Saturday, 24 November 2012

life history of Basavanna


     Basavanna was born in Bagewadi, a town in Hungund taluk in Bagalkot district (former Bijapur district) of Karnataka. Bagewadi is 20 kilometer away from Hungund. Some historians opine that Basavanna was born in Ingaleshwar, the parents’ place of Madalambe.

      Madaras and Madalambe were parents of Basavanna. Madaras was town president of Bagewadi. He belonged to Kamme Brahmin community. Kamme Brahmins are also called Aradhyas and Smartha Brahmins. They are half Brahmins and half Veerashaivas. It is definite that Basavanna was born in Veerashaiva Brahmin family. Veerashaiva Brahmins are worshippers of Personal Linga (Istalinga) but they do not wear Linga on their person but keep their Linga in the pooja room. Madaras and Madalambe were of Veerashaiva-Brahmin community.

     Lakkanna Dandesh said, Basavanna was born at mid-night on Monday, Kartik Shudda Purnime of Hindu year ‘Shiddarthiama Samvatsara’. This Hindu year coincides 1131 A.D. Researchers have concluded that Basavanna was born during 1131 in Bagevadi/Ingaleshwar. Every year, ‘Bssava Jayanti’ is celebrated on Vaishaka Shudda Tritiya, Rohini Nakshatra.

     Nagamma was the daughter of Madaras and Madalambe. After her birth, Madalambe did not bear children for long period. She worshipped Nandikeshwara and bore Basavanna. Nagamma was elder to Basavanna by 12 years.

     Madalambe was a chaste woman. Madarasa observed rite of single wife. He was a religious and kind person engaged in charity and was a philanthropist. He was very popular in the society. When Basavanna was born to the couple, the new-born baby was still without any movement. The baby did not cry even. The parents were surprised and were worrying. In this situation, godly saint Jatavedamuni (Eeshanya Guru) accidentally happened to visit Madaras’s house. He welcomed the Guru with devotion. The Guru sat by the side of the baby, looked sharply at the baby and smiled. He breathed with satisfaction saying okay. He wiped the face of the child with a cloth dipped in warm water, applied bhasma on the forehead, tied rudrakshi and Linga around the neck. Further, the Guru pronounced Panchakshari hymn in the ears of the baby and called, “Come on Basava, come on.” Hearing the call, the baby was awakened, moved sidewise, opened the eyes and smiled at the Guru and the parents.

     The parents jumped with joy seeing their child activated, the mother lifted the child to her lap and breast-fed. They placed the child at the feet of the Guru and uttered, “We dedicate the child to your grace.” The child was named ‘Basava’ as pronounced by Guru.

     The boy Basavanna grew in the company of his elder sister Nagamma all the time. Nagamma was not only sister of Basvanna, but she was the catalyst of his revolutionary ideas and moulded him for the mission in his life. It would be proper to call her as his first guru. That was a dark age for women; Nagamma could not advance herself with her thoughts. She prompted her brother who was like a ball of fire to implement her aim.

     In those days it was the custom that the girls should be married at the age of 14-16 years. Accordingly, Nagamma was married with Shivadev (Shivaswamy), younger brother of Madalambe. She moved to her husband’s place Ingaleshwar, when Basavanna was 4 years boy. He started to whither with the separation of his beloved sister.

     As per the religious tradition, Madaras performed Uupanayan of Basavanna at his age of 8 years. Upanayana was held against the wish of Basavanna. He could not tolerate it and cut threw the Janiwara put on his body during upanayana. With Linga in his neck blessed by the Guru at the time of his birth he ran away from Bagewadi. He joined Gurukula at Kudala Sangama..He did not like to stay with the people floating in the stagnant water of blind beliefs and immoral customs and had migrated to Sangama.

     Eeshanya Guru was the head of Sangamesh Monastery at Kudala Sangama. He was the head of free education centre there. He liked to reform the society including religious heads. He was a highly learned personality engaged in rendering free education, free food and free medicine. without distinguishing between people of his own or outsider, of his religion or other religion. Basavanna spent about ten years in the splendid company of the Guru and turned to be a matured man. He was capable of rescuing the old Hindu religion from the peril of all superstitions.

     Madaras and Madalambe visited Kudala Sangama to meet their son Basavanna and to persuade him to return to Bagewadi. But they failed in their efforts. Basavanna comforted his parents and advised them to return to Bagewadi. Disappointed parents entrusted the responsibility of taking care of Basavanna to their daughter Nagamma before their return. To fulfill the desire of the parents, Nagamma shifted to Kudala Sangama with her husband Shivaswamy and her child Channabasava.

     Basavanna spent ten years with his Guru in Kudala Sangama. He was a youth of 18 years age. He had completed study of Vedas, Puranas, Shastras etc. He had thorough knowledge of Sanskrit and Kannada languages. He was disgusted to see ill-culture in the name of God and felt pity for the illiterate innocent non-Brahmins being deceived in the name of God. Brahmins though literate were committing the same sins like ill-literate non-Brahmins by offering goat as sacrificial animal. Basavanna  decided to reform the society to bring an end to such violence. Superstitions should be eliminated. Division of the society on the base of castes is injustice. He had several such ideas in his mind. To achieve his goal he had decided to remain bachelor.

