Machigar Samaj - ABOUT LORD "BASAVESHWAR MAHARAJ'




MACHIGAR SAMAJ SEVA SANGH, MUMBAI

MACHIGAR SAMAJ SEVA SANGH, MUMBAI

Introduction

The revolutionary who taught that right conduct is heaven. He declared that work is
worship and taught the ideals of simple living and the equality of all men. And he
practiced what he preached.




Who is Basavanna?


Eight hundred years ago, there lived a couple by name' Madarasa and Madalambike in a village called Bagewadi of Bijapur District, in Karnataka, (South India). They were very pious and deeply religious. There was a temple of andeesh- wara in that village. The husband and the wife were devotees of Nandeeshwara. Madalambike was longing to have a son. She offered worship every day to God Shiva and prayed to Him to fulfil her desire. One day after performing the worship she sat in meditation. A jasmine flower, placed on the Shivalinga as an offering, fell into her lap. She took it with great devotion, pressed it gently to her eyes and then wore it in her hair. The whole day she was beside herself with joy. At night she had a dream: Shiva from Kailasa had sent Nandi, the bull on which he rode, to this world. Nandi came to the house of Madarasa and Madalambike. Then there was light everywhere.

The next morning Madalambike revealed this dream to Madarasa. He in turn reported it to the Guru, a spiritual guide of the village. The Guru told him that it was a good sign. The couple would have a worthy son; he would exalt the entire family. He would also uplift and enlighten the whole world. The couple felt very happy when they heard these words of prophecy.

Bagewadi was a small village. Madarasa was its chief. Soon the news of Madalambike's dream spread all over the village.

In course of time Madalambike gave birth to a son. It was a charming baby. Its face shone with a brightness not of this world. But strangely enough it did not cry at all as babies usually do. It did not open its eyes. It did not move its limbs. It was still and silent like a sage in meditation. The mother
was worried. The revered Guru of the family was in Kudalasangarna. Madarasa decided to report this curious state of the baby to him.

Kudalasangama is a holy place where the two rivers Krishna and Malapahari meet. A temple of God Sangameshwara is there. The revered Guru of Madarasa's family was in sole charge of the temple where he was running a Gurukula (a school). By his devout meditation and scholarship he
commanded the respect of all and wielded much influence. To him came Madarasa with the news of his new, born baby and its curious state. The Guru immediately went with him to Bagewadi.

He realized that this was no ordinary babe. He smeared its forehead with the sacred ashes brought from the holy Sangama. Only then the baby opened its eyes. The Guru tied the 'Linga' round its neck. It started smiling. Thus the Guru admitted the little infant into a spiritual order. This was something new to Madarasa and Madalambike. The Guru then said: "By the grace of God Shiva, Nandi (Vrishabha) himself has been born as your son. He will become a great man and will promote Dharma in the world. The welfare of the entire mankind will be accomplished by him. This indeed is your good fortune as also of this land. Name him as 'Basava'."

Basava is the Kannada form of theSanskrit word 'Vrishabha'. As instructed by the Guru the baby was named 'Basava'. Later, out of respect, people called him 'Basaveshwara'. While working for the good of all his fellowmen, he showed great love for them and was very close to them. So they began to call him affectionately 'Basavanna' (Basava, the elder brother). He was born in 1131 A.D.



To Kudalasangama

Basavanna grew up to be a lovely boy. He was a feast to the eyes and hearts of his parents and of all others in Bagewadi. He was known as the brightest student in the Gurukula. He was very, very intelligent for his age. He was a very good boy. He was friendly with every one. Even at such a
tender age he would think for himself and form his own views. The teachers used to teach things in the traditional way. But at every step this boy would ask them 'How?’ and 'Why?’ The teachers no doubt admired his boldness and independent thinking. But they found it difficult to answer his questions.

There used to be several religious ceremonies in the village. Basavanna would want to know the meaning of every thing. But it was not possible for the elder to satisfy him. There was the traditional case system; according to this some were considered high and some low. This seemed wrong to Basavanna. All should be treated as equals. All should be pure and devoted to God. Everyone should work. Liberal views such as these took shape in the mind of Basavanna even in his childhood. It was indeed God's grace.

