Basavanna

Basavanna, also known as Basaveshwara, was a 12th-century Indian philosopher, poet, social reformer, and statesman who played a pivotal role in the Bhakti movement and the foundation of the Lingayat (Veerashaiva) faith in Karnataka. Renowned for his visionary social ideas, spiritual leadership, and literary contributions, Basavanna is revered as one of the foremost champions of equality, rationalism, and devotion to God through personal experience rather than ritual practice.

Early Life and Background

Basavanna was born in 1131 CE at Bagevadi (modern-day Basavana Bagewadi) in the Bijapur district of present-day Karnataka, India. His father, Madiraja, was a government official and devout Shaiva, while his mother, Madalambike, was a pious woman known for her spiritual influence on Basavanna’s upbringing. Though born into a Brahmin family, Basavanna rejected orthodox practices at an early age, particularly the rigid caste system and ritual sacrifices prevalent in society.
He pursued his early education in religious and philosophical studies at Kudalasangama, where the confluence of the Krishna and Malaprabha rivers symbolically influenced his spiritual journey. Later, he served as the chief minister (Maha Pradhana) in the court of King Bijjala II of the Kalachuri dynasty at Kalyana (modern Basavakalyan), which became the centre of his social and religious reform activities.

Founding of the Lingayat Movement

Basavanna’s reformist zeal culminated in the establishment of a new spiritual and social order known as the Lingayat movement, centred on the worship of Shiva as Ishtalinga, a personal and symbolic representation of the divine worn around the neck by followers. The movement sought to eliminate the barriers of caste, gender, and social hierarchy that had become deeply entrenched in Hindu society.
The Lingayat philosophy emphasised:

• Direct devotion to Lord Shiva without intermediaries or priests.
• Rejection of ritualistic practices, temple-based worship, and caste discrimination.
• Equal participation of men and women in spiritual and social life.
• The belief that work (Kayaka) is worship and service to humanity (Dasoha) is service to God.

Through this ideology, Basavanna transformed religion into a vehicle for social equality and moral living, making spirituality accessible to all individuals, regardless of social background.

The Anubhava Mantapa

One of Basavanna’s most remarkable contributions was the establishment of the Anubhava Mantapa, often regarded as the world’s first spiritual parliament. This institution brought together thinkers, mystics, and social reformers—men and women alike—from different backgrounds to engage in discussions about morality, spirituality, and governance.
Prominent contemporaries such as Allama Prabhu, Akka Mahadevi, Channabasavanna, and Siddharama were integral members of the Anubhava Mantapa. The debates and reflections in this assembly produced a rich corpus of spiritual literature and helped spread Basavanna’s egalitarian ideas across Karnataka.

Literary Contributions

Basavanna’s literary works are chiefly contained in his Vachanas, short and profound poetic compositions written in the Kannada language. These Vachanas express his mystical experiences, social criticism, and spiritual insights in a simple yet powerful manner accessible to common people.
Key themes in his Vachanas include:

• The futility of external rituals and temple worship.
• The sanctity of labour and the dignity of human effort.
• The importance of moral integrity, compassion, and truth.
• A deep sense of personal devotion and love towards Kudalasangama Deva, his chosen form of Shiva.

Some of Basavanna’s famous Vachanas convey timeless human values. For example:”The rich build temples for Shiva, what shall I, a poor man, do?My legs are pillars, the body the shrine, the head a cupola of gold.”Such verses illustrate his emphasis on inner purity and self-realisation rather than external displays of religiosity.

Social and Political Reforms

As a statesman under King Bijjala II, Basavanna attempted to translate his spiritual ideals into social and political reforms. He promoted merit-based appointments in administration, encouraged honest work ethics, and opposed hereditary privileges.
His movement encouraged inter-caste marriages and communal dining, radical actions for that era. However, these reforms faced resistance from orthodox groups, culminating in political and social tensions at Kalyana. The backlash following an inter-caste marriage among his followers led to violent persecution, and eventually, Basavanna was forced to leave Kalyana around 1167 CE.
He spent his final years in Kudalasangama, where he is believed to have attained Aikya (spiritual union) with Lord Shiva around 1196 CE.

Philosophy and Teachings

Basavanna’s philosophy is a synthesis of spiritual individualism and social responsibility. Central to his thought is the concept of Kayaka (work) and Dasoha (sharing), which collectively define an ethical and purposeful life.

• Kayaka emphasises the dignity of labour and that every form of work, if done with honesty and devotion, is a form of worship.
• Dasoha advocates sharing the fruits of one’s labour for the welfare of others, thereby nurturing a sense of collective responsibility.

He also emphasised the unity of existence, the equality of all beings before God, and the pursuit of truth through direct experience rather than scriptural knowledge. His teachings combined metaphysical depth with social realism, creating a framework for ethical governance and communal harmony.

Legacy and Influence

Basavanna’s impact extends beyond religion into literature, politics, and modern social reform. The Lingayat community, founded on his principles, remains one of the most influential groups in Karnataka and neighbouring regions. His thoughts inspired later social reformers and thinkers, including Mahatma Gandhi, who shared similar ideals of equality and non-ritualistic devotion.
In recognition of his contributions, the Government of India issued a commemorative coin and established statues and memorials in his honour, including the Basaveshwara statue in London unveiled in 2015. His philosophy continues to shape contemporary discourse on secularism, democracy, and social justice in India.