Basaveshwara is the most prominent social reformer of medieval Karnataka. Basaveshwara and his disciples advocated Veerashaiva philosophy which was based on simple human values. They rejected the numerous rituals deeply rooted in the Vedic religion. Basaveshwara was the son of Madarasa and Madalambike of Bagewadi of present Vijayapura. Basaveshwara was a strong opponent of caste system and he threw away the ‘Sacred thread’ after his Upanayana (the thread ceremony), and went to Kudalasangama. He took linga deekshe from a shaiva Guru and started practising meditation.
Though Basaveshwara became the treasury head of Kalachuri Bijala King, he remained unmoved by money, status and power. He dedicated himself to the removal of social evils from the society. He remain committed to the revival of social centric religion. Basavanna started this socio-religious movement from Mangalakeda. Shivasharana should never discriminate anyone on the basis of caste and he also said that purity of Atma is the only way to attain Mukthi (salvation). He also advocated ‘self Reliance and insisted one should earn one’s living’. He also declared no profession is more important or less important. He nurtured the culture of ‘Work is workship’ through his physical labour philosophy. By declaring “ Body as the temple”, Basaveshwara tried to implement work is workship philosophy in life. These thinkings are still the guiding lights of the present society.
Do you know this ?In one of his vachanas, Basavanna reiterates the fact that every individual, irrespective of his social or economic status, caste or gender, is eligible for the God’s kindness and moksha. Realising the God is not impossible for anyone since Shiva resides in us.
Basavanna started a Sharana spiritual centre called “Anubhava Mantapa” at Basava kalyana of present Bidar. Here all Sharanas including Basaveshwara and others engaged in meaningful discussions on various socio cultural issues like gender discrimination and caste system. Similarly they were also discussing the short comings of religions and were suggesting remedies to these issues. Spiritual discussions were also held regularly. They were inisting that one should remain transparent in his life. His external behaviour and internal thinking should remain clean. This transparent state of life is the ‘ultimate truth’ they declared. All these thought gained poetic expressions in their ‘Vachanas’, the simple poetic compositions. The Vachanas written in simple Kannada could reach the common people and created a social movement This movement remained pro people movement due to its simple Kannada.
All humans are equal. No one is untouchable by birth. Only the profane thoughts and behaviour makes one an untouchable, declared the Vachanas. Through Vachanas, the vachanakaras tried to identify the problems inherent in the society of their times. People from all walks of life look part in this vachana movement. Allamma prabhu, Akkamahadevi, Siddarama, Molige Maraiah, Ambigara chawodaiah, Madivala Machaiah, Madara chennaiah, Haralaiah, Kinnari Bommaiah and many others, were the important Vachanakaras. Many Vachanakaras along with Basaveshwara who had kept formation of equal society as their goal, have enriched and contributed a lot to society, culture and literature.
Though Basaveshwara became the treasury head of Kalachuri Bijala King, he remained unmoved by money, status and power. He dedicated himself to the removal of social evils from the society. He remain committed to the revival of social centric religion. Basavanna started this socio-religious movement from Mangalakeda. Shivasharana should never discriminate anyone on the basis of caste and he also said that purity of Atma is the only way to attain Mukthi (salvation). He also advocated ‘self Reliance and insisted one should earn one’s living’. He also declared no profession is more important or less important. He nurtured the culture of ‘Work is workship’ through his physical labour philosophy. By declaring “ Body as the temple”, Basaveshwara tried to implement work is workship philosophy in life. These thinkings are still the guiding lights of the present society.
Do you know this ?In one of his vachanas, Basavanna reiterates the fact that every individual, irrespective of his social or economic status, caste or gender, is eligible for the God’s kindness and moksha. Realising the God is not impossible for anyone since Shiva resides in us.
Basavanna started a Sharana spiritual centre called “Anubhava Mantapa” at Basava kalyana of present Bidar. Here all Sharanas including Basaveshwara and others engaged in meaningful discussions on various socio cultural issues like gender discrimination and caste system. Similarly they were also discussing the short comings of religions and were suggesting remedies to these issues. Spiritual discussions were also held regularly. They were inisting that one should remain transparent in his life. His external behaviour and internal thinking should remain clean. This transparent state of life is the ‘ultimate truth’ they declared. All these thought gained poetic expressions in their ‘Vachanas’, the simple poetic compositions. The Vachanas written in simple Kannada could reach the common people and created a social movement This movement remained pro people movement due to its simple Kannada.
All humans are equal. No one is untouchable by birth. Only the profane thoughts and behaviour makes one an untouchable, declared the Vachanas. Through Vachanas, the vachanakaras tried to identify the problems inherent in the society of their times. People from all walks of life look part in this vachana movement. Allamma prabhu, Akkamahadevi, Siddarama, Molige Maraiah, Ambigara chawodaiah, Madivala Machaiah, Madara chennaiah, Haralaiah, Kinnari Bommaiah and many others, were the important Vachanakaras. Many Vachanakaras along with Basaveshwara who had kept formation of equal society as their goal, have enriched and contributed a lot to society, culture and literature.
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