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India is a great womb for many religions born in India and as well a great cradle for many religions born outside India. Among many religions born in India, Lingayathism founded by Lord Basaveswara in 12th century is a very progressive, rational & independent religion. Lingayat religion has struggled hard to establish an ideal Welfare state (Kalyana Rajya) launching a crusade against casteism, superstitions, inequality, untouchability and exploitation which were going on in the name of religion. Lingayat religion preached Fatherhood of God and Brotherhood of Humanity uplifting the down trodden, upholding the principles of equal rights for women, fraternity and social justice.
Lingayat religion embraced people from all castes and all occupations from Brahmin to Bhangi through religious consecration- Istalinga Diksha.
Lingayathism does not believe in caste system. It is an independent and perfect religion established by Lord Basavanna during 12th century.
Lingayathism is a very progressive and non-Vedic, a non-Hindu religion with its own special characteristics as detailed below.
Contents |
History and origin
- Prophet founder: Lord Basavanna (1134-1196)
- Religious scriptures: Vachana Literature
- Language of the religion: Kannada
- Name of God, the Creator Lingadeva
- Religious symbol A globular shaped emblem called Istalinga that is worn on body
- Holy religious place P>Kudala Sangama in Bagalakot district of Karnataka, where founder-prophet Basavanna erged with God (Lingaikya)
- Religious annual congregation Sharana Mela -the annual mammoth congregation
(Just like Huz of Muslims) at Kudala Sangama. (January 11, 12, 13, 14 & 15)
- Religious custom Sharana Vrata
- Religious consecration Istalinga Diksha
- Religious centre Basava (Anubhava) Mantapa
- Rites and rituals Worship of Guru-Basavanna, Istalinga-globular Emblem, Jangama- holy person.
- Religious weekly congregation Sharana Sangama-weekly prayer
- Holy month Shravana
- Flag symbol Hexagonal star with Istalinga on Saffron coloured cloth.
- Heritage Sharana heritage started from Lord Basavanna with so many Sharanas and Shivayogis of Lingayat Religion.
- Religious fraternity Equality without any distinction of caste, creed, class or sex.
- Aim of Lingayat religion To build up a welfare state free from caste, creed, class and based on religious values.
Lingayat religion founded by Lord Basavanna and followed by one lakh ninety six thousand Sharanas at His life time is a non-Hindu, non-Vedic Faith for the following reasons.
- Lingayathism has Lord Basavanna as its founder-prophet.
- Lingayathism is not based on the preachings of Vedas, Agamas, Bhagawadgita, Mahabharata, Ramayana, Bhagawata, Puranas, etc. but based on Vachana literature which opposed four-fold caste system, untouchability, polytheism, inequality and preached equality, monotheism etc. and is the authoritative source of knowledge for Lingayats.
- Lingayat religion totally rejects Homa, Yajna and Sacrifice and opposes such rituals.
- Lingayathism is strictly monotheistic. Basavanna preached consistent monotheism which preaches belief in one only God who is all pervading, omnipotent, omniscient etc. He insisted to worship the only God in the form of globular Istalinga and nothing else.
- Lingayathism does not consider any such places on earth as holy and any river or pond as sacred and mere dip in water will absolve all sins.
- Lingayathism rejects these 5 pollutions. Pollution of birth, death, caste, menstruation and orts.
- Lingayathism does not believe in astrology, Vastushilpa, horoscope etc.
- Lingayathism disbelieves in four fold caste system i.e. 1. Brahmin. 2. Kshatriya 3. Vaishya. 4. Shudra & Untouchables (Asprushya) & considers this classification as man-made and advocates for horizontal type of society based on religions and social equality.
- Lingayats have their own
- Metaphysics - Shunya Siddhanta
- Yoga - Istalinga Yoga given by Basavanna
- Mystic philosophy -Shatasthala
- Religious consecration - Istalinga Diksha through which any body can be taken into Lingayat fold.
- Religious fraternity - Equal treatment without any differentiation of caste, creed, class, sex etc. when once consecration is over.
Difference between Ishta-Linga, Sthavara-Linga and Chara-Linga
Ishta-Linga is neither Sthavara-Linga nor Chara-Linga. Before Basvanna, there were Chara-Lingas worn on head or shoulder.
Ishta-Linga represents Absolute GOD who is formless. Sthavara-Linga represents Shiva. Chara-Linga is miniature form of Sthavara-Linga.
