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Lingayats

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Template:Short description Template:Use dmy dates Template:Use Indian English Template:Infobox religious group The Lingayats are a monotheistic religious denomination of Hinduism.<ref name=":22">Template:Cite book</ref>Template:Sfn Lingayats are also known as Template:IAST, Template:IAST, Template:IAST, Template:IAST.<ref name=":2">Template:Cite book</ref> Lingayats are known for their unique practice of Ishtalinga worship, where adherents carry a personal linga symbolizing a constant, intimate relationship with Parashiva.<ref name="Ramanujan, A. K. 1973">Ramanujan, A. K. (Ed.) (1973). Speaking of Śiva (Vol. 270). Penguin.</ref> A radical feature of lingayats is their staunch opposition to the caste system and advocacy for social equality, challenging societal norms of the time.<ref>Schouten, J. P. (1995). Revolution of the mystics: On the Social Aspects of Vīraśaivism. Motilal Banarsidass Publishers.</ref> Its philosophical tenets are encapsulated in Vachanas, a form of devotional poetry.<ref>Rice, E. P. (1982). A History of Kannada literature. Asian educational services.</ref> The tradition also emphasizes Kayaka (work) and Dasoha (service) as forms of worship, underscoring the sanctity of labor and service to others.<ref>Ishwaran, K. (1981). Bhakti Tradition and Modernization: the case of Lingayatism. In Tradition and Modernity in Bhakti Movements (pp. 72-82). Brill.</ref> Unlike mainstream Hinduism, Lingayats reject scriptural authority of vedas, puranas, superstition, astrology, vedic priesthood ritualistic practices, and the concept of rebirth, promoting a direct, personal experience of the divine.<ref name=":2" /><ref name="Ramanujan, A. K. 1973"/>

Lingayats are considered as a Shaiva tradition or Sampradaya (sect).<ref>Template:Cite journal</ref>Template:Sfn<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> because their beliefs include many Hindu elements.Template:Sfn Worship is centered on Shiva as the universal god in the iconographic form of Ishtalinga.Template:Sfn<ref name="HR">Template:Cite journal</ref>Template:Refn Lingayats emphasize qualified monism, with philosophical foundations similar to those of Ramanuja.<ref group=web name=EB_Lingayat/>

Contemporary Lingayats are influential in South India, especially in the state of Karnataka.<ref name="HR"/>Template:Sfn Lingayats celebrate anniversaries (jayanti) of major religious leaders of their sect, as well as Hindu festivals such as Shivaratri and Ganesh Chaturthi.<ref name=Patil34/><ref name=campbell149/><ref name="Srinivas1995p158">Template:Cite book</ref> Lingayats have their own pilgrimage places, temples, shrines and religious poetry based on Shiva.<ref>Template:Cite journal</ref> Today, Lingayats, along with Shaiva Siddhanta followers, Naths, Pashupatas, Kapalikas and others constitute the Shaivite population.<ref name=shaivam.org group=web/>Template:Refn

EtymologyEdit

The word 'Lingayat' is derived from the Sanskrit root lingam "mark, symbol" and the suffix ayta.<ref>Template:Cite book</ref> The adherents of ishtalinga are known as "Lingayats". In historical literature, they are sometimes referred to as Lingawants, Lingangis, Lingadharis, Sivabhaktas, Virasaivas or Veerashaivas. The term Lingayat is based on the practice of both genders of Lingayats wearing an Template:Transliteration contained inside a silver box with a necklace all the time. The Template:Transliteration is an oval-shaped emblem symbolising Parashiva, the absolute reality and icon of their spirituality.<ref name="Iyer1965">Template:Cite book</ref>

Historically, Lingayats were known as "Virashaivas"Template:Sfn or "ardent, heroic worshippers of Shiva."Template:Sfn According to Blake Michael, Veerashaivism refers both to a "philosophical or theological system as well as to the historical, social and religious movement which originated from that system." Lingayats refer to the modern adherents of this religion.Template:Sfn The term Lingayats came to be commonly used during the British colonial period.Template:Sfn

The terms Lingayat and Veerashaiva have been used synonymously.Template:SfnTemplate:SfnTemplate:Sfn<ref name=EB_Lingayat group=web/>Template:Refn Veerashaivism refers to the broader Veerashaiva philosophy and theology as well as the movement, states Blake Michael, while Lingayata refers to the modern community, sect or caste that adheres to this philosophy.Template:SfnTemplate:Sfn In the contemporary era, some state that Veerashaiva is a (sub)tradition within Lingayats with Vedic influences,<ref name=thehindu_2018_03_23 group=web/> and these sources have been seeking a political recognition of Lingayats to be separate from Veerashaivas, and Lingayats to be a separate religious community. In contrast, Veerashaivas consider the two contemporary (sub)traditions to be "one and the same community" belonging to Hinduism.<ref name=BS_2018 group=web/>

