The lotus is blooming which was waiting from eight centuries to bloom,
spreading the fragrance across the eight directions
Sangamadeva, the kin of this world opened eyes and saw
when the sounds of bells and cymbals filled the sky with their reverberation.
The river Krushna, Malaprabha welcomed,
the water within them turned limpid to wash his feet
The stage of devotion and knowledge
is the melodious sound of Koodalasanga,
The fortune of Bagewadi which broke the customary rigidity
Begged to the east of conscience for,
the rise of Almighty's compassionate light
and wave the golden rays at the inner sanctum of Sangameshwara
Basava came out of the desire which was hidden in the water and
rose with the live charcoal, blazed with fury
The father for seven births, who arrived as a new man taking the seventh birth.
Nadoja Dr. Chennaveera Kanavi; a
well known poet of our land said the above lines. He has captured the greatness
of the genuine humility and whole personality of great Basavanna in seven
lines. Another great scholar, professor, who gave a new dimension to the whole Vachana
literature, a driving force behind the consolidation, publication and promotion
of Vachana literature, Dr R C Hiremath, his writing about Basavanna seems as if
complimenting the above lines of Dr. Chennaveera Kanavi. “Basavanna's
personality does not resemble a story of one random person who took birth as
reincarnation of the almighty, done miracles and ascended to the sky. Basavanna
took birth as a human being; experienced the happiness and sorrows of the
world, built a temple of divinity on the foundation of humanity. His great
achievement is the result of endless psychological battle. Describing
Basavanna's personality is expounding that battle itself. It is the depiction
of a man's unbounded life which was once tangled-in and escaped out of the
felicity-Sorrow, hot-cold, dedication-doubt, excitement-distress, worldly-outwardly”
these words are so meaningful.
The
gigantic personality of Basavanna which had multi dimensions was appreciated by
the contemporaries of him like Allamaprabhudeva, Siddharama, Chennabasavanna,
Akkamahadevi, Madiwala Machideva. The later writers who were prominent after
the era of Shiva devotees belong to Basavanna and companions like Harihara,
Bhimakavi, Singiraja, Chamarasa, Shadaksharadeva, Lakkanna Dandesha, etc.,
poets have captured the life history of Basavanna in their legends and poetry.
Inscription poets, Folklore poets, modern poets have whole heartedly described
about Basavanna in their works. Though there are plenty of literary works
written on Basavanna, however cannot assert on any work as final. Many of them
have described him in many ways, some as a heavenly man came on earth to
accomplish great work, reincarnation of Nandi, Prophet, philosopher, pioneer of
a new era, mystic, shivayogi, yogi on duty, affluence of devotion,
revolutionary, egalitarian, man of the world, messiah of under privileged,
miraculous man, creator of a new society, great Vachana writer, protector of
women freedom, humanitarian, etc.
Basavanna was such a divine human
being who had a unique personality; De Je Gou has described Basavanna and his
life story in a moderate heart touching words in the clearest form as if
showing an elephant in a mirror. He writes,
“When the
vanguard and most progressed countries of the current world were in the
primitive state, Basavanna born to Maadarasa-Neelambike in a small village
Bagewadi of Vijapura district in an Vedic
(Brahmin) family, become aware of the shortcomings and defects of the
'Vedic Dharma', rejected the ritual of 'Upanayana', “Karma lathe yantirpa
janivaaravam bisuli' (throwing aside the thread which was attached from the
birth), given up Vedic Dharma & accepted Veerashaiva dharma, become a loyal
disciple in the close vicinity of Sangamanatha, achieved the realization of god
almighty Shiva, taking the greater responsibility of both Gurumane-Mahamane, through
the Kannada language distinctively he has indoctrinated everlasting truths of
the world particularly in Vachana literature, in reality he shown the ideology,
found divinity in human beings, illuminated as a lamppost to the world, it is
his greatness that got the everlasting
glory to Kannada language and became
the champion of the world.
The
sacred culture; in our sacred land of great tradition several Aacharyas, great
sages, philosophers, visionaries, etc., took birth as common man time to time. They
became the guiding light to the people by their guiltless speech and practice.
These great people have left the invaluable legacy of precious thoughts,
ideologies and messages to the mankind. These invaluable properties of precious
legacy are reforming and removing impurities of the lives on earth by
responding to the extraordinary values of the world. Basavanna's Vachanas are
the live testimony of the saying “The age is reflected by ideas”. The social
values of the Basava era were manifested in the form of Vachana.
Basavanna's life was not bed of
roses; his struggle during the early stages of practice, the agony he had gone
through, his encounter with the never ending difficulties, his adventurous
journey and all other details reflected clearly in the Vachanas. Nonviolence,
virtuous conduct, selfless devotion, trade and donating food with humility
(Dasoha) are the five hymns he taught to the world along with the seven
formulas of purifying living beings,
ಕಳಬೇಡ, ಕೊಲಬೇಡ,
ಹುಸಿಯ ನುಡಿಯಲು ಬೇಡ,
ಮುನಿಯ ಬೇಡ,
ಅನ್ಯರಿಗೆ ಅಸಹ್ಯಪಡಬೇಡ.
ತನ್ನ ಬಣ್ಣಿಸಬೇಡ,
ಇದಿರ ಹಳಿಯಲು ಬೇಡ.