     Ingaleshwara was parents’ place of Madalambe. She had three brothers, Siddaras, Baladev and Shivadev. Last brother Shivadev had married her daughter Nagamma. Another brother Baladev was minister in the court of Bijjala in Mangalawad. Baladev had a daughter, Gamgambike. Gangambike had lost her mother and was brought up as an affectionate daughter of Baladev. She had studied Sanskit, Kannada, Music, Sward-fighting, and Archery. She had reached marriageable age. Baladev was in search of suitable groom. He had heard the praise of Basavanna from the people who attended the fare at Kudala Sangama.

     Neelambike, poster sister of king Bijjala was intimate friend of Gnngambike, They used to be together all the time. They played together, ate together and were together almost all the time. They desired to be together throught whole life, but how it is possible. It is possible if they married a single person. Neelambike was also of marriageable age. Gangambike had openly expressed her desire to her father when he began the search for the groom.

     With a proposal to marry both Gangambike and Neelambike to Basavanna, minister Baladev visited Kudala Sangama to meet Eeshanya Guru. Guru welcomed the minister and heard the proposal from him. Guru thought for a while silently. He knew the decision of Basavanna to remain bachelor dedicating himself to the service of society. Guru felt it would be easy for Basavanna to achieve his ambition with political support. He called him and suggested to marry both Gangambike and Neelambike. Basavanna was not a man to hurt Guru and bowed his head to the suggestion of the Guru. Baladev felt very happy with the success of his mission. He humbly touched the feet of Guru, had Prasad in the monastery and returned to Mangalawad. Polygamy was a common practice in those days.

     Marriage of Basavanna with Gangambike, daughter of the minister and Neelambike, sister of the king was celebrated magnificently. With the blessings of Guru, Basavanna shifted from Kudala Sangama to Mangalawad. He stayed in the house of his father-in-law; Baladev. Basavanna who believed in hard work was not comfortable to spend idle time luxuriously in the minister’s house. He secured a job of Karanik (clerk) in the court of Bijjala and settled separately with his wives, His sister Nagamma had also shifted from Kudala Sangama to Mangalwad.

     Bijjala was ruling in Manglawad as subordinate of Chalukya king of Kalyana. Basavanna was staying with his family in Mangalawad working as karanik in the court of Bijjala. He had started his program of social reform slowly in Mangalawad. Chalukya king Tailapa in Kalyana was a very weak king. Bijjala, being an ambitious person took advantage of weakness of Tailapa and gained administrative powers of Chalukya kingdom in 1154. After the death of Tailapa, he declared himself as the emperor of Chalukya kingdom. Basavanna shifted to Kalyana in 1155 to continue to work as karanik in the court of Bijjala.

     A copper plate was traced in the palace of Bijjala. None of the scholars in the court could read the script in the plate. But an ordinary karanik, Basavanna could read and explain the secrete contents in the plate to the king. As per the important message contained in the plate which was confidentially revealed by Basavanna, Bijjala could get huge wealth of sixty-four crore gold coins buried under the throne. Bijjala appreciated the intelligence and honesty of Basavanna. He got married his sister Neelambike to him as opined by some historians. It means that only Gangambike was married to Basavanna earlier. After the death of Baladev, Basavanna was elevated as Mahamantri.

     Basavanna was now brother-in-law of the king and Mahamantri. He was an important person in Kalyana deriving respect from every one and every where. His program had already started in Mangalwad. He continued it in Kalyana vigorously. Basavanna was youth of 24 years. His attractive personality, his nature of selfless service, his attitude of receiving everone with respect were arrtacting the mass towards him like magnet attracts iron. Basavanna was born in the Veerashaiva Brahmin family. He was adorned with Istalinga by the Guru on his birth. He gave the covering touch of Veerashaiva Religion to his aim of creating a self-complete, all-round decorative community.

     The sanatan (ancient) Hindu religion is based on Karma Doctrine and sanctions Varnashram System i.e. caste system dividing the society into four groups, Brahmin, Kshatriya, Vaisya and Shudra. Brahmins ware considered high born and Shudras as low born. It corrupts human springs.It does not speak with one voice to all human beings. Basavanna overruled caste system. His Bhakti Doctrine denounces the notion of high born and low born; all are equal enjoying equal religious rights.

     Till then, area of activity of women was restricted to kitchen and bed-room. Women were treated as personal slaves in every family. Even in that dim age, Basavanna advocated for equal social and religious right for women.

     Basavanna eliminated blind beliefs and superstitions. He disliked exploitation of uneducated low born innocent people by educated high born Brahmins under the pretext of meaningless religious rituals.

     Basavanna denounced penance or atrocious ordeals to body to obtain grace of God. Only zealous devotion can lead to the grace of God.

     Basavanna’s concept was, God is impersonal and  supernatural power. God is as large as universe. His size can not be measured even in terms of light-years.

     Different religions call God by different names. Basavanna passionately held a conviction of ONE GOD. ‘Names many, God is but ONE’.

     Basavanna questioned which religion does not believe in Kindness. Kindness is the base of all religions, he advocated.

     ‘Kayakave Kailas’ (Work is Worship) is the slogan of Basavanna. He salutes the devotee who follows an occupation, however humble. The spirit of Kayaka implies that the work should be done well with a sense of dedication and should be done to the glory of Shiva (God).