OriginEdit

The origins of Lingayats is traced to the 11th- and 12th-century CE in a region that includes northern Karnataka and nearby districts of South India. This region was a stronghold of Jainism and Shaivism. According to Iyer and other scholars, the Lingayat theology emerged as a definitive egalitarian movement in this theological milieu, growing rapidly beyond north Karnataka. The Lingayats, states Burjor Avari quoting Jha, were "extremely anti-Jain".<ref>Template:Cite book, Quote: "In the long run, however, their [Jain] influence in Karnataka waned owing to the rise of the Lingayat sect of the Virashaivas, led by a saint known as Basav. The Lingayats were extremely anti-Jain."</ref> The Veerashaiva philosophy enabled Lingayats to "win over the Jains to Shiva worship".<ref name="Iyer1965"/><ref>Template:Cite book</ref> The Lingayats were also anti-Brahmin as evidenced by the polemics against the Brahmins in early Veerashaiva literature.<ref>Template:Cite book</ref>

According to a tradition which developed after Basava's time,Template:SfnTemplate:Refn Veerashaivism was transmitted by five Panchacharyas, namely Renukacharya, Darukacharya, Ekorama, Panditharadhya, and Vishweswara, and first taught by Renukacharya to sage Agasthya, a Vedic seer.<ref name=Wire_2017 group=web/> A central text in this tradition is Siddhanta Shikhamani, which was written in Sanskrit, and gives an elaboration of "the primitive traits of Veerashaivism [found] in the Vedas and the Upanishads" and "the concrete features given to it in the latter parts (Uttarabhaga) of the Saivagamas."<ref name=Amazon group=web/><ref>M. Sivakumara Swamy, translator (2007)Template:Full citation needed</ref> While Veerashaivas regard the Siddhanta Shikhamani to predate Basava, it may actually have been composed in the 13th or 14th century, post-dating Basava.<ref name=Wire_2017 group=web/>

HistoryEdit

Basava (12th century)Edit

Template:See also

File:Basava Gaint Statue 108 feet, Basava Kalyana.JPG
Basava, the influential leader of Lingayats<ref group=web name=EB_Basava/>

The Sharana-movement, which started in the 11th century, is regarded by some as the start of Veerashaivism.Template:Sfn It started in a time when Kalamukha Shaivism, which was supported by the ruling classes, was dominant, and in control of the monasteries.Template:Sfn The Sharana-movement was inspired by the Nayanars, and emphasised personal religious experience over text-based dogmatism.Template:Sfn

The traditional legends and hagiographic texts state that Basava was the founder of the Lingayats and its secular practices.Template:SfnTemplate:Sfn<ref name=EB_Lingayat group=web/> Basava was a 12th-century Hindu philosopher, statesman, Kannada poet in the Shiva-focused Bhakti movement and a social reformer during the reign of the Kalachuri king Bijjala II (reigned 1157–1167) in Karnataka, India.Template:Sfn<ref group=web name=EB_Basava/>Template:Refn

Basava grew up in a Brahmin family with a tradition of Shaivism.Template:SfnTemplate:Sfn As a leader, he developed and inspired a new devotional movement named Virashaivas, or "ardent, heroic worshippers of Shiva". This movement shared its roots in the ongoing Bhakti movement, particularly the Shaiva Nayanars traditions, over the 7th- to 11th-century. However, Basava championed devotional worship that rejected temple worship with rituals led by Brahmins, and emphasized personalised direct worship of Shiva through practices such as individually worn icons and symbols like a small linga.Template:Sfn

File:Lingayatism flag.png
Hexagonal star and Istalinga on saffron coloured flag.

Basavanna spread social awareness through his poetry, popularly known as Vachanaas. Basavanna rejected gender or social discrimination, and caste distinctions,Template:Sfn as well as some extant practices such as the wearing of sacred thread,Template:Sfn and replaced this with the ritual of wearing Ishtalinga necklace, with an image of the Shiva Liṅga,Template:Sfn by every person regardless of his or her birth, to be a constant reminder of one's bhakti (loving devotion) to god Shiva. As the chief minister of his kingdom, he introduced new public institutions such as the Anubhava Mantapa (or, the "hall of spiritual experience"),Template:Sfn which welcomed men and women from all socio-economic backgrounds to discuss spiritual and mundane questions of life, in open.Template:Sfn

