Lingayatism
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Panchacharyas · Basavanna |
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Beliefs and practices
Ashtavarana · Shatsthala |
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Siddhanta Shikhamani · Karana Hasuge · Mantra Gopya |
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Kashi · Jangamawadimath · Ujjaini · Kedar · Rambhapuri |
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Shaivism · Sharanas · Lingam |
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Lingayatism or Veerashaivism is a Hindu religious sect, or according to themselves, an independent religion in India. The adherents of this faith are known as Lingayats (Kannada: ಲಿಂಗಾಯತ್) or Veera shaivas (Kannada: ವೀರಶೈವ) and are a large caste of Shiva worshippers[1]. The term is derived from Lingavantha in Kannada. This became more prominent after a reform movement attributed to Basavanna and others in the 12th century CE.
[edit] History and origin
According to popular view, and one backed by historical and literary evidence, the Lingayat or Veerashaiva sect was founded by the Panchacharyas or the Five great Prophets. This view however, is in the realm of mythology and is supported by historical and literary evidence those are available at Allahabad High Court and Jangamwadimath of Kashi.
It is believed that the Panchacharyas arose out of five great Sthavaralingas located in Balehonnur in Karnataka, Ujjain in Madhya Pradesh, Kedar in Uttaranchal, Shrishaila in Andhra Pradesh, and Kashi or Benares in Uttar Pradesh under different names in different Yugas.
The five Panchacharyas are
- Revanaradhya or Revanasiddha
- Marularadhya or Marulasiddha
- Ekoramaradhya or Ekorama
- Panditaradhya
- Vishvaradhya
[edit] History of Panchacharyas
The tradition of Virasaiva sect was founded by five ascetics- Revana, Marula, Ekorama, Panditaradhya, Vishwaradhya- who are held to have sprung from the five heads of Shiva, incarnate age after age, almost about 5500 -6000 years ago. These are regarded as very ancient, and Basava is said to have been but the reviver of the faith in 12th century. `The great gotrakaras established five great religious centers in different parts of India. Ekorama at Kedara in the Himalayas, Vishweswara at Banaras, Marularadya at Ujjain, Panditaradya at Shrishail, Renukacharya at Balehonnur…’ -M.E.Tharstan : Castes and Tribes of South India p-264-265
And also mentioned by Dr. J. S. Pharkuhar in The Religious Quest of India as follows; `The tradition is that the Virasaiva sect was founded by five ascetics Ekorma, Panditaradya, Revana, Marula and Viswaradya….’
According to popular view, and one backed by historical and literary evidence, the Lingayat or Veerashaiva sect was founded by the Panchacharyas or the Five great Prophets. This view however, is in the realm of mythology and is supported by historical and literary evidence those are available at Allahabad High Court and Jangamwadimath of Kashi.
The Panchacharyas are the five Gurus who incarnated directly form five faces of the Sivalinga and established the Virasaiva religion and Philosophy. Hence they are called as Lingodbhavas. Those five faces of linga called as namely Sadyojata, Vamadeva, Aghora, Tatpurus and Isana. With the following names Revanaradhya, Marularadhya, Ekoramaradhya, Panditaradhya and Vishvaradhya. These five Acharyas are the Gotrapurusas (pioneers) of the Virasaiva religion. The five Gotrapurusas belongs to the five Gotras namely Veera, Nandi, Bhringi, Vrishabha and Skanda respectively. These Panchacharya ruled the realm of Virasaiva kingdom by establishing the five peethas in different places in India as follows :
Veeashimhasana of Rambhapuri in Balehonnuru (Karnataka) Saddharma Shimhasana of Ujjain (Karnataka) Vairagya Shimhasana of Kedar (Uttaranchal) Surya Shimhasana of Shrishaila (Andhra Pradesh) and Jnana Shimhasana of Kashi (Uttar Pradesh)
Those Panchacharyas are called as:
Renukacharya Marularadhya Ekoramaradhya Panditaradhya and Vishvaradhya ADI RENUKACHARYA:
Virasaivism has become a comprehensive and complete religion by incorporating its spiritual practices of worshipping lord Shiva took concrete shapes and forms in Virasaiva religion and this fact is quite clear and evident theory from Agamas. It is a rich and great religion, which has shown the path of Linganga-samarasya (Salvation) to one and all irrespective of one’s caste, religion, sect, sex, and group.