Basavanna lived in 12th Century Basavanna (1134 - 1196 CE). When he was young, he travelled from his native Bagavadi to Kalyan in India between 1157-1167 A.D during the rule of King Vijjala[1].
It is said that Basavanna, though born a Brahmin, rebelled against the rigid practices of the caste system then prevalent, and eventually began expounding his own philosophy with a casteless society at its core. Soon, his philosophy began attracting large numbers of people into the fold. Saints like Allama Prabhu, Akka Mahadevi, Channabasavanna also played pivotal roles in founding and spearheading the sect.
Basavanna lived and taught in the northern part of what is now Karnataka State. This movement found its roots during the brief rule of the southern Kalachuri dynasty in those parts of the state.
Lingayat theosophy
Lingayats believe in a monotheistic world where Linga or Parashiva the supreme god and self are one and the same[2]. Unlike other Hindus, Lingayats don't place importance on the Vedas but rather focus more on the Vachanas. Lingayats view the Vedas and Agamas to be polytheistic in nature. Lingayatism has five codes of conduct called Panchāchāra, Ashtāvarana (eight shields) and Shatsthala which are central to Lingayat theosophy.
The Shatsthala refers to the different levels of attainment that the devotee can achieve to protect the body as the abode of the Lord.
- Panchacharas
The Panchacharas describe the five modes of conduct to be followed by the believer. The Panchacharas include[3] -
- Lingāchāra - daily worship of the personal Sivalinga
- Sadāchāra - attention to vocation and duty
- Sivāchāra - acknowledging Shiva as the one God and equality among members
- Bhrityāchāra - humility towards all creatures
- Ganāchāra - defense of the community and its tenets
- Ashtavarana
The Ashtavaranas, the eightfold armour that shields the devotee from extraneous distraction and worldly attachments. The Ashtavaranas include[3] :
- Guru - obedience towards Basavanna as Guru,
- Linga - wearing a linga,
- Jangama - worship of Siva ascetics as an incarnation of the Lord himself,
- Pādodaka - sipping the water from bathing the Linga,
- Prasāda - sacred offering,
- Vibhuti - smearing holy ash(created using cow dung) oneself,
- Rudrāksha - wearing a string of rudraksha (holy beads) and
- Mantra - reciting the mantra: Aum Shri Guru Basavalingaya Namah.
- Shatsthala
Shatsthala or the concept of six phases/states/paths is pivotal to the Lingayat philosophy. Shatsthala is a conflation of Shat and Sthala which means 'six phases/states/levels' through which a soul advances in its ultimate quest of realisation of the Supreme. The Shatsthala comprises the Bhakta Sthala, Maheshwara Sthala, Prasadi Sthala, Pranalingi Sthala, Sharana Sthala and the Aikya Sthala. The Aikya Sthala is the culmination where the soul leaves the physical body and merges with the Supreme.
While the origins of the Shatsthala may be traced to the Agamas particularly the Parameshwaratantra, with the evolution of Veerashaivism, the evolution of concept of Shatsthala was also unavoidable. While Basavanna understood Shatsthala as a process with various stages to be attained in succession, the credit of refuting this and redefining Shatsthala goes to Channabasavanna, Basavanna's nephew. Channabasavanna differed radically from his uncle and held that a soul can reach its salvation in any stage.
- Concept of God
Lingayats believe in a monotheistic world where Linga or Para-shiva is the supreme God and the self and Shiva are one and the same. The concept of God in Lingayathism is very interesting[clarification needed] and its synthesis is even more fascinating[clarification needed]. The Istalinga worn by the Lingayathas on their body is representation of The Absolute and Formless GOD[clarification needed].
- Concept of Shoonya
True union and identity of Siva (Linga) and soul (anga) is life's goal, described as shoonya, or nothingness, which is not an empty void . One merges with Siva by shatsthala, a progressive six-stage path of devotion and surrender: bhakti (devotion), mahesha (selfless service), prasada (earnestly seeking Siva's grace), pranalinga (experience of all as Siva), sharana (egoless refuge in Siva), and aikya (oneness with Siva). Each phase brings the seeker closer, until soul and God are fused in a final state of perpetual Siva consciousness, as rivers merging in the ocean.
- Anubhava Mantapa
The Anubhava Mantapa was an academy of mystics, saints and philosophers of the Lingayata faith in 12th century Kalyana. It was the fountainhead of all religious and philosophical thought pertaining to the Lingayata. It was presided over by the mystic Allama Prabhu and numerous Sharanas from all over Karnataka and other parts of India were participants. This institution was also the fountainhead of the Vachana literature which was used as the vector to propagate Veerashaiva religious and philosophical thought. Other giants of Veerashaiva theosophy like Akka Mahadevi, Channabasavanna and Basavanna himself were participants in the Anubhava Mantapa. The Anubhava Mantapa was originally called the Shivanubhavamantapa.
