Open Access Research Article
SHRI BASAWESHWARA ON THE IDEOLOGY OF SOCIAL EQUALITY AND JUSTICE BY: HARSHITHA G T
Published Paper
Article Details
AUTHORED BY: HARSHITHA G T
Course: Law and Justice in Globalizing World
Course Code: 5MCM202
Date: 08.04.2023
ABSTRACT
From 800 years ago until the present, Shri Basaveshwara stands out as one
of the most remarkable figures in our religious history, inspiring millions of
people. He exhibits a very high level of life that has shaped and inspired many
lives as an independent creative thinker. He was a social reformer by conviction,
a mystic by nature, an idealist by choice, a statesman by profession, a man of
letters by taste, and a humanist by sympathy.
A brilliant individual, Basaveshwara's beliefs, and ideas—which he
practised and preached—have inspired many great experiments throughout history.
His important ideas, which are mostly ignored in the modern period, are
introduced in this work. He discussed topics such as social equality, caste and
class equality, occupational equality, religious equality, gender equality, and
others that serve as the focal points of contemporary social philosophy. His
Vachanas sparked a societal revolution. His "Kayaka" theory demands
that professional obligations be carried out honestly.
The paper puts-forth the ideology of Shri Basaweshwara on social justice
and equality and its implementation in the present world which also includes
women empowerment.
On Basavanna:
The proper use of philosophy (darshana) is to put an end to pain. The
path which leads to the end of suffering is nothing but acquiring ‘right
knowledge’. Basavanna as one of the well known
Darshanikas or social
reformers of India, raised many important questions about right knowledge and
wisdom in the 12th century. In one of his Vachanas (devine songs), Basavanna regards the importance of right
knowledge in human life as follows:
Jnanada baladinda
ajnana kedu nodayya
Jyotiyabaladinda
tamandhada kedu nodayya
Satyadabaladinda
asatyada kedu nodayya
Parushadabaladinda
avalohadakedu nodayya
Koodala sangana sharanara
anubhaavadinda
Enna bhavadakedu
nodayya.
Basavanna
Meaning:
The power of
knowledge drives the ignorance away; appearance of light drives the darkness
away; truth drives the untruth away; the touch of the alchemic gem turns away
metal into gold; with exposure to devotee’s experience and mysticism, the
materialism goes away.
Only a way to
experience sat-chit-ananda, the true essence of God (truth) is to have an open
mindedness, and invite him to enter into our hearts. The first step is to look
into ourselves what is already filled in our hearts. An individual is
surrounded by the world with materialistic pleasures and with the pattern of
materialism. An immediate need is to empty the soul which is filled with
worldly pleasures and materialism. The man should experience the power of true
knowledge first, which drives away his ignorance. The power of knowledge is
just like how light drives away the darkness, and the truth that erases
untruth.
The right knowledge is necessary to step out from
the ‘ignorance’ which leads all sorts of misery and sadness. Reading and / or
listening to the experiences of mystics and social reformers would help any
seeker of the truth.
In the process of gaining knowledge, we seek
to examine ourselves and go beyond ourselves, as our normal capacities are
limited, we fail; to avoid this problem, there are so many fountains of wisdom
and plenitude are available to the mankind, but many people rarely make
themselves.
“Social Equality which was prevalent
in India during the Vedic times had disappeared giving way to inequality”. Self oriented thinking was the
supreme and Society oriented thinking was relegated to the background. The
prevalence of wide spread social disparity had disturbed the mind of
Basaveshwara and so he carried an untiring struggle against the social
inequality which intended to bring about a peaceful revolution that would
change the minds of the people to accept his message of social equality.
“All should be treated as equals. All
should be pure and devoted to God. Everyone should work”. Liberal views such as these took
shape in the mind of Basavanna even in his childhood. He revolted against Vedic
Brahmanism which he believed was one of the factors adding to the existing
social disparity and so he made up his mind to minimize the same.
