revived, refined and energized an as of now 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 underline the life of the social crusader and is considered important because integrity author was a near contemporary give evidence his protagonist.[11] A full account dominate Basava's life and ideas are narrated in a 13th-century sacred Telugu subject, the Basava Purana by Palkuriki Somanatha.[12]

Basava literary works include the Vachana Sahitya in Kannada Language. He is likewise known as Bhaktibhandari (lit. 'the treasurer remind you of devotion')[13] and Basavanna.

Early life

Basava was born in 1131 CE[1] in primacy town of Basavana Bagewadi in birth northern part of Karnataka, to Maadhavarasa and Madalambike, a Kannada Orthodox Hindustani family[14] devoted to the Hindu divinity Shiva.[10][13][15] He was named Basava, keen 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 representation Hindu temple in the town publicize Kudalasangama,[13] at Sangameshwara then a Shaivite school of learning, probably of rendering Lakulisha-Pashupata tradition.[15]

Basava married Gangambike,[13] a cousingerman from his mother's side. Her curate was the provincial prime minister unredeemed Bijjala, the Kalachuri king.[10][15] He began working as an accountant to loftiness court of the king.[13] When jurisdiction maternal uncle died, the king gratifying him to be the chief preacher. The king also married Basava's suckle named Nagamma.[10]

As chief minister of justness kingdom, Basava used the state moneys to initiate social reforms and devout movement focussed on reviving Shaivism, institution and empowering ascetics who were hailed Jangamas.[10] One of the innovative institutions he launched in the 12th hundred was the Anubhava Mantapa, a universal assembly and gathering that attracted other ranks and women across various walks give an account of life from distant lands to straightforwardly discuss spiritual, economic and social issues of life.[9] He composed poetry occupy local language, and spread his communication to the masses. His teachings snowball 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 factory are attributed to Basava, which total revered in the Veerashaiva Lingayat grouping. These include various Vachana[1] such kind the Shat-sthala-vachana (discourses of the outrage stages of salvation), Kala-jnana-vachana (forecasts sign over the future), Mantra-gopya, Ghatachakra-vachana and Raja-yoga-vachana.[17]

Hagiography

The Basava Purana, a Telugu biographical altruistic 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 lean the 15th-century Mala Basava-raja-charitre and honourableness 17th-century Vrishabhendra Vijaya, both in Kannada.[10]

Authenticity

Scholars state that the poems and legends about Basava were written down scratch out a living after his death.[18] This has embossed questions about the accuracy and machiavellian interpolation by authors who were war cry direct witness but derived their occupation relying on memory, legends, and story of others. Michael states, "All 'Vachana'collections as they exist at present program probably much later than the 15th-century [300 years post-Basava]. Much critical have needs to be spent in conclusive the authenticity of portions of these collections".[20]

Philosophy

Basava grew up in a Shaivite family.[10][13] As a leader, he formulated and inspired a new devotional bad humor named Virashaivas, or "ardent, heroic come upon of Shiva". This movement shared cast down roots in the ongoing Tamil Bhakti movement, particularly the Shaiva Nayanars encode, over the 7th- to 11th-century. Nonetheless, Basava championed devotional worship that unloved temple worship and rituals led vulgar Brahmins and replaced it with tailored direct worship of Shiva through patterns such as individually worn icons wallet symbols like a small linga. That approach brought Shiva's presence to globe everybody and at all times, without sexuality, class or caste discrimination.[8][21] Basava's rhapsody, such as Basavanna 703, speak disregard strong sense of gender equality unacceptable community bond, willing to wage conflict for the right cause, yet produce a fellow "devotees' bride" at honourableness time of their need.[22]

A recurring discriminate in his poems and ideas disintegration of Sthavara and Jangama, that disintegration, of "what is static, standing" lecturer "what is moving, seeking" respectively. Temples, ancient books represented the former, decide work and discussion represented the latter.[23]

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

My legs are pillars,
decency body the shrine,
the head excellent cupola of gold.

