Kalyana Kranti
Origin 0f Hinduism
About five thousand years
ago, Aryans migrated to India Asia . The visitors felt,
India India North
India . Dravids gradually slipped to South
India . Centuries of years passed, enmity between Aryans and
Dravids subsided and friendship developed. Gradually, friendship turned into
relationship. Dravidian boys married Aryan girls and Aryan boys married
Dravidian girls. Over centuries of years, cross-breeding resulted in the birth
of a new race. Aryans had entered this country crossing Indus
(Sindu) river. The people living across the river were called Sindus. In the course of time, the name Sindhu became
Hindu. The new race born is being called Hindus. Aryans had brought their
religion with them which became the religion of Hindus i.e. ‘Hinduism’.
Hinduism has been a great
faith among all religions in the world. It has had many a magnificent
achievements to its credit. Vedas, Puranas, Upanishads etc were included. Two
great epics, Ramayana and Mahabharat were composed. Devanagari i.e. Sanskrit
had been the language of the religion.
Drawbacks of Hinduism
Hinduism is based on the
doctrine of Karma, caste system had been its bone of contention. The caste
system divides man from man. A religion should always satisfy personality of
the common man responding to his demands, conscience and heart. In Hinduism,
religion was the right of only a few people. Common man did not understand
Sanskrit and consequently he did not understand the basics of the religion
though he was hungry for it. He had to draw his own consolation to the best of
his knowledge, leaving many incomprehensible aspects to the reasoning of
Pundits and sophisticated speculations to the philosophers. The religion did
not speak to the common man, having no answers to his vital questions like his
destiny, proper end of his life Hereafter and his salvation. Many people had no
life except to serve a few people to earn two square meals for the day and
nothing beyond that.
Stagnant Water Stinks
Hinduism was sensitive enough
to suffer criticism. For about 2000 years there was torpor without any challenge.
The religion remained obdurate to change and reform. The substance of faith
began to recede from daily life and blind rituals began to proliferate to fill
the gap. The appeal of common man was unheard though he was thirsting for
spiritual support. The response from Hinduism was totally negative and for a
host of questions, it had no answers. The situation was like ‘hungry sheep look
up but not fed.’ 2000 years is too long
a period and Hinduism was like stagnant water. Without inflow of fresh water,
the stagnant water always stinks. The religion was cumbrous with unreal and
meaningless rituals and formularies. It did not speak with one voice to all
alike.
Heresies of Hinduism
After a lull of long period,
Hinduism suddenly became active with movements of dissent, protest and revolt
against orthodoxy. Mahaveera and Goutham Budda were spearheads of such
movements. The rumble of protest gathered movement. Jainism, Buddhism and later
Sikhism arose as heresies of Hinduism. They seriously questioned the validity
of Hinduism. They offered a new way of hope for salvation for all alike.
Naturally, their appeal became irresistible. In 12th century, one
such disturbed soul by name ‘Basava’ arose in Karnataka.
Basava
Basava was born to a shaivait
Brahmin couple in Bagevadi, a town in Bagalkot district of Karnataka. Proper
documents are not available about the date of his birth, but it has been
accepted based on circumstantial evidences, ‘Basava was born during 1131.’
Basava spent his childhood in the company of his elder sister Nagamma. He
joined Gurukula at the age of eight years and spent ten years in the splendid
company of Guru. Sister Nagamma and his Guru were the catalysts of the
revolutionary ideas of Basava, who was like a ball of fire. Basava was moulded
into a matured man capable of rescuing Hindu religion from the peril of
superstitions. Basava was endowed with prodigious intelligence, on account of
which he rose from the level of Karanik (clerk) to the level of Mahapradhani
(prime minister) in the court of king Bijjal in Kalyan. Being an important man
in Kalyan, Basava started implementing his revolutionary program of social
reform.
Basava Vachanas
The corpus of Basava’s
teachings is embodied in simple verse-form known as Vachamas. ‘Kudala Sangama’
is the ‘ankitanama’ of Basava Vachanas. Till now more than 1400 Basava Vachanas
have been traced. Vachanas can be read as prose as well as can be sung
melodiously. Basava wished that his teachings should reach the lettered as well
as unlettered, he composed Vachanas in common man’s language, Kannada.
Basava Vachanas have
home-some quality, are simple, direct with metaphors, analogeies and parables
drawn from folk saying usually from realistic sources. They teach wholesome
truth:
‘The frog caught in the jaws of a snake and
doomed to die
flickering its tongue out to catch a
fly……………………’
‘cattle caught in mire kicking their legs
for release but only
to sink deeper still……………………………………………’
‘Lord Mahadeva Shetty opening his store
with truth for ware
……………………………………………………………………’
‘Like the lamb led to the sacrificial
fire blithely nibbles the
green leaves adorning the alter,
unmindful of it doom awaiting
…………………………………………………………………’
‘tank bund sucking the water in the
tank, fence devouring
the harvest or mother’s breast turning
into a drain of poison
or wife stealing in her own
house……………………………’
Vachamas are deep sprung with spiritual
insights and charged with mystic overtones. They are potent and evocative
rather than dry matter statements. Vachanas convey a supernatural experience in
the language of everyday visible things. They are capable of connecting up the
minds of the hearer with reality.