He preferred a peaceful method of
persuasion, a non violent method to achieve his goal of establishing a society
based on social equality. It was indeed God's grace; Basavanna put forth his
mission for the formation of a new society, through “Anubhava Mantapa”- a
spiritual parliament at Kalyana. He was a practical minded man yet liberal and
democratic in his approach so also he adopted the democratic method of meeting
together for discussing and for laying down the path of social reconstruction
and reformation and later the outcome of the discussions were recorded in the
form of “Vachanas” in Kannada language. These Vachanas contain ideas about
spiritual, social, ethical and economic issues or subjects. They contain the essence
of Virashaiva thought including the thoughts of Basavanna.
Basaveshwara also stressed on
--------- Occupational Equality-“Kayaka” He says there is no occupation
which is high or low, it only matters individual choice and not a hereditary
caste-rule. Such divisions if exist are unjust and also is of a great social
fraud. He says “Kayakave Kailasa” means “Work is Worship” The importance of
dignity of labour in life is neither superior nor inferior and all the jobs are
equally respected. Kayaka is a spirit of dedication to lord shiva which has to
be undertaken in a moral and a just way. It itself involves a moral commitment.
It is free and open to anyone and so Kayaka is heaven or “Kailasa”. “Kayaka”
theory insists on the honest discharge of occupational responsibilities. He
imbibed the “Kayaka” theory. The principles of Kayaka were practiced in daily
life by all the members of “Anubhav Mantapa”, which became a platform ;
bringing people together of different castes and professions on a single social
strata. He had a strong belief that occupations only denote particular type of
work to be carried on and should not be taken as a criterion for dividing
people into higher and lower standards.
Nimma nimma tanuva santaisikolli
Nimma nimma manava santaisikolli
Neremaneya dukkhakke aluvavana mecchena kudadala sangamadeva
This vachana by Basavanna conveys a
powerful message. It urges individuals to focus on self-improvement and inner
peace rather than attempting to correct the imperfections they perceive in the
world. The vachana suggests that by nurturing one's own physical and mental
well-being, individuals can attain contentment and contribute positively to the
world.
Basavanna encourages individuals to
cultivate inner tranquility and calm their minds. This implies the importance
of self-reflection and introspection to achieve a state of balance and
equanimity. By achieving inner peace, individuals are better equipped to handle
the challenges and complexities of life.
Basavanna emphasizes the importance of personal responsibility
and self-improvement. It implies that justice begins with individuals aligning
their own actions and attitudes with fairness and righteousness. significance
of inner peace and harmony as essential aspects of justice. By cultivating a
tranquil mind, individuals can approach situations with clarity and make fair
and just decisions. t suggests that justice involves recognizing and
empathizing with the suffering of others and taking action to alleviate their
pain.
vachana emphasizes the interconnectedness of personal
growth, inner harmony, and compassion in the pursuit of justice. It encourages
individuals to focus on self-improvement while also extending empathy and
support to those who exhibit empathy towards others. By fostering personal
well-being and caring for the well-being of others, the vachana promotes a just
and harmonious society.
Basavanna believed that justice could
only be achieved when every person was treated with dignity and respect,
regardless of their caste, gender, or social background. He rejected the
hierarchical caste system that perpetuated discrimination and inequality,
asserting that social divisions based on birth were inherently unjust.
Basavanna advocated for a society where merit and character were the basis of
one's worth, rather than their social status.
For Basavanna, justice was not
limited to legal and judicial systems; it encompassed all aspects of life. He
believed that justice was achieved through moral righteousness, empathy, and
compassion. Basavanna stressed the importance of treating others with kindness
and understanding, and he actively worked towards the welfare and well-being of
all members of society.
Basavanna's concept of justice also
emphasized the importance of personal transformation. He believed that true
justice could only be realized through inner spiritual growth and
self-realization. Basavanna encouraged individuals to introspect, reflect on
their actions, and strive for self-improvement. He believed that justice could
not be achieved externally unless one cultivated justice within themselves.
