Basava the Revolutionary of Comprehensive Development
Sri Basaveshwara anticipated centuries before the arrival the greatest of modern thinkers—Karl Marx and Mahatma Gandhi. Thus Sri Basaveshwara becomes a role model for “Think Globally act locally” and torch bearer for new model of Life for universe. —Mahadevayya Karadalli
Sri Basaveshwara, 12th-century’s Scholar, Saint, Socio economic reformer, philosopher, poet, Dharma Pravarthak was a revolutionary of his times. He revolutionized the society with multidimensional thoughts and actions for comprehensive inclusive development covering all aspects of human life viz, Dharma, cultural, Literature, women empowerment, upliftment of downtrodden, social harmony, Morality, economic, administration etc.,
Basava the Propagator Equal Status to all
Society was divided in an artificial manner. Collapse of social system become order of the day. And moral life had reached a very low ebb. Sri Basaveshwara started a Sharana movement in response to such challenge. He discarded the method giving respect by birth criteria with worth criteria provided equal status to all. He told: “do not tell who is he? who is he? who is he? Tell he is ours, Tell he is ours, Tell he is ours, Kudalasangamadeva is our own child”. Thus he embraced all people without any discrimination. A Revolutionary Saint Basaveshwara condemned the caste-ridden society and raised his voice of protest stoutly against the four fold division of the Hindu Society. He told so called superiors are from inferior families: “Vyasa is a fisherman’s son, Markandeya of an outcaste born, Mandodari, the daughter of a frog; O, look not for caste; in caste, What were you in the past? Indeed, Agastya was fowler, Durvasa, a maker of shoes, Kasyapa, a blacksmith, The sage, Kaundinya by name Was, as the three worlds know A barber—Mark ye all, the words Of our Kudala Sanga run; What matters one is lowly born? Only a Sivabhakta is well born. Thus He gave neglected, untouched, downtrodden equal status both in religion life as well as in social life.
KAYAKA the Practical Philosophy of self-reliance. Dasoha is to undo socio economic imbalance.
The concept of ‘Kayaka’ – the Practical Philosophy is an unique and significant contribution of Sri Basaveshwara. Whatever earned through Kayaka is to be first used to perform Dasoha. He proclaimed that there was nothing high or low in occupations. It was a honesty and sincerity that decided the merits of the means of lively hood, which is called ‘Kayaka’. Be it a King, Bhakta, a Guru, or a Jangama basically they have to do Kayaka (own employment). No one has no right to lead an idle life of parasitism exploiting the labour of other people. Its underlying principle is that every man should pursue his material and spiritual progress. Sharanas say ‘Kayaka is Kailasa’ (‘the abode of Siva’). an ideal perhaps be more intelligible to us who are living in the post Gandhian Era. Dr Thipperudraaswamy finds remarkable similarities between Gandhiji’s concept of bread-labour and Basavanna’s concept of Kayaka. Gandhiji discovered some of his deepest convictions reflected in the great book of Ruskin, Unto This Last, and it so captivated him that it transformed his life. We find that all the principles are the core of the doctrine of Kayaka expounded by Sri Basaveshwara and fellow Sharanas. Sri Basaveshwara also encouraged the Sharanas to follow hundreds of different occupations, not only to enhance the dignity and importance of labour but also to contribute their might to the society. Thus we see hundreds of Sharanas in different occupations.
For example Madivala Machayya (a washerman), Nuliya Candayya (a ropemaker), Ambigara Cowdayya (an oarsman), Medara Ketayya (a basket maker), Hadapada Appanna (a barber), Turugahi Ramanna (a cowherd), Sunkada Benkanna (a toll-keeper), Madara Dhoolayya (a pariah), Talavara Kamideva (a watchman), Ganada Kannappa (an oilman), Vaidhya Sanganna (a physician), Sujikayakada Ramanna (a tailor), Bacikayakada Basavappa (a carpenter), Kottanada Remmavve (a paddy pounder), Molige Marayya (a hewer of wood), and so on.
The words prefixed to their names indicate the Kayaka each had undertaken. Sharanas are proud to prefix their occupation to their name as Dr, Engr, IAS, IPS so on. Discriminating on the basis of occupation was automatically withdrawn.
Dasoha concept ensures giver and taker at the same platform. Sharana shall work but shall not think his day to today livelihood. Shall not hold for next day. Shiva, the God of all, will take care of all his creatures. Hence, Sharana shall earn his daily livelihood on day to day basis. Some Part of his daily earning shall go to feed the needy, for family, for society, and for kings Bhandar (treasury). Thus Basaveshwara ensured socio economic harmony among Sharanas. Kayaka, Dasoha, self reliance and self esteem formed the pillars of the self reliant society. Due to which Self reliant society with Swabhiman blossomed in Kalyana.