Anubhva Mantapa
Basava organized Anubhava
Mantapa (Spiritual
Academy
Anubhava Mantapa was a new
democratic experiment.
Bhakti Marga
Basava’s philosophical and
ethical teachings are based on doctrine of Bhakti Marga as against Karma Marga
of Hinduism. Bhakti means Devotion or Devotional Discipline which is a manifold
phenomenon. The word Bhakti can be translated as devotion which is rich with
meaning: faith, love, loving surrender, devotional attachment etc. Shiva is of
course the supreme object of Bhakti. South India
has long tradition of Shiva Bhakti. It can be traced back to very early times.
Shaivism was at its zenith during Chola kings in 7thand 8th
centuries. Bhakti is associated with Pooja which means adoration, reverence,
worship etc.
Basava preached zealous
devotion to Shiva and strict adherence to Linga as symbol of discipleship.
Devine grace is often mediated through Guru or Jangama in place of Shiva.
Basava denounced penance or atrocious ordeals to body to obtain Grace of Shiva.
Hinduism is based on the
doctrine of karma marga. The caste system i.e. varnabedha had been its bone of
contention. The society was divided in four parts, Brahmin, Ksatria, Vaishya
and Shudra. Brahmins were supposed to be high-born and Shudras low-born.
Shudras had no right to education. They were staying in a separate colony away
from high-born. They were not allowed to move freely in Brahmin colony. They
were deprived from religious right. Shudras were treated as slaves and servants
of Brahmins. Treatment to them was totally inhuman.
Bhakti doctrine of Basava
overrules caste system with a concept of universal society. He denounces the
notion of high-born and low-born.
‘Low-birth as world would deem is not
the same in the
Lord’s esteem………………………………………………’
‘………he who holds all human-beings in
wellbeing belongs to
a sacred caste…………………………………………………..’
Host of Basava followers
included people from all sections of the society:
Madivala Machayya…………….washerman
(dhobi)
Ambigara Choudayya…………..boatsman
(besta)
Madara Channayya…………….untouchable
(harijana)
Haralayya……………………….cobbler
(charmgara)
Dohara Kakkayya………………untouchable
(holeya)
Molige Marayya…………………woodsellar
Ayadakki Lakkamma…………...grains
picker
Nuli Chandayya…………………spinner
Madhuvarasa…………………...brahmin
There was no division of
followers on the basis of high-born and low-born, rich and poor, lucrative
occupation and mean occupation, male and female etc. All were equal and enjoyed
equal religious rights. Discipleship was symbolized by Atmaling worn in their
neck. All participated in the sessions of Anubhava Mantapa. All had common
meals sitting in a row in Mahamane.
Uplift of Women
It was the dark-age for women.
Almost in every family, jurisdiction of women was restricted to the four walls
of the house. Their activity was limited to kitchen and bed-room. Wife was
treated as personal slave of her husband. Her duty was to cook food, do
household chores and serve all in the house.
In such a dim age, it is
astounding that Basava dared to advocate to overrule man-woman divide.
‘It is woman, who gives birth to every one,
It is woman whom the man marries to
continue his progeny.
It is woman that men get as their
affectionate daughter,
…………………………………………………………….’
There were several Sharanis
among Basava followers like Akka Mahadevi, Guddapur Danamma, Ayadakki Lakkamma,
Nagamma (sister of Basava), Gangambike and Neelambike (wives of Basava) etc
etc. There was no gender discrimination in Anubhava Mantapa. Akka Mahadevi
expressed:
‘With beards and mustaches, call male,
with breasts and tress, call female,
but the inside soul of both alike
………………………………………’
Kayaka
‘Kayakave Kailas’ (Work is
worship) was the crux of Basava teachings. Basava salutes the devotee who
follows an occupation, however humble. The spirit of kayaka implies that work
should be done well with a sense of dedication and should be done to the glory
of Shiva
Truth
‘Talking truth leads to heaven,
talking lies leads to hell,
right conduct is heaven,
misdemeanor is hell,………..
…………………………………………………………..’
‘………..consort your utterances with
your acts and
and your tongue with your
soul………………………….’
Essence of God
Basava was born in a Shaivite
family. He spent long period of ten years in the company of Shaiva Guru. He
called God as ‘Shiva’. But he passionately held a conviction of ONE GOD.