After initially supporting Basava, king Bijjala II disagreed with Basava's rejection of caste distinctions. In 1167 the Veerashaivas were repressed, and most of them left Kalyāna, Bijjala's new capital, spreading Basava's teachings into a wider area in southern India. The king was assassinated by the Veerashaivas in 1168.Template:Sfn

Consolidation (12th–14th century)Edit

After Basava's death, Shaivism consolidated its influence in southern India, meanwhile adjusting to Hindu orthodoxy.Template:Sfn Basava's nephew Channabasava organised the community and systematised Virasaiva theology, moving the Virashaiva community toward the mainstream Hindu culture.Template:Sfn Basava's role in the origins of Shaivism was downplayed, and a mythology developed in which the origins of Veerashaivism were attributed to the five Panchacharyas, descending to earth in the different world-ages to teach Shaivism. In this narrative, Basava was regarded as a reviver of this ancient teaching.Template:SfnTemplate:Refn

Monasteries of the older Saiva schools, "such as the Kalamukha," were taken over by the Virasaivas.Template:Sfn Two kinds of monastic orders developed. Due to their roots in the traditional schools, the gurusthalada monasteries were more conservative, while the viraktas "constituted the true Virasaiva monastic organisation, shaped by the ideals of Basava and his contemporaries."Template:Sfn

Vijayanagara Empire (15th–17th century)Edit

In the 14th-15th century, a Lingayat revival took place in northern Karnataka in the Vijayanagara Empire.Template:SfnTemplate:Sfn The Lingayats likely were a part of the reason why Vijayanagara succeeded in territorial expansion and in withstanding the Deccan Sultanate wars. The Lingayat text Sunyasampadane grew out of the scholarly discussions in an Anubhava Mantapa, and according to Bill Aitken, these were "compiled at the Vijayanagara court during the reign of Praudha Deva Raya".Template:Sfn Similarly, the hagiographical epic poem Basava Purana, detailing the life of Basava, was expanded and translated into Kannada in 1369 during the reign of Vijayanagara ruler Bukka Raya I.Template:Sfn

Ikkeri Nayakas, Keladi dynasty (16th-18th century)Edit

The Virasaivas were an important part of the Vijayanagara empire army. They fought the Bijapur Sultans, and the Virasaiva leader Sadasiva Nayaka played a key role in leading the capture of Sultanate fortress such as at Gulbarga.<ref name="Stein1989p84"/> This success led to Nayaka being appointed as the governor of the coastal Karnataka Kanara region. This emerged as a Lingayat dynasty, called the Nayakas of Keladi. Another group of Virasaivas merchants turned warriors of the Vijayanagara empire were successful in defeating the Deccan Sultanates in the Lepakshi region (Karnataka-Andhra Pradesh border region).<ref name="Stein1989p84"/> After the collapse of the Vijayanagara empire, the Lingayat Keladi/Ikkeri dynasty ruled the coastal Karnataka till the invasion and their defeat by Hyder Ali seeking a Mysore-based Sultanate.<ref name=shastry1982/><ref>Template:Cite book</ref>

The Virasaiva dynasty Nayaka rulers built major 16th to 18th-century shrines and seminaries of Lingayats, repaired and built new Hindu and Jain temples,<ref name=prasad2007>Template:Cite book</ref><ref name=hatcher2015>Template:Cite book</ref>Template:Sfn sponsored major Hindu monasteries such as the Advaita Sringeri matha as well as forts and temples such as at Chitradurga.<ref name=prasad2007/>Template:Sfn They also started new towns and merchant centres in coastal and interior Karnataka.<ref name="Stein1989p84">Template:Cite book</ref><ref name=shastry1982>Template:Cite book</ref><ref>Template:Harvnb</ref>

Varna-status debates (19th–20th century)Edit

In early decades of the 19th century, the Lingayats were described by British officials such as Francis Buchanan as a conglomeration of Hindu castes with enormous diversity and eclectic, egalitarian social system that accepted converts from all social strata and religions.Template:Sfn However, the British officials also noted the endogamous tradition and hereditary occupations of many Lingayats, which made their classification difficult.Template:Sfn In the 1871 and the 1881 colonial era census of British India, Lingayats were listed as shudras.Template:SfnTemplate:Refn According to the sociologist M. N. Srinivas, Lingayats traditionally believed themselves to be equal in status to Brahmins, and some orthodox Lingayats were so anti-Brahmin that they would not eat food cooked or handled by Brahmins.<ref name="Srinivas 1956 p=481">Template:Cite journal</ref><ref name=ikegame2013p128>Template:Harvnb</ref> The egalitarian Lingayats, states Srinivas, had been a major force in Sanskritization of Kannada-speaking (Karnataka) and nearby regions but against elitism.<ref name="Srinivas 1956 p=481"/><ref name=ikegame2013p128/>