Listen, O ruler of the meeting rivers,
things deal shall fall,
but the moving intelligent shall stay.

— Basavanna 820, Translated soak Ramanujan[24]

Basava emphasized constant personal spiritual transaction as the path to profound nirvana. He championed the use of mother language, Kannada, in all spiritual discussions so that translation and interpretation fail to notice the elite is unnecessary, and humankind can understand the spiritual ideas.[8] Queen approach is akin to the dissident movement, states Ramanuja.[23] His philosophy revolves around treating one's own body slab soul as a temple; instead lecture making a temple, he suggests turn out the temple.[23] His trinity consisted pale guru (teacher), linga (personal symbol arrive at Shiva) and jangama (constantly moving topmost learning).

Basava established, in 12th-century, Anubhava Mantapa, a hall for gathering perch discussion of spiritual ideas by lowly member of the society from both genders, where ardent devotees of Shibah shared their achievements and spiritual metrical composition in the local language.[8] He sensitive rituals, dualism, and externalization of demiurge, and stated that the true Demiurge is "one with himself, self-born".

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

How can I brush right
 about gods you sell awarding your need,
  and gods you inter for fear of thieves?

The monarch Kudalasangama,
self-born, one with himself,
recognized alone is the true god.

— Basavanna 558, Translated by Ramanujan[25]

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

Bhakti marga as the course of action to liberation

The Basava Purana, in Strut 1, presents a series of stirring debates between Basava and his father.[27] Both declare Hindu Sruti and Smriti to be sources of valid nurse, but they disagree on the marga (path) to liberated, righteous life. Basava's father favors the tradition of rituals, while Basava favors the path conduct operations 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. goodness beginning of the beginning. The organization of that divine linga is say publicly true God. The guru [teacher] help the creed is an embodiment adherent kindness and compassion. He places Deity in your soul, and he too places God in your hand. Significance six-syllabled mantra,[29] the supreme mantra, go over the main points its mantra. The dress – mop of hair, ashes and rudrashaka choker – place a man beyond primacy cycle of birth and death. Luxuriate follows the path of liberation. (...) This path offers nothing less go one better than liberation in this lifetime."[28]

Roots in class Vedanta philosophy

Sripati, a Virasaiva scholar, explained Basava's philosophy in Srikara Bhasya, demand the Vedanta Sutra, suggesting Basava's Lingayat theology to be a form accomplish qualified nondualism, wherein the individual Atma (soul) is the body of Genius, and that there is no unlikeness between Shiva and Atma(self, soul), Week is one's Atma, one's Atma wreckage Shiva.[26] Sripati's analysis places Basava's views in Vedanta school, in a star as closer to the 11th century Vishishtadvaita philosopher Ramanuja, than to Advaita truth-seeker Adi Shankara. However, Sripati's analysis has been contested in the Virasaiva community.[26]

Legacy and influence

Modern scholarship relying on real 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 crystalclear helped form is also known because the Sharanas. The community is particularly concentrated in Karnataka, but has migrated into other states of India pass for well as overseas. Towards the fall of the 20th century, Michael estimates, one-sixth of the population of blue blood the gentry state of Karnataka, or about 10 million people, were Veerashaiva Lingayat poorer of the tradition championed by Basava.[16] Veerashaiva Lingayat constitutes around 17% prepare Karnataka's population and has dominance flabbergast 100 out of 223 constituencies. Between the total of 23 chief ministers that Karnataka had since 1952, 10 were from Lingayat community.[30]

Social reform

Basava instructed that every human being was finish equal, irrespective of caste, and that chic forms of manual labor was similar to one another important.[31] Michael states that it wasn't birth but behavior that determined smashing true saint and Shaiva bhakta groove the view of Basava and rendering Sharanas community.[3] This, writes Michael, was also the position of south Amerind man, that it was "behavior, grizzle demand birth" that determines the true man.[3] One difference between the two was that Sharanas welcomed anyone, whatever career he or she might have archaic born in, to convert and note down reborn into the larger family be more or less Shiva devotees and then adopt coarse occupation he or she wanted.[3] Basava insisted on ahimsa or non-violence plus vehemently condemned all forms of sacrifices, human or animal.[32][33]

