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Basavana’s Virashaivism

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  • Last Updated : 15 Jun, 2022

Serious commitment or love of God is the tradition of different sorts of Bhakti and Sufi developments that have developed since the eight 100 years. Individuals perform ceremonies of love, or singing bhajans, kirtans or qawwalis, or in any event, rehashing the name of God peacefully, furthermore, saw that some of them are moved to tears. Such extreme commitment or love of God is the tradition of different sorts of bhakti and Sufi developments that have advanced since the eight hundred years.

Basavanna’s Virashaivism 

The twelfth century saw the rise of another development in Karnataka, known as the Virashaiva development that was driven by a Brahmana named Basavanna (1106-68) who was at first a Jaina and a clergyman in the court of a Chalukya ruler. He was a thinker, legislator and a social reformer. Basava battled against the brutal act of station framework, which separated individuals in view of their introduction to the world and certain customs in Hinduism. He spread social mindfulness through his verse, famously known as Vachanas. 

Basavanna utilized Ishtalinga (picture/linga of god in one’s body) to kill unapproachability, lay out uniformity among every individual and a way to accomplish profound illumination. His supporters were known as Virashaivas (legends of Shiva) or Lingayats (wearers of the linga).

Lingayats and their convictions

Lingayats keep on being a significant local area in the Karnataka district to date. The Lingayats propound an essentially monotheistic origination of heavenly nature through the love of Lord Shiva. They love Shiva in his indication as a linga, and men as a rule wear a little linga in a silver case on a circle hung over the left shoulder. Lingayats considers oneself as rising up out of and being in association with the heavenly. The people who are loved incorporate the jangama or meandering priests. Lingayats accept that on death the fan will be joined with Shiva and won’t get back to this world. Subsequently they don’t rehearse funerary ceremonies, for example, incineration, which is endorsed in the Dharmashastras. All things being equal, they ritualistically cover their dead. Basavanna taught that the dedication of individuals to God was an immediate relationship and didn’t require the mediation of the consecrated class. Sanctuary building is by and large not rehearsed among Lingayats.

Challenge to the station framework

The Lingayats tested the possibility of standing framework, which was propounded by conventional Hindu practices, as well as the idea of rank contamination that was ascribed to specific gatherings by Brahmanas. Being generally populist, Lingayats didn’t separate humanity based on rank, statement of faith, orientation, language, nation, or race. They dismissed the power of the Vedas. They likewise scrutinized the hypothesis of resurrection. 

These thoughts of the Lingayats won them supporters among the people who were minimized inside the Brahmanical social request. The Lingayats additionally empowered specific practices that were disliked in the Dharmashastras, like post-adolescence marriage and the remarriage of widows. How we might interpret the Virashaiva custom is gotten from Vachanas (strict significance platitudes) that were made in Kannada language by ladies and men who joined the development. Early Lingayats put significance on the Vachanas, which was proclaimed by Lord Basaveshwara.

The association inside the sanctuary love and Tamil Bhakti development impacted a preeminent response best showed in the Virashaiva development. This development was presented by Basavanna and his dearest friends like Akkamahadevi and Allama Prabhu. This development was driven in Karnataka around the mid twelfth 100 years. The Virashaivas persistently contended for the fundamental equity of every individual. In a word, the development gave central significance to issues of victimization ladies or lower stations. Understudies will learn all that they need to be aware of the Virashaiva development and how it occurred.

The association between the Tamil Bhakti development and sanctuary love prompted a response best addressed in the Virashaiva development started by Basavanna and his partners like Allama Prabhu and Akkamahadevi-development started in Karnataka during the twelfth century-Virashaivas contended emphatically for the uniformity of all people against Brahmanical thoughts regarding station and the treatment of ladies were against all types of custom and symbol love. Virashaivism development was started by Basavanna and his mates Allama Prabhu and Akkamahadevi in Karnataka during the 1200 years and they contended unequivocally for balance of every individual, went against Brahmanical thoughts on station and treatment of ladies.

Highlights of Basavanna’s Virashaivism

  • Virashaivism development was started by Basavanna and his partners Allama Prabhu and Akkamahadevi in Karnataka in mid-12th century.
  • They contended firmly for uniformity of every individual, went against Brahmanical thoughts on standing and treatment of ladies.
  • The association between the Tamil bhakti development and sanctuary love prompted a response that is ideal addressed in the Virashaiva development started by Basavanna and his associates like Allama Prabhu furthermore, Akkamahadevi.
  • The Virashaivas contended unequivocally for the uniformity of every person and against Brahmanical thoughts about rank and the treatment of ladies. 
  • They were likewise against all types of custom and icon love.
  • The association between the Tamil bhakti development and sanctuary love prompted a response that is best addressed in the Virashaiva development started by Basavanna and his mates like Allama Prabhu and Akkamahadevi. This development started in Karnataka in the mid-twelfth 100 years. 
  • The Virashaivas contended unequivocally for the balance of every individual and against Brahmanical thoughts regarding rank and the treatment of ladies. They were additionally against all structures
    of custom and icon love.
  • This order dismissed the power of the Vedas and went against the Brahmanical cases to prevalence.
  • The Lingayats men for the most part wear a little linga in a silver case on a circle hung over the shoulder. The Lingayats accept that on death, the aficionado will be joined with Shiva and won’t get back to this world. They ritualistically consumed their dead.
  • The Lingayats development is otherwise called Virashaiva development.

Sample Questions

Question 1: Depict Virashaivism of Basavanna? 

Answer:

The association between the Tamil Bhakti development and sanctuary love is best addressed in the Virashaiva development started by Basavanna and his mates like Allama Prabhu and Akkamahadevi.

Question 2: What is the sanctuary that Basavanna is proposing to God?

Answer:

Basavanna is offering the sanctuary of his body to his adored God. As per him, his legs are points of support, his body the place of worship, and head a Cupola of gold.

Question 3: In what ways are the thoughts in this sonnet like or not quite the same as those of Basavanna furthermore, Jalaluddin Rumi?

Answer:

 The focal thoughts of Kabir, Basavanna a Jalaluddin Rumi accentuations that the God lives inside one’s heart. It can’t be found elsewhere on this planet.

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