Basava

{{Short description|Indian philosopher and reformer (1131–1196)}} {{EngvarB|date=September 2014}} {{Use dmy dates|date=August 2023}} {{Infobox Lingayat leader | name = Basava | image = Basava Gaint Statue 108 feet, Basava Kalyana.JPG | caption = | birth_date = 1131<ref name=carlolson/> | birth_place = Basavana Bagewadi, Kalyani Chalukya Empire now in Vijayapura district, Karnataka, India | death_date = 1196<ref name=carlolson/> (aged 65) | death_place = Kudalasangama, Hoysala Kingdom now in Bagalkote district, Karnataka, India | sect = Sharana <ref name=britannica/><ref name="blake7"/> | known_for = Socio-religious reforms, Anubhava Mantapa, Vachana literature, Women empowerment movement in South India, Founder of Lingayatism | literary_works = ''Vachanaas'' | religion = Lingayata | honorific prefix = Jagajyoti | burial_place = Kudalasangama }} {{Hinduism}} {{Lingayatism}} '''Basava''' (1131–1196), also called '''{{transliteration|kn|ISO|Basavēśvara}}''' and '''{{transliteration|kn|ISO|Basavaṇṇa}}''', was an Indian philosopher, poet, Lingayat social reformer in the Shiva-focused 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 reformer during the reign of the Kalyani Chalukya and the Kalachuri Dynasty. Basava was active during the rule of both dynasties, but his influence peaked during the reign of King Bijjala II in Karnataka, India.<ref name=britannica>[https://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,<ref>Fredrick Bunce (2010), Hindu deities, demi-gods, godlings, demons, and heroes, {{ISBN|9788124601457}}, page 983</ref> to every person regardless of their birth, to be a constant reminder of one's bhakti (devotion) to Shiva. A strong promoter of ahimsa, he also condemned human and animal sacrifices. 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 Basavanna 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 ({{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''' ({{lit|the treasurer of devotion}})<ref name="janpeter"/> and '''Basavanna'''.

==Early life== [[File:Arjunavad-inscription.jpg|thumb|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 Maadhavarasa 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 the Hindu deity Shiva.<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 Lingayatism, 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 Nilambike (aliyas-NeelaGangambike) at magalwadi,<ref name=janpeter/> Her father was the provincial prime minister of Bijjala, the Kalachuri king.<ref name=edrice/><ref name=skdas/> He began working as an accountant to the court of the king.

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 Jangamas.<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 ''Kailasa'' [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 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 Lingayat.<ref name=britannica/><ref>{{cite web|url=http://lingayatreligion.com/Lingayat/BasavaPuranas.htm |title=Basava in 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 }}</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), Motilal Banarsidass, {{ISBN|978-8120807761}}, page 64 footnote 19</ref>

==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 ''LINGAYATH'', or "ardent, heroic worshippers of ISTALINGA".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 Lingayatism, Motilal Banarsidass, {{ISBN|978-8120812383}}, page 4</ref><ref>R Blake Michael (1992),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 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 lingayat 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 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/>

==Legacy and influence== [[File:Kudala Sangama.jpg|thumb|left|Kudala sangama in Bagalkot district, where Basava's Aikyasthala 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 Lingayat or of the tradition championed by Basava.<ref name="wisw">R Blake Michael (1982), [https://www.jstor.org/stable/1462945 Work as Worship in Lingayat Tradition], Journal of the American Academy of Religion, Vol. 50, No. 4, pages 605–606</ref> Lingayat constitutes around 17% of Karnataka's population and has dominance over 100 out of 223 constituencies. Among the total of 23 chief ministers that Karnataka had since 1952, 10 were from Lingayat community.<ref>{{Cite news |date=31 March 2023 |title=Lingayats hold key to electoral outcome in poll-bound Karnataka |work=The Economic Times |url=https://economictimes.indiatimes.com/news/elections/assembly-elections/karnataka/lingayats-hold-key-to-electoral-outcome-in-poll-bound-karnataka/articleshow/99137504.cms?from=mdr |access-date=15 August 2023 |issn=0013-0389}}</ref>

===Social reform=== [[File:Necklace with Shiva's Family LACMA M.85.140.jpg|thumb|upright=.7|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 can attain salvation, irrespective of caste, and that all forms of manual labor was equally important.<ref name=mnsrinivas/> Michael states that it wasn't birth alone 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/> Basava insisted on ahimsa or non-violence and vehemently condemned all forms of sacrifices, human or animal.<ref>{{cite news | last = Uppar | first = Ravindra | title = 'Prevent sacrificing thousands of animals at Kakkeri fair-seer' | newspaper = The Times of India | location = Belagavi | pages = | language = | publisher = The Times Group | date = 8 October 2016 | url = https://timesofindia.indiatimes.com/city/hubballi/prevent-sacrificing-thousands-of-animals-at-kakkeri-fair-seer/articleshow/54755106.cms | access-date = 4 May 2022}}</ref><ref>{{cite news | last = Lankesh | first = Gauri | title = Basavanna: India's first free thinker | newspaper = Bangalore Mirror | location = Bangalore | pages = | language = | publisher = IndiaTimes.com | date = 9 May 2016 | url = https://bangaloremirror.indiatimes.com/opinion/views/basavanna-indias-first-free-thinker/articleshow/52194903.cms | access-date = 4 May 2022}}</ref>