Anubhava Manatap - A spiritual Academy - Parliament of the Era
One of the innovative institutions he launched in the 12th century was the Anubhava Mantapa, a public assembly and gathering, which attracted men and women across the country and from people from various walks of life. Participants are ardent devotees of Shiva, shared their achievements and spiritual thoughts in local language in the form of Vachanas. He himself selected Allam Prabhu as its Chairperson. Jnani (Scholars) like Channabasavanna, Shivayogi Sidram, Ajaganna etc were part of Anubhava Mantapa. Sharanas discussed existing meaningless rituals, dualism, and externalization of God and find answer for it.
All Men and woman with good conduct and devotion are eligible to enter Anubhava Mantapa. The rule of Kayaka applies for member of Anubhava Mantapa and helped the society to be economically strong and self reliant. Thus Anubhava Mantap message was enshrined in the hearts of people. Men and women of all castes and ranks were treated on an equal footing and a fraternal feeling. The caste system democratized and this led to social solidarity and to get rid from existing Superstitions, irrational fears. And pure conduct, deep devotion, inner clearness were insisted to lead Sharana life. The very idea of each one could worship God by himself (Istalinga Pooja) was a Significant step introduced by the Sharana Movement. Rites were simplified. Theoretical concepts became applied practices which helped common people to come out of their sufferings.
Woman participation and empowerment.
Basaveshwara threw open the doors of spiritual pursuit to every men or woman, who would enter with a pure heart and earnest desire. Sharaneyaru took part in the proceedings of Anubhava Mantap. They also engaged in Kayaka and Dasoha. Hence we come across several women sharaneyaru like Akkamahadevi, Akkanagamma, Neelambike, Gangambike, Lakkamma, Lingamma, and Mahadevamma, Sankavve, Muktayakka and others whose very names are associated with elevated spiritual attainments.
Vachanas (prose lyrics) for Moral Life
He not only composed Vachanas in local language Kannada to spread his message to the masses but also motivated his followers to write Vachanas. Verses such as Káyakavé Kailása (Work is the path to Kailash (bliss, heaven), or Work is Worship) became popular. A popular vachana of Basavanna specifies 7 importants ways of achieving inner as well as outer purity. “Thou shall not steal or kill; Not speak a lie; do not be angry with any one; do not scorn other man; glorify thyself, Nor others hold to blame. This is inward purity, This is outward purity, This is the way to win our Lord Kudala Sangama”. Basavanna and his contemporaries spread social awareness through their Vachanaas. Veerasaivism evolved out of Saivism and reached perfect form during 12th Century. Vachanas are the treasure with their unique message. Vachanas are teachings of Truth, Peace, love, equality and freedom purify one’s inner soul. Vacanas in this regard have set the universal moral code, and read like the Ten Commandments or the Sermon on the Mount. He threw open the doors of spiritual pursuit to every one.
Addressed Superior and inferior complexs
Sharana Haralayya of lowly birth, a cobbler by profession, was recognised as the equal of Basaveshwra who was the Prime Minister of the State. His argument was that when men or women became Sharanas by wearing Linga and accepted the principles they transcended their castes. Sharana Madhuvarasa once came to the Sharana fold, he was not a Brahmin nor Haralayya, was not an untouchable hence the marriage is quite in order. We of the post Gandhian era can understand the reasonableness of this argument. Basavanna’s opponents, misinterpreted it as inter caste marriage and was against existing traditions. The society of the twelfth century could not assimilate such a radical view. So there started civilian conflict. We may remark that Sri Basaveshwara revolution to eradicate superior and inferior feelings to remove so called untouchability, the difference between high and low on the basis of birth, the caste system and ill practices in the name of Varnashrama was eight hundred years ahead of his times. He through his mission and magnetic personality he could get rid of Himalayan obstacles posed by the orthodox opponents.
The effect of the Sharana movement attempted a comprehensive revolution i.e. total transformation “a practical model of development” in the minds of people. Their movement aimed at uplifting humanity. The rich mine of knowledge and values of Sharanas Dharam if rightly understood and put to practice, humanity can certainly be raised to a higher level.
In conclusion it may be said that Basaveshwara touched the very life-pulse of the people; enriched the literary and mystic traditions of the land, directed the aims and aspirations of the people towards an integrated vision of a whole life; and so achieved all that a spiritual movement can achieve. If some of the unavoidable elements incidental to the age are excluded, the ideal realized by Basaveshwara is for all times and climes. We, of the modern age, it may be said, are better equipped to understand the significance of his revolution, the nature of society and religion he visualised, and the boldness he exhibited in carrying out in action what he preached (in words). Sri Basavehwara life and teachings shine as powerful beacons guiding mankind in its quest for perfection, and cast their brightest rays illuminating the lives of all who come near them. Further, Sri Basaveshwara anticipated centuries before the arrival the greatest of modern thinkers—Karl Marx and Mahatma Gandhi. Thus Sri Basaveshwara becomes a role model for “Think Globally act locally” and torch bearer for new model of Life for universe. qq
Ref. 1. Makers of Indian Literature - Basaveshwara – By H Thipperudraswamy. 2. Virasaivism and Vachanakaras by Prof. S S Malwad
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