Moreover, Basavanna's concept of
justice extended beyond human beings to encompass all living beings. He
promoted a sense of ecological justice, advocating for the protection of the
environment and the humane treatment of animals. Basavanna recognized the
interconnectedness of all life and believed that justice entailed living in
harmony with nature.
Basavanna's teachings on justice have
had a lasting impact. His philosophy continues to inspire social activists,
reformers, and thinkers who strive for a more just and equitable society.
Basavanna's concept of justice serves as a reminder that justice is not merely
a legal or social construct but a moral and spiritual imperative. It calls upon
individuals and society as a whole to actively work towards creating a world
where every individual is treated with fairness, compassion, and equality.
Iva nammava iva nammava iva nammava nendenisayya
Koodala sangama deva nimma maha maneya maganendenisayya
Say that he is ours, he is ours, and he is ours,
Say that he is the son of Thy own house, O Kudalasangamadeva.
This vachana reflects a sense of
equality and justice in its message. Basavanna emphasizes the importance of
recognizing the true identity of an individual, irrespective of external
appearances or social status.
In the vachana, the repetition of the
phrase "??????" (Who is he?) followed by "?? ?????" (He is ours) signifies a shift
in perspective. Basavanna challenges the notion of questioning someone's
identity or worth based on external factors and urges a focus on recognizing
the inherent worth and equality of every individual.
By stating "?? ?????" (He is ours), Basavanna
implies that everyone belongs to the same human family and is entitled to equal
respect and dignity. This inclusive perspective aligns with the principles of
justice, which advocate for fairness, equality, and the recognition of the
inherent rights of all individuals.
Furthermore, the vachana addresses
Kudalasangamadeva, a divine figure, stating that the individual in question is
the son of His own house. This conveys the message that justice is not limited
to human interactions but is a divine principle that encompasses all beings.
Overall, this vachana by Basavanna
highlights the essence of justice as treating every individual with equality,
respect, and inclusivity, transcending social divisions and recognizing the
inherent worth of each person. It emphasizes the need to look beyond external
identities and perceive the underlying unity of humanity.
Emancipation of Women: Basaveshwara wanted to establish a
society, based upon the democratic principles like, liberty, equality and
fraternity. He wanted to give more and more opportunities to women to come out
of family bond ages and equal position on par with men. Women should
participate in religious and spiritual spheres on equal footing. Exploitation
and discrimination of women on the basis of sex was strongly condemned by
Basaveshwara. Basaveshwara expounded his concept of equality out of his own
experience. He was essentially a humanist and fought for humanity. According to
him, "The spirit within the body knows neither difference of male and
female nor that of master or servant." The religious teachings of
Basaveshwara exerted a magic spell on hundreds and thousands of people and they
voluntarily came into the fold of Virasaivism. Basaveshwara accorded religious
equality on woman. Woman was entitled to undergo the process of "Linga
Diksha" on par with man. She was allowed to wear and worship 'Linga' even
during her course period. Basaveshwara despised woman's susceptibility to
pollution. He declared that the "Linga" worshipper has no religious
taboos. • e He insisted that one ought to worship 'Linga' by oneself. No one
can have a deputy in this regard. Basaveshwara and Shivasharanas had heralded
an age of honour, economic and social equality for women. Because of them till
today also many Virashaiva women equally participated in many fields.
Basavanna believed that justice could
only prevail in a society where women were free from oppression and
discrimination. He recognized that the subjugation of women not only denied
them their basic rights but also hindered the progress and well-being of the
entire community. Basavanna vehemently rejected the idea of women being treated
as commodities or objects of control, emphasizing instead their inherent
dignity and worth.
One of the key aspects of Basavanna's
concept of emancipation was the rejection of the caste-based system prevalent
in medieval India. He argued that societal divisions and discrimination based
on caste and gender perpetuated injustice. Basavanna envisioned a society where
women would have equal access to education, economic opportunities, and
decision-making power. He believed that the empowerment of women was crucial
for the overall development and progress of society.
