Basava

2022-01-08T08:45:21Z

2405:201:6802:DD01:BD1F:E034:7092:3F2D:

{{short description|12th-century social reformer, philosopher, statesman, Kannada Bhakti poet of Lingayatism}}
{{EngvarB|date=September 2014}}
{{Use dmy dates|date=September 2014}}
{{Infobox Lingayat leader
| name = Basava
| image = Basava Gaint Statue 108 feet, Basava Kalyana.JPG
| caption =
| birth_date = 1131 CE<ref name=carlolson/>
| birth_place = [[Basavana Bagewadi]], in [[Bijapur district, Karnataka|Bijapur district]], [[Karnataka]], India
| birth_name =
| death_date = 1196 CE<ref name=carlolson/>
| death_place = [[Kudalasangama]], Karnataka, India
| sect = [[Lingayat]] (Sharana)<ref name=britannica/><ref name="blake7"/>
| free_label = Occupation : chief minister of Bijapur province "ವಚನಗಾರರು"
| free_text = statesman, poet, social reformer, philosopher
| known_for = Socio-religious reforms, [[Anubhava Mantapa]], [[Vachana sahitya|Vachana literature]] Women Empowerment movement in south India
| literary_works = ''[[Vachana Sahitya|Vachanaas]]''
| religion = [[Hinduism]] ([[Lingayatism]])
| honorific prefix = Jagajyotil
}}
{{Lingayatism}}
{{Hindu scriptures}}
'''Basaveshwara,''' colloquially known as '''Basavanna''', was a 12th-century CE Indian statesman, philosopher, poet, social reformer and [[Lingayatism|Lingayat]] saint in the Shiva-focussed [[bhakti movement]], and a Hindu Shaivite<ref>{{Cite book|last=Jestice|first=Phyllis G.|url=https://books.google.com/books?id=H5cQH17-HnMC&q=basavanna+hindu&pg=PA107|title=Holy People of the World: A Cross-cultural Encyclopedia|date=2004|publisher=ABC-CLIO|isbn=978-1-57607-355-1|pages=107|language=en}}</ref> [[Social reformers of India|social reformer]] during the reign of the [[Kalyani Chalukya]]/[[Kalachuris of Kalyani|Kalachuri dynasty]]. Basava was active during the rule of both dynasties but reached the peak of his influence during the rule of King [[Bijjala II]] in [[Karnataka]], [[India]].<ref name=britannica>[http://www.britannica.com/biography/Basava#ref287077 Basava] Encyclopædia Britannica (2012), Quote: "Basava, (flourished 12th century, South India), Hindu religious reformer, teacher, theologian, and administrator of the royal treasury of the Kalachuri-dynasty king Bijjala I (reigned 1156–67)."</ref><ref name="Ramanujan1973p175">{{cite book|author=A. K. Ramanujan|title=Speaking of Śiva|url=https://archive.org/details/speakingofiva0000rama|url-access=registration|year=1973|publisher=Penguin|isbn=978-0-14-044270-0|pages=[https://archive.org/details/speakingofiva0000rama/page/175 175]–177}}</ref><ref>{{cite book|author=Gene Roghair|title=Siva's Warriors: The Basava Purana of Palkuriki Somanatha|url=https://books.google.com/books?id=5hwABAAAQBAJ |year=2014 |publisher=Princeton University Press|isbn=978-1-4008-6090-6|pages=11–14}}</ref>

Basava spread social awareness through his poetry, popularly known as ''Vachanaas''. He rejected gender or social discrimination, superstitions and rituals<ref name="carlolson">Carl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Press, {{ISBN|978-0813540689}}, pages 239–240</ref> but introduced ''[[Ishtalinga]]'' necklace, with an image of the [[Lingam|Shiva Liṅga]],<ref>Fredrick Bunce (2010), Hindu deities, demi-gods, godlings, demons, and heroes, {{ISBN|9788124601457}}, page 983</ref> to every person regardless of his or her birth, to be a constant reminder of one's [[bhakti]] (devotion) to Shiva. As the chief minister of his kingdom, he introduced new public institutions such as the ''[[Anubhava Mantapa]]'' (or, the "hall of spiritual experience"),<ref name=janpeter4/> which welcomed men and women from all socio-economic backgrounds to discuss spiritual and mundane questions of life, in open.<ref name=skdas163/>