The origin of Adi Renukacharya and other mahacharyas has been explained in Sivagamas, especially in Svayambhuva Agama, Suprabhedagama and Viragama. Panchacharyas are the custodians of Virasaiva religion and they have expressed their feelings thus:
Pravakshyami Bhavintrashcha Shrunu Tajjananakramam. Shri Madrevana Siddhasys Kollipaki Purottame Someshwara Lingajjanana Mavasah Kadalipure. Tadwad Marula Siddhasya Sukshetre Mahattare Siddhesha lingajjananam Sthana Mujjayanipure. Sudhakundakhy Sukshetre Mallikarjuna Lingatah. Jananam Panditaryasya Nivasah Shrigirau Shive. Draksharamakhya Sukshetre Ramanathakhya Lingatah. Ekoramasya Jananamavasastua Himalaye. Kashyam Vishwesha Lingashcha Vishwaradhya Sambhavah. Sthanam Shri Kashi Kshetre Shrunuparvati Sadaram. Yete Youga Chatashketu Pancharadhyadhividhihi. Mamaling Mukhodbbhtaloka Vishruta Kirtayah.
(-Virasaiva Ratna written by Kashinath Shastrigalu: page-38)
The earlier portions of Agama Literature are the fundamental source of Saiva religion. The latter portions have been very helpful to Virasaivas religion. In that Siva has tutored Parvati regarding the matter of Panchacharyas having been sprouted out of Sivalinga. Panchacharya’s name has been mentioned and described in all the aiens, in connection with the sacred places of Sivalingas. The great Acharyas such as Renuka, Daruka, Ekorama, Pandita, and Vishwaradhya, established their own Peethas in their own places. They become quite famous as Pancha Peethas masters or owners of these Peethas are Panchacharyas. They are the founders of Virasaiva religion. Out of these now, let us try to know about the sacred birthplace of Adi Renukacharya.
It is customary to call Andrapradesh as Trilinga Desha. There is an important reason for this. The famous three Lingas are here. Out of these, Swayambhu Someswaralinga, which is at Kolanupaka (also called as Kollipaki or Kulyapaka, a village near Secunderabad in Andhra Pradesh) has the details about it in the work entitled “Kollipaka Mahatmam” written by a great literary person (poet) by name Chittaru Gangadhara. The details about this ancient place along with God’s blessings to fulfill the desires and requests of all the devotees right from the aiens (Yuga) of Kruta, Treta, Dwapara and Kali. He further asserts that it is nothing but Kailasa on land. Installation of this Swayambhu Someshwara Linga tells many important things connected with the Puranas. In this Swayambhulinga, Ganadhishwara Renuka was reincarnated.
Not only just that, in a book released by Travel and Tourism Department of Andhra Pradesh it is mentioned like this: “….Literary evidences reveal Kolanupaka as the birth place of Renukacharya the great Virasaivas saint, believed to be born from the Svayambaghu Linga at this village and absorbed in to it after preaching Virasaivism…..”
There are many inscriptions around Kolanupaka. The Languages used in those inscriptions are Kannada, Telugu and Tamil. Historians have found that, Shatavahanas to Vijayanagar Kings ruled this area. It was also ruled by Telugu and Orissa Royal families and these things have been established by historians. Still lot of research is to be done and when it is seriously pershed, many truths will come out and naturally they will end Lots of Suspicious and doubts regarding these matters. When we know the greatness of this place, we think that this place has been very aptly called as Kolanupaka which means it makes Kulas highly sacred and worthy of enormous amount of respect. Virasaivas authoritative work Siddhanta Sikhamani says that the name Kulyapaka would be more appropriate. This is a great holy place not only for Virasaivas , but also for Jains. This can be seen even in Jain Literature. It is quite noticeable that the Jain temples are in good condition even today.