     The following seven Commandments form the part of code of conduct of the followers of Basavanna:
                                    1…not steal
                                    2…not kill
                                    3…no falsehood foul thy tongue
                                    4…not anger burn thy brow
                                    5…bear with one another
                                    6…suffer all men
                                    7…stand not high in thy own esteem.

     Since hundreds of years, Shudras were subjected to suppression by Brahmins.They were ill-treated and were serving the high born, only for two square meals of the day. The message of social reform aired by Basavanna awakened their hopes. They felt like birds let out of the case into the free air. They surrounded Basavanna to follow the path showed by him.

     Lakhs of people were visiting Basavanna’s house every day. His house was called Mshamane (Great House). Free food was served to the guests everyday. Gangambike, Neelambike and Nagambike were looking after the management in the Mahamane.

     Basavanna wished that his teachings should reach the lettered and unlettered. The corpus of his teachings is embodied in simple verse-form known as Vachanas, composed in common man’s language Kannada. ’Kudala Sangama Deva’ is the ankitanama of the vachanas of Basavanna. Vachanas can be read as prose as well as can be melodiously sung. Neelambike used to sing  Basava vachanas in musical form.

    Vachanas have home-some quality, are simple, direct with metaphors and analogies drawn from folkways and full of homely wisdom of people usually from the most realistic sources. They are deep sprung with spiritual insights and charged with mystic overtones. They are potent and evocative rather than dry matter statements. Vachanas convey a supernatural experience in the language of everyday visible things. They are capable of connecting up the minds of hearer with reality.

     Basavanna organized ‘Anubhava Mantapa’ (Spiritual Academy). Allama Prabhu, a great scholar saintly-guru was the first president of Anubhava Mantapa. Spiritual issues were discussed there. Like Basvanna, many of his followers composed vachanas with their ankitanama. All vachanas were supposed to have been first inaugurated before Anubhava Mantapa, discussed and received imprimatur before propagation.

     The proceedings in Anubhava Mantapa were quenching the philosophical thirst of spiritual people. Apart from Allama Prabhu, there were several great sharanas like Akka Mahadevi, Siddaram (from Solapur), Madivala Machayya (washerman), Hadapada Appanna (barber), Madar Channayya (harijana), Samagara Haralayya (cobbler), Nuliya Chandayya (weaver), Dohara Kakkayy (holeya), Ambigara Choudayya (boatman) etc.

     Anubhava Mantapa was a new democratic experiment, There was no autocracy of anybody there. It is similar to our parliament in New Delhi today. Only difference is, only political issues are discussed in the parliament and only religious issues were discussed in Anubhava Mantapa. It is a matter of pride that democracy was born in twelfth century only, in Kannada Nadu, first in the world world.

     Basavanna’s vision of faith awakened the hearts of millions of the followers to the new conception of God. They felt spiritual fulfillment. His teachings assumed the magnitude of powerful movement and became irresistible for all those who had turned away from old faith. Anna Dasoha (serving free food) was going on in Mahamane and Gnana Dasoha (serving of knowledge) was going on in Anubhava Mantapa. Name of Basavanna was the talk of town in Kalyana.His name had spread far and wide. Popularity of Basavanna was at its zenith.

     For any popular work being done, there would always be people to criticize it. They criticize for the sake to criticize. Purohitshahi Brahmins feared that their supremacy in the society would be lost by the social reform program of Basavanna. They planned a machination. They made an allegation to king Bijjala that Basavanna is plundering treasury for anna-dasoha in his Mahamane.

     Bijjala was an ambitious person, an egoistic man. He could not tolerate the popularity of his minister. He desired, people in his kingdom should praise only him, nobody else. Basavanna may be his brother-in-law, then what? He was feeling jealous of his growing popularity. He immediately took action when he received complaint against Basavanna for misappropriating funds from the treasury. He ordered to lock and imprint Mahamane. Sharanas did not sag by the order of the king. They made alternate arrangements, continued Anna Dasoha as usual. Basavanna declared, “Nanu Bijjalaniganjuvene?” (Am I afraid of Bijjala?) He continued his work of social reform.

     Basavanna celebrated the marriage of Sheelavanta, son of Samagar Haralayya (cobbler) with Kalavati, daughter of Madhuvaras (Brahmin). Both Haralayya and Madhuvaras belonged sharana community. The marriage was quite normal in Sharanas tradition. But it appeared to be an inter-caste marriage between a Brahmin girl and cobbler boy to Purohit Brahmins. Their eyes were already red and waiting for suitable opportunity to finish off Basava movement.. They aimed to push him out from Kalyana, Kalyana should be cleaned from sharanas and Vachana literature should be destroyed. They planned a stratagem. A large deligation approached Bijjala carrying tale against Basavanna:

     “Basavanna’s popularity is growing fast day by day. People may revolt against you to dethrone and he may replace you. Better, you must take precaution now. Please deprive ministership from Basavanna and deport him from Kalyana.” Already Bijjala was burning with jealousy against Basavanna. The tale carried by the Purohits added fuel to the fire. He called Basavanna to his court, reprimanded him, asked him to resign from the ministership and to quit from Kalyana forthwith.