After being placed in the shudra category in the 1881 census, Lingayats demanded a higher caste status.Template:Sfn This was objected and ridiculed by a Brahmin named Ranganna who said that Lingayats were not Shaiva Brahmins given their eclectic occupations that included washermen, traders, farmers and others, as well as their exogamous relationships with the royal family.Template:Sfn Lingayats persisted in their claims for decades,Template:Sfn and their persistence was strengthened by Lingayat presence within the government, and a growing level of literacy and employment in journalism and the judiciary.Template:Sfn In 1926, the Bombay High Court ruled that "the Veerashaivas are not Shudras."Template:SfnTemplate:Page needed

According to Schouten, in the early 20th century Lingayats tried to raise their social status, by stressing the specific characteristics of their history and of their religious thought as being distinctive from the Brahmin-dominated Hindu-culture.Template:Sfn In the 1910s, the narrative of Basava and Allama as the "founding pillars" of the Lingayats gained new importance for the identity of parts of the Lingayat-community, with other parts responded with rejection of this "resurrection."Template:Sfn

Separate religious identity (21st century)Edit

According to Ramanujan, "A modern attempt was made to show Lingayats as having a religion separate from Hindu when Lingayats received discrete entry in the Indian constitution of 1950."Template:Sfn<ref name=thehindu2000 group=web/><ref name=EB_Lingayat group=web/> Individuals and community leaders have made intermittent claims for the legal recognition of either being distinct from Hinduism or a caste within Hinduism.Template:Refn

In 2000, the Akhila Bharatha (All India) Veerashaiva Mahasabha started a campaign for recognition of "Veerashaivas or Lingayats" as a non-Hindu religion, and a separate listing in the Census. Recognition as a religious minority would make Lingayats "eligible for rights to open and manage educational institutions given by the Constitution to religious and linguistic minorities."<ref name=thehindu2000 group=web/>Template:Refn In 2013, the Akhila Bharatha (All India) Veerashaiva Mahasabha president was still lobbying for recognition of Lingayats as a separate religious community, arguing that Lingayats rejects the social discrimination propagated by Hinduism.<ref group=web name=IT_Naheed_2013/>

In 2017, the demands for a separate religious identity gained further momentum on the eve of the 2018 elections in Karnataka.<ref name=Economist_2017_medievalpoet group=web/> While the Congress party supports the calls for Lingayatism as a separate religion,<ref name=KPN_2018 group=web/> the BJP regards Lingayats as Veerashaivas and Hindus.Template:Refn In August 2017, a rally march supporting Lingayatism as "not Hinduism" attracted almost 200,000 people,<ref name=Economist_2017_medievalpoet group=web/> while the issue further divides the Lingayat and Veerashaiva communities,<ref name=India_Today group=web/> and various opinions exist within the Lingayat and Veerashaiva communities. According to India Today, "Veerashaivas claim that the two communities are one and the same," while orthodox Lingayats claim that they are different.<ref name=India_Today group=web/> Veerashaivas further "owe allegiance to various religious centres (mutts), [while] the Lingayats mostly follow their own gurus."<ref name=India_Today group=web/> Nevertheless, some mutts support the campaign for the status of a separate religion, while "others content to be counted as a caste within Hinduism."<ref name=Economist_2017_medievalpoet group=web/>

In March 2018, the Nagamohan Das committee advised "to form a separate religion status for the Lingayats community." In response, the Karnataka government approved this separate religious status, a decision which was decried by Veerashaivas.<ref name=BS_2018 group=web/><ref name=thehindu_2018_03_23 group=web/> It recommended the Indian government to grant the religious minority status to the sect.<ref name=fe_2018 group=web/><ref name=thehindu_2018_03_23 group=web/> Central Government later declined this recommendation.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

According to Shivsundar, associate of Gauri Lankesh and former columnist of the Gauri Lankesh Patrike, by the 15th century, Lingayats were absorbed into the Hindu order and associated with Veerashaivas, despite resistance. Over time, they were relegated to a subordinate status. In the 20th century, leaders like Bahu Halakatti revived the egalitarian Vachana philosophy, asserting Lingayat distinctiveness and challenging caste hierarchies. Demands during the British era, such as separate kitchens and Sanskrit education, reflected tensions between their egalitarian ideals and aspirations for higher social status.