Basavanna's philosophy was also
deeply rooted in spirituality. He emphasized the importance of inner
transformation and equality before the divine. Basavanna rejected the notion
that women were spiritually inferior or that they should be excluded from
religious and spiritual practices. He advocated for equal participation of
women in religious rituals and communal gatherings, challenging the prevailing
patriarchal norms.
In Basavanna's vision, justice and
emancipation were intertwined concepts. He believed that true justice could
only be achieved when women were treated as equals in all spheres of life. By
challenging social norms, advocating for women's rights, and emphasizing the
need for inner transformation, Basavanna's concept of emancipation of women
laid the foundation for a more just and egalitarian society.
Today, Basavanna's ideas continue to
inspire social activists and feminists who strive for gender equality and
justice. His philosophy serves as a reminder that the pursuit of justice cannot
be separated from the fight for women's rights and emancipation. Basavanna's
legacy stands as a powerful testament to the enduring relevance of his ideas in
the ongoing struggle for a just and equitable world.
Eradication of Untouchability: During the 12'" century,
Basaveshwara led a religious revolution in order to kill the demon of caste and
creed which threatened to rule the destiny of man. Basaveshwara rejected the
ritual, tradition, Vedic Brahmanism which exploited the downtrodden and
ill-treated with them. He was an essentially humanistic and fought for
humanity. According to Basaveshwara the spirit within the body knows neither
the difference of male and female nor that of master and servant. This common
humanity implies that all men have an equal right. In the Anubhava Manatapa
where without considering high and low participated in the discussions. The
very untouchables, whom the high-born had kept at a distance, were provided
with equal opportunities to participate in the deliberations of Anubhava
Manatapa. It gave an equal status to all persons. Hence it was an outstanding
aspect of Basaveshwara's achievements "It was the laboratory of
Basaveshwara's own preachings. He taught equality and so the Anubhva Mantapa
was open to all without distinctions. Old and young, rich and poor, men and
women, high and low king and servants, were all there equal." Basaveshwara
proclaimed that those who love all living beings should be treated equally
mentioned in one of his Vacana.Based on the above principles Basaveshwara tried
to establish equality among all human beings by kindling divinity hidden in
them. He regarded divinity as an equalizing factor. He tried to eradicate
untouchability by giving freedom of worship to low caste people . Vachana
Sahitya: Basaveshwara stands out as one of the most outstanding personalities
in the history of India. He was not only a socio-religious and economic
philosopher but also a great literary scholar. His period is also called
Vachana Yuga, because along with him, other Shivasaranas also wrote Vachanas.
Instead of Sanskrit Kannada become a popular mass language of the people. His
life and teachings have been a source of inspiration to millions of people in
South India for the last nearly Nine hundred years, and influenced and molded
their lives and continues to do so even to this day. Basaveshwara rightly chose
the people's language, Kannada, to communicate his ideas. He and his
associates. expressed their ideas in the unique prose poetry style known as
Vachanas (sayings). Literature of this lucid does not exist anywhere else, or it
any other language. The devotees expressed their own spiritual and political
experiences, to provide solutions to intricate problems in all walks of life.
They became the literary medium of the medieval Virasaiva saints. Basaveshwara
with the zest of a social refonner and the zeal of a prophet, caught in the net
of practical politics, was not a perfect being but a man whose whole life was a
struggle towards self-perfection. This struggle is strongly present in his
poetry. But above all, there is a very characteristic mixture of harshness and
tenderness; of almost rude assertiveness and extreme loving-kindness.
Untouchability was a practice
prevalent in medieval India where certain castes were considered impure and
relegated to the lowest rung of the social ladder. Basavanna vehemently
rejected this discriminatory practice, arguing that it went against the
principles of justice and equality. He believed that every individual,
regardless of their caste or social background, deserved dignity, respect, and
equal treatment.