     Basavanna was not deterred by the arrogant order of Bijjala. He lost no time to remove the crown of ministership and placed it before Bijjala. Be thanked him for his co-operation till then, He left Kalyana straight from the palace of Bijjala, without informing any of his associates, even his wives. This happened in 1167. Twelve years’ stay of Basavanna in Kalyana came to an end.

     Basavanna had left from Kalyana abruptly. He was undecided about where to go. He came to Kudala Sangama to call on his Guru. To his misfortune, his Guru was no more; he had already merged with Linga. Basavanna was in great distress. The man who was among lakhs of people till now was lonely now. He had left Kalyana without informing even his wives, he felt very sorry. He asked Hadapad Appanna to proceed to Kalyana to bring Gangambike and Neelambike to Kudala Sangama.

     The situation in Kalyana was dreadful when Appanna reached Kalyana. The eyes of Haralayya and Madhuvaras were cut removed to make them blind and they were tied to the leg of an elephant and dragged till death. Both were executed in a brutal manner. Sharanas community was already in great distress by sudden separation of Basavanna. They felt great trauma when Haralayya and Madhuvaras were executed brutally. They could not further tolerate when they came to know about the efforts to destroy Vachana literature. They revolted. Bijjala was murdered. Sharanas were accused of the king’s murder. Bijjala’s son ordered his military to kill Sharanas. Kalyana was looking like battle-field.

     Sharanas were preparing to vacate Kalyana, Ghana Lingi Rudramuni Swamiji had built a small army for protection under the leadership of Madiwala Machayya and Channabasavanna. Gnngambike was trained in warfare during her childhood. She felt, it was her duty to look after the safety of Sharanas during the journey. She refused to accompany Appanna to Kudala Sangama. Neelambike who was in great distress by the separation of Basavanna was in contemplation, visualizing her husband in her Linga in hand. She also did not accompany Appanna.

     Appanna returned to Kudala Sangama alone. He narrated the situation in Kalyana to Basavanna who was stunned on hearing the tragic news. He was under great shock to hear the murder of Bijjala who was his friend apart from being his brother-in-law, atrocities on Sharanas and the efforts to destroy Vachana literature. He could not tolerate the catastrophe. There was nobody around him to console. He could not do any thing. Pronouncing “Saku madai thande lokadatavaninnu” (Oh God, please end my role in this world) he sat for meditation rejecting food and water at the place of confluence of Krishna and Malaprabh rivers. He never got up again, he died. Pull of womanhood overtook the pull of philosophy on Neelambike at Kalyana. She abruptly left for  Kudala Sangama to join her husband. But it was too late. She could get only the lifeless body of Basavanna sitting in meditation mood.

     Some selfish hypocrites were responsible for the loss of a precious life of Kannada Nadu. If Bijjala had cooperated with Basavanna in his brave efforts to reform the society, caste system would have been totally eradicated in Karnataka. Bijjala’s name would have been recorded in the history with Basavanna if he had dared to advise a few people to mend their behavior and Karnataka would have been a model state in  the whole country without any castes.

     Even in today’s society, every day we come across the hypocrites similar to those in Basavanna’s time. One should be cautious about them.

     Realizing the importance of ‘Kalyana Kranti’, statue of Basavanna has been  erected in front of parliament in New Delhi.



  1. I request the author to clarify the following
    1) If janivara i a symbol. Linga is after all another symbol of GOd. Why did Basava create a confusion by showing direspect to one symbol to eulogise another.
    2)He wanted a cateless sciety by creating conflict and instead and seemed to be in too much of a hurry for self glorification? the very fact that his mission was never accomplished in practice from the very year of its origin calls for introspection. compare with Sri chaitanya or later sri ramakrishna they proved and demonstrated that only after a person becomes a true devotee of god the caste falls off. it is like the coconut tree shedding its twigs.
    30While he wrote some exemplary vachanas some of his vachanas are either implanted by others to pread hatred in his name. See the vachana Vedavanodi ravana ketta. instead of recognizing ravan; craving for lust and power as the rean for his downfall, it gives a misleading and mischievous twist.
    30 if you see his vachana Ullavaru shivalayava, which clearly reflects the famous sanskrit verse, Deho Devalay Prokto----, I feel strongly That basva was in a real sense not advocating the wearing of any symbol but was in essence a nirguna Upasaka
    4)If the vedic practices are all stupid, why is that aalmost identical shaiva agamas are accepted.
    5)God is nameless and formless which also implies allforms are part of his. so why call him as only Shiva and not as vishnu. A child can call his father or mother by any name.
    60 the narrow sectarian view of extreme shaivism and extreme vaishnavism akin to christinaity and islam led to fall of india due to infighting.
    7)those who visit vijayanagar can see a standing testimoney of this in the destruction of vaishnavite symbols
    80On the otherhand see the grandeur of ajanta caves where everything edxists without dissension.
    9)There is a need for oul searching by all indians and factual research on Basva
    10) the authors story of amme brahmins being Veeashaivas is cok and bull Ekam sat Vipra bahuda vadant.story based on little evidence
    11 kamme brahmins constitute a vat sector of current day Brahmins and they are definitely not veerashaiva but are famous fr their equanimity and acceptance of all others viewa as other facets of truth. Ekam Sat Vipra bahuda vadanti


    1. 1) Every country has its own national flag- only one flag, not two or
      many. Similarly, Christians have their religious symbol ‘holy cross’, only one symbol
      Basava was already adorned with Linga by his birth. When a janivara was forcibly put on his body by his parents by conducting upanayana, he did not like to possess both linga and janivara. He preferred to have linga and cut threw the janivara.
      Please note following Basava Vachana;

      ‘Name many, God is but one. A chaste wife knows none but only her husband,’

      Basava had no issues with janivara, But he had issues with some people who were inflicting atrocities on innocent people under the disguise of their religious supremacy.
      Thus, Basava did not create any confusion. Only people with biased out look are themselves confused.