Post-independence, Lingayats gained political and educational power but remained culturally tied to Veerashaivas. By the 1980s, a movement sought minority religion status, which gained momentum in 2017 with CM Siddaramaiah’s support. This sparked widespread mobilization among Lingayats but faced opposition from the BJP and RSS, while the Veerashaiva Mahasabha showed mixed reactions.<ref>Template:Cite news</ref>

In the 1980s even the Ramakrishna Mission, which was under pressure from Bengal’s Communist government to reconstitute the governing bodies of some of the Mission-run colleges, claimed it was a non-Hindu minority institution and hence insulated from state interference under Article 30 of the Constitution. <ref>Template:Cite news</ref>

According to Gauri Lankesh, Veerashaivism is preserved and transmitted by five peethas (Rambhapuri, Ujjaini, Kedar, Shreeshail, Kashi), which play an essential role in the Veerashaiva tradition.<ref name="Wire_2017" group="web" /> In contrast, the Template:Transliteration monastic organisation upheld "the ideals of Basava and his contemporaries."Template:SfnTemplate:Refn According to Bairy, the Template:Transliteration tradition criticised "[t]he Panchacharya tradition, the Mathas which belonged to it and the (upper) castes which owed their allegiance to them" for their support of Brahmins and their deviation from Basava's ideals.Template:SfnTemplate:Refn

According to Sri Sharanbasava Devaru of Charanteshwar Mutt, interviewed in 2013, Lingayat is a separate religion, distinct from the Hindu cultural identity, while Veerashaivism is a Shaivite sect "based on Vedic philosophy."<ref name="thehindu_2017_Sharanbasava" group="web" /> Sri Sharanbasava Devaru further states that Veerashaivism "started gaining importance only after 1904 with some mutts mixing Veerashaivas with Lingayats."<ref name="thehindu_2017_Sharanbasava" group="web" />

CharacteristicsEdit

Lingayats consider themselves a Hindu sect.<ref>Template:Cite journal</ref> Ishtalinga worship is centred on Hindu god Shiva as the universal god in the iconographic form of Ishtalinga.Template:SfnTemplate:Refn They believe that they will be reunited with Shiva after their death by wearing the lingam.Template:Sfn

IshtalingaEdit

File:Akkamahadevi Udathadi1.JPG
An idol of Akka Mahadevi holding an ishtalinga in her left hand

Lingayat worship is centred on the Hindu god Shiva as the universal supreme being in the iconographic form of ishtalinga.Template:Sfn<ref name="HR"/>Template:Refn The Lingayats always wear the ishtalinga held with a necklace.<ref name="HR"/><ref name=EB_Lingayat group=web/> The istalinga is made up of a small blue-black stone coated with fine durable thick black paste of cow dung ashes mixed with some suitable oil to withstand wear and tear. It is viewed as a "living, moving" divinity of the Lingayat devotee. Every day, the devotee removes the ishtalinga from its box, places it the in left palm, offers puja, and then meditates about becoming one with the lingam, in their journey towards the atma-linga.<ref name="WaghorneCutler1996p184">Template:Cite book</ref>

SoteriologyEdit

ShatsthalaEdit

Lingayat principle teaches a path to an individual's spiritual progress, and describes it as a six-stage Satsthalasiddhanta. This concept progressively evolves:Template:Sfn

  • the individual starts with the phase of a devotee,
  • the phase of the master,
  • the phase of the receiver of grace,
  • Linga in life breath (god dwells in his or her soul),
  • the phase of surrender (awareness of no distinction in god and soul, self),
  • the last stage of complete union of soul and god (liberation, mukti).

Thus bhakti progresses from external icon-aided loving devotional worship of Shiva to deeper fusion of awareness with abstract Shiva, ultimately to advaita (oneness) of one's soul and god for moksha.Template:Sfn

MuktiEdit

While Lingayats accept the concept of transmigration of soul (metempsychosis, reincarnation),Template:Sfn they believe that they are in their last lifetimeTemplate:SfnTemplate:Sfn and will be reunited with Shiva after their death by wearing the lingam.Template:SfnTemplate:SfnTemplate:Sfn Lingayats are not cremated, but "are buried in a sitting, meditative position, holding their personal linga in the right hand."Template:Sfn

Indologist F. Otto Schrader was among early scholars who studied Lingayat texts and its stand on metempsychosis.Template:Sfn According to Schrader, it was Abbe Dubois who first remarked that Lingayats rejects metempsychosis – the belief that the soul of a human being or animal transmigrates into a new body after death. This remark about "rejecting rebirth" was repeated by others, states Schrader, and it led to the question whether Lingayats make a religion distinct from other Indian religions such as Hinduism where metempsychosis and rebirth is a fundamental premise.Template:Sfn According to Schrader, Dubois was incorrect and Lingayat texts such as Viramahesvaracara-samgraha, Anadi-virasaivasara-samgraha, Sivatattva ratnakara (by Basava), and Lingait Paramesvara Agama confirm that metempsychosis is a fundamental premise of Lingayats.Template:Sfn According to Schrader, Lingayats believe that if they live an ethical life then this will be their last life, and they will merge into Shiva, a belief that has fed the confusion that they do not believe in rebirth.Template:Sfn According to R. Blake Michael, rebirth and ways to end rebirth was extensively discussed by Basava, Allama Prabhu, Siddharameshawar and other religious saints of Lingayats.Template:Sfn

