Basavanna
This is a collection of articles archived for the excellence of their content. |
Tried to democratise faith
A Deva Raju, Basavanna Tried To Democratise Faith, March 21, 2018: The Times of India
Basaveswara was a 12th century spiritual master in Karnataka. Popularly known as Basavanna, he propagated moral, ethical and spiritual values for a peaceful and purposeful life. Disillusioned by an indifferent and disparate society, Basavanna formed a new spiritual institution, Anubhava Mantapa.
It was based on democratic principles to spread universal love and brotherhood. Anyone, irrespective of caste, could become a member as long as they were pious and of good character.
Basavanna’s mission for the formation of a new society through Anubhava Mantapa was based on certain noble principles: There is only one God. He advocated complete surrender to Him in devotion. He said compassion is the root of all religions. Treat all living beings with kindness and live for the welfare of all; do not live for selfish and personal interest alone, he said.
Those who are acceptable in this world, will be acceptable in the next world, too. People should lead a good life as householders; only then they will be fit for spiritual life. But for this, one need not give up one’s family and become a monk.
No man should boast: ‘I give this’ or ‘I do that’. What a man does, it should be done out of sheer devotion. It should not be done for the sake of publicity, not even to please others.
True devotion and virtuous conduct was to be given greater importance than outward religious formalities. A pure mind is more important than scriptures and conventions.
All people should have equal opportunities to lead a religious life. Birth, profession, position or gender should make no difference. Humility is God’s love. Never try to show off your power and position, and do not be vain, he said.
Members of the Anubhava Mantapa were drawn from different professions and social backgrounds and they practised these precepts in their daily life. Basavanna said, “Do not steal, kill, utter lies, lose your temper, detest others or glorify yourself. Do not blame others. This alone is purity within. This alone is purity without; and this alone is the way to please Lord Kudalasangama.”
These simple words contain the very essence of all moral and ethical values that should be followed to attain peace and serenity in life. Basavanna advised that each of us should continue with our professional work; at the same time, we should lead a virtuous and spiritual life. Any professional work done in this spirit, he said, was Kayaka – work is worship.
In this manner Basavanna brought about a great reformation in all fields – religion, morality, social life, economics, language and literature. “People who have money build temples. But what can I, a poor man, do? My legs are pillars. My body itself is the temple. My head is the golden tower. Please listen, O, Kudalasangama. The static has an end, But the dynamic has none.”
Basavanna was unafraid. “Let what is to come tomorrow, come today; Let what is to come today, come this very moment; Who is afraid of it? Who hesitates?” Since he had completely surrendered to God and relied entirely on His grace, he could be so fearless. He had realised by experience that the same God who was present in all cosmos was also within him.
(This article was first published in this column on November 1, 2002.)
Basavanna’s Bhakti: A Vision Of Love, Equality
KV Raghupathi, April 26, 2025: The Times of India
Even though Basava was an impassioned reformer over 800 years ago, his religious and social thought still has a profound impact on us. He condemned blind beliefs, superstitious rituals, sectarian practices, and dogmatic rigidities that afflicted Indian culture during his lifetime. Basavanna’s bhakti philosophy emphasised direct, personal devotion to Shiv, rejecting external rituals and caste distinctions, and promoting a more egalitarian society. He urged Self-cultivation over traditional temple worship.
There are a thousand of his vacanas – repository of his spiritual journey’s documented experiences – that act as a living guide for those seeking devotion. As a fervent supporter of bhakti, he established the Sat-Sthala system – each sthala is a stage in spiritual evolution – which consists of samarasa, union of soul with God; bhakti in aikya, devotion in unity;naisthika-bhakti in maheshasthala, steadfast devotion; avadhana bhakti in prasadi, that is ,vigilant, alert and mindful devotion;anubhav bhakti in pranalingi, direct experience of the Supreme; bhakti in sarana, anand, bliss in surrender. Thus, bhakti keeps on evolving and assumes a cosmic depth in his philosophical system facilitating union with the Divine.
Vatsalya, filial devotion; madhurya, spousal love; sakhya, friendship; dasya, service; and shanti, peaceful relationships, are the five modes that are engrained in his bhakti which includes worshipping Linga, symbol; yearning to realise aruhu, Divine Consciousness. The bhakt ascends the six steps with the aid of eight astavarnas – guru; linga; Jangama, living embodiment; prasad; padudaka, water from the feet; vibhuti; rudrakshi; mantra – on the Satsthalapath. The bhakta embraces these ashtavarnas as important representations of inner purity and unbreakable armour for his protection. Basavanna’s trividha-dasoha, triple worship, is the epitome of bhakti philosophy, a perfect example of the synthesis of bhakti, jnan, and karm. It begins with dvaita, duality and progresses to the final fulfilment in advaita, nonduality, where worship, worshipper, and the worshipped integrate into one.