      2) Basava never tried to glorify himself. His popular ideology attracted millions of suppressed people who felt like the birds freed from the case into the fresh air. People from far and wide flocked him. His popularity reached zenith. People who were enjoying religious supremacy feared their importance in the society would be lost and they hatched a conspiracy to eliminate Basava.

      Please note, Basava sacrificed everything of his, because he stood by his principles to see a casteless society.
      People wearing coloured glass express coloured opinions.. After all, it is freedom of expression. Much importance should not be attached to such writings and should just ignore them.

      3) In his Ramayana., Valmiki portrayed Ravana as a wicked person. He opined, Raavana was a sexy, cunning, cruel and haughty person. Contrary to Valmiki, Nagachandra, known as’Abhinava Pumpa’ in his Ramayana he portrayed Ravana differently. His Ravana was a noble gentleman. He praised him as a dignified, respectable, religious person and he honored other women as his sisters and mother etc etc.Please see the difference. Everything depends on the background and state of mind of the writer.

      As regards Ravana of Basava, Basava had never tried for the character assassination of Ravana. Please read the Vachana of Basava;

      ‘Ascribe not love of music (tapasya) to the Lord. No lover of music He. Nor lover of Vedas, Vedic lore loves not He. Consider Ravana, foe music favor forfeited half his life span. Or Brahma, versed in Vedas lost his head. No lover of music or lover of Vedas, save hold the devotee in felicity.

      The intension of Basava is ‘though Ravana did hard tapasya, it did not help him, God likes only honest devotion’. By this, Basava stressed on the importance of devotion. Basava ideology is based on ‘Bhakti Marg (Path of Devotion).

      Other points of the comments are overlapping. For replies to these points, please refer to my other article ‘Essence of God- Basava Philosophy’.

      Basava was born in Kamme Brahmin family who were Shaivites. Further, Basava, in his childhood spent a long period of ten years with Guru who was a worshipper of Shiva. Naturally, Basava called GOD by name Shiva. Some Hindus call God by name Vishnu, Muslims call Allah, Christians call Jesus and so on. Basava said, “Names many, God is but ONE.” Shiva, Vishnu, Allah, Jesus etc are different name of only one God. It implies universal brotherhood..

      Atmalinga that Basava advocated is in fact a symbol of dedication to his principles In the course of time Atmalinga has turned to be a symbol of Lingayat Religion like holy-cross of Christians and janivara of Brahmins etc. There is nothing wrong in it.

      According to Basava Philosophy, God is not a person, but an universal power, shapeless, size less etc. A supernal spark of this universal power is deemed embedded in Atmalinga that every Lingayat wears. Holding Atmalinga in the palm of hand, is a point of concentration of mind, forgetting momentarily the physical world leading to eternal piece..

      Some Vijayanagar kings were Vaishnavites and some were Shaivites, but they were never fanatics.

      I have tried to convince about the universal nature of Basava ideology.


      This is the most ridiculous argument.Just because people honored him as 'Abhinava Pampa' does not make the facts wrong. Abhinava Pampa himself must have been a very bad person himself to see something good in Ravana. If a person is doing wrong thing, irrespective of the state of mind, it is wrong.

      If somebody preaches religion and also teaches to hate other religions then the person has failed to understand the reason of a religion.If Basava disrespected janivara by tearing it apart, it does not convey a good message at all.

  2. dear author dont try to restrict basava to the so called unconcerned sect. Guru bassava is a prophet, world humanitarian,who is capable stand beyond all the prophets o the world. he established Lingayat religion. he not at related with veershaiva in any way. pleas correct the above article

  3. i think basavanna also a politician. but he failed to create in favour situation because lack of his wiseness. Illavadare avarige mantri patta yaake bekittu. Idu namma ARAVINDA KEJRIVAL madidante, bhrastachara virodhada hesarinalli rajakeeyavaagi beleyuvudu.

  4. Thanks to author for such Good story of Basava.

    I've visited His places in Basvakalyan.
    Many says Lord Basava Which means Basava is a god. and Almost 90% of lingayaths are dont know vachana's of basava, and they says we are high caste people which is completely opposite to Basava's teachings.

    I respect Basava, Even he read vedas and all, no one said that Basava thinks for moksha (Eternal life) and We dont know that Basava Either got moksha or not.

    many lingayath people are just forgot basava, and anubhava mantpa, many lingayath are not discussing about religious things as Bavasa and all used to discuss in anubhava mantap., What they discuss is only about basava and the works of their forefathers and they just rejects the who says something true about God which basava dont know.