Shiva: non-dualism and qualified monismEdit

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File:Necklace with Shiva's Family LACMA M.85.140.jpg
A necklace with pendant containing linga symbol of Shiva are worn by Lingayats. Rudraksha beads (shown above) and Vibhuti (sacred ash on forehead) are other symbols adopted as a constant reminder of one's principles of faith.Template:Sfn

Qualified non-dualismEdit

Shunya, in a series of Kannada language texts, is equated with the Virashaiva concept of the Supreme. In particular, the Shunya Sampadane texts present the ideas of Allama Prabhu in a form of dialogue, where shunya is that void and distinctions which a spiritual journey seeks to fill and eliminate. It is the described as state of union of one's soul with the infinite Shiva, the state of blissful moksha.Template:SfnTemplate:Sfn

This Lingayat concept is similar to shunya Brahma concept found in certain texts of Vaishnavism, particularly in Odiya, such as the poetic Panchasakhas. It explains the Nirguna Brahman idea of Vedanta, that is the eternal unchanging metaphysical reality as "personified void". Alternate names for this concept of Hinduism, include shunya purusha and Jagannatha in certain texts.Template:SfnTemplate:Sfn However, both in Lingayats and various flavors of Vaishnavism such as Mahima Dharma, the idea of Shunya is closer to the Hindu concept of metaphysical Brahman, rather than to the Śūnyatā concept of Buddhism.Template:Sfn However, there is some overlap, such as in the works of Bhima Bhoi.Template:SfnTemplate:Sfn

Sripati, a Veerashaiva scholar, explained Lingayat philosophy in Srikara Bhashya, in Vedanta terms, stating it to be a form of qualified non-dualism, wherein the individual Atman (soul) is the body of God, and that there is no difference between Shiva and Atman (self, soul), Shiva is one's Atman, one's Atman is Shiva.Template:Sfn Sripati's analysis places Lingayat philosophy in a form closer to the 11th century Vishishtadvaita philosopher Ramanuja, than to Advaita philosopher Adi Shankara.Template:Sfn

Qualified monismEdit

Other scholars state that Lingayat philosophy is more complex than the description of the Veerashaiva scholar Sripati. It united diverse spiritual trends during Basava's era. Jan Peter Schouten states that it tends towards monotheism with Shiva as the godhead, but with a strong awareness of the monistic unity of the Ultimate Reality.Template:Sfn Schouten calls this as a synthesis of Ramanuja's Vishishtadvaita and Shankara's Advaita traditions, naming it Shakti-Vishishtadvaita, that is monism fused with Shakti beliefs.Template:Sfn But Basava's approach is different than Adi Shankara, states Schouten, in that Basava emphasises the path of devotion, compared to Shankara's emphasis on the path of knowledge—a system of monistic Advaita philosophy widely discussed in Karnataka in the time of Basava.Template:Sfn

PanchacharasEdit

File:Kudala Sangama.jpg
Kudalasangama in Bagalkot district, a temple and pilgrimage site linked to Guru Basavanna

The Panchacharas describe the five codes of conduct to be followed by the Lingayats. The Panchacharas include:Template:Sfn

AshtavaranaEdit

The Ashtavaranas, the eight-fold armour that shields the devotee from extraneous distraction and worldly attachments. The Ashtavaranas include:Template:Sfn

  • Guru – obedience towards Guru, the Mentor;
  • Linga – wearing the Ishtalinga on your body at all times;
  • Jangama – reverence for Shiva ascetics as incarnations of divinity;
  • Pādodaka – sipping the water used for bathing the Linga;
  • Prasāda – sacred offerings;
  • Vibhuti – smearing holy ash on oneself daily;
  • Rudrāksha – wearing a string of rudraksha (holy beads, seeds of Elaeocarpus ganitrus);
  • Mantra – reciting the mantra of "Namah Shivaya: (salutation to Shiva)"