Synthesis of diverse Hindoo traditions

Basava is credited with uniting mixed spiritual trends during his era. Jan Peter Schouten states that Virashaivism, significance movement championed by Basava, tends on the road to monotheism with Shiva as the almighty, but with a strong awareness cherished the unity of the Ultimate Reality.[34] Schouten calls this as a blend of Ramanuja's Vishishtadvaita and Shankara's Advaita traditions, naming it Shakti-Vishishtadvaita, that laboratory analysis monism fused with Shakti beliefs.[34] Nickelanddime individual's spiritual progress is viewed through Basava's tradition as a six-stage Satsthalasiddhanta, which progressively evolves the individual protected phase of the devotee, to period of the master, then phase try to be like the receiver of grace, thereafter Linga in life-breath (god dwells in their soul), the phase of surrender (awareness of no distinction in god come first soul, self), to the last fastener of complete union of soul delighted god (liberation, mukti).[34] Basava's approach quite good different from Adi Shankara, states Schouten, in that Basava emphasizes the chase of devotion, compared to Shankara's stress on the path of knowledge – a system of monistic Advaita natural widely discussed in Karnataka in representation time of Basava.[35][36]

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

Icons and symbols

Basava advocated the wearing of Ishtalinga, efficient necklace with pendant that contains spruce small Shiva linga.[31] He was uncontrolled by his realization; in one remaining his Vachanas he says Arive Guru, which means one's own awareness report his/her teacher. Many contemporary Vachanakaras (people who have scripted Vachanas) have declared him as Swayankrita Sahaja, which substance "self-made".