Basava bhakti is not an intellectually spun-out system of thought; nor is it dry as scholastics philosophy. It has a distinct and an admirable feature of the gospel of Divine Love which embraces both thought and action. He strikes a balance between pravrtti, participation in worldly activity, and nivrtti, withdrawal from all activity. It is a perfect balance between outer and inner life.
A revolutionary saint, Basava remai- ned actively engaged with the world, accepting and respecting it. For him, renunciation did not entail giving up life and adopting an ascetic lifestyle. He accepted the world and achieved perfection. For him, this mortal life is holy and worthwhile. One must live here and live well, and at the same time attain spirit which is beyond mortal life. He did not believe in tall stories and hair-splitting speculation and subscribed to the view that woman, gold, and land were the lures of maya. According to him, restraining sense should be effortless; suppression and self-mortification are useless.
His Anubhava Mantapa, socioreligious academy, threw open its doors for the poor, marginalised communities, and women allowing them to pursue their spiritual goals. He supported women saints such as Akkamahadevi, Akkanagamma, Neelambike, Gangambike, Lakkamma, Lingamma, and Mahadevamma, who experienced elevated spiritual attainments.
Basavanna’s Bhakti: A Vision Of Love, Equality
KV Raghupathi, April 26, 2025: The Times of India
Even though Basava was an impassioned reformer over 800 years ago, his religious and social thought still has a profound impact on us. He condemned blind beliefs, superstitious rituals, sectarian practices, and dogmatic rigidities that afflicted Indian culture during his lifetime. Basavanna’s bhakti philosophy emphasised direct, personal devotion to Shiv, rejecting external rituals and caste distinctions, and promoting a more egalitarian society. He urged Self-cultivation over traditional temple worship.
There are a thousand of his vacanas – repository of his spiritual journey’s documented experiences – that act as a living guide for those seeking devotion. As a fervent supporter of bhakti, he established the Sat-Sthala system – each sthala is a stage in spiritual evolution – which consists of samarasa, union of soul with God; bhakti in aikya, devotion in unity;naisthika-bhakti in maheshasthala, steadfast devotion; avadhana bhakti in prasadi, that is ,vigilant, alert and mindful devotion;anubhav bhakti in pranalingi, direct experience of the Supreme; bhakti in sarana, anand, bliss in surrender. Thus, bhakti keeps on evolving and assumes a cosmic depth in his philosophical system facilitating union with the Divine.
Vatsalya, filial devotion; madhurya, spousal love; sakhya, friendship; dasya, service; and shanti, peaceful relationships, are the five modes that are engrained in his bhakti which includes worshipping Linga, symbol; yearning to realise aruhu, Divine Consciousness. The bhakt ascends the six steps with the aid of eight astavarnas – guru; linga; Jangama, living embodiment; prasad; padudaka, water from the feet; vibhuti; rudrakshi; mantra – on the Satsthalapath. The bhakta embraces these ashtavarnas as important representations of inner purity and unbreakable armour for his protection. Basavanna’s trividha-dasoha, triple worship, is the epitome of bhakti philosophy, a perfect example of the synthesis of bhakti, jnan, and karm. It begins with dvaita, duality and progresses to the final fulfilment in advaita, nonduality, where worship, worshipper, and the worshipped integrate into one.
Basava bhakti is not an intellectually spun-out system of thought; nor is it dry as scholastics philosophy. It has a distinct and an admirable feature of the gospel of Divine Love which embraces both thought and action. He strikes a balance between pravrtti, participation in worldly activity, and nivrtti, withdrawal from all activity. It is a perfect balance between outer and inner life.
A revolutionary saint, Basava remai- ned actively engaged with the world, accepting and respecting it. For him, renunciation did not entail giving up life and adopting an ascetic lifestyle. He accepted the world and achieved perfection. For him, this mortal life is holy and worthwhile. One must live here and live well, and at the same time attain spirit which is beyond mortal life. He did not believe in tall stories and hair-splitting speculation and subscribed to the view that woman, gold, and land were the lures of maya. According to him, restraining sense should be effortless; suppression and self-mortification are useless. His Anubhava Mantapa, socioreligious academy, threw open its doors for the poor, marginalised communities, and women allowing them to pursue their spiritual goals. He supported women saints such as Akkamahadevi, Akkanagamma, Neelambike, Gangambike, Lakkamma, Lingamma, and Mahadevamma, who experienced elevated spiritual attainments.