The traditional legends and hagiographic texts state Basava to be the founder of the Lingayats. However, modern scholarship relying on historical evidence such as the Kalachuri inscriptions state that Basava was the poet philosopher who revived, refined and energized an already existing tradition.<ref name=carlolson/><ref name=britannica/><ref name=edrice/> The ''Basavarajadevara Ragale'' (13 out of 25 sections are available) by the Kannada poet [[Harihara (poet)|Harihara]] (c.1180) is the earliest available account on the life of the social reformer and is considered important because the author was a near contemporary of his protagonist.<ref name="bio">Shiva Prakash (1997), p. 179</ref> A full account of Basava's life and ideas are narrated in a 13th-century sacred Telugu text, the ''[[Basava Purana]]'' by [[Palkuriki Somanatha]].<ref>Velchuri Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, [[Princeton University Press]], {{ISBN|978-0691604879}}, pp. 1–14</ref>

Basava literary works include the [[Vachana Sahitya]] in [[Kannada Language]]. He is also known as '''Bhaktibhandari''' (literally, the treasurer of devotion)<ref name=janpeter/> and '''Basavanna'''.

==Early life==
[[File:Arjunavad-inscription.jpg|thumb|[[Arjunwad|Arjunavad]] inscription of the Seuna king Kannara, dated 1260 CE An inscription related to Basava and his family details. Names references Basavaraj and Sangana Basava.]]

Basava was born in 1131 CE<ref name=carlolson/> in the town of Basavana Bagewadi in the northern part of [[Karnataka]], to Maadarasa and Madalambike, a Kannada Orthodox Brahmin family<ref>{{cite news|title=Basavanna, the Immortal, Being Invoked by the Mortals to Achieve Political Goals|url=https://www.news18.com/news/opinion/basavanna-the-immortal-invoked-by-the-mortals-to-achieve-political-goals-1722279.html|publisher=News18|access-date=18 April 2018}}</ref> devoted to Hindu deity [[Vishnu]].<ref name="edrice">Edward Rice (1982), A History of Kannada Literature, Asian Educational Services, {{ISBN|978-8120600638}}, pages 52–53</ref><ref name="janpeter">Jan Peter Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, {{ISBN|978-8120812383}}, pages 2–3</ref><ref name="skdas">SK Das (2005), A History of Indian Literature, 500–1399: From Courtly to the Popular, Sahitya Akademi, {{ISBN|978-8126021710}}, pages 161–162</ref> He was named Basava, a Kannada form of the Sanskrit ''Vrishabha'' in honor of Nandi bull (carrier of Shiva) and the local Shaivism tradition.<ref name=skdas/>

Basava grew up in [[Kudalasangama]] (northwest Karnataka), near the banks of rivers Krishna and its tributary Malaprabha.<ref name=edrice/><ref name=janpeter/> Basava spent twelve years studying in the Hindu temple in the town of Kudalasangama,<ref name=janpeter/> at Sangameshwara then a Shaivite school of learning, probably of the ''Lakulisha-Pashupata'' tradition.<ref name=skdas/>

Basava married ''Gangambike'',<ref name=janpeter/> a cousin from his mother's side. Her father was the provincial prime minister of ''Bijjala'', the [[Kalachuris of Kalyani|Kalachuri]] king.<ref name=edrice/><ref name=skdas/> He began working as an accountant to the court of the king.<ref name=janpeter/> When his maternal uncle died, the king invited him to be the chief minister. The king also married Basava's sister named ''Nagamma''.<ref name=edrice/>

