* Preface *

 Karl Marx called religion an "opium pill."  Marx further refers to religion as 'religion is the heart of the heartless world, the soul of the soulless world'.  Religion promises virtual happiness, happiness after death, so while suffocating the suffering of the victims, he says his dumb people stay away from creating real happiness in real life.  In this sense, from Marx's point of view, religion is the antithesis of social change.  Many scholars in the Western world view religion in a negative light as an obstacle to social change.  In India, however, there have been many great human beings who have brought about radical change in the society by turning the religious beliefs of the masses into morality, rationalism, egalitarianism and scientificism.  Many names like Buddha, Mahavira, Nanak, Kabir, saints from Maharashtra can be taken.  The revolution carried out by Mahatma Basaveshwar through the Lingayat religion in the 12th century is unprecedented.  In today's article we will understand the life, work and thoughts of Mahatma Basaveshwar.

 * Background *

 Who creates great human beings, writers, poets, thinkers?  The answer is 'society'.  The society in which they grow up, the society in which they grow up, the events and struggles in that understanding affect the mind and intellect of a great human being.  Society is never homogeneous.  It has contradictions.  Through this contradiction, society goes from one stage to another.  This process of contradiction and change is shaping the great man.  Therefore, while understanding the great man, one should examine the background of the society in which he grew up.

 Mahatma Basaveshwar was born in the year 1105 in a Brahmin family in present day Bijapur district of Karnataka.  His father Maniraj was the head of the depot.  The time when Basaveshwara was being formed was a time of caste system and monarchy.  Being discriminated against by the general public.  People of Shudra caste were despised.  The people who were already exploited and ignorant by superstition, rituals and priesthood were being overwhelmed.  There was no hope left in the people due to frustration in life.  If the kings of the monarchy were indulging in luxuries, then the administration was weak and the people had no guardian.  In all these circumstances, Bal Basav, who later came to be known as Basaveshwar with love and respect, was growing.

 History has it that Bal Basav refused to do the munj at the age of eight.  The refusal to perform the rite of Munji did not come suddenly.  Through this method, we may have come to realize that we will become 'Brahmin' in the true sense of the word, and in a sense we will accept the caste system.  The ability to interpret events around us is not usually at this age.  But only those who observe the society, present doubts and if there is no satisfactory answer to the doubts, the rebellious people will come forward as the leaders in the process of social change.  Bal Basavan showed that courage and rebelled.  Mahatma Basaveshwar, who was hiding in Bal Basav, was the first to push his established order.  It is also mentioned that for many years he started learning at the confluence of Krishna and Mallaprabha, that is, at Kudalsangam.  The journey from Basav to Basavanna, Basaveshwar, the process of giving birth to Lingayat philosophy by Basaveshwar etc. would not have happened through intuition.  For this, this journey requires observations, experiences and studies of the society.  He studied for many years.  And then the process of becoming Basavanna, Basaveshwar and then Mahatma Basaveshwar began.

 * Beginning of Anubhav Mantap, Sharan Movement and Sharan Literature *

 Any change starts with a change of mind.  To change one's mind, people from all walks of life need to come together and think.  Recognizing this, Basaveshwar set up Anubhav Mantapa.  An important event in the history of the world was brought about by Basaveshwar in India.  In Anubhav Mantap, men and women of all castes came together and thought about life.  Anubhav Mantapa brought awareness in the society, strengthened the belief in living, man-to-man.  People began to think, to express themselves.  Raised the optimism of the people, raised the ideological level.  There were positive changes in people's decision making, creativity, efficiency.  As a result, people became entrepreneurs.  Increased efficiency increased income, increased purchasing power and accelerated the economic development of the society.

 In the Anubhav Mantap, men who joined with the idea of ​​equality and discrimination became known as 'Sharan' and women as 'Sharani'.  Thoughts began to be presented in the vernacular Kannada instead of Sanskrit.  It became easier for the community to understand.  Sharan in prose, but in a rhythmic but rhythmic manner, the thoughts of life presented by the refugees came to be known as 'refuge literature'.  Sharan literature became important for inculcating and sustaining humanitarian thinking in society.

 Basaveshwar himself says in one of his verses, 'Whose is this, whose is this, this is ours, this is ours, this is ours'.  Sharan literature inculcated the idea of ​​creating a sense of belonging by burying all kinds of distinctions.  The Vedic tradition, rituals, superstitions, and so on, created a new way of life.  The resulting movement is known as the 'Refugee Movement'.

 * Establishment and philosophy of Lingayat Dharma *

 Religion is the basis of a hard working man, life or soul, a very delicate part of his life.  In order to give a positive, egalitarian turn to the religion of these people, Basaveshwara established the Lingayat Dharma, which conveys the message that there is only one God, who is nirguna, formless and attains it through hard work and virtue.

