Editing Basava (section)

==Philosophy==
Basava grew up in a Shaivite family.<ref name="edrice" /><ref name="janpeter" /> 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 Tamil [[Bhakti movement]], particularly the Shaiva [[Nayanars]] traditions, over the 7th- to 11th-century. However, Basava championed devotional worship that rejected temple worship and rituals led by Brahmins and replaced it with personalized direct worship of Shiva through practices such as individually worn icons and symbols like a small [[linga]]. This approach brought Shiva's presence to everyone and at all times, without gender, class or caste discrimination.<ref name="janpeter4">Jan Peter Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, {{ISBN|978-8120812383}}, page 4</ref><ref>R Blake Michael (1992), The Origins of Vīraśaiva Sects, Motilal Banarsidass, {{ISBN|978-8120807761}}, pages 1–5</ref> Basava's poem, such as Basavanna 703, speak of strong sense of gender equality and community bond, willing to wage war for the right cause, yet being a fellow "devotees' bride" at the time of their need.<ref>AK Ramanujan (1973), Speaking of Śiva, Penguin Classics, {{ISBN|978-0140442700}}, page 29</ref>

A recurring contrast in his poems and ideas is of ''Sthavara'' and ''Jangama'', that is, of "what is static, standing" and "what is moving, seeking" respectively. Temples, ancient books represented the former, while work and discussion represented the latter.<ref name="akraman">AK Ramanujan (1973), Speaking of Śiva, Penguin Classics, {{ISBN|978-0140442700}}, pages 19–22</ref>

{{Blockquote|
<poem>
The rich
will make temples for Shiva,
What shall I,
a poor man do?

My legs are pillars,
the body the shrine,
the head a cupola of gold.

Listen, O lord of the meeting rivers,
things standing shall fall,
but the moving ever shall stay.
</poem>
|Basavanna 820|Translated by Ramanujan<ref>AK Ramanujan (1973), Speaking of Śiva, Penguin Classics, {{ISBN|978-0140442700}}, page 19</ref>}}

Basava emphasized constant personal spiritual development as the path to profound enlightenment. He championed the use of vernacular language, [[Kannada]], in all spiritual discussions so that translation and interpretation by the elite is unnecessary, and everyone can understand the spiritual ideas.<ref name=janpeter4/> His approach is akin to the [[protestant]] movement, states Ramanuja.<ref name=akraman/> His philosophy revolves around treating one's own body and soul as a temple; instead of making a temple, he suggests being the temple.<ref name=akraman/> His trinity consisted of ''guru'' (teacher), ''linga'' (personal symbol of Shiva) and ''jangama'' (constantly moving and learning).

Basava established, in 12th-century, ''Anubhava Mantapa'', a hall for gathering and discussion of spiritual ideas by any member of the society from both genders, where ardent devotees of Shiva shared their achievements and spiritual poems in the local language.<ref name=janpeter4/> He questioned rituals, dualism, and externalization of god, and stated that the true God is "one with himself, self-born".

{{Blockquote|
<poem>
How can I feel right
 about a god who eats up lacquer and melts,
  who wilts when he sees a fire?

How can I feel right
 about gods you sell in your need,
  and gods you bury for fear of thieves?

The lord Kudalasangama,
self-born, one with himself,
he alone is the true god.
</poem>
|Basavanna 558|Translated by Ramanujan<ref>AK Ramanujan (1973), Speaking of Śiva, Penguin Classics, {{ISBN|978-0140442700}}, page 28</ref>}}

While Basava rejected rituals, he encouraged icons and symbols such as the wearing of ''Istalinga'' (necklace with personal linga, symbol of Shiva), of [[Rudraksha]] seeds or beads on parts of one body, and apply ''Vibhuti'' (sacred ash on forehead) as a constant reminder of one's devotion and principles of faith.<ref name="olson244">Carl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Press, {{ISBN|978-0813540689}}, pages 243–244</ref> Another aid to faith, he encouraged was the six-syllable mantra, ''Shivaya Namah'', or the ''shadhakshara mantra'' which is ''Om Namah Shivaya''.<ref name=olson244/>

===Bhakti marga as the path to liberation===
The Basava Purana, in Chapter 1, presents a series of impassioned debates between Basava and his father.<ref>Velcheru Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton University Press, {{ISBN|978-0691604879}}, pages 55–58</ref> Both declare Hindu [[Sruti]] and [[Smriti]] to be sources of valid knowledge, but they disagree on the ''marga'' (path) to liberated, righteous life. Basava's father favors the tradition of rituals, while Basava favors the path of direct, personal devotion ([[bhakti]]).<ref name="raophiloso">Velcheru Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton University Press, {{ISBN|978-0691604879}}, pages 57–58</ref>

According to Velcheru Rao and Gene Roghair,<ref name=raophiloso/> Basava calls the path of devotion as "beyond [[Hindu philosophy|six systems of philosophy]]. Sruti has commended it as the all-seeing.  the beginning of the beginning. The form of that divine linga is the true God. The ''guru'' [teacher] of the creed is an embodiment of kindness and compassion. He places God in your soul, and he also places God in your hand. The six-syllabled [[mantra]],<ref>'''Om Namah Shivaya''', see: Carl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Press, {{ISBN|978-0813540689}}, pages 243–244</ref> the supreme mantra, is its mantra. The dress – locks of hair, ashes and rudrashaka beads – place a man beyond the cycle of birth and death. It follows the path of liberation. (...) This path offers nothing less than liberation in this lifetime."<ref name=raophiloso/>

===Roots in the Vedanta philosophy===
Sripati, a Virasaiva scholar, explained Basava's philosophy in ''Srikara Bhasya'', using the [[Vedanta Sutra]], suggesting Basava's Lingayat theology to be a form of qualified nondualism, wherein the individual [[Atman (Hinduism)|Atma]] (soul) is the body of God, and that there is no difference between Shiva and Atma(self, soul), Shiva is one's Atma, one's Atma is Shiva.<ref name=olson244/> Sripati's analysis places Basava's views in [[Vedanta]] school, in a form closer to the 11th century [[Vishishtadvaita]] philosopher [[Ramanuja]], than to [[Advaita]] philosopher [[Adi Shankara]]. However, Sripati's analysis has been contested in the Virasaiva community.<ref name=olson244/>