“Do
not indulge in theft, killing, lying, resentment, offending others, self
praise, abuse”
multifaceted personality of
Basanna'a life itself is like a live message to the world. By considering
Kalyana his working land; gives a message to the world that this mortal world
is the workshop of the almighty; here on earth also one should live a righteous
quality life dedicating to almighty Shiva in order to be acceptable in both the
mortal and immortal worlds. Basavanna expressed that the heaven and hell are
the creation of our own imagination; by righteous behavior and utterance. With
virtuous thoughts hell can be turned in to heaven. Basavanna said in the below lines;
that in the path of seeking we all may be wounded by the chain of desires, one
can escape the chain of desires by facing them courageously and make life
ennoble.
ಸಂಸಾರವೆಂಬುದೊಂದು ಗಾಳಿಯ ಸೊಡರು
ಸಿರಿಯೆಂಬುದೊಂದು ಸಂತೆಯ ಮಂದಿ ಕಂಡಯ್ಯಾ.
ಇದ ನಚ್ಚಿ ಕೆಡಬೇಡ. ಸಿರೆಯೆಂಬುದ ಮರೆದು
ಪೂಜಿಸು ನಮ್ಮ ಕೂಡಲಸಂಗಮದೇವನ.
“the mundane life is a lamp exposed to the wind blow
wealth is a crowd in a flee market
never trust on this wealth
never forget to worship our Koodalasangamadeva”
The same expression is in the next Vachana of Basavanna
ವಿಷಯವೆಂಬ
ಹಸುರನೆನ್ನ
ಮುಂದೆ
ತಂದು
ಪಸರಿಸಿದೆಯಯ್ಯಾ.
ಪಶುವೇನ
ಬಲ್ಲುದು
ಹಸುರೆಂದೆಠಸುವುದು.
ವಿಷಯರಹಿತನ
ಮಾಡಿ, ಭಕ್ತಿರಸವ
ದಣಿಯೆ
ಮೇಯಿಸಿ,
ಸುಬುದ್ಧಿಯೆಂಬ
ಉದಕವನೆರೆದು,
ನೋಡಿ
ಸಲಹಯ್ಯಾ, ಕೂಡಲಸಂಗಮದೇವಾ.
“Oh almighty, you spread the greenery in front of the eyes
what an animal can understand, it just gets attracted to the greenery,
drag me out of the desires; do not be tired to feed me the nectar of devotion
pour the water of wisdom on me
protect me under your vigil Koodalasangamadeva”
Basavanna is synonym for “bowed
down head and folded hands” (Baagida take mugida kai), epitome of humbleness,
was living by turning his devotion as his breath, Basavanna earned the love of
Koodalasangamadeva by practicing what he preached. That is the reason his words
got importance, got the power of lighting the entire world. Sharanas called
words as “Soolnudi” (su:lnudi) “meaningful words”. We should observe that
Jedaradaasimayya has used the word “Soolnudi”. Words are the reflection of
mind. Every word we utter must have the weightage; should never hurt anyone.
For the same reason, Allmaprabhudeva said “word is supreme light of soul”
(Maatembudu Jyotirling) is relating. Basavanna elaborately explained about
words and speech in the below Vachana,
ನುಡಿದರೆ
ಮುತ್ತಿನ
ಹಾರದಂತಿರಬೇಕು!
ನುಡಿದರೆ
ಮಾಣಿಕ್ಯದ
ದೀಪ್ತಿಯಂತಿರಬೇಕು!
ನುಡಿದರೆ
ಸ್ಫಟಿಕದ
ಶಲಾಕೆಯಂತಿರಬೇಕು!
ನುಡಿದರೆ
ಲಿಂಗ
ಮೆಚ್ಚಿ
ಅಹುದೆನಬೇಕು!
“One's utterance of words should resemble a string of pearls
splendor of Ruby, crystal spear,
the words should compel the almighty Linga to appreciate and praise”
Basavanna who saw everything belong to
this world with similar view & feel, he said that by inculcating the compassion and
sympathy one should transform this material body into Linga, for this he
expounded in the below lines that the compassionate vision is important,
ದಯವಿಲ್ಲದ
ಧರ್ಮವಾವುದಯ್ಯಾ?
ದಯವೇ
ಬೇಕು
ಸಕಲ
ಪ್ರಾಣಿಗಳಲ್ಲಿಯೂ
ದಯವೇ
ಧರ್ಮದ
ಮೂಲವಯ್ಯಾ
ಕೂಡಲಸಂಗಯ್ಯನಂತಲ್ಲದೊಲ್ಲನಯ್ಯಾ
“There is no religion without the compassion; every living thing deserves compassion,
compassion is the origin of religion, otherwise difficult to convince Koodalasangayya”
That is how Basavanna indirectly stated that the religious
rituals should not be ostentation of display of worship.
Basavanna
in the below lines described that harmonizing the religion-religion of life
equally, when consciousness arises of
considering everyone ‘among us’ without discrimination, then the life becomes
so beautiful,
ಇವನಾರವ ಇವನಾರವ ಇವನಾರವ
ಎಂದೆನಿಸದಿರಯ್ಯಾ
ಇವ ನಮ್ಮವ, ಇವ ನಮ್ಮವ, ಇವ ನಮ್ಮವನೆಂದೆನಿಸಯ್ಯಾ.