    Vedas are clearing telling about many things about:
    1. How to come out from sin.
    Papokam, papa kanmokam, papathma papa samphava; thrahimam Pundarikaksha sarva papa hari hare…

    Which means, I am born in sin, doer of sin, and a sinful self; I am the worst of all sinners, Lord save me from all my sins. Why sin is a hurdle? Because, it is an offense against God (Rig Veda 7.86.3).

    2.How to wash our sins completely and Enter in Moksha( Eternal life)

    Man out of his own wisdom and knowledge, invented many ways such as Karma marga (way of works), Gnana marga (way of knowledge), Yoga marga (way of concentrating mind) and Bhakti marga (way of devotion), to get rid of this bondage of sin.

    Also Vedas says MUKTI (Deliverance from sin) IS NOT BY KARMA OR DHARMA:

    According to Bhagavat Gita, God does not accept karma either good or bad, as far as redemption of the soul is concerned (B.G 2.50). Viveka Chudamani verse 147 says that, “neither weapons, nor wind, nor fire, nor millions of deeds can remove this bondage.


    Thertiriya Aranyaka verse 3 says, “Sarvapapa pariharo raktha prokshna mavasyam” which means, that the redemption is through shedding of blood only. For this purpose God allowed mankind to sacrifice animals, in order to make them realize that there is a penalty for everyone’s sins. Though the animal’s blood is not a substitute, it was expected that man would repent and turn away from his sinful ways, by seeing the blood of the animal which is being shed on his behalf. But mankind started practicing it just as a ritual, and thus came into condemnation.

    If mankind were to be saved from this predicament, as Thertiriya Aranyaka 3rd verse says again, “…thad raktham Paranatmena punyadena baliyagam” which means, that blood has to be through the sacrifice of God himself. The Purusha Sukta says, there is no other way other than the sacrifice of Purusha Prajapati. Purushao vava yagna (Chandokya Upanishad 3.16.1), God, the Purusha is the sacrifice. Sama Veda Dandiya Mahabhramanam says, “Prajapathi devapyam aathmanam yagnam kruthva prayachita” which means, God will offer himself as a sacrifice for the redemption of mankind. Sathpatha Bhramanam says, “Prajapathi yagnayaga”.

    If ligyaths can discuss these points then everyone can agree that they are following rules of anubhava mantap.

    Let there be One God for us., seek the God in all the religious books and finally


    The Rig Veda specifies ten important requirements for the sacrificial Purusha.


    Kaatyaayana Srautasootram describes in chapter six, that water and fire were to be used for the purification of the animals, since blameless (defectless) animals are not available in this world.


    While sacrificing the horse, the sacrificial horse is always separated from other horses. A bush of thorns is usually placed on the head of the horse to inform the people that this horse is separated for the sacrifice. Also the head of the horse is considered to represent the Purusha (Sathapatha Brahmana 13th kanda, 6.2.2).


    In Itareya Brahmana it is written that the sacrificial animal should be rejected by its father, mother, brother, sister and friends (2.16).


    Rig Veda 5.46.1 says, “Like a horse I have yoked myself, well knowing to the pole. I seek neither release nor turning back”.


    In Satapata Brahmana it is written, never do they immolate an animal without tying it to a pole. “Na varute yapaat pasum alabhate kadachana (III-7.3.1)”. It is important to tie the animal to a sacrificial pillar before it is sacrificed. This pillar is called “Yupastampa (sacrificial pillar)”, which has now become a flag mast.


    Bruhat Aranyaka Upanishad ( says, “Tvacha evasya rudhiram, prasyandi tvacha utpatah, Tasmaattadarunnaat praiti, raso vrukshadi vahataat”. As the sap comes of the cut tree, blood comes out of the Purusha who is cut.


    In Itareya Brahmana 2.6 it is stated that the sacrifice separates the twenty-six ribs of the animal without breaking them.


    The Bruhat Aranyaka Upanishad says, “Yad Vruksho vrukshano rohati, mulannavatharah punah, martyah svinmrutyuna vruknah, kasmaanmulaat prarohati, Retasa iti maavocata, jivatastat praja yate, dhanaruh a iva val crau vruksho, anjasaa pretya sammbhava”, which means, if the tree is cut, it will grow again from its root. But after the man (martyah) was cut off by death, from which root does he come forth? Do not say that he is from the ratas (seed or semen) because ratas comes from the one who lives. Remember this man is dead. But this man (Purusha) comes alive on his own.


    In Satapata Brahmana (,2) we find that Prajapati gave Himself up to them, thus the sacrifice became theirs, and indeed the sacrifice is the food of the gods (saints).


    Verse 8 in Purusha Sukta explains, Tasmaad yagnatsarvahutah, pasuntamscakre voayaryaa, naananyaan gramyaasca ye. By that sacrifice, all these originated: sprinkled ghee and all kinds of animals of the sky, forest and country. The significance of sprinkled ghee represents the original sacrifice.

    Verse 9 of Purusha Sukta says: Tasmaad yagnat sarvahuta, nucha samaari jagnire, Chandaamsi jagnine, tasmaad yajustas naada jaayatah. From that sacrifice, Purusha offered everything that he had, including the Rig, Sama, Yazur Vedas and the Chandas (sacred writings).