Basavanna completed his eighth year. In accordance with the family custom Madarasa decided to perform the Upanayana (investing with the holy thread) of his son. 'What was the meaning of this ceremony? How did he need it? Even as a baby he had been blessed by Guru Sangameshwara with a linga to wear on his body. So he needed no other initiation’---- so thought Basavanna. He also told his father regarding the same thing. Madarasa
was taken aback. He felt pained also. But Basavanna's stand was clear and firm. How to break this family tradition was a big problem to Madarasa. Basavanna also thought over it a good deal. At last he told his father: "Father, you may respect this family tradition. But it is not for me. Let me not place you in a difficult position. I shall leave this house for good and continue my education at Sangama. I shall learn at the feet of the revered GuruSangameshwara."

However much the parents and the closest kinsmen entreated, Basavanna would not change his mind. Leaving his home once and for all he set out for Kudalasangama. This bold and firm decision of so young a boy amazed everybody. No doubt it was indicative of the great religious revolution that he was to bring about later in his life.




Education

Basavanna had left his parents and come away. These sweet words of blessing spoken by the Guru were very soothing to him. He felt happy. His education began under the guidance of the Guru. A new chapter began in his life. Basavanna would get up before dawn. He would meditate on God for some time. It was his practice to gather flowers for worship, before sunrise. The sight of flowers always gladdened his heart. For, he felt the presence of the divine in every flower. When he wor- shipped Sangameshwara he forgot himself completely. So exalted was his state of mind that he felt the presence of God everywhere and in all things-in the linga he wore on his body, in the image of Sangameshwara and in the entire world. All people admired his deep devotion andhis worship of the Lord. Worship was followed by studies. He studied the lessons of the day and also read several books connected with each subject. He had the same concentration in his studies as in the worship. After reading the books he would discuss certain points with his teachers. Then he would go to attend the classes and to participate in other school activities. He enjoyed long walks on the
bank of the river in the evenings.

His scholarship, devotion, modesty and good behavior soon made him the beloved of all. Smart and active, simple and frank, and always cheerful as he was, he was also of a serious reflective nature. Thus his personality was shaping itself most wonderfully. The Guru felt proud of it.

'There were teachers of profound scholar- ship and deep religious convictions in that academy. Students were given both worldly and spiritual education. It was not the type of education that trained the students to pass the examinations and get jobs. The aim of education was to help the
development of the inner self of the students, and prepare them to achieve something great in life. Basavanna got the best out of the school.

Years rolled by. Basavanna made a study of all the branches of learning. He learnt what he needed for his worldly life; and he also gained spiritual learning. He grew up with a sound mind in a sound body. What is the meaning of man's life? What is its final goal? What is his duty? Basavanna
seriously pondered over these questions.

Basavanna's education in the school was coming to an end. Accounts of Basavanna's remarkable personality had spread far and wide Baladeva, a
man of the same area, was a minister in the city of Kalyana. He too heard much about Basavanna.

Kalyana was the capital of the Chalukya kingdom. During Basavanna's time Bijjala of Kalachurya dynasty was ruling. Baladeva was his minister. Baladeva had great reverence for Sangama and also for the Guru in Sangameshwara. Hearing glorifying reports about Basavanna he made a trip to Kudalasangama. He was very happy to meet Basavanna. The Guru also spoke very highly of Basavanna's personality.

Baladeva thought it would be a very good thing if a brilliant man like Basavanna held some responsible office in the court of Bijjala. He felt the prosperity and the fame of the kingdom would grow. He also thought that Basvanna was the best man to marry his daughter. The Guru also
approved.

Basavanna had already thought deeply about his career and aim in life. The idea of entering service in the King's court had never occurred to him. Nor had he thought of marriage. He believed that all this would not enable him to achieve his ideal. But his Guru advised him to agree to Baladeva's
proposal. He told Basavanna that it would later help his great mission of human upliftment. Basavanna could not go against the commands of his Guru. He thought that it might be God's will. So at last he consented.