ಕೂಡಲಸಂಗಮದೇವಾ
ನಿಮ್ಮ ಮನೆಯ ಮಗನೆಂದೆನಿಸಯ್ಯಾ.
“do not consider as a stranger by saying, who this stranger is, who this stranger is, do consider he is among us and say, he is among us, he is among us,
consider as a son belongs to your home
Koodalasangamadeva"
Similarly, he also expressed in the below line that the
arrogance of me-mine behavior which are adverse to the progression of one's
mystical journey and also for a peaceful social life. These behaviors may lead
to conflicts. Basavanna being concerned about society, says the dirt of
arrogance should be cleaned by the politeness and generosity,
"ಏನು
ಬಂದಿರಿ, ಹದುಳವಿದ್ದಿರೆ?" ಎಂದರೆ
ನಿಮ್ಮ
ಮೈಸಿರಿ
ಹಾರಿಹೋಹುದೇ?
ಕುಳ್ಳಿರೆಂದರೆ
ನೆಲ
ಕುಳಿಹೋಹುದೇ
?
ಒಡನೆ
ನುಡಿದರೆ
ಶಿರ-ಹೊಟ್ಟೆ
ಒಡೆವುದೆ
?
ಕೊಡಲಿಲ್ಲದಿದ್ದರೊಂದು ಗುಣವಿಲ್ಲದಿದ್ದರೆ
ಕೆಡಹಿ
ಮೂಗ
ಕೊಯ್ಯದೆ
ಮಾಣ್ಬನೆ
ಕೂಡಲಸಂಗಮ
ದೇವನು
?
"Do you lose your physique if you say, what can I do for you, how are you?
Does the land sink if offer to sit? If greet others, does belly or head burst?
If does not have intention to donate,
do you think Koodalasangamadeva leave you without cutting you nose
pinning you down on the ground?"
Cleanliness, neatness, tidiness are the values of social
life, which can be the walking stick for internal and external development. All
these things are appealing in the below lines of Basavanna,
ಮನೆಯೊಳಗೆ ಮನೆಯೊಡೆಯನಿದ್ದಾನೋ ಇಲ್ಲವೋ?
ಹೊಸ್ತಿಲಲ್ಲಿ ಹುಲ್ಲು ಹುಟ್ಟಿ ಮನೆಯೊಳಗೆ ರಜ ತುಂಬಿ
ಮನೆಯೊಳಗೆ ಮನೆಯೊಡೆಯನಿದ್ದಾನೋ ಇಲ್ಲವೋ?
ತನುವಿನಲಿ ಹುಸಿ ತುಂಬಿ ಮನದಲಿ ವಿಷಯ ತುಂಬಿ
ಮನೆಯೊಳಗೆ ಮನೆಯೊಡೆಯನಿಲ್ಲ ಕೂಡಲಸಂಗಮದೇವ !
“is there any existence of a patriarch in the house or not?
Grass weed grown at the doorstep, home filled with trash
“is there any existence of a patriarch in the house or not?
Koodalasanmadeva, there is no patriarch inside the house”
Keeping selfish desires under control one should focus &
freeze the mind on the wisdom; involving self into virtuous deeds by
harmonizing the desirable action with words uttered is the sign of patriarch's
existence in the home, then only the patriarch of the family may have luster in
the mind as well as in home and life will be filled with peace and splendor.
Similarly, the satisfaction of life fulfillment occurs when the master of the
mind almighty settles down in the soul. Considering this, Basavanna opined that
if one can understand that the humility is the remedy for purification of consciousness,
then the life will be pleasant and peaceful.
Basavanna
was hurt by the adversities in the society like untouchability, rich-poor,
superior-inferior, casteism,etc., had
made the society suffer. He strived to eliminate the superstitions, blind-belief,
etc., which were deep-rooted in the peoples' minds. He said in the below lines
that the supreme power is existing everywhere indistinctly,
ಎತ್ತೆತ್ತ ನೋಡಿದಡತ್ತತ್ತ ನೀನೇ ದೇವಾ
ಸಕಲವಿಸ್ತಾರದ ರೂಹು ನೀನೇ ದೇವಾ
“Oh almighty, found your existence wherever the
vision is set; Oh my lord, you are the one behind the entire extent of the
universe”
while saying the
above lines, he said to lead a satisfactory life. Basavanna described in the
below lines that as “unity in diversity”, the almighty is found with different
name is only the one
ಇಬ್ಬರು ಮೂವರು ದೇವರೆಂದು ಉಬ್ಬಿ
ಮಾತಾಡಬೇಡ
ಒಬ್ಬನೇ ಕಾಣಿರೋ
ಇಬ್ಬರೆಂಬುದು ಹುಸಿನೋಡಾ
“do
not proudly say about the almighty that there are two, three
it is false to say
so, the almighty is the one”
The body which was bestowed by the almighty, turned it into
temple, given the touch of out worldly to the mortal body, Basavanna
beautifully explained in the below lines to turn the body containing the charm
of Shiva into temple,
ಉಳ್ಳವರು
ಶಿವಾಲಯವ
ಮಾಡುವರು
!
ನಾನೇನ
ಮಾಡುವೆ
? ಬಡವನಯ್ಯ!