Some Hindus call God by name
Shiva, some other Hindus as Vishnu. Muslims’ God is Allah, Jesus is the God of
Christians and so on.Varnbedha of Hinduism divides man from man. It does not
speak with one voice to all alike. It corrupts human springs. Basava teaches us
universal brotherhood among all people under the conviction of ONE GOD,
Universal God
God Shiva is impersonal and
supernatural power. Shiva is as large as universe. His size can not be measured
even in terms of light-years.
‘Stupendous as the universe.
dimensions disdaining as the sky
spread,
vast as vastness art Thou,
Firm Thy holy feet fixed in
fathomless depths beneath,
beyond soaring skies Thy sacred crown,
inaccessible, invisible and
unimaginable.
……………………………………………’
‘….Take heed and kneel not to
strange Gods,
……………………………………………………
what manner of men they who
crave for crumbs
from frippery
faiths………………………………’
Shiva exists every where in
subtle form.
‘As fulgent fire concealed in
water,
as sweet savor suffusing the
plant,
as fragrance freed from the
unfolding bud,
as love’s promise in the
burgeoning maid,
Thy essence, my Lord,
Kudala Sangama’
God is every where around us:
‘I behold none but Thee,
wherever I lift my
eyes,
Thou art the form of
the unbounded universe,
Thou its eye, Thou its
visage,
………………………………………………….’
Basava said,
‘The Lord’s mint this
world whence
you issue His impress
borne,
Shall find Heaven
acknowledge His mould.
If found wanting
here below,
likewise above, the
reckoning show!’
Mortal existence and life in
this world is the preparation for life Hereafter. By successful completion of
probation in this world, man would be eligible for eternal fellowship and
communion with Shiva. That is salvation and end of life.
Kalyana Kranti (revolution
in Kalyana)
Basava’s vision of faith
awakened the hearts of millions of the followers to the new conception of God
through nobler devotional surrender.
They felt spiritual fulfillment. Basava teachings assumed the magnitude
of powerful movement and became irresistible for all those who turned away from
old faith. They felt like ‘caged birds let loose into the fresh air’ and turned
towards Basava. It was a great revolution. It is recorded as Kalyana Kranti.
The movement soon spread over vast area even as far as Kashmir
and Nepal
Kalyana Kranti was a
multifarious revolution.
Kalyana Kranti was Sahitya
Kranti (revolution in literature)
Vedas, Upanishads etc were
composed in Sanskrit. It was prerogative of a few people to learn Sanskrit.
Common man missed the opportunity to understand them, though they were hungry
of knowledge. Essence of them was brought in the local language Kannada in the
form of Vachamas for common man to understand.
Vachana literature has been
an unique type of literature, a new experiment in that age.
Kalyana Kranti was Dharmika
Kranti (revolution in religion)
Caste system has been the
mainstream of Hinduism which distinguishes the man from man and corrupts human springs.
Basava denounces division of the society on the basis of high-born &
low-born, male & female, rich & poor, lucrative occupation-mean
occupation etc. In the socialistic society, all are equal and enjoy equal
religious rights. Under his conviction of ONE GOD, all his followers were
united and a feeling of universal brotherhood developed.
Kalyana Kranti was Samajika
Kranti ( social revolution)
Anubhava Mantapa was a
congregation of followers from all sects of society including Brahmins to
untouchables, males & females etc. All were addressed as Sharanas and
Sharanis. The Atmalinga that they were wearing in the neck was the sign of
discipleship. Kranti in Kalyan resulted in the unity in the society.
Kalyana Kranti was Arthika
Kranti ( economic revolution)
Every follower of Basava
should be engaged in an occupation, however humble. ‘Kayakave Kailas (work is
worship) was the slogan. There was no room for vagabonds. Kayana Kranti made
everybody self dependant and economically sound.
Kalyana Kranti was Naitika
Kranti ( moral revolution)
Following seven commandments
formed the part of code of conduct of Basava’s followers.
1…not steal
2…not kill
3…no falsehood foul
your tongue
4…not anger burn your
brow
5…bear with one
another
6…suffer all men
7…stand not high in
your own esteem
Intercaste Marriage
The program of social reform
of Basava reached its zenith. He conducted a marriage between a Brahmin girl
and a Cobbler boy. The marriage was a normal marriage between the families of
Sharana community. Some hypocrites carried a tale to the king alleging Basava
was destroying the sanatan (ancient) religion. The king was biased against
Basava due to the political reasons. He reprimanded Basava and asked him to
stop his activities. Basava refused and adhered to his program and resigned to
the post of prime ministership. Enraged king ordered for the deportation of
Basava from Kalyana. Basava was not deterred by the arrogant order of the king
and quit Kalyana.
Mohandas K Gandhi struggled
for Satya (truth), Ahimsha (non-violence), Harijanoddar (uplift of untouchable)
and Mahiloddar (uplift of women). He became Mahatma Gandhi and regarded as
father of our nation. Dr B R Ambedkar struggled for the cause of Dalit
(downtrodden). Both are our national figures. What for they struggled was
already preached, practiced and sacrificed by Basava during 12th
century. It