A few days after this, Basavanna traveled to the city of Kalyana. The grace of Lord Sangameshwara, the blessings of his Guru and the best wishes of others went with him, it was about the year 1155A.D.




His Philosophy


Basavanna continued his mission for the formation of a new society, through Anubhava Mantapa. This work was based on certain noble principles. Some of them were as folIows:

There is only one God. He has many names. Surrender yourself completely to Him in devotion.

Compassion is the root of all religions. Treat all living beings with kindness. Live for the welfare of all. Do not live for selfish and personal interests.

Those who are acceptable in this world will be acceptable in the next world too.People should lead a proper life as householders, only then they will be fit for spiritual life. One need not give up the family and become a monk.

No man should be proud thinking 'I give this' or 'I do that'. What a man does he should do not of devotion in his heart. It should not be for the sake of show or publicity; nor even to win public praise.

True devotion and virtuous conduct should be given greater importance than the outward religious formalities. One should lead a clean and good life both within and without. A pure mind is more important than scriptures and conventions.

All people should have equal opportunities for religious life. Birth, profession, position or sex should make no difference.

One should not eat or drink just to please the tongue. Food and water should be taken as 'Prasada' (the gracious gift) of Lord Shiva. Humility is God's love. Never try to show off your power and position; and do not be vain.

Everyone should take up a fair and honest means of livelihood. No one should beg. Out of the daily earnings one should take only as much as is needed for the maintenance of the family. The rest should be offered, by way of service, to God for the benefit of others. Everyone should set right the crookedness of his mind. Everyone should try to rise to the level of Godliness through prayer and meditation. This is the goal of life.

These teachings were not just words in speeches or books. They were practiced in daily life by all the members of the Anubhava Mantapa. There were men and women of different professions and social ranks among them. Basavanna was a minister; Prabhudeva, a shining spiritual leader; Siddharama a Karmayogi (dedicated to work and service); Chan n abasavan na, a scholar of spiritual eminence; Akkamahadevi, a fiery ascetic;
Machayya, a washerman; Chandayya, a ropernaker; Ramanna, a cowherd; Muddayya, a farmer; Remmavve, aweaver; constable Ramideva, oil miller Kannayya, physician Sanganna, carpenter Basappa, tanner Kakkaiah, cobbler Haralayya all these were there in the Anubhava Mantapa as brothers and sisters.




Preaching Practiced


Basavanna, the minister of a state, himself first followed the great principles of the Anubhava Mantapa and then preached them to others and guided them.

One midnight Basavanna, disturbed by some noise, woke up from his sleep. Opening his eyes he saw a burglar attempting to remove the ornaments
of his wife who was fast, asleep!

Basavanna wished that the thief should not be put to any trouble, so he himself removed the ornaments and gave them to the burglar. For he saw only God even in the thief.

Another time the cows of his house were stolen by some thieves. Only the young calves were left behind. They were hungry and crying for their mothers. Basavanna's heart was moved. So immediately he made arrangements to send the calves to the thieves so that they could be with their
mothers.

This kind act of Basavanna made the thieves feel ashamed and sorry. They reformed themselves and lived honestly thereafter.

Thus Basavanna by his noble influence on several deceitful and cunning fellows changed the course of their lives. Many were his marvelous deeds.

The society of Shiva Sharanas (those who have surrendered themselves to God) formed by Basavanna and the high ideals it practiced brought new strength to the masses. Basavanna's fame spread everywhere.




In Sangameshwara

But there were some orthodox people who did not like this new social system. They had been opposing Basavanna from the beginning. They were waiting for an opportunity to harm him. And they got one such opportunity. Madhuvarasa, a Brahmin and Haralayya, a cobbler, had joined Anubhava Mantapa after being initiated and given a linga to wear as their personal god. So they were equals. Madhuvarasa's daughter was given in marriage to Haralayya's son. In those days of rigid caste system and orthodoxy, this was a revolutionary event. But the marriage had the approval of Basavanna and all others of Anubhava Mantapa.