Kāyakavē Kailāsa doctrine and karmaEdit

File:Kailaasa.png
Kayakave Kailasa in Kannada

Kayakave kailasa is a slogan in Veerashaivism. It means "work is heaven" or "to work [Kayakave] is to be in the Lord's Kingdom [Kailasa]". Some scholars translate Kayaka as "worship, ritual", while others translate it as "work, labour". The slogan is attributed to Basava, and generally interpreted to signify a work ethic for all social classes.Template:Sfn

Lingayat poet-saints accepted the concept of karma and repeatedly mention it in their Shiva poetry. For example, states Ramanujan, Mahadeviyakka mentions karma and resulting chain of rebirths that are cut short by bhakti to Shiva.Template:Sfn Lingayats have the concepts of karma and dharma, but the Lingayat doctrine of karma is not one of fate and destiny. Lingayats believe in kayaka (work) and the transformative potential of "one's work in the here and now".<ref>Template:Cite book</ref> According to Schouten, Siddharama and Allama debated the doctrine of karma as the law of work and merit, but Allama persuaded Siddharama that such merit is a low-level mechanism, and real mystical achievement transcends "the sphere of works and rewards" and is void of self-interest.Template:Sfn These ideas, states Schouten, are similar to those found in Bhagavad Gita which teaches "work must be done without any attachment to the results".Template:SfnTemplate:Refn

Dāsoha doctrineEdit

Dasoha is the purpose and result of Kāyakavē Kailāsa in Lingayat philosophy.Template:Sfn Dasoha means "service", and more specifically "service to other Lingayats" including the Jangama. Regardless of one's vocation, Lingayats suggest giving and donating a part of one's time, effort and income to one's community and to religious mendicants.Template:SfnTemplate:Sfn

According to Virasaivism, skilful work and service to one's community, without discrimination, is a means to experiencing the divine, a sentiment that continues to be revered in present-day Virasaivas.Template:Sfn According to Jan Peter Schouten, this doctrine is philosophically rooted in the more ancient So'ham Sanskrit oneness mantra related to Shiva, and which means "I am He".Template:Sfn This social ethic is also found among other Hindu communities of South India, and includes community provisioning of grains and sharing other essentials particularly with poorer members of society and those affected by natural or other disasters.Template:Sfn

LingadharaneEdit

Lingadharane is the ceremony of initiation among Lingayats. Though lingadharane can be performed at any age, it is usually performed when a fetus in the womb is 7–8 months old. The family Guru performs pooja and provides the ishtalinga to the mother, who then ties it to her own ishtalinga until birth. At birth the mother secures the new ishtalinga to her child. Upon attaining the age of 8–11 years, the child receives Diksha from the family Guru to know the proper procedure to perform pooja of ishtalinga. From birth to death, the child wears the Linga at all times and it is worshipped as a personal ishtalinga. The Linga is wrapped in a cloth housed in a small silver and wooden box. It is to be worn on the chest, over the seat of the indwelling deity within the heart. Some people wear it on the chest or around the body using a thread.Template:Citation needed

VegetarianismEdit

Lingayats are strict vegetarians. Devout Lingayats do not consume meat of any kind including fish.Template:Sfn The drinking of liquor is prohibited.<ref name=cultural.maharashtra.gov group=web/>

Temples and rites of passageEdit

Lingayats believe that the human body is a temple. In addition, they have continued to build the community halls and Shaiva temple traditions of South India. Their temples include Shiva linga in the sanctum, a sitting Nandi facing the linga, with mandapa and other features. However, the prayers and offerings are not led by Brahmin priests but by Lingayat priests (Veerashaiva Jangama).<ref name="Srinivas1998p42"/> The temple format is simpler than those of Jains and Hindus found in north Karnataka.<ref>Template:Cite book</ref>Template:Sfn In some parts of Karnataka, these temples are samadhis of Lingayat saints, in others such as the Veerabhadra temple of Belgavi – one of the important pilgrimage sites for Lingayats,<ref>Template:Cite book</ref> and other historic temples, the Shiva temple is operated and maintained by Lingayat priests.<ref name="Srinivas1998p42">Template:Cite book</ref><ref name=Patil34>Template:Harvnb</ref> Many rural Lingayat communities include the images of Shiva, Parvati and Ganesha in their wedding invitations, while Ganesha festivities are observed by both rural and urban Lingayats in many parts of Karnataka.<ref name=Patil34/> Colonial-era reports by British officials confirm that Lingayats observed Ganesha Chaturthi in the 19th century.<ref name=campbell149>Template:Cite book</ref>

FestivalsEdit

They celebrate most of the Hindu festivals and their own festivals;

LiteratureEdit

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Lingayat literatureEdit

File:Akkamahadevi Vachana (extracted).JPG
A vachana (poem) by Akka Mahadevi

Several works are attributed to the founder of Lingayat movement, Basava, and these texts are revered in the Lingayat community. In particular, these include various Vachana (literally, "what is said")Template:Sfn such as the Shat-sthala-vachana, Kala-jnana-vachana, Mantra-gopya, Ghatachakra-vachana and Raja-yoga-vachana.Template:Sfn Saints and Sharanas like Allamaprabhu, Akka Mahadevi, Siddarama and Basava were at the forefront of this development during the 12th century.

