BASAVANNA LIFE HISTORY IN KANNADA PDF

Listen, O lord Kudalasangama, but the moving ever shall stay. 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. Basava approach is akin to the protestant movement, states Ramanuja. 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.

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Listen, O lord Kudalasangama, but the moving ever shall stay. 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.

Basava approach is akin to the protestant movement, states Ramanuja. 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.

How can I feel right about a god who eats up lacquer and melts, who wilts when he sees fire? How can I feel right about gods you sell in your need, and gods you bury for fear of thieves? The lord Kudalasangama, he alone is the true god. Another aid to faith, he encouraged was the six-syllable mantra, Shivaya Namah, or the shadhakshara mantra which is Om Namah Shivaya.

Social Reform Basava advocated that every human being was equal, irrespective of caste , and that all forms of manual labor was equally important. 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.

Anti-caste struggle by Basaveshwara One of the first historical anti- caste movements in Karnataka was initiated by Basaveshwara in 12th century A. It is also popularly known as the Veerasaiva movement. According to Kancha Illaih the movement led by Basaveshwara entirely changed the philosophical discourse.

Caste system and untouchability were the two institutions that the Veerashaiva movement tried to dismantle. Patriarchy, caste and the brahmanic religion as an intertwined system of domination and subjugation was examined closely, and methodically dismissed and replaced with a just system. Led by Basavanna, a new social order based on equality between genders and castes, in both words and deeds was being established. Anubhava Manatapa at Kalyan, played host to the intellectual, spiritual and metaphysical dialectics between diverse people drawn to this radical movement.

The movement not only focussed on caste but also on gender. Basavanna strongly criticised caste system and untouchability. In order to disassociate from his caste he refrained from wearing the sacred thread which is a symbol of caste superiority. The egalitarian principles propagated by him primarily attracted untouchable communities. Many of them belonged to the backward communities like barbers, Sudras who were particularly kept out from the ritualistic discourse by the Brahmins.

Like Buddhism the movement was against Brahminism. The philosophy of Basavanna questioned the authority of the priestly castes. The Vachanas poems composed during this period raised many questions regarding caste, untouchability , Brahminism etc.

Unlike Sanskrit that was unfamiliar to large number of people, Vachanas were composed in comprehensible Kannada. The composition of Vachanas is an epoch in Kannada literature. The Vachanas composed incorporated various aspects of society. Many of the Vachanas strongly condemned caste and untouchability. Through Vacahanas he emphasised the significance the equality and human dignity particularly for those from the downtrodden sections.

The Vachanas disapproved the insincerity and hypocrisy of the Brahmins. Basavanna recognised the fundamental problem behind the existence of caste and untouchability. The Anubhava Mantapa was a collective attempt that included notable individuals like Akkamahadevi, Allama Prabhu and saints like Channiah and Kakkaih from the untouchable caste. One of the radical steps taken by Basavanna was that he organised an inter-caste marriage between an untouchable groom and a Brahmin bride.

In the history of social reform movement the inter-caste marriage organised by Basavanna remains as a remarkable achievement. The adversity against the movement was too hostile that it resulted in political chaos in the Kingdom of Kalayan.

The movement led by Basavanna remains subsided in the mainstream social reform movement. However, it is one the commendable movement that revolutionized the twelfth century social order. One can equate the Vachana movement to the Bhakti movement in fact consider it as the very first Bhakti movement of Karnataka, due to its association with the spiritual sphere and it contribution to the literature. However, this particular movement stands different in comparison to the other Bhakti movements.

The time period of the movement was such that the very attempt to initiate such a moment was remarkable. The impact of the movement on the society was not alone social but also political.

He advocated a political philosophy of representation of the voiceless. At present the followers of Basavanna claim themselves to be Lingayats and form one of the dominant castes in Karnataka.

With time, the movement initiated by Basavanna has diverted from its original purpose, the main idea of anti-caste and anti-Brahminism has vanished. Nevertheless it continues to be the foundation of the social reform movements in South India. Basavannas teachings remain as one of the progressive thoughts in the history of reform movements.

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About Basavanna [ 1105-1167 ] Biography & Life History Of Basaveshwara (ಬಸವಣ್ಣ)

Listen, O lord Kudalasangama, but the moving ever shall stay. 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. Basavanna 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. How can I feel right about a god who eats up lacquer and melts, who wilts when he sees a fire?

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