The orthodox group rose in violent protest against this marriage. They raised hue and cry. They said that their sacred religious system was spoilt by Basavanna. It was the duty of the King to protect and maintain the old religious customs and traditions. Therefore Bijjala should punish Madhu- varasa and Haralayya - so they strongly insisted. Yielding to their pressure the King sentenced those saintly persons to death. Basavanna, deeply pained, at once decided to quit Kalyana which was rendered impure by such injustice. He resigned his ministership and returned to the holy Sangama, an abode of peace. He spent the rest of his life in prayer and meditation. Later in about 1167 A.D., he left this world and became one with
God Sangameshwara.

Haralayya and Madhuvarasa died for a noble cause and became martyrs. This noble sacrifice only proclaimed to the world the great worth of Basavanna's philosophy. The Shiva Sharanas who left Kalyana during these disturbances scattered all over the country and settled in various places, far and near. They spread the message and preaching of Basavanna everywhere. These preaching have been inspiring many people even today.



Basavanna’s Vachanas – Nectar

You have read at the very beginning of this book, the vachana - 'Do not steal, Do not kill,' etc. It is simple, beautiful and full of meaning. Great men express great thoughts in simple words.

'Do not be angry' is one of the command- ments of the vachana mentioned above. Anger is not good. In another vachana Basavanna says:

Why should one be angry with those who are angry with one?

What does one gain? What do those others lose?

Physical anger weakens one's nobility

Mental anger weakens one's Wisdom.

The fire bums not the neighboring houses

Until it has burnt the very house where it was lighted

0 Lord Kudalasangama.

Why return anger for anger? It does no good to anyone, either to the angry man, or to his opponent. It affects one's dignity and dims one's judgment. A raging fire first burns the very house where it is kindled and then it burns the adjoining houses; anger is like such a fire. Our anger first harms us and then harms others. The analogy of fire in this vachana effectively brings home to our minds the evils of anger.

You have read also the episode of the cows stolen by the thieves. In that context Bassavanna says in a vachana:

Pray don't say those thieves have taken the cows,

Please be so good; pray don't raise a hue and cry,

Please be so good; Pray don't even talk of it,

Please be so good; it is God Sangama who drinks milk there, as it is

He who drinks it here;

God Kudalasangama is one and the same.

Within us and within the thieves it is the same God who accepts the milk. The conviction that the same God is present in all human beings finds moving expression in this vachana.

We should have such faith and conviction in the worship we offer and in all our actions. Worship without this faith is like a figure in a picture; work without this faith is like the frame of a picture. Driving home a lesson by means of homely simile and example is a unique feature of Basavanna's vachanas.

Some have a notion that building temples or arranging grand celebrations is being very religious.

But Basavanna says:

People who have money build temples

What can /, a poor man, do?

My legs are pillars

My body itself is the temple

My head is the golden tower

Please listen 0, Kudalasangama

The static has an end

But the dynamic has none.

The rich can build temples. What can 1, a poor man, do? But I build a different kind of temple. My body itself is the shrine, with legs as pillars and head as the golden tower. The temple that is built is stationary. My body moves. It is with me wherever I go. That is why it does not perish. What is
made of matter perishes. The soul, the spiritual, is everlasting. That this body itself should be made a holy shrine is a message of immense value. We should be able to see God in this temple of our body. Basavanna never attached importance to outward form of worship, rituals and religious observances.

About the worship and charities offered just for the sake of pleasing world Basavanna says:

Some were doomed for deeds done unwillingly

Some were doomed for charities given without sincerity.

If God's grace is to be obtained, we should be true and sincere in action and in giving. Referring to half-hearted devotees he says:

Going into a temple, one pretends to be offering salutation;

But thinks only of his sandals and not of God.

How true! We leave our sandles outside the temple. So even while praying inside the temple we are worded about the safety of our sandles. This is a common experience. Basavanna's vachanas are rich in experience.