Other important Lingayat literature includes:Template:Citation needed

The Basava Purana, a Telugu biographical epic poem which narrates the life story of Basava, was written by Palkuriki Somanatha in 13th-century, and an updated 14th-century Kannada version was written by Bhima Kavi in 1369. Both are sacred texts for lingayats.Template:Sfn

Vedas and shastrasEdit

Lingayat (Veerashaiva) thinkers rejected the custodial hold of Brahmins over the Vedas and the shastras, but they did not outright reject the Vedic knowledge.Template:SfnTemplate:SfnTemplate:Sfn The 13th-century Telugu Virashaiva poet Palkuriki Somanatha, author of Basava Purana—a scripture of Veerashaivas, for example asserted, "Virashaivism fully conformed to the Vedas and the shastras."Template:SfnTemplate:Sfn Somanatha repeatedly stated that "he was a scholar of the four Vedas".Template:Sfn

Lingayats consider the Vedas as a means, but not the sanctimonious end.<ref>Template:Cite journal</ref> It rejected various forms of ritualism and the uncritical adherence to any text including the Vedas.Template:Sfn

Anubhava MantapaEdit

The Anubhava Mantapa literally means the "hall of spiritual experience".Template:Sfn It has been a Lingayat institution since the time of Basava, serving as an academy of mystics, saints and poet-philosophers for discussion of spiritual and mundane questions of life, in open.Template:Sfn It was the fountainhead of all religious and philosophical thought pertaining to the Lingayata. It was presided over by the mystic Allamaprabhu, and numerous sharanas from all over Karnataka and other parts of India were participants. This institution also helped propagate lingayat's religious and philosophical thought. Akka Mahadevi, Channabasavanna and Basavanna himself were participants in the Anubhava Mantapa.Template:Sfn

DemographicsEdit

Lingayats today are found predominantly in the state of Karnataka, especially in North and Central Karnataka with a sizeable population native to South Karnataka. Lingayats have been estimated to be about 16% of Karnataka's population<ref name="The Times of India">Template:Cite news</ref> and about 6-7% of Maharashtra's population.<ref name="The Times of India">Template:Cite news</ref>Template:SfnTemplate:Refn. In Tamil Nadu, they are called Veera Saiva Bandarathar.Lingayat Vani community is present in marathwada and Kolhapur, Konkan region and were traders, Zamindars in medieval era.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> The Lingayat diaspora can be found in countries around the world, particularly the United States, Britain and Australia.<ref name=Economist_2017_medievalpoet group=web/>Template:Better source needed

Reservation statusEdit

Today, the Lingayat community is a blend of various castes, consisting of OBC<ref>Template:Cite news</ref><ref name=":0">Template:Cite news</ref> and SC.<ref name=":1">Template:Cite news</ref> Currently, 16 castes of Lingayats have been accorded the OBC status by the Central Government.<ref name=":0" /> According to one of the estimates by a Lingayat politician around 7 per cent of people in Lingayat community come under SC and STs.<ref name=":1" /> Veerashaiva Lingayats get OBC reservation at state level in both Karnataka<ref name=Karnataka>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and Telangana.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

See alsoEdit

NotesEdit

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ReferencesEdit

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SourcesEdit

Printed sourcesEdit

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Web-sourcesEdit

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Further readingEdit

  • Are Lingayats Hindus ? a comparative study of Lingayatism and Hinduism , Volume II, by Dr SM Jaamdar (IAS Retd) (English and Kannada) .. En Kn
  • Are Lingayats and Veershaivas Same or Different? , by Dr. G. R. Channabasappa (in Kannada). Kn
  • Veerashaiva Panchacharyas (Facts vs Fiction) by Dr. G. R. Channabasappa (in Kannada). Kn
  • Did Veerashaivism Exist Before the Twelfth Century? by Dr. G. R. Channabasappa (English) En
  • Lingayat as Independent Religion, Documentary Evidence Volume I , by Dr SM Jaamdar (IAS Retd) (English) En
  • Mysore Veerashaiva Agitation of 1890's and Its Long Term eff, by Dr SM Jaamdar (IAS Retd) (English) En

External linksEdit

Template:Lingayatism Template:Saivism Template:Lingayatism topics

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