As chief minister of the kingdom, Basava used the state treasury to initiate social reforms and religious movement focussed on reviving Shaivism, recognizing and empowering ascetics who were called [[Jangam]]as.<ref name=edrice/> One of the innovative institutions he launched in the 12th century was the ''Anubhava Mantapa'', a public assembly and gathering that attracted men and women across various walks of life from distant lands to openly discuss spiritual, economic and social issues of life.<ref name="skdas163">SK Das (2005), A History of Indian Literature, 500–1399: From Courtly to the Popular, Sahitya Akademi, {{ISBN|978-8126021710}}, page 163</ref> He composed poetry in local language, and spread his message to the masses. His teachings and verses such as ''Káyakavé Kailása'' (Work is the path to ''Kailash'' [bliss, heaven], or Work is Worship) became popular.<ref name=wisw/>

==Literary works==
{{Further|Vachana sahitya}}
Several works are attributed to Basava, which are revered in the Veerashaiva Lingayat community. These include various ''Vachana''<ref name=carlolson/> such as the ''Shat-sthala-vachana'' (discourses of the six stages of salvation), ''Kala-jnana-vachana'' (forecasts of the future), ''Mantra-gopya'', ''Ghatachakra-vachana'' and ''Raja-yoga-vachana''.<ref>Edward Rice (1982), A History of Kannada Literature, Asian Educational Services, {{ISBN|978-8120600638}}, pages 53–54</ref>

===Hagiography===
The ''[[Basava Purana]]'', a Telugu biographical epic poem, first written by [[Palkuriki Somanatha]] in 13th-century,<ref name="raobpdate">Velchuri Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton University Press, {{ISBN|978-0691604879}}, pages 21–23</ref> and an updated 14th century Kannada version, written by [[Bhima Kavi]] in 1369, are sacred texts in Veerashaiva Lingayat.<ref name=britannica/><ref>{{cite web|url=http://lingayatreligion.com/Lingayat/BasavaPuranas.htm |title=hjhlhin Literature |publisher=Lingayatreligion.com |access-date=18 June 2013 |url-status=dead |archive-url=https://web.archive.org/web/20130527092032/http://lingayatreligion.com/Lingayat/BasavaPuranas.htm |archive-date=27 May 2013 |df=dmy }}</ref>

Other hagiographic works include the 15th-century ''Mala Basava-raja-charitre'' and the 17th-century ''Vrishabhendra Vijaya'', both in Kannada.<ref name=edrice/>

===Authenticity===
Scholars state that the poems and legends about Basava were written down long after his death.<ref name=raobpdate/> This has raised questions about the accuracy and creative interpolation by authors who were not direct witness but derived their work relying on memory, legends, and hearsay of others. Michael states, "All 'Vachana'collections as they exist at present are probably much later than the 15th-century [300 years post-Basava]. Much critical labor needs to be spent in determining the authenticity of portions of these collections".<ref>R Blake Michael (1992), The Origins of Vīraśaiva Sects, Motilal Banarsidass, {{ISBN|978-8120807761}}, page 64 footnote 19</ref>

==Basaveshwara 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 discriminationHis<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 his or her 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>

{{Quote|
<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".

{{Quote|
<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 by other scholars.<ref name=olson244/>

==Legacy and influence==
[[File:Kudala Sangama.jpg|thumb|left|[[Kudala sangama]] in [[Bagalkot district]], where Basava's samadhi is located.]]
Modern scholarship relying on historical evidence such as the Kalachuri inscriptions state that Basava was the 12th-century poet-philosopher who revived and energized an already existing tradition.<ref name=carlolson/><ref name=britannica/><ref name=edrice/> The community he helped form is also known as the ''Sharanas''. The community is largely concentrated in [[Karnataka]], but has migrated into other states of India as well as overseas. Towards the end of the 20th century, Michael estimates, one-sixth of the population of the state of Karnataka, or about 10 million people, were Veerashaiva Lingayat or of the tradition champione by Basava.<ref name="wisw">R Blake Michael (1982), [https://www.jstor.org/stable/1462945 Work as Worship in Vīraśaiva Tradition], Journal of the American Academy of Religion, Vol. 50, No. 4, pages 605–606</ref>