Basavanna's philosophy emphasized the
importance of recognizing the inherent worth and equality of all human beings.
He rejected the notion of untouchability and argued for the eradication of
caste-based discrimination. Basavanna believed that justice could only be
achieved when every individual had equal access to opportunities, resources,
and social participation.
Furthermore, Basavanna's teachings
focused on the importance of empathy and compassion. He encouraged people to
transcend social divisions and treat others with kindness and understanding.
For Basavanna, justice was not just about the absence of discrimination; it
also involved actively working towards the welfare and well-being of all
members of society, regardless of their caste.
Basavanna's concept of eradicating
untouchability in connection with justice challenged the prevailing social
order and called for a radical transformation of society. His teachings
continue to inspire social activists and reformers who strive to create a more
just and egalitarian world. Basavanna's philosophy serves as a reminder that
true justice can only be achieved when every individual is treated with
dignity, respect, and equality, regardless of their caste or social status.
Today, the fight against untouchability
and caste-based discrimination remains an ongoing struggle in India.
Basavanna's teachings provide a powerful foundation for challenging and
dismantling these oppressive practices, emphasizing the importance of justice,
equality, and compassion in creating a more just and inclusive society.
Basavanna's decision challenges the
social hierarchy and caste-based discrimination prevalent in his time. In the
caste system, untouchables were considered to be at the lowest rung of society
and faced severe social exclusion and discrimination. By arranging this
marriage, Basavanna demonstrates his commitment to justice by breaking down
barriers and advocating for equality among individuals, regardless of their
caste or social status.
This decision can be seen as an act
of social reform aimed at addressing the injustice of untouchability. Basavanna
recognizes the inherent value and dignity of all individuals and rejects the
idea that one's caste should determine their worth or restrict their choices. By
promoting inter-caste marriages, he challenges the deeply ingrained
discriminatory practices and calls for a more just and inclusive society.
Basavanna's decision also reflects
his belief in the concept of universal brotherhood, where all individuals are
seen as equal and deserving of love, respect, and equal treatment. By
facilitating this marriage, he seeks to bridge the gap between different castes
and foster social harmony and understanding.
However, it is important to note that
Basavanna's decision would have faced resistance and criticism from those who
were deeply entrenched in the caste system and upheld its discriminatory
practices. His actions might have been seen as a radical departure from social
norms and traditions.
In analyzing this decision, it is
crucial to consider the historical and cultural context in which Basavanna
lived. His approach can be seen as a progressive stance towards achieving
social justice and equality. By challenging the discriminatory practices of
untouchability and advocating for inter-caste marriages, Basavanna aimed to
bring about a more just and inclusive society, where every individual is
treated with dignity and respect, irrespective of their caste or social
background.
Basavanna's decision challenges the
social hierarchy and caste-based discrimination prevalent in his time. In the
caste system, untouchables were considered to be at the lowest rung of society
and faced severe social exclusion and discrimination. By arranging this marriage,
Basavanna demonstrates his commitment to justice by breaking down barriers and
advocating for equality among individuals, regardless of their caste or social
status.
This decision can be seen as an act
of social reform aimed at addressing the injustice of untouchability. Basavanna
recognizes the inherent value and dignity of all individuals and rejects the
idea that one's caste should determine their worth or restrict their choices.
By promoting inter-caste marriages, he challenges the deeply ingrained
discriminatory practices and calls for a more just and inclusive society.
Basavanna's decision also reflects
his belief in the concept of universal brotherhood, where all individuals are
seen as equal and deserving of love, respect, and equal treatment. By
facilitating this marriage, he seeks to bridge the gap between different castes
and foster social harmony and understanding.
However, it is important to note that
Basavanna's decision would have faced resistance and criticism from those who
were deeply entrenched in the caste system and upheld its discriminatory
practices. His actions might have been seen as a radical departure from social
norms and traditions.