Generally everyone wishes to be praised. But Basavanna regarded 'praise' as 'the golden stake'. The stake is a sharp weapon. Even if it is made of gold it can still pierce and wound the body.Basavanna did not want to be praised. He prayed to God, "Lord, if you are good to me please come in the way of anyone praising me." This is his real greatness.

Basavanna made it easy and simple even for common people to understand Dharma. Listen to his saying:

Heaven and man's world are not else where, my dears

Speaking truth is heaven, Uttering lies is man's world!

Righteous conduct is heaven unrighteous conduct is hell ...

Say 'sire', sweet and soft; heaven is there.

Say ‘you feller’, vulgar and rough; and that is hell.

Basavanna did not have any worldly desire.

Never do / keep by in store One streak of gold or one

Yarn of saree Desiring for today or for
Tomorrow.

I swear this oath by you and your ancient devotees.

Basavanna here declares in the name of God and all His devotees of all times that he would never hoard gold or provisions in greed, expecting that he would need them some day.

He never begged or cringed before others for anything:

For fear of danger to my body shall not ask,

'Please protect me'

For fear of losing my livelihood

I shall not ask, 'Please give me"

'As is the feeling so it happens.'

Come what may - pain or gain,

I shall never deviate from you,

Nor shall / beg men for anything

This / swear by your name

Lord Kudalasangama.

I shall not beg of anyone to protect my body; nor shall I entreat anyone to give me this or that for my livelihood. What is destined will happen. Whatever comes to my lot, pain or wealth, I accept it without liking or disliking it. 0 God, I shall not seek a favor even of you. Never will] beg men for any thing.

Basavanna was not afraid of anything;

Let what is to come tomorrow come today,-

Let what is to come today

come this very moment.

Who is afraid of it?

Who hesitates?

Since he had completely surrendered to God and relied entirely on His grace he could be so fearless.

You are my father, you are my mother

You are my brother, and all my kith and kin are you

I have none except you  Lord Kudalasangama.

'Dip me in milk or dip me in water -only Thy Will be done.' Such was his firm stand. He saw God everywhere. He had realized by experience that the same God who was present in all cosmos was within him. Filled with such divine bliss, his heart sang:

My words are filled with you Nectar-like name

My eyes are filled with your image

My mind and heart are filled with thoughts of you

My ears are filled with the praise of your glory

0 Lord Kudalasangama

Your lotus feet are filled with me.

There is a deep sense of fulfillment in this vachana. Speech finds its fulfillment in chanting His name. The eyes find theirs irT seeing His lovely form. The mind or heart has its fulfillment in thoughts are feelings relating to Him only. The ears delight in listening to the praise of His glory. The self, like the bumblebee sucking honey from a lotus forgets itself in the ecstasy of being one with the Divine.

In the last line of this vachana there is a fine pun on the Kannada word 'Tumbi'. In consonance with the eadier lines it means 'filled'. Aptly associated with the lotus it means a 'bumble-bee'.

Basavanna lived as a man of God. He showed others also the way to become godly men. Even after eight hundred years the light that was lit by him continues to shine brightly. And Basavanna himself is such an effulgent light of life.


The orthodox group rose in violent protest against this marriage. They raised hue and cry. They said that their sacred religious system was spoilt by Basavanna. It was the duty of the King to protect and maintain the old religious customs and traditions. Therefore Bijjala should punish Madhu- varasa and Haralayya - so they strongly insisted. Yielding to their pressure the King sentenced those saintly persons to death. Basavanna, deeply pained, at once decided to quit Kalyana which was rendered impure by such injustice. He resigned his ministership and returned to the holy Sangama, an abode of peace. He spent the rest of his life in prayer and meditation. Later in about 1167 A.D., he left this world and became one with
God Sangameshwara.

Haralayya and Madhuvarasa died for a noble cause and became martyrs. This noble sacrifice only proclaimed to the world the great worth of Basavanna's philosophy. The Shiva Sharanas who left Kalyana during these disturbances scattered all over the country and settled in various places, far and near. They spread the message and preaching of Basavanna everywhere. These preaching have been inspiring many people even today.