ಎನ್ನ
ಕಾಲೇ
ಕಂಬ, ದೇಹವೇ
ದೇಗುಲ,
ಶಿರವೇ
ಹೊನ್ನ
ಕಳಶವಯ್ಯ!
ಕೂಡಲಸಂಗಮದೇವ
ಕೇಳಯ್ಯ,
ಸ್ಥಾವರಕ್ಕಳಿವುಂಟು, ಜಂಗಮಕ್ಕಳಿವಿಲ್ಲ!
“the people who are wealthy, build temple for lord Shiva!
What a poor man like me can build?
I offer to consider my legs as the pillars,
body itself as shrine and my head as golden pinnacle.
Koodalasangamadeva, I beg you to hear
There is extinction to the immobile, but not for the mobile!”
Here Basavanna in his words held the purity of the body
high. A body can be purified only by the energy within the body. What is
visible to the outlook is not just a body; it is Almighty's abode. Either body
or temple, both are immobile. In this context Basavanna said, “There is extinction
to the immobile, but not for the mobile”. Anything which is inert is
impermanent. Only the spirit can never be destroyed. The body-jangama which was
possessed by vigor becomes walking temple. By this understanding the life in
the mortal world can be meaningful. By now the body-mind-soul would have
achieved absolutely sanctified.
A deity who
found absolute truth by turning this body into temple which was bestowed by
lord Shiva being in mundane world, the deity faces several difficulties in the
process. Among those the caste is the major one. Basavanna's greater desire was
to eliminate this problem and build a secure society. Relating to this he said
the below lines,
ನೆಲವೊಂದೆ
ಹೊಲೆಗೇರಿ
ಶಿವಾಲಯಕ್ಕೆ
ಜಲವೊಂದೆ
ಶೌಚಾಚಮನಕ್ಕೆ
ಕುಲವೊಂದೆ
ತನ್ನ
ತಾನರಿದವಂಗೆ
ಫಲವೊಂದೆ
ಷಡುದರುಶನ
ಮುಕ್ತಿಗೆ
ನಿಲವೊಂದೆ
ಕೂಡಲಸಂಗಮದೇವಾ
ನಿಮ್ಮಮಾಣದೆ
ನರಿದವಂಗೆ
“Both for temple and
toilet the land is same. The same water is used to worship and washing. All are
equal if one knows self; salvation is the only result for all the six
principles of devotion, Koodalasangamadeva, mundane life on earth is the only
place for those who chant without having trust on you”
Basavanna said the true noble descent are the virtuous
people of Koodalasangamadeva who wish welfare of every living thing on this
earth, further he clearly said “ಕೊಲುವವನೇ ಮಾದಿಗ ಹೊಲಸು ತಿಂಬವನೇ ಹೊಲೆಯ"
(Maadiga is the one who indulge in killing, holeya is the one who eats meat).
He laid the foundation for elimination of casteism by acknowledging sharanas
respectfully who belonged to low caste viz., Shwapachayya, Dohara Kakkayya,
Madaara Chennayya.
ಹಿರಿಯಯ್ಯ ಶ್ವಪಚಯ್ಯ ,
ಕಿರಿಯಯ್ಯ ಡೋಹರ ಕಕ್ಕಯ್ಯ ,
ಅಯ್ಯಗಳಯ್ಯ ನಮ್ಮ ಮಾದಾರ ಚೆನ್ನಯ್ಯ .
ಕೂಡಲಸಂಗಮದೇವಾ,
ನಿಮ್ಮ ಶರಣರು ಎನ್ನ ಸಲಹುವರಾಗಿ
“Koodalasangamadeva
your virtuous people are my saviors, eldest one Shwapachayya, youngest one
Dohara Kakkayya, the elder them all Madaara Chennayya”
The caste and groups are the social
system created by us. The caste and groups are created based on the occupation
chosen to lead life. The different occupations are depending on their interest
and skills. In Sharanas' views no occupation is inferior or superior, Basavanna
explained the same in the below lines,
ಕಾಸಿ
ಕಮ್ಮಾರನಾದ, ಬೀಸಿ
ಮಡಿವಾಳನಾದ,
ಹಾಸನಿಕ್ಕಿ ಸಾಲಿಗನಾದ, ವೇದವನೋದಿ ಹಾರುವನಾದ.
“one turned blacksmith by heating up metals, another turned
launderer by swinging cloths to wash, one turned weaver by weaving cloths, by
reciting the Vedas one turned Brahmin”
The
feeling of inferior or superior based occupation, it is an emotional subject.
Therefore, Basavanna in the below lines said, everyone should be treated
equally by honoring their occupation and give them the due respect,
ವಿಪ್ರ
ಮೊದಲು, ಅಂತ್ಯಜ
ಕಡೆಯಾಗಿ
ಶಿವಭಕ್ತರಾದವರನೆಲ್ಲನೊಂದೆ ಎಂಬೆ. ನಂಬೂದೆನ್ನ ಮನ.....