    In the Bible it is written, “Do not bring anything with a defect, because it will not be accepted on your behalf” (Leviticus 22:20). “Whether male or female, present before the Lord an animal without defect” (Leviticus 3:1). “In Him (Jesus Christ) there was no sin” (1 John 3:5).


    The Bible says, “the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe” John 19:2, thus separating Him from others.


    The Prophet Isaiah wrote, “He (Jesus Christ) was despised and rejected and they shouted to crucify him”. Jesus said on the cross, “Eloi, Eloi, lama sabachthani”, which means, “My God, My God, why have you forsaken me?” (Matthew 27:46).


    “He was oppressed and afflicted, yet He did not open his mouth. He was led like a lamb to the slaughter and as a sheep before the shearers is silent” (Isaiah 53:7).


    Psalms 118:27 says, “bind the sacrifice with cords, even unto the horns of the altar”.


    This was fulfilled in Jesus Christ when he was nailed to the cross. “He did not enter by means of the blood of goats and calves; but entered the most holy place once for all by His own blood, having obtained eternal redemption. Without shedding of blood there is no redemption” (Hebrews 9:12,22).


    In the Bible, Exodus 12:46 says that the bones of the animal should not be broken. Nine hours after crucifixion, “when they (soldiers) came to Jesus, and saw that he was dead already, they broke not his legs” (John 19:33).


    “Him (Jesus Christ) God raised up the third day, and showed him openly” (Acts 10:40). “But now is Christ risen from the dead, and become the firstfruits of them that slept” (1 Corinthians 15:20).

    (To Be Continued in next post)


    At the last supper Jesus took the bread, gave thanks and gave it to his disciples saying, “Take and eat; this is my body. Then He took the cup, gave thanks, and offered it to them, saying, Drink from it, all of you. This is my blood of the new covenant, which is shed for many, for the forgiveness of sins” (Matthew 26:26,27).


    “He who did not spare His own son, but gave him up for us all, how will he not also, along with him graciously give us all things?” (Romans 8:32).





    And according to the law almost all things are purged with the blood, and without shedding of blood there is no remission. Hebrews 9:22.



    The blood of Jesus Christ, His Son cleanses us from all sin. 1 John 1:7.

    For God so loved the world that He gave His only begotten son, that whosoever believes in him should not perish, but have everlasting life. John 3:16.

    Herein is love, not that we loved God, but that he loved us, and sent His Son to be the propitiation for our sins. 1 John 4:10.


    Or do you underestimate His wealth of kindness and tolerance and enduring patience, unmindful that God’s kindness is meant to lead you toward repentance?. But in line with your obstinacy and impenitence of heart you are treasuring up for yourself anger for the day of anger and the revealing of the righteous judgment of God, who will reward each person according to his deeds. Romans 2:4-6.

    For there is no partiality with God. Romans 2:11.


    So today if you hear His voice, harden not your heart, but come boldly unto the throne of grace, that you may obtain mercy, pardon and ETERNAL LIFE (MOKSHA).



    I am the way, the truth and life; no one comes to the Father except through Me. John 14:6.

    Verily, verily, I say unto you, he that hears My word, and believes in Him that sent Me, has everlasting life, and shall not come into condemnation; but is passed from death unto life. John 5:24.



    Ohm Shri Brahmaputraya namaha: Oh Lord, The Son of God, we praise you.

    Ohm Shri Umathyaya namaha: Oh Lord who is born of the Spirit, we praise you.

    Ohm Shri kanni sudhaya namaha: Oh Lord who is born of a virgin, we praise you.

    Ohm Shri tharithra narayanaya namaha: Oh Lord who became poor for our sake, we praise you.

    Ohm Shri vidhiristaya namaha: Oh Lord who is circumcised, we praise you.

    Ohm Shri panchagayaya namaha: Oh Lord who bore five wounds on your body, we praise you.

    Ohm Shri vruksha shul aruthaya namaha: Oh Lord who offered yourself as a sacrifice on a trishool like tree (three headed spear), we praise you.

    Ohm Shri mruthyam jaya namaha: Oh Lord who got victory over death, we praise you.

    Ohm Shri shibilistaya namaha: Oh Lord who willingly offered your flesh to be eaten by your saints, we praise you.

    Ohm Shri thatchina moorthyaya namaha: Oh Lord who is seated by the side of the Father, we praise you.

    Ohm Shri maha devayaya namaha: Oh Lord who is Lord of lords, we praise you.


    Bhavishya Mahapurana, book three, chapter two, verse 34 says, “Ko bhavaanithi tham praaha Sobhovaachamudaanwitha: Eshaputhram cha maam vidhi Kumaaree garbha sambahavam Aham Eesa Maseeha nama:” which means, (king Saka asks) “May I know who you are? That man replied happily, I am the Son of God, born to a virgin. My name is Eesa Maseeha.”.


    The festival of Shivarathri is celebrated by keeping a vigil throughout that night to thank god who had saved a hunter, who lost his way in the jungle.

    The Bible says that the Lord kept a vigil on the day of Passover and delivered the people of Israel from Egypt. In remembrance of this day and to honor the Lord, the Israelites in turn keep a vigil on this night every year.