===Synthesis of diverse Hindu traditions=== Basava is credited with uniting diverse spiritual trends during his era. Jan Peter Schouten states that ''Lingayathism'', the movement championed by Basava, tends towards monotheism with Shiva as the godhead, but with a strong awareness of the unity of the 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 their 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, mukti).<ref name=janviramon/> Basava's approach is different from 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 LINGAYATISM, Motilal Banarsidass, {{ISBN|978-8120812383}}, pages 111–112</ref><ref>{{Cite book|last=サイ|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 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 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". == Relations with Jains ==

Some historians have discussed tensions between Jain communities and emerging Śaiva, Vīraśaiva and Lingayat traditions in medieval Karnataka. Shantinath Dibbad, in a chapter on the destruction of Jaina basadis, discusses the large scale damage and reuse of Jain temples in the region during periods of religious and political change.<ref>{{cite book |last=Dibbad |first=Shantinath |chapter=The Construction, Destruction and Renovation of Jaina Basadis: A Historical Perspective |editor-last=Hegewald |editor-first=Julia A. B. |title=The Jaina Heritage: Distinction, Decline and Resilience |publisher=Saṁskṛiti |location=New Delhi |year=2011 |pages=63–76}}</ref>

Later scholarship on medieval Karnataka has noted that a number of Jain temples were taken over and reused by Vīraśaiva groups, while also treating these developments within the wider context of changing royal patronage, sectarian competition and regional political shifts.<ref>{{cite book |last=Hegewald |first=Julia A. B. |title=Jaina Culture in Medieval Karnataka: Dominance, Dependency and Endurance |publisher=De Gruyter |year=2024 |chapter=Jainas and Vīraśaivas}}</ref><ref>https://theprint.in/opinion/shaivites-wiped-out-jain-influence-in-medieval-karnataka-200-years-before-delhi-sultans/2678436/?amp</ref>

==Monuments and recognition== * The then President of India Abdul Kalam inaugurated Basaveshwara's statue on 28 April 2003 in the Parliament of India.<ref>{{Cite web |date=19 April 2003|title=Basava, Shivaji statues for Parliament {{!}} India News - Times of India |url=https://timesofindia.indiatimes.com/india/basava-shivaji-statues-for-parliament/articleshow/43806404.cms |access-date=31 August 2022 |website=The Times of India |language=en}}</ref><ref>{{Cite web |date=28 April 2003 |title=Kalam to unveil statues of Shivaji, Basaveshwara in Parliament {{!}} India News |url=https://zeenews.india.com/news/nation/kalam-to-unveil-statues-of-shivaji-basaveshwara-in-parliament_94534.html |access-date=31 August 2022 |website=Zee News |language=en}}</ref> * Basaveshwara is the first Kannadiga in whose honour a commemorative coin has been minted in recognition of his social reforms. The former Prime Minister of India, Dr Manmohan Singh was in Bengaluru, the capital of Karnataka to release the coins.<ref>{{Cite web |title=PM's address on the occasion of release of Commemorative Coin in honour of Mahatma Basaveshwara |url=https://archivepmo.nic.in/drmanmohansingh/speech-details.php?nodeid=333 |access-date=3 July 2022 |website=archivepmo.nic.in}}</ref><ref>{{Cite web |last=Ataulla |first=Naheed |date=14 November 2015 |title=PM Modi unveils 12th century social reformer Basavanna's statue in London |website=The Times of India |url=https://timesofindia.indiatimes.com/india/pm-modi-unveils-12th-century-social-reformer-basavannas-statue-in-london/articleshow/49784040.cms |access-date=3 July 2022}}</ref><ref>{{Cite web |last=Staff |date=23 June 2006 |title=Manmohan arrives in Bangalore ahead of schedule |url=https://www.oneindia.com/2006/06/23/manmohan-singh-arrives-in-bangalore-ahead-of-schedule-1151051705.html |access-date=3 July 2022 |website=Oneindia |language=en}}</ref> * 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&nbsp;ft (33&nbsp;m) tall statue of Basava in Basavakalyana.<ref>{{Cite news |date=26 October 2012|title=Basavakalyan to get 108-ft statue of Basaveshwara |language=en-IN |work=The Hindu |url=https://www.thehindu.com/news/national/karnataka/basavakalyan-to-get-108ft-statue-of-basaveshwara/article4031682.ece |access-date=31 August 2022 |issn=0971-751X}}</ref> * Vishwaguru Basaveshwara Statue is constructed in the year 2015 next to the lake in Gadag district of Karnataka. This is the tallest standing basaveshwara statue with the height of 111ft.

==References== {{reflist}}

==Further reading== *''Speaking of Siva'', by A. K. Ramanujan. Penguin. 1973. {{ISBN|978-0-14044-270-0}} *Dr. J. P. Dodamani (1996). Research essay. Kannada. "''[https://www.jpdodamani.com/2024/03/blog-post_7.html Sharanara Kurita Kannada Kadambari galu]''". p.52-194. *{{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}} * [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

== External links == * {{Wikiquote inline}} * {{Wikisource inline|ಬಸವಣ್ಣ}} * {{Commons category inline|Basava}}

{{Lingayatism topics}} {{Karnataka topics}} {{Authority control}}

{{DEFAULTSORT:Basava}} Category:1131 births Category:1196 deaths Category:12th-century Hindus Category:12th-century Indian philosophers Category:12th-century Indian poets Category:Activists from Karnataka Category:Anti-caste activists Category:Bhakti movement Category:Brahmins who fought against discrimination Category:Hindu philosophers and theologians Category:Indian male poets Category:Indian social reformers Category:Kannada poets Category:Lingayat poets Category:Lingayat saints Category:Lingayatism Category:People from Bijapur district, Karnataka Category:Poets from Karnataka Category:Scholars from Karnataka Category:Shaivite religious leaders