“with the superior Brahmin at one side and the last person
of the lower caste on the other, I deem all the non-Shiva devotees alike”
This
is why Basavanna begged to Sangamanatha, ‘do not make me miserably burdened
just because being born in a superior family'. Substantiating to the same,
Siriyala, Maachayya, Kakkayya, Chennayya, etc., were beloved by the almighty
Shiva with their dedicated devotion. Likewise; Basavanna said in the below
lines “when real fulfillment is in being a true devotee, lord Shiva laughs when
one calls them lower caste looking at their occupation and himself a superior
caste”
ಸೆಟ್ಟಿಯೆಂದೆನೆ ಸಿರಿಯಾಳನ
ಮಡಿವಾಳನೆಂಬೆನೆ ಮಾಚಯ್ಯನ
ಡೋಹರನೆಂಬೆನೆ ಕಕ್ಕಯ್ಯನ
ಮಾದಾರನೆಂಬೆನೆ ಚೆನ್ನಯ್ಯನ
ಆನು
ಹಾರುವನೆಂದಡೆ ಕೂಡಲಸಂಗಯ್ಯ
ನಗುವನಯ್ಯಾ
In
many of the Vachanas of Basavanna, elements of logical and rational
deliberations were depicted authoritatively. Below Vachana of Basavanna
condemns the act of some people seeking blessings from almighty in the name of
religion by living a pompous life and exploiting the underprivileged
people,
ನೀರ ಕಂಡಲ್ಲಿ
ಮುಳುಗುವರಯ್ಯ!
ಮರನ ಕಂಡಲ್ಲಿ
ಸುತ್ತುವರಯ್ಯ!
ಬತ್ತುವ ಜಲವನೊಣಗುವ
ಮರನ
ಮೆಚ್ಚಿದವರು ನಿಮ್ಮನೆತ್ತ
ಬಲ್ಲರು
ಕೂಡಲಸಂಗಮದೇವ
“Taking
dips wherever they see water!
Circumambulating every tree they see! The people who appreciate the
water which may dry up and the tree which may desiccate, Koodalasangamadeva,
how can these people be aware of you”
Basavanna while discussion in his
Vachana about blind belief, superstitions, polytheism, etc., he said that every
intellectual person to be rational, practice pure devotion and attain freedom.
Belief is different and blind belief is different. Innocent people get tangled
and exploited in the web of superstitions, Basasavanna said about this in the
below lines,
ಮಡಕೆ
ದೈವ
ಮೊರ
ದೈವ
ಬೀದಿಯ
ಕಲ್ಲು
ದೈವ
ಹಣಿಗೆ
ದೈವ
ಬಿಲ್ಲನಾರಿ
ದೈವ
ಕಾಣಿರೊ! ಕೊಳಗ
ದೈವ
ಗಿಣ್ಣಿಲು
ದೈವ
ಕಾಣಿರೊ! ದೈವ
ದೈವವೆಂದು
ಕಾಲಿಡಲಿಂಬಿಲ್ಲ
ದೈವನೊಬ್ಬನೆ
ಕೂಡಲಸಂಗಮದೇವ.
“Hey look they call a ‘pot’ as god, roadside stone as god;
comb is god for them! Puddle as god, goblet god!
Everywhere is god no place to step,
Koodalasanga is the only god”
The
greatest contribution to the world by Veerashaiva sect is “Kayaka” (work
performed with absolute dedication) and “Daasoha”(donation of meal served with
humility) principles. “Dasoham” a gem of principle grown beyond “Aham” (me)
“Soham” (I, Myself). 'Daasoha' is the beginning as well as end also of
spiritual journey. That is the reason Basava and other sharanas relied upon the
fact of 'Daasoha' principle. Submitting themselves to the mundane life graced
by Lord Shiva, to achieve collective welfare they got in to action and
submitted themselves with “Daasoham” mind. Along with this, Basavanna's opinion
and intent was 'inclination towards accumulation doesn't suit sharana dharma'
(Veerashaiva Religion). As practiced in his daily life, Basavanna proclaimed
welcomed the inclination towards non-accumulation.
“ಹೊನ್ನಿನೊಳಗೊಂದೊರೆಯ
ಸೀರೆಯೊಳಗೊಂದೆಳೆಯ
ಇಂದಿಂಗೆ
ನಾಳಿಂಗೆ
ಬೇಕೆಂದೆನಾದಡೆ
ನಿಮ್ಮಾಣೆ
ನಿಮ್ಮ
ಪ್ರಮಥರಾಣಿ. ನಿಮ್ಮ
ಶರಣರಿಗಲ್ಲದೆಮತೊಂದನರಿಯೆ ಕೂಡಲಸಂಗಮದೇವಾ"
“Koodalasangamadeva
it is a promise on you, your 'Pramathas' (descendants of god) that I will never
ask even a small piece of gold, a small thread in a saari for my present or
future! I am only aware of the sharanas of almighty”
Basavanna
said in the below lines, that everyone should be dedicated to their work
respecting their occupation,
“ಗುರುವಾದರೂ ಕಾಯಕದಿಂದಲೆ ಜೀವನ್ಮುಕ್ತಿ;
ಲಿಂಗವಾದರೂ ಕಾಯಕದಿಂದಲೆ; ಶಿಲೆಯ ಕುರುಹು ಹರಿವುದು;
ಜಂಗಮವಾದರೂ ಕಾಯಕದಿಂದಲೆ
ತನ್ನ ವೇಶದ ಪಾಶ ಹರಿವುದು"
“One
could attain 'mukti'(Salvation) only by devotion towards occupation even if he
is a Guru or linga,
a rock gets detached
from its character, gets freed from trap of pretense even being a jangama”
A seeker must go through the several praises and abuses in
the path of seeking and practicing devotion. Having a 'poised mind' is an
important aspect to escape or secure defence against these things,. Basavanna
said in the below lines, that by holding on to this securely, chanting lord
Shiva's name, one can escape the chain of miseries,
ಸಮಚಿತ್ತವೆಂಬ ನೇಮದ ಹಲಗೆಯ ಹಿಡಿದು
ಶಿವಚಿತ್ತವೆಂಬ ಕೂರಲಗ ಕೊಂಡು
ಶರಣಾರ್ಥಿಯೆಂಬ ಶ್ರವಗಲಿತಡೆ ಆಳುತನಕ್ಕೆ ದೆಸೆಯಪ್ಪೆ ನೋಡಾ.