- Saguna and Nirguna
Saguna is one who has Guna or characteristic manifestations.This way leads to Saguna Upasane.This is accomplished by engaging our senses like eyes to watch Abhisheka ,ears to hear Sthotra and Mantra,and tongue to chant etc .This means that involving our characteristics for worship.
Nirguna means one who has gone past all attributes. When a person follows the Ashtavarana for the body and Shatsthala for the mind (these gradually converts a person from Saguna to Nirguna) will lead self to rise and reach nirguna state. This way leads to Nirguna Upasane.
- Scriptures
- Vachanas
- Mantra Gopya
- Shoonya Sampadane
- Shaivite Agamas
- Karana Hasuge
Lingayat customs and practices
- Ishtalinga
The Lingayats make it a point to wear the Ishtalinga at all times. The Istalinga is made up of light gray slate stone coated with fine durable thick black paste of cow dung ashes mixed with some suitable oil to withstand wear and tear. Sometime it is made up of ashes mixed with clarified butter. The coating is called Kanti (covering). Though the Ishtalinga is sometimes likened to be a miniature or an image of the Sthavaralinga, it is not so. The Ishtalinga on the contrary is considered to be Lord Shiva himself and its worship is described as Ahangrahopasana.
Thus, for the Lingayats it is an amorphous representation of God. Lingayat thus means the wearer of this Linga as Ishta Linga. Here the word Ishta is a Sanskrit term meaning 'adored' or 'desired'. Unlike Advaitins however, Lingayats do not treat the Ishtalinga as merely a representation of God to aid in realising God but worship the Ishtalinga itself as God. Similar to most brahmins, Lingayats do not partake non-vegetarian food.
- Lingadharane
Lingadharane is the ceremony of initiation among Lingayats. Though, it can be performed at any age, it is usually performed when a child is 3-8 days old. The child receives Istalinga from the family Guru that is worshipped until age 8 -11 years. Usually between the ages of 8 and 11 years, the child receives Diksha from the Guru. From then on, the child wears the Linga at all times for the remainder of his/her life and it is worshipped as their own Istalinga. The Linga is housed in a small silver and wooden box and cloth. It is worn on the chest or around the body using a thread. Unlike other castes of Hinduism like brahmins permitting upanayana to only males this ceremony or deeksha can be taken by both men and women in presence of a satguru. This practice was started by revolutionary Basavanna himself who refused to undergo upanayana seeing the discrimination of women.
- Kaayakave Kailaasa ( Work is Worship)
Kaayaka means the exertion of the Kaaya (body) for the liberation of the soul imprisoned therein. Kailaasa means abode of Shiva -heavenly.
- Kaayakave Kailaasa literally means, Kaayaka or the body which exerts itself for nishkaama Karma-Karma without any expectation is nothing but Kailaasa-the abode of Shiva - heavenly.
A vachana complementary to this which talks about keeping the Kaaya or body purely goes as
- yenna kaale kamba dehave degula shirave honna kaLashavayya sthaavarakkaLivuntu jangamakkaLivilla - meaning, 'My legs are the pillars, my body the temple, and my head the golden spire. That which is immobile is transient. That which is mobile is not.'
As one theory goes Indian subcontinent can be divided as North and South divided by the Vindhya mountain ranges. While the North is blessed with the Himalayan rivers flowing all through the year and boasts of Ganga -called as sacred river. The South has river Kaveri which originates at Talakaveri dries up in summer. Hence the North is referred as Punya Bhoomi residents of which believe in taking a dip in Ganga with Bhakthi will wash off all your sins. But South is referred as Karma Bhoomi who believe in their Karma which will decide the fate. The Kaayaka Tatva of Basavanna also bases itself into Karma Siddhantha -Philosophy of Karma.
- Daasoha
Among the many injunctions prescribed for the devout Lingayat, Dasoha is a very important one. Basava created this as a protest against the feudalistic ideologies present at that time. He shunned the sharp hierarchial divisions that existed and sought to remove all distinctions between the hierarchially superior master class and the subordinate, servile class. Even though he himself served as a minister under the king, Bijjala, he pointed out that he worked only as a daasohi or one who serves. Dasoha to him meant working hard for one's livelihood and for the maintenance of society. In Basava's view, a dasohi should consider himself, but a servant of society. Therefore, Dasoha in principle assumed that what belongs to God must return to Him and what came from society should be given back by way of selfless service. Basava exhorted all wearers of Ishta linga to practice dasoha without reservation.