===Social reform===
[[File:Necklace with Shiva's Family LACMA M.85.140.jpg|thumb|A necklace with pendant containing linga symbol of Shiva are worn by devotees of the tradition championed by Basava. [[Rudraksha]] beads (shown above) and ''Vibhuti'' (sacred ash on forehead) are other reminders of one's principles of faith.<ref name=olson244/>]]
Basava taught that every human being was equal, irrespective of caste, and that all forms of manual labor was equally important.<ref name=mnsrinivas/> Michael states that it wasn't birth but behavior that determined a true saint and Shaiva bhakta in the view of Basava and the ''Sharanas'' community.<ref name=blake7/> This, writes Michael, was also the position of south Indian man, that it was "behavior, not birth" that determines the true man.<ref name="blake7">R Blake Michael (1992), The Origins of Vīraśaiva Sects, Motilal Banarsidass, {{ISBN|978-8120807761}}, pages 7–9</ref> One difference between the two was that Sharanas welcomed anyone, whatever occupation he or she might have been born in, to convert and be reborn into the larger family of Shiva devotees and then adopt any occupation he or she wanted.<ref name=blake7/>

===Synthesis of diverse Hindu traditions===
Basava is credited with uniting diverse spiritual trends during his era. Jan Peter Schouten states that ''Virashaivism'', the movement championed by Basava, tends towards monotheism with Shiva as the godhead, but with a strong awareness of the unity of the [[Brahman|Ultimate Reality]].<ref name="janviramon">Jan Peter Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, {{ISBN|978-8120812383}}, pages 9–10</ref> 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.<ref name=janviramon/> An individual's spiritual progress is viewed by Basava's tradition as a six-stage ''Satsthalasiddhanta'', which progressively evolves the individual through phase of the devotee, to phase of the master, then phase of the receiver of grace, thereafter Linga in life-breath (god dwells in his or her soul), the phase of surrender (awareness of no distinction in god and soul, self), to the last stage of complete union of soul and god (liberation, [[moksha|mukti]]).<ref name=janviramon/> Basava's approach is different than [[Adi Shankara]], states Schouten, in that Basava emphasizes 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.<ref>Jan Peter Schouten (1995), Revolution of the Mystics: On the Social Aspects of Vīraśaivism, Motilal Banarsidass, {{ISBN|978-8120812383}}, pages 111–112</ref><ref>{{Cite book|last=サイ|url=http://worldcat.org/oclc/852251154|title=Sai.|date=2005 |publisher=[Sai]|oclc=852251154}}</ref>

Jessica Frazier et al. state that Basava laid the foundations of a movement that united "Vedic with Tantric practice, and Advaitic [[monism]] with effusive [[Bhakti movement|Bhakti devotionalism]]."<ref>Jessica Frazier et al. (2014), The Bloomsbury Companion to Hindu Studies, Bloomsbury Academic, {{ISBN|978-1472511515}}, page 281</ref>

===Icons and symbols===
[[File:Bronze bust of Basaveswara on Albert Embankment in London, facing Parliament.JPG|thumb|The bust of Basava, unveiled in [[London]] in 2015, facing the [[Parliament of the United Kingdom|UK Parliament]] ]]
Basava

advocated the wearing of ''Ishtalinga'', a necklace with [[pendant]] that contains a small Shiva linga.<ref name="mnsrinivas">MN Srinivas (1980), The Remembered Village, University of California Press, {{ISBN|978-0520039483}}, pages 307–308</ref> He was driven by his realization; in one of his Vachanas he says ''Arive Guru'', which means one's own awareness is his/her teacher. Many contemporary Vachanakaras (people who have scripted Vachanas) have described him as ''Swayankrita Sahaja'', which means "self-made".

