VEERASHAIVISM

VEERASHAIVISM

Veerashaivism, also known as Linagayatism is one of the important sects of Karnataka. It was founded in Karnataka during the twelfth century by the great poet-saint Basavanna along with many associates. It is distinct from the Shaivism which was practiced in Karnataka and elsewhere. However, many scholars have treated it as an innovative extension among the many variants of Shaivism. It may be possible to trace some influences of the contemporary branches of Shaivism prevalent in Karnatak on Veerashaivism. ‘Veerashaiva’ definitely is not a caste when it was founded, because Basavanna opened the doors of Veerashaiva dharma to one and all irrespective of caste and creed, in an open defiance of the caste system (varNa dharma) and untouchability preached by traditional Hinduism. This fledgling religion rejected the intervention of the priest between the God and the devotee by spurning the practice of icon worship in temples. Veerashaivism has to be delineated both in its revolutionary and reformist aspects as also in terms of its development over the past centuries.

Historically, Kalyana in North Karnataka was the nucleus of Veerashaivism. It was being ruled by Bijjala of the Kalachuri dynasty. Basavanna was a powerful minister (treasury officer) in his royal court. He had spurned the traditional hierarchical system of Hinduism and preached humane principles such as equality, compassion and dignity of labour. People were admitted in to his sect heedless of their caste and religious affiliations. They were expected to adhere to the humane principles stated above. LingadhAraNa, SaTsthaLa and aSTAvaraNa were the cardinal principles of the religion.

‘Linga’ was a symbol of the God himself and it was worn on the body of the devotee. He could worship it at his own convenience and in his own mode. This puts an end to the intervention of the priestly class. Basavanna was against the principle of worshipping an icon. However every one of the important saints of the religion had a specific favourite deity attached to a temple. KUDalasangama and ShrIshaila are illustrative of this.

Shatsthala denote six different stages that an initiate has to pass through before he attains salvation. Bakta, mahEshvara, prsAdi, prANalingi, sharaNa and aikya are the names given to these stages. Guru, linga, jangama, prasAda, pAdOdaka, Basma, rudrAksha and mantra are the distinctive features and practices that were prescribed to the adherents of the creed. Some of these are external and establish the relations that should prevail between the ‘guru’ and the devotee. The religious, social and ethical codes of the religion are encapsulated in the concept of ‘pancha AcAra’ (five codes). Veerashaivism is of course theist in nature and does not deny the existence of God. Its philosophy was later described as ‘shakti vishiSTAdwaita’.

However, during its early stages Veerashaivism laid an emphasis on social reform, which was unheard of at that point of time. The very concept of equality was an anathema to a society based on hegemonic structures. The tensions that prevailed among Hinduism, Jainism and Veerashaivism were palpable. Veerashaiva had become a source to reckon with, what with great saints like Allamaprabhu, Akkamahadevi, Siddarama and Channabasavanna taking the lead in supporting it. More importantly, dormant energies of the marginalised communities were released perhaps for the first time in the history of Karnataka. Conservatives and orthodox castes were waiting for an opportunity to take revenge. The marriage between the daughter of a Brahmin (madhuvarasa) and the son of a dalit (haraLayya) provided a handy excuse for those that were averse to the new religion. Kalyana witnessed very turbulent acts and the proponents of Veerashaivism had to move away in search of support.

Veerashaiva religion was highly successful in regrouping its forces and resurrected a little later. ‘uLavi’ a small village now in North Canara district became an important centre. Many of the vachanas written by the poet-saints were preserved and circulated. They form the philosophical core of the creed even to this day. ‘Shunyasampadane’ edited by four different scholars provided an integral philosophical core. The code of religious practices formulated by Channabasavanna and his successors gave it distinctive identities. Poets such as Harihara, Raghavanka, Chamarasa and Bhimakavi composed literary epics on the founding fathers of Veerashaivism and deified them to a certain extent. It is to be noted that Harihara and Raghavanka were allgedly shaiva poets with no particular loyalty to the precepts of ‘sharaNa philosophy’. The religion received generous royal support from many dynasties including the Vijayanagara Empire. It acquired a huge following among the merchant classes as well as the artisan classes.

Many small kingdoms that proliferated after the fall of the Vijayanagara Empire had Veerashaiva kings. KeLadi, Mysore, bILagi, koDagu and svAdi are some of the kingdoms that facilitated the spread of Veerashaivism. Iconic worship was no more a taboo and many temples were either built or renovated by these kings.

Right from the beginning, Veerashaiva religion had its own pockets of influence in neighbouring states of Karnataka. Andhrapradesh, Maharashtra and Tamilnadu have a sizable number of Veerashaiva populations. A series of literary and religious texts were written by Veerashaiva poets and scholars over a period of time. Shadaksharadeva, Nijaguna Shivayogi, Muppina Shadakshari and Lakkanadandesha are a few among them. Religious institutions (Mutts) established at gadaga. eDeyUru, suttUru, siddagange, citradurga, sirigere, hubbaLLi and many more places have nourished the religion for centuries.

No survey of Veerashaivism can be complete with out a special reference to vacanas the lyrical outpourings of the twelfth century saints. They constitute a great combination of philosophical core, reformist zeal, poetic genius and visionary ideas. They have transcended the narrow boundaries of caste and religion and they have become an integral part of Kannada literature.