ಮಾರಂಕ ಜಂಗಮ ಮನೆಗೆ ಬಂದಲ್ಲಿ ಇದಿರೆತ್ತಿ ನಡೆವುದು
ಕೂಡಲಸಂಗಮದೇವನನೊಲಿಸುವಡಿದು ಚಿಹ್ನ!
Basavanna freed a seeker at the stage of earning poised mind,
when he was unable to escape the accumulated ‘Karma’. He prayed to the almighty
to purify the mind by eliminating nescience the way gold gets purified by
submitting to the purifying process.
ಕರಗಿಸಿ ಎನ್ನ ಮನದ ಕಾಳಿಕೆಯ ಕಳೆಯಯ್ಯಾ
ಒರೆಗೆ ಬಣ್ಣಕ್ಕೆ ತಂದೆನ್ನ ಪುಟವನಿಕ್ಕಿ ನೋಡಯ್ಯಾ
ಕಡಿಹಕ್ಕೆ ಬಡಿಹಕ್ಕೆ ತಂದೆನ್ನ ಕಡೆಯಾಣಿಯ ಮಾಡಿ ….
ಸಲಹು ಕೂಡಲಸಂಗಮದೇವಾ
“Bring me to my original color, put me in to the casting to purify.
By melting my mind, eliminate the dark inside.
Foster me..... complete me with the strikes and molds”
In the
eight stages of Veerashaiva principle to attain enlightenment, Guru has an
important place. In the below lines Basavanna beautifully described to
considering guru as almighty god, get blessed by worshiping him with devotion.
“ನ ಗುರೋ ಅಧಿಕ"
(nobody is greater than guru); perceive guru as 'Brahma' the almighty himself,
by guru's blessing everything will be prosperous,
ನೀನೊಲಿದರೆ ಕೊರಡು ಕೊನರುವುದಯ್ಯ
ನೀನೊಲಿದರೆ ಬರಡು ಹಯನಹುದಯ್ಯ
ನೀನೊಲಿದರೆ ವಿಷವಮೃತವಹುದಯ್ಯ
ನೀನೊಲಿದರೆ ಸಕಲ ಪಡಿಪದಾರ್ಥ ಇದಿರಲಿಪ್ಪವು
ಕೂಡಲಸಂಗಮದೇವ
“if bestow your divine grace, a dried log can sprout ,
your divine grace can make a barren cow produce milk
your divine grace can turn poison in to ambrosia
Koodalasangamadeva if bestow your divine grace
anything in the universe appear before eyes”
Jedara Dasimayya said, "ಗುರು ಕರುಣಿಸಲು ಸಂಸಾರ ವಿಷಯ ಕೆಟ್ಟಿತು"
(if guru bestows the grace,the selfish mundane life start to diminish)
Sharanas
believed that a real life is the one which is based on values, Basavanna said
about the adoptable values of life,
ಛಲಬೇಕು ಶರಣಂಗೆ
ಪರಧನವನೊಲ್ಲೆನೆಂಬ,
ಛಲಬೇಕು ಶರಣಂಗೆ ಪರಸತಿಯನೊಲ್ಲೆನೆಂಬ,
ಛಲಬೇಕು ಶರಣಂಗೆ ಪರದೈವವನೊಲ್ಲೆನೆಂಬ,
ಛಲಬೇಕು ಶರಣಂಗೆ ಲಿಂಗಜಂಗಮವನೊಂದೆಂಬ,
ಛಲಬೇಕು ಶರಣಂಗೆ ಪ್ರಸಾದ ದಿಟವೆಂಬ,
ಛಲವಿಲ್ಲದವರ ಮೆಚ್ಚ ಕೂಡಲಸಂಗಮದೇವ.
“a sharana should have the intransigence of refusing others' money,
a sharana should have the intransigence of refusing lustful desires on someone's wife,
a sharana should have the intransigence of refusing other religious practices,
a sharana should have the intransigence of considering Linga-Jangama same,
a sharana should have the intransigence of considering beneficence from all the above
Koodalasangamadeva does not appreciate the one who does not have the above intransigencies”
The traditional view is that a seeker should shun the intransigence
& the supportive elements like stubbornness and arrogance. But in the
current context it says, a seeker should have the intransigence to refuse
other's money, lustful desires on someone's wife, considering linga-jangama are
same and the beneficence is the real 'prasada'. They said, Koodalasangamadeva
does not appreciate the one without this intransigence. Complimenting to this
concept, Basavanna beautifully described the qualities a seeker should have;
and also tried to capture all the values of life in a Vachana,
ಭಕ್ತನು ಶಾಂತನಾಗಿರಬೇಕು.