By the many inscriptions that were available in the area, we come to know that this area was under the rule of Kannada kings. Chalukya king of Kalyan, was daily worshipping Lord Someshwara. By some of the inscriptions we come to know that he had given many types of gifts. On account of all these things, this is not only known as a holy place, it is also a historically famous place.
[edit] Kashi Jangamawadimatha
This is the one of the holy and 5th Veerasahaiva Panchapeethas. Also called Jnana peetha or Jnana Simhasana. Situated on the shore of the holy river Ganga. History of this peetha has legal evidence of 6th Century AD by Allahabad High Court judgement
Jangama Wadi matha Kashi-Veerashaiva Panchapeetha
[edit] Difference between Ishta-Linga, Sthavara-Linga and Chara-Linga
Ishta-Linga is neither Sthavara-Linga nor Chara-Linga. Before Basvanna, there were Chara-Lingas worn on head or shoulder.
Ishta-Linga represents Absolute GOD who is formless. Sthavara-Linga represents Shiva. Chara-Linga is miniature form of Sthavara-Linga.
Basavanna lived in 12th Century Basavanna (1134 - 1196 CE). When he was young, he travelled from his native Bagavadi to Kalyan in India between 1157-1167 A.D during the rule of King Vijjala[2].
It is said that Basavanna, though born a Brahmin, rebelled against the rigid practices of the caste system then prevalent, and eventually began expounding his own philosophy with a casteless society at its core. Soon, his philosophy began attracting large numbers of people into the fold. Saints like Allama Prabhu, Akka Mahadevi, Channabasavanna also played pivotal roles in founding and spearheading the sect.
Basavanna lived and taught in the northern part of what is now Karnataka State. This movement found its roots during the brief rule of the southern Kalachuri dynasty in those parts of the state.
[edit] Lingayat theosophy
Lingayats believe in a monotheistic world where Linga or Parashiva the supreme god and self are one and the same. Unlike other Hindus, Lingayats don't place importance on the Vedas but rather focus more on the Hindu Agamas, specifically, the Shaivite Agamas. Some Lingayats view the Vedas to be polytheistic in nature while the Agamas are held as being strictly monotheistic and devotional in nature. Veera Shaivism's means of attainment depend on the concepts of Panchāchāra (five codes of conduct), Ashtāvarana (eight shields) and Shatsthala which are central to Lingayat theosophy.
The Shatsthala refers to the different levels of attainment that the devotee can achieve to protect the body as the abode of the Lord.
- Panchacharas
The Panchacharas describe the five modes of conduct to be followed by the believer. The Panchacharas include[3] -
- Lingāchāra - daily worship of the personal Sivalinga
- Sadāchāra - attention to vocation and duty
- Sivāchāra - acknowledging Shiva as the one God and equality among members
- Bhrityāchāra - humility towards all creatures
- Ganāchāra - defense of the community and its tenets
- Ashtavarana
The Ashtavaranas, the eightfold armour that shields the devotee from extraneous distraction and worldly attachments. The Ashtavaranas include[3] :
- Guru - obedience towards Basavanna as Guru,
- Linga - wearing a linga,
- Jangama - worship of Siva ascetics as an incarnation of the Lord himself,
- Pādodaka - sipping the water from bathing the Linga or guru's feet,
- Prasāda - sacred offering,
- Vibhuti - smearing holy ash(created using cow dung) oneself,
- Rudrāksha - wearing a string of rudraksha (holy beads) and
- Mantra - reciting the mantra: Sivaya Namah.