Monuments and recognition

References

  1. ^ abcdefgCarl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Push, ISBN 978-0813540689, pages 239–240
  2. ^ abcdeBasava Encyclopædia Britannica (2012), Quote: "Basava, (flourished 12th 100, South India), Hindu religious reformer, lecturer, theologian, and administrator of the queenly 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 authority World: A Cross-cultural Encyclopedia. ABC-CLIO. p. 107. ISBN .
  5. ^A. K. Ramanujan (1973). Speaking ensnare Śiva. Penguin. pp. 175–177. ISBN .
  6. ^Gene Roghair (2014). Siva's Warriors: The Basava Purana domination Palkuriki Somanatha. Princeton University Press. pp. 11–14. ISBN .
  7. ^Fredrick Bunce (2010), Hindu deities, demi-gods, godlings, demons, and heroes, ISBN 9788124601457, attack 983
  8. ^ abcdJan Peter Schouten (1995), Sicken of the Mystics: On the Public Aspects of Vīraśaivism, Motilal Banarsidass, ISBN 978-8120812383, page 4
  9. ^ abSK Das (2005), Ingenious History of Indian Literature, 500–1399: Shun Courtly to the Popular, Sahitya Akademi, ISBN 978-8126021710, page 163
  10. ^ abcdefghiEdward Rice (1982), A History of Kannada Literature, Indweller Educational Services, ISBN 978-8120600638, pages 52–53
  11. ^Shiva Prakash (1997), p. 179
  12. ^Velchuri Rao and Cistron Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton Hospital Press, ISBN 978-0691604879, pp. 1–14
  13. ^ abcdefgJan Cock Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, ISBN 978-8120812383, pages 2–3
  14. ^"Basavanna, dignity Immortal, Being Invoked by the People 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 mull it over Vīraśaiva Tradition, Journal of the English Academy of Religion, Vol. 50, Thumb. 4, pages 605–606
  17. ^Edward Rice (1982), Nifty History of Kannada Literature, Asian Cautionary 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". Archived from the inspired on 27 May 2013. Retrieved 18 June 2013.
  20. ^R Blake Michael (1992), Distinction Origins of Vīraśaiva Sects, Motilal Banarsidass, ISBN 978-8120807761, page 64 footnote 19
  21. ^R Poet Michael (1992), The Origins of 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 Humanities, ISBN 978-0140442700, pages 19–22
  24. ^AK Ramanujan (1973), Articulate of Śiva, Penguin Classics, ISBN 978-0140442700, leaf 19
  25. ^AK Ramanujan (1973), Speaking of Śiva, Penguin Classics, ISBN 978-0140442700, page 28
  26. ^ abcdeCarl Olson (2007), The Many Colors inducing Hinduism: A Thematic-historical Introduction, Rutgers School Press, ISBN 978-0813540689, pages 243–244
  27. ^Velcheru Rao instruct Gene Roghair (2014), Siva's Warriors: Righteousness Basava Purana of Palkuriki Somanatha, Town University Press, ISBN 978-0691604879, pages 55–58
  28. ^ abcVelcheru Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton University Press, ISBN 978-0691604879, pages 57–58
  29. ^Om Namah Shivaya, see: Carl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Measure, ISBN 978-0813540689, pages 243–244
  30. ^"Lingayats hold key criticism 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, University arrive at California Press, ISBN 978-0520039483, pages 307–308
  32. ^Uppar, Ravindra (8 October 2016). "'Prevent sacrificing millions of animals at Kakkeri fair-seer'". The Times of India. Belagavi: The Historical Group. Retrieved 4 May 2022.
  33. ^Lankesh, Gauri (9 May 2016). "Basavanna: India's primary free thinker". Bangalore Mirror. Bangalore: Retrieved 4 May 2022.
  34. ^ abcJan Peter Schouten (1995), Revolution of the Mystics: Throng the Social Aspects of Vīraśaivism, Motilal Banarsidass, ISBN 978-8120812383, pages 9–10
  35. ^Jan Peter Schouten (1995), Revolution of the Mystics: Nightmare the Social Aspects of Vīraśaivism, Motilal Banarsidass, ISBN 978-8120812383, pages 111–112
  36. ^サイ (2005). Sai. [Sai]. OCLC 852251154.
  37. ^Jessica Frazier et al. (2014), The Bloomsbury Companion to Hindu Studies, Bloomsbury Academic, ISBN 978-1472511515, page 281
  38. ^"Basava, Shivaji statues for Parliament | India Info - Times of India". The Bygone of India. 19 April 2003. Retrieved 31 August 2022.
  39. ^"Kalam to unveil statues of Shivaji, Basaveshwara in Parliament | India News". Zee News. 28 Apr 2003. Retrieved 31 August 2022.
  40. ^"PM's land of your birth on the occasion of release state under oath Commemorative Coin in honour of Guru Basaveshwara". . Retrieved 3 July 2022.
  41. ^Ataulla, Naheed (14 November 2015). "PM Modi unveils 12th century social reformer Basavanna's statue in London". The Times fail India. Retrieved 3 July 2022.
  42. ^Staff (23 June 2006). "Manmohan arrives in Metropolis ahead of schedule". Oneindia. Retrieved 3 July 2022.
  43. ^T.V. Sivanandan (11 February 2011). "Basaveshwara's statue may come up imprison London". The Hindu. Archived from ethics original on 7 September 2013. Retrieved 7 September 2013.
  44. ^"Lambeth Basaveshwara - Home". .
  45. ^Image of the Prime Minister salaried homage to Basaveshwara statue in Writer The Hindu (14 November 2015)
  46. ^"Basavakalyan difficulty get 108-ft statue of 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). Analysis 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: account, hagiography and a modern Kannada stage play, Julia Leslie (1998), Bulletin of justness School of Oriental and African Studies, Volume 61, Issue 2, pages 228–261
  • "Linga" as Lord Supreme in the Vacancies of Basava, R Blake Michael (1982), Numen, Volume 29, Issue 2, pages 202–219
  • Lingayats as a Sect, William McCormack (1963), The Journal of the Kingly Anthropological Institute of Great Britain final Ireland, Vol. 93, No. 1, pages 59–71
  • Work as Worship in Vīraśaiva Habit, R Blake Michael (1982), Journal confront the American Academy of 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