ತನ್ನ ಕುರಿತು ಬಂದ ಠಾವಿನಲ್ಲಿ ಸತ್ಯನಾಗಿರಬೇಕು.
ಭೂತಹಿತವಹ ವಚನವ ನುಡಿಯಬೇಕು.
ಲಿಂಗ-ಜಂಗಮದಲ್ಲಿ ನಿಂದೆಯಿಲ್ಲದಿರಬೇಕು.
ಸಕಲ
ಪ್ರಾಣಿಗಳ
ತನ್ನಂತೆ
ಭಾವಿಸಬೇಕು.
ತನು-ಮನ-ಧನವ
ಗುರು-ಲಿಂಗ-ಜಂಗಮಕ್ಕೆ
ಸವೆಸಬೇಕು.
ಅಪಾತ್ರದಾನವಂ
ಗೆಯ್ಯದಿರಬೇಕು.
ಸಕಲೇಂದ್ರಿಯಂಗಳೂ
ತನ್ನ
ವಶಗತವಾಗಿರಬೇಕು.
ಇದೇ
ಮೊದಲಲ್ಲಿ
ಬೇಹ
ಶೌಚ
ನೋಡಾ!
ಲಿಂಗವ
ಪೂಜಿಸಿ
ಪ್ರಸಾದವ
ಪಡೆವಡೆ
ಎನಗಿದೇ
ಸಾಧನ
ಕೂಡಲಸಂಗಮದೇವ!
“A seeker must possess tranquility in mind;
Must be true to self;
speak with sweet and proper words;
should never try to find blemish or abuse linga-jangama;
should consider every living thing as noble as himself.
A seeker should physically, mentally and financially submit himself
to guru-linga-jangama
Should never donate to an unworthy;
this is the first line of necessary defence
for me this is the instrument, Koodalasangamadeva”
Basavanna,
epitome of devotion, epitome humbleness had the humility of saying “ಎನಗಿಂತ
ಕಿರಿಯರಿಲ್ಲ, ಶಿವ
ಭಕ್ತರಿಗಿಂತ
ಹಿರಿಯರಿಲ್ಲ" (no one is
inferior than me, no one is superior than a Shiva devotee). It was evident with
these words that he had adopted fearless and impartial stance in his life.
ನ್ಯಾಯ ನಿಷ್ಠುರಿ ದಾಕ್ಷಿಣ್ಯ ಪ್ರಿಯ ನಾನಲ್ಲ
ಲೋಕವಿರೋಧಿ; ಶರಣನಾರಿಗೂ ಅಂಜುವವನಲ್ಲ
ಕೂಡಲಸಂಗಮದೇವರ ರಾಜತೇಜದಲಿಪ್ಪನಾಗಿ
“
I am impartial with justice, not in favor of obligation can challenge the world; when I am sheltered
in the greatest radiance of Koodalasangamadeva,
this sharana is not afraid of anyone"
It is normal phenomena to desire welfare always as humans
are social beings. Basavanna wished that to realize this, everyone should lead
a equitable life, achieve the desired goals through virtuous gatherings,
collective prayers etc.
ಸಾರ ಸಜ್ಜನರ ಸಂಗವ ಮಾಡುವುದು
ದೂರ ದುರ್ಜನರ ಸಂಗ ಬೇಡವಯ್ಯಾ.
ಆವ ಹಾವಾದಡೇನು ವಿಷವೊಂದೆ ಅಂತವರ ಸಂಗ ಬೇಡವಯ್ಯಾ.
ಅಂತರಂಗ ಶುದ್ಧವಿಲ್ಲದವರ ಸಂಗವು ಸಿಂಗಿ ಕಾಳಕೂಟ ವಿಷವೊ ಕೂಡಲಸಂಗಯ್ಯಾ.
“one should befriend with virtuous people, avoid friendship with wicked people
any kind of snake it may be, poison is same and fatal, be a ways from such people.
Association with the people who are impure from their mind is equal to the poison of king cobra"
'ನ
ಹೀ
ಜ್ಞಾನ
ಸದೃಶಮಿಹದ್ಯತೆ' there is nothing
greater than knowledge. Basavanna said, everyone can become a 'yogi' if know
that the aggregation of action and knowledge is the real life.
By
amalgamating the behavior and speech; Basavanna lead the life according to the
writings and wrote the way he lead life, though he reached helm in the path of
seeking, with a utmost humility writes,
“I do not desire the title of lord Brahma
I do not desire the tile of lord Vishnu
I do not desire the tile of lord Rudra
I do not need any titles, Koodalasangamadeva
bestow on me the opportunity of serving the feet of your devotees”
these
lines requesting Koodalasangamanatha unveil the great personality of Basavanna.
Born as a normal human being, went on to become the guiding light to the world,
with his enormous capability secured the
title of man with divine qualities. The heritage of continuous research on
Basavanna which was uninterruptedly carried from the era of Basavanna to till
today is praiseworthy. The great poet Ku Vem Pu captured about Basavanna in his
style. “ಬಸವಣ್ಣನವರ
ಬದುಕೊಂದು ಹಾಡಾಗಿದೆ; ಬೆಳಕಾಗಿದೆ.
ಆ ದಿವ್ಯ ತೇಜೋಮಯ
ಬೆಳಕು ಪ್ರಸ್ತುತ ಕಲುಷಿತ ಸಮಾಜಕ್ಕೆ ಆವರಿಸಿರುವ ಕತ್ತಲನ್ನು ಹೊಡೆದೋಡಿಸುವಂತಾಗಲಿ"
(Basavanna's life is a song; a light. Wish that the divine glorious light may
wipe off the darkness which surrounded the society now a days)
ಕಾರ್ತೀಕದ
ಕತ್ತಲಲಿ
ಆಕಾಶದೀಪವಾಗಿ
ನೀ
ಬಂದೆ,
ಬಟ್ಟೆಗೆಟ್ಟವರಿಗೊಂದು ದೊಂದಿ ದಿಕ್ಕಾಗಿ,
ಎಂಟು
ಶತಮಾನಗಳ
ಹಿಂದೆ,
ಅಗ್ನಿ
ಖಡ್ಗವನಾಂತ
ಓ
ಆಧ್ಯಾತ್ಮ
ಕ್ರಾಂತಿವೀರ,
ದೇವದಯೆಯೊಂದು
ಹೇ
ಧೀರಾವತಾರ,
ಶ್ರೀ
ಬಸವೇಶ್ವರಾ!
ಜಾತಿ
ಪದ್ಧತಿಯ
ಹೋಮ
ಕೂಪಕ್ಕೆ
ಬಿದ್ದು,
ವೈದಿಕರ
ಯಜ್ಞತಾಪಕ್ಕೆ
ಬಲಿವೋದ
ದಲಿತ
ಜೀವರನೆತ್ತಿ
ಮತಿ
ವಿಚಾರಕ್ಕೆ,
ಕಾಯಕದ
ದಿವ್ಯತತ್ವದ
ಸುಕ್ಷೇಮ
ಧರ್ಮನಾಕಕ್ಕೆ
ನಡೆಸಿದ
ಮಹಾತ್ಮನೆ, ನಿನಗೆ
ನಮೋ
ನಮ:!
ಇಂದಿಗೂ
ನಾವು
ನಿನ್ನೆತ್ತರಕೆ
ಏಳಲಾರದೆ
ಅಯ್ಯೊ
ಮತದ
ಉಸುಬಿಗೆ
ಸಿಲುಕಿ
ತತ್ತರಿಸುತಿಹೆವಯ್ಯ!
ಬಾರಯ್ಯ, ಕೈ
ಹಿಡಿದೆತ್ತಿ
ಬದುಕಿಸು
ನಮ್ಮನೆಳೆದು
ವರ್ಣಾಶ್ರಮದ
ಹೆಸರ
ಹೊಲೆಗೆಸರ
ವಂಚನೆಯ
ಕುಂಡದಿಂದೆ;
ಭಕ್ತಿಗಂಗೆಯನೆರೆದು
ಭಾಗವತ
ಶಕ್ತಿಯಂ
ಕರೆದು
ಮತ
ಮೌಢ್ಯದಜ್ಞಾನ
ಪಂಕವನು
ತೊಳೆದು
ಶುಚಿಗೊಳಿಸು
ವಿಜ್ಞಾನ
ವೇದಾಂತ
ತೀರ್ಥದಿಂದೆ!
“
Eight centuries ago, you appeared as a light on sky when the darkness
was surrounded on 'Kartika'(eighth month of lunar calendar year) night, kind
hearted savior of the people of damned life. Great descent of
the almighty with sword of knowledge in hand, the
revolutionary worrier of the virtue, hey Basaweshwara! You uplifted the deprived who were pushed into the well of casteism,sacrificed to the vaidik fire, you shown
them path of prosperity,
introduced divine principle of 'Kayaka'(work with devotion) to realize
the virtuous world, hey mahatma we bow down to you! Hey noble soul, we are quivering even today because of our inability to
scale up to your stature due to entanglement
in the rituals of religious sects”
Request you to come and protect us by dragging us out from the pit of
fire of the deceiving pile of dirty mire called Varnashrama (caste system); pour water of devotion on my head welcome
the power of almighty wash
the mud of sect and unwisdom in me unstain me with the holy water of science and Vedanta (Indian philosophy)”
In this manner Basavanna dedicated his entire life for
virtuous awakening along with social development.
The social revolution of Basavanna can inspire even today.
We may say that the concepts like cooperative movement, Sarvodaya, social
service, equality, etc., are the echoing sounds of Kalyana Kranti (Kalyana
revolution). That is the reason, Basavanna's deliberations are not only valued
even today, they are relevant forever. Basavanna; a super human, he is not
confined to one sect, country or an era; he belongs to all the eras.
Original article “ಭಕ್ತಿ ಭಂಡಾ ರಿ-ವಿನಯ ಭಂಡಾ ರಿ ಬಸವಣ್ಣ” by Dr.
Yakkundimath-Rtd professor Karnatak University Dharwad
Translated by Vijay
Gaddigimath Kalikeri