    On this day, God instructed Moses to mark the main doors of their houses and the top and two side posts with the blood of the lamb, which was to be sacrificed by each family, as a mark of identification for the purpose of protection. These same markings with the red powder can be seen in every Indian house, even today.

    While on a journey, Jacob slept for the night by keeping a stone as a pillow and dreamt, seeing angels of God ascending and descending on a ladder set between earth and heaven, and the Lord stood above it. Next morning he took the stone, and set it up as a pillar, and poured oil over it, and he named that place as Bethel (house of God). In India also one can see the stone with oil, which has become “Shivalinga”.

    In the Bible, God told Moses to bring a red heifer without spot and kill it as a sacrifice for the Lord. Her skin, her flesh, blood and dung shall be burnt. A clean man shall gather up the ashes of the heifer and keep it in the holy place. This ash will be mixed with water and will be sprinkled on the body of the people, for the purpose of purification from their sins (Numbers 19:1-9).

  9. During the Vedic period, three different kinds of sacrifices were in practice. 1. Nara (human) medhya (body) yagna (sacrifice), 2. Ko (cow) medhya yagna, 3. Aswa medhya yagna. For Ko medhya yagna, the cow should be a red one. Even today, if a Brahmin wants to do some ceremonial duty in his house, he will look for a red cow and do pooja before it. The sacrificial cow has now become a sacred cow, because cow is no longer sacrificed by law. Therefore, people burn only the cow’s dung and they collect these ashes and mix it with water and apply it on their body or generally on their forehead as “Vibhooti”.

    Since the sacrificed cow was to be positioned upside down on the altar before burning, a long three headed fork like tool was used. In addition, to collect and store these ashes, several types of vessels were used. In the Bible the Lord told, “you shall make its pans to receive its ashes, and its shovels and its basins and its forks and its fire pans; you shall make all its utensils of bronze” (Exodus 27:3).

    Similarly in the Indian temples also, all these vessels are made out of bronze. Ever since the sacrifices have been stopped, the meat fork with three-headed spear is kept near the altar in front of the temple. This has now become “Trishool”.

    In the Bible, the priest, while he is inside the holy of the holiest part of the temple, should make a sound with the bells, as well as while coming out of it. He should have his undergarments from the waist to the knee. The sacrificial animal should have a small string, bearing the name of the family. The priest should mention the name of the family and then sacrifice. He should wear an engraved plate on his turban saying, “Holy to the Lord” (Exodus 28:34-37,42).

    In the Indian temples also, when the priest goes inside the holy of the holiest place for prayer, he makes the noise of the bell and comes out with the noise of the bell. He wears a piece of cloth from his hip to the knee over his clothing. When the people bring their offerings to God, he always asks them on whose name should it be offered?

    As the Bible says, that “God is a Spirit, and they that worship him must worship him in spirit and in truth (John 4:24)”, the Yazur Veda also says, “Nathasya prathima asityasya nammahastha (32:3)”, God has no image and His name is Holy.

    The Bruhat Aranyaka Upanishad says, “Vagya vai Brahmma”, the word is Brahmma (creator). Brahmmavindu Upanishad says, “Shabdo vai Brahmma”, the voice is Brahmma and “Shabdaksharam Param Brahmma”, the voice and word became absolute God.

    The Bible says, “In the beginning was the Word, and the Word was with God, and the Word was God … and the Word was made flesh (Jesus)” (John 1:1,14).

    Jesus Christ can only Save the all of Us Fron Hell(naraka) because He is the one who sacrificed Himself for remission of our sins and Gives us Moksha (eternal life) for Free of Cost to those who believe that Jesus died for my Sins and cleaned me from my sins.

    Come to Jesus and believe his sacrifice and ask him to forgive your sins and get Eternal life for Free!!

  10. Dear Raju Shetty,
    Jesus is a great person to be born on earth. Basavanna brought revolution in 12th century in India. He worked against the establishment where exploitation of the shudras occured systmatically.He empowered common man with way of life where one is respected for his virtue and simple way of living as humanly as possible.

  11. Varna system is NOT caste system.Caste system is introduced by human beings based on their greed. Varna means the basic nature of the soul.In varna system, a person born as a shudra according to caste system can be a brahmin according to varna system.That person might be highly interested in studying and following vedas and upanishads making him a brahmin.

    If you are not aware of all the facts, you should not write misleading statements.You are creating a big problem in the society by saying wrong things.First try to understand what the vedas and upanishads say (these are NOT dependent on any castes/varnas) about varna system and then comment about it.

    1. If a person becomes a Brahmin by learning Vedas will a Brahmin (by birth ) eat food offered by this shudra turned Brahmin and allow him to worship God along with him?

    2. Kanaka dasaru is the perfect example for this. God himself accepted him and all the respectable saints of his time like Vyasaraja accepted him but the humans from the Krishna temple did not allow him inside the temple bound by the customs set forth by the society. So a true brahmin will accept anybody seeking to know the brahman.

  12. basavasena pratishthan mitra mandal chikkahalli akkalkot taluka jila solapur

  13. “There are things known and there are things unknown, and in between are the doors of perception”. – Aldous Huxley

    Interesting to read everyone defending their own perceptions :-)

    Goodness is God!

  14. A grand salute to his ideology,philosophy ... Nicely written !!!


comments are welcome.