In analyzing this decision, it is
crucial to consider the historical and cultural context in which Basavanna
lived. His approach can be seen as a progressive stance towards achieving
social justice and equality. By challenging the discriminatory practices of
untouchability and advocating for inter-caste marriages, Basavanna aimed to
bring about a more just and inclusive society, where every individual is
treated with dignity and respect, irrespective of their caste or social
background.
Anubhava Mantapa: The spirit of the Lingayat movement
was democratic in the sense that people of all castes and callings had access
in the shaping of society and religion. The discussion and discourses, the
dialogues and debates were conducted in the religious academy called Anubhava
Mantapa at Kalyana. Basaveshwara , Allama Parbhu , Chennabasava, Siddharama, Madiwala
Machideva, Bacarasa and a host of other saints were discussing the fundamentals
of Virasaivism-thus evolving a new faith . Even women saints alike
Akkamahadevi, Satyakka, Akka Nagamma, Gangambike, Rani Mahadevi, Sambhavi Devi
took part in the deliberations of the religious academy. - The Anubhava Mantapa
was democratic in its outlook because it was mainly based on democratic
principles in its nature and functioning. It accepted the principle or fact
that the individual is rational. Every person has the capacity of taking
decisions. In the Anubhava Mantapa, every individual had equal status with
others.It was based on the principle that no man or a class or a group should
be strong enough to wrong others, and each man can judge for himself as to what
is best for him.
The Anubhava Mantapa was a
revolutionary concept that challenged the prevailing social norms and
caste-based hierarchy. It provided an inclusive space where individuals,
regardless of their caste or social status, were welcomed and encouraged to
participate actively. This inclusivity and open dialogue were fundamental to
the pursuit of justice, as it allowed marginalized voices to be heard and
respected.
Basavanna believed that justice could
only be achieved when every individual had equal access to knowledge,
education, and spiritual growth. The Anubhava Mantapa served as a means to
break down barriers and provide a platform for individuals from all walks of
life to express themselves freely. This emphasis on inclusivity and equal
participation contributed to the promotion of justice and social equality.
Furthermore, the Anubhava Mantapa
provided a space for critical discussions on social issues, including gender equality,
caste discrimination, and religious practices. Basavanna's teachings challenged
traditional power structures and advocated for justice by questioning and
dismantling oppressive societal norms. The discussions and debates held within
the Anubhava Mantapa fostered a sense of awareness and collective
responsibility towards social justice.
The Anubhava Mantapa's impact
extended beyond its immediate participants. The ideas and principles discussed
within its walls influenced the wider society, fostering a spirit of justice
and equality. The institution paved the way for social reform movements that
sought to challenge and transform oppressive systems.
Today, the legacy of the Anubhava
Mantapa continues to inspire movements and initiatives that strive for justice
and equality. Its emphasis on inclusivity, open dialogue, and challenging
oppressive norms serves as a reminder that justice can only be achieved through
active engagement and the amplification of marginalized voices.
In conclusion, Basavanna's Anubhava
Mantapa played a crucial role in promoting justice by providing an inclusive
space for dialogue, sharing experiences, and questioning oppressive social
norms. Its legacy serves as a reminder of the importance of fostering
inclusivity, equality, and critical engagement in the pursuit of justice.
Conclusion
Article Information
SHRI BASAWESHWARA ON THE IDEOLOGY OF SOCIAL EQUALITY AND JUSTICE BY: HARSHITHA G T
Authors: HARSHITHA G T
- Journal IJLRA
- ISSN 2582-6433
- Published 2023/06/05
- Volume 2
- Issue 7
About Journal
International Journal for Legal Research and Analysis
- Abbreviation IJLRA
- ISSN 2582-6433
- Access Open Access
- License CC 4.0
All research articles published in International Journal for Legal Research and Analysis are open access and available to read, download and share, subject to proper citation of the original work.
Disclaimer: The opinions expressed in this publication are those of the authors and do not necessarily reflect the views of International Journal for Legal Research and Analysis.