 Basaveshwar tied the god of the people in the form of 'linga' around the necks of the people to end the priesthood which was plundering the people by brokering between man and God.  There is no need for a well-wisher to worship the deity in the temple, as the deity is tied in a thread around the temple.  The rituals also disappeared.  Religious extravagance came to an end with the simple practice of keeping our God close to us and worshiping it.  The message 'From temple to temple' spread in the society.  The distinction between human beings was erased by the simple definition of 'Lingayat'.  Time spent on unnecessary religious rites was avoided.  It was possible to spend the money for useful purposes and time for useful works.

 Through the Lingayat religion, Basaveshwara proclaimed equality, brotherhood, compassion for animals, respect for labor, arranged inter-caste marriages, and instilled in society an attitude of giving something.  Goons, thieves, liquor sellers, prostitutes were converted and put on the right path.  Chikkayya, a murderer from Kashmir, saw Basaveshwar's actions and stopped killing him and started doing business.  In this way positivity spread throughout the society.

 * Kayak ve kailas *

 At a time when the Vedas and Puranas are considered to be insignificant and the society is being despised by those who do hard work, Basaveshwar not only glorified labor by chanting the motto 'Kayak ve kailas' which means 'Labor is paradise' but also gave respect to the workers in the society.  The arrogant people showed their place.  The importance of labor increased productivity and brought economic stability.

 * Dasoh *

 Some people use the word 'dasoh' to mean donation.  But behind the word charity comes the sense of superiority of the doer and inferiority of the recipient.  'Dasoh' refers to the responsibility of the giver and the 'prasadi' of the receiver.  It involves spending a portion of your income on society as your duty.  In this, many times the refugees used to invite each other for dinner.  This would not only increase the affection for each other but also reduce the distance caused by caste.  Basaveshwar ate at the homes of people belonging to the Dalit and backward castes and fed them at his home.  Even today, Lingayats follow the religious 'Dasoh'.

 * Interracial marriage *

 Basaveshwar took the initiative to arrange the marriage of Shilwant, the son of Haralayya, who is considered to be a Dalit, and Kalavati, the daughter of Madhuras, a Brahmin.  This is a major revolutionary event in the twelveth century, when the caste system was deeply rooted and intermarried by Basaveshwar.

 * Best Administrator *

 Considering the merits of Basaveshwar, he was appointed as the Prime Minister of the then Bijjal Raja's kingdom.  As the Prime Minister, Basaveshwar took many important decisions.  Good governance established.  Public amenities provided.  Adult education began.  He tried to uplift the living standards of the people of the state.

 * End of conflicts, fights and quarrelsome bodies *

 Not only in India but also in the world, the great men who tried to inculcate progressive, new thinking in the society were persecuted by the Sanatan.  Basaveshwar and the Sharan movement are no exception.  Due to the movement started by Basaveshwar, Sanatan and Purohitshahi were shaken.  In the ritual, the financial interests of the priests who lived as priests were hurt.  Because of Basaveshwar's role of 'No one is younger than me, we are all equal with me'.  People started thinking that.  The religious system of superiority in a caste-based society began to crumble with the Lingayat movement.  People who supported the afflicted Sanatanis and castes attacked the Basaveshwars, including the Basaveshwars, to end the movement.  Due to inter-caste marriages, the mother was raised as 'Religion Sunk'.  King Bijla's ears were filled and he was raised against the refugee movement.  Meanwhile, King Bijla was assassinated.  The assassination attempt was carried out by the state apparatus to destroy the sharan seekers.  Anubhav Mantap was burnt to ashes.  Promise literature was burned.  Still, some of the refugees held shields, swords, and promise in their hands.  The body of Mahatma Basaveshwar ended at Kudalsangam.  There is a strong possibility that he was killed by Sanatanis.

 * Brahmanization of Lingayat Dharma *

 It is falsely propagated that Lingayat is not an independent religion but a sect of Hinduism.  Mahatma Basaveshwar was said to be an incarnation and was later deified.  By brahminizing the symbols of Lingayat religion, rituals, superstitions and casteism were introduced in this religion too.  However, even today some Lingayats consider the basic idea of ​​their religion as standard.

 * Closing *

 Although Basaveshwar's body has passed away, the original humanist, scientific and rationalist thought of Lingayat Dharma has been undermined, but this thought has been an inspiration and guide for the egalitarian movement till date.  It is imperative that the refugees who have kept this idea in their hands, understand it, preserve it and propagate it in the society.

 Today, in all respects, our condition is like wandering, becoming directionless and wandering in the dark.  In this darkness, the thoughts of Buddha, Basaveshwara and all subsequent egalitarians are enlightening us.  Walking in the path of this light, let us resolve to include others in the darkness.

Note- The original article is in Marathi written by our WhatsApp group member Ad. Sheetal Shamrao Chavan sir.

 Translator- Vishweshwar 

Kabade(A multilingual writer in Marathi,Hindi n English languages)