- Shatsthala
Shatsthala or the concept of six phases/states/paths is pivotal to the Lingayat philosophy. Shatsthala is a conflation of Shat and Sthala which means 'six phases/states/levels' through which a soul advances in its ultimate quest of realisation of the Supreme. The Shatsthala comprises the Bhakta Sthala, Maheshwara Sthala, Prasadi Sthala, Pranalingi Sthala, Sharana Sthala and the Aikya Sthala. The Aikya Sthala is the culmination where the soul leaves the physical body and merges with the Supreme.
While the origins of the Shatsthala may be traced to the Agamas particularly the Parameshwaratantra, with the evolution of Veerashaivism, the evolution of concept of Shatsthala was also unavoidable. While Basavanna understood Shatsthala as a process with various stages to be attained in succession, the credit of refuting this and redefining Shatsthala goes to Channabasavanna, Basavanna's nephew. Channabasavanna differed radically from his uncle and held that a soul can reach its salvation in any stage.
- Concept of God
Lingayats believe in a monotheistic world where Linga or Para-shiva is the supreme God and the self and Shiva are one and the same. The concept of God in Lingayathism is very interesting[clarification needed] and its synthesis is even more fascinating[clarification needed]. The Istalinga worn by the Lingayathas on their body is representation of The Absolute and Formless GOD[clarification needed].
- Concept of Shoonya
True union and identity of Siva (Linga) and soul (anga) is life's goal, described as shoonya, or nothingness, which is not an empty void . One merges with Siva by shatsthala, a progressive six-stage path of devotion and surrender: bhakti (devotion), mahesha (selfless service), prasada (earnestly seeking Siva's grace), pranalinga (experience of all as Siva), sharana (egoless refuge in Siva), and aikya (oneness with Siva). Each phase brings the seeker closer, until soul and God are fused in a final state of perpetual Siva consciousness, as rivers merging in the ocean.
- Anubhava Mantapa
The Anubhava Mantapa was an academy of mystics, saints and philosophers of the Lingayata faith in 12th century Kalyana. It was the fountainhead of all religious and philosophical thought pertaining to the Lingayata. It was presided over by the mystic Allama Prabhu and numerous Sharanas from all over Karnataka and other parts of India were participants. This institution was also the fountainhead of the Vachana literature which was used as the vector to propagate Veerashaiva religious and philosophical thought. Other giants of Veerashaiva theosophy like Akka Mahadevi, Channabasavanna and Basavanna himself were participants in the Anubhava Mantapa. The Anubhava Mantapa was originally called the Shivanubhavamantapa.
- Saguna and Nirguna
Saguna is one who has Guna or characteristic manifestations.This way leads to Saguna Upasane.This is accomplished by engaging our senses like eyes to watch Abhisheka ,ears to hear Sthotra and Mantra,and tongue to chant etc .This means that involving our characteristics for worship.
Nirguna means one who has gone past all attributes. When a person follows the Ashtavarana for the body and Shatsthala for the mind (these gradually converts a person from Saguna to Nirguna) will lead self to rise and reach nirguna state. This way leads to Nirguna Upasane.
- Scriptures
[edit] Lingayat customs and practices
- Ishtalinga
The Lingayats make it a point to wear the Ishtalinga at all times. The Istalinga is made up of light gray slate stone coated with fine durable thick black paste of cow dung ashes mixed with some suitable oil to withstand wear and tear. Sometime it is made up of ashes mixed with clarified butter. The coating is called Kanti (covering). Though the Ishtalinga is sometimes likened to be a miniature or an image of the Sthavaralinga, it is not so. The Ishtalinga on the contrary is considered to be Lord Shiva himself and its worship is described as Ahangrahopasana.
Thus, for the Lingayats it is an amorphous representation of God. Lingayat thus means the wearer of this Linga as Ishta Linga. Here the word Ishta is a Sanskrit term meaning 'adored' or 'desired'. Unlike Advaitins however, Lingayats do not treat the Ishtalinga as merely a representation of God to aid in realising God but worship the Ishtalinga itself as God. Similar to most brahmins, Lingayats do not partake non-vegetarian food.
- Lingadharane
Lingadharane is the ceremony of initiation among Lingayats. Though, it can be performed at any age, it is usually performed when a child is 3-8 days old. The child receives Istalinga from the family Guru that is worshipped until age 8 -11 years. Usually between the ages of 8 and 11 years, the child receives Diksha from the Guru. From then on, the child wears the Linga at all times for the remainder of his/her life and it is worshipped as their own Istalinga. The Linga is housed in a small silver and wooden box and cloth. It is worn on the chest or around the body using a thread. Unlike other castes of Hinduism like brahmins permitting upanayana to only males this ceremony or deeksha can be taken by both men and women in presence of a satguru. This practice was started by revolutionary Basavanna himself who refused to undergo upanayana seeing the discrimination of women.
- Kaayakave Kailaasa(Kannada Meaning of the Sanskrit word Vrutti Chaitanya Rupini Karanika)
Kaayaka means the exertion of the Kaaya (body) for the liberation of the soul imprisoned therein. Kailaasa means abode of Shiva -heavenly.
- Kaayakave Kailaasa literally means, Kaayaka or the body which exerts itself for nishkaama Karma-Karma without any expectation is nothing but Kailaasa-the abode of Shiva - heavenly.
A vachana complementary to this which talks about keeping the Kaaya or body purely goes as
- yenna kaale kamba dehave degula shirave honna kaLashavayya sthaavarakkaLivuntu jangamakkaLivilla - meaning, 'My legs are the pillars, my body the temple, and my head the golden spire. That which is immobile is transient. That which is mobile is not.'
As one theory goes Indian subcontinent can be divided as North and South divided by the Vindhya mountain ranges. While the North is blessed with the Himalayan rivers flowing all through the year and boasts of Ganga -called as sacred river. The South has river Kaveri which originates at Talakaveri dries up in summer. Hence the North is referred as Punya Bhoomi residents of which believe in taking a dip in Ganga with Bhakthi will wash off all your sins. But South is referred as Karma Bhoomi who believe in their Karma which will decide the fate. The Kaayaka Tatva of Basavanna also bases itself into Karma Siddhantha -Philosophy of Karma.
- Daasoha
Among the many injunctions prescribed for the devout Lingayat, Dasoha is a very important one. Basava created this as a protest against the feudalistic ideologies present at that time. He shunned the sharp hierarchial divisions that existed and sought to remove all distinctions between the hierarchially superior master class and the subordinate, servile class. Even though he himself served as a minister under the king, Bijjala, he pointed out that he worked only as a daasohi or one who serves. Dasoha to him meant working hard for one's livelihood and for the maintenance of society. In Basava's view, a dasohi should consider himself, but a servant of society. Therefore, Dasoha in principle assumed that what belongs to God must return to Him and what came from society should be given back by way of selfless service. Basava exhorted all wearers of Ishta linga to practice dasoha without reservation.
A famous vachana says
- Soham yennade Daasoham yendenisayya - which means be selfless (Daasa Aham) rather than selfish (Naanu or Aham).
- Festivals
- Burial
Unlike most other Hindus who cremate the dead, the Lingayat bury their dead. The dead are buried in the Dhyana mudra (meditating position) with their Ishta linga in their left hand.
[edit] Lingayata literature
Siddhantha Shikhamani is a religious scripture of Veerashaivas/Lingayats, regarded as Dharmagrantha (Bible) of Veerashaivism/Lingayatism. Siddhantha Shikhamani was written by sri Shivayogi Shivacharya in around 8th century in Sanskrit language
The rise of Lingayathism heralded a new and glorious chapter in the annals of Kannada literature. It saw the birth of the Vachana style of literature with the Veerashaiva philosophy at its core. The Vachanas were pithy poems of devotional nature that expounded the ideals of Veerashaivism. Saints and Sharanas like Allama Prabhu, Akka Mahadevi and Basavanna himself were at the forefront of this development during the 12th century. Some of the best vachanas are the padas or the devaranamas of the dasas. The dasas were a group of religious singers of the Madhva faith who wandered around the kingdom singing about social injustice and true worship[4].
The entire corpus of these works was in Kannada and it marks one of the glorious chapters in the history of Kannada literature. As with the Dasa Sahitya of the later Haridasas, the Vachanas were also primarily targeted at the common man and sought to demystify God as large sections of society had been deprived of access to the texts. The Jangamas played a central role in the propagation of the Vachanas.
[edit] Veerashaiva Mathas and Mathadipathis
Historically there are 5 mathas known as pancha peethas located at
- Balehonnur - Chikkamagaluru district
- Ujjini - Bellary district, Karnataka state.
- Kedar - Uttaranchal
- Shreeshaila - Andhra Pradesh.
- Kashi- Uttar pradesh.
[edit] Lingayat demographics
Lingayats today are spread all over the state of Karnataka. They are Karnataka's largest community with 27% of the state population and about 2% of the country's population. Sizeable populations are also found in parts of Maharashtra and Andhra Pradesh bordering Karnataka, Tamil Nadu, Kerala and Gujarat also has Lingayat population. In north Indian more prominently they are called Kashmiri Shaivites or Veerashaiva. In Karnataka, the Lingayat population is quite large and widespread.
Today, the Lingayat diaspora can be found in countries around the world, particularly the United States, Britain and Australia. The Lingayat community wields considerable clout in the sphere of Karnataka politics. Several important and powerful leaders have been from the Lingayat community.
[edit] Lingayata
Basava accepted veerashaivism from Jataveda muni of Saranga Math and became lingayat. Some of the Basavanna's Vachanas are translation of Sidhhanta Shikamani praechings, they are in samskrit. For Ex: Vrutti Chaitanya Roopini Karanika=Kayakave Kailasa
While Hinduism converted workman-ship into castes, Basvanna reveresed the Castes into workman-ship again. Hinduism differentiated people based on the births while Basavanna or Lingayathism offered equal status to all. As a result, large number of different caste people took Linga-Deeksha and became Lingayata.
[edit] Lingayats and social work
The Lingayat community under the aegis of several Mathas has been very active in the field of social work, particularly in the field of education and medicine. Thousands of schools are run by the Lingayat Mathas where education, sometimes free and with boarding facilities is provided to students of all sections of society irrespective of religion or caste. In addition, various Lingayat organizations run numerous schools, colleges and hospitals across the length and breadth of Karnataka. Some of these institutions also have branches in other states of India. Some of the notable Lingayat run institutions include the JSS group of institutions, K.L.E., Siddaganga Education Society.
[edit] Notes
[edit] References
Siddhanta Shikhamani Pravachana: By His Holiness 1008 Jagadguru Dr||Chandrashekara Shivacharya Swamiji. Jangamavadi math Varanasi-Uttar Pradesh
Publications: Veerashaiva Sadbhodhana samsthe Vijayanagar Bangalore.
Kashi Jnanapeetha: By Dr|| K.V.Ramesh
Siddhanta Shikhamani: By Shivakoti Shivacahrya
Gadwal ka Itihas: By Harikrishna Rathoodi
Veerashaiva Bhavya Parampare: By Dr|| M.Shivakumaraswamy
Panchacharyas:[http://shaivam.org/virashaivam/index.html]
[edit] Further reading
- Dr||K.V.Ramesh, Kashi Jnanapeetha.
- Ishwaran, K. 1992. Speaking of Basava: Lingayat religion and culture in South Asia. Boulder, Colo: Westview Press.
- Farquhar, J. N. 1967. An outline of the religious literature of India. Delhi: Motilal Banarsidass.
- People of India : Karnataka : Volume XXVI/edited by B.G. Halbar, S.G. Morab, Suresh Patil and Ramji Gupta. New Delhi, Affiliated East-West Press for Anthropological Survey of India, 2003. ISBN 81-85938-98-9