==Monuments and recognition==
* The then [[President of India]] [[Abdul Kalam]] inaugurated Basaveshwara's statue on 28 April 2003 in the [[Parliament of India]].
* Basaveshwara is the first [[Kannadiga]] in whose honour a commemorative [[coin]] has been minted in recognition of his social reforms.{{citation needed|date=April 2015}}The former [[Prime Minister of India]], Dr [[Manmohan Singh]] was in [[Bengaluru]], the capital of [[Karnataka]] to release the coins.
* On 14 November 2015 The Prime Minister of India [[Narendra Modi]] inaugurated the statue of Basaveshwara along the bank of the river [[Thames]] at [[Lambeth]] in London.<ref>{{cite web|url=http://www.hindu.com/2011/02/11/stories/2011021166550900.htm|archive-url=https://archive.today/20130907225523/http://www.hindu.com/2011/02/11/stories/2011021166550900.htm|url-status=dead|archive-date=7 September 2013|title=Basaveshwara's statue may come up in London|author=T.V. Sivanandan|date=11 February 2011|website=[[The Hindu]]|access-date=7 September 2013}}</ref><ref>{{cite web|url=http://www.lambethbasaveshwara.co.uk/|title=Lambeth Basaveshwara - Home|website=www.lambethbasaveshwara.co.uk}}</ref><ref>[http://www.thehindu.com/news/national/paris-bloodbath-an-attack-on-humanity-modi/article7877775.ece?w=alauto Image of the Prime Minister paying homage to Basaveshwara statue in London] The Hindu (14 November 2015)</ref>
* Basava Dharma Peetha has constructed 108 ft (33 m) tall statue of Basava in [[Basavakalyana]].

==References==
{{reflist}}

==Further reading==
{{Wikiquote}}
{{Wikisource|ಬಸವಣ್ಣ}}
{{Commons category|Basava}}
*''Speaking of Siva'', by [[A. K. Ramanujan]]. Penguin. 1973. {{ISBN|978-0-14044-270-0}}
*{{cite book |last=Shiva Prakash|first=H.S.|editor=Ayyappapanicker|title=Medieval Indian Literature:An Anthology |year= 1997|publisher=Sahitya Akademi|isbn=978-81-260-0365-5|chapter= Kannada}}

==External links==
*[https://dx.doi.org/10.1017/S0041977X00013793 Understanding Basavana: history, hagiography and a modern Kannada drama], Julia Leslie (1998), Bulletin of the School of Oriental and African Studies, Volume 61, Issue 2, pages 228–261
*[https://dx.doi.org/10.1163/156852782X00033 "Linga" as Lord Supreme in the Vacancies of Basava], R Blake Michael (1982), Numen, Volume 29, Issue 2, pages 202–219
*[https://www.jstor.org/stable/2844333 Lingayats as a Sect], William McCormack (1963), The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 93, No. 1, pages 59–71
*[https://www.jstor.org/stable/1462945 Work as Worship in Vīraśaiva Tradition], R Blake Michael (1982), Journal of the American Academy of Religion, Vol. 50, No. 4, pages 605–619

{{Lingayatism topics}}

{{authority control}}

{{Karnataka topics}}

{{DEFAULTSORT:Basava}}
[[Category:Bhakti movement]]
[[Category:Hindu philosophers and theologians]]
[[Category:Lingayat saints]]
[[Category:Lingayat poets]]
[[Category:Lingayatism]]
[[Category:12th-century Indian philosophers]]
[[Category:1131 births]]
[[Category:1167 deaths]]
[[Category:Activists from Karnataka]]
[[Category:Kannada poets]]
[[Category:History of Karnataka]]
[[Category:People from Bijapur district, Karnataka]]
[[Category:Indian social reformers]]
[[Category:Indian male poets]]
[[Category:Poets from Karnataka]]
[[Category:12th-century Indian poets]]
[[Category:Scholars from Karnataka]]
[[Category:Shaivite religious leaders]]
[[Category:Brahmins who fought against discrimination]]
[[Category:Anti-caste activists]]

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