A famous vachana says
- Soham yennade Daasoham yendenisayya - which means be selfless (Daasa Aham) rather than selfish (Naanu or Aham).
- Festivals
- Burial
Unlike most other Hindus who cremate the dead, the Lingayat bury their dead. The dead are buried in the Dhyana mudra (meditating position) with their Ishta linga in their left hand.
Lingayata literature
The rise of Lingayathism heralded a new and glorious chapter in the annals of Kannada literature. It saw the birth of the Vachana style of literature with the Veerashaiva philosophy at its core. The Vachanas were pithy poems of devotional nature that expounded the ideals of Veerashaivism. Saints and Sharanas like Allama Prabhu, Akka Mahadevi and Basavanna himself were at the forefront of this development during the 12th century. Some of the best vachanas are the padas or the devaranamas of the dasas. The dasas were a group of religious singers of the Madhva faith who wandered around the kingdom singing about social injustice and true worship[4].
The entire corpus of these works was in Kannada and it marks one of the glorious chapters in the history of Kannada literature. As with the Dasa Sahitya of the later Haridasas, the Vachanas were also primarily targeted at the common man and sought to demystify God as large sections of society had been deprived of access to the texts. The Jangamas played a central role in the propagation of the Vachanas.
Lingayat demographics
Lingayats today are spread all over the state of Karnataka. They are Karnataka's largest community with 21% of the state population. Sizeable populations are also found in parts of Maharashtra and Andhra Pradesh bordering Karnataka, Tamil Nadu, Kerala and Gujarat also has Lingayat population. In north Indian more prominently they are called Kashmiri Shaivites or Veerashaiva. In Karnataka, the Lingayat population is quite large and widespread.
Today, the Lingayat diaspora can be found in countries around the world, particularly the United States, Britain and Australia. The Lingayat community wields considerable clout in the sphere of Karnataka politics. Several important and powerful leaders have been from the Lingayat community.
Lingayata
Basava accepted veerashaivism from Jataveda muni of Saranga Math and became lingayat. Some of the Basavanna's Vachanas are translation of Sidhhanta Shikamani praechings, they are in samskrit. For Ex: Vrutti Chaitanya Roopini Karanika=Kayakave Kailasa
While Hinduism converted workman-ship into castes, Basvanna reveresed the Castes into workman-ship again. Hinduism differentiated people based on the births while Basavanna or Lingayathism offered equal status to all. As a result, large number of different caste people took Linga-Deeksha and became Lingayata.
Lingayats and social work
The Lingayat community under the aegis of several Mathas has been very active in the field of social work, particularly in the field of education and medicine. Thousands of schools are run by the Lingayat Mathas where education, sometimes free and with boarding facilities is provided to students of all sections of society irrespective of religion or caste. In addition, various Lingayat organizations run numerous schools, colleges and hospitals across the length and breadth of Karnataka. Some of these institutions also have branches in other states of India. Some of the notable Lingayat run institutions include the JSS group of institutions, KLE Society, Siddaganga Education Society.
Notes
References
- Vachana Sahitya Web Site Published by Government of Karnataka
- Narasimhacharya, R (1988) [1988]. History of Kannada Literature. New Delhi: Penguin Books. ISBN 81-206-0303-6.
- Sastri, Nilakanta K.A. (2002) [1955]. A history of South India from prehistoric times to the fall of Vijayanagar. New Delhi: Indian Branch, Oxford University Press. ISBN 0-19-560686-8.
- Rice, Edward P (1982) [1921]. A History of Kannada literature. New Delhi: Asian Educational Services,Oxford university press.
Further reading
- Dr||K.V.Ramesh, Kashi Jnanapeetha.
- Ishwaran, K. 1992. Speaking of Basava: Lingayat religion and culture in South Asia. Boulder, Colo: Westview Press.
- Farquhar, J. N. 1967. An outline of the religious literature of India. Delhi: Motilal Banarsidass.
- People of India : Karnataka : Volume XXVI/edited by B.G. Halbar, S.G. Morab, Suresh Patil and Ramji Gupta. New Delhi, Affiliated East-West Press for Anthropological Survey of India, 2003. ISBN 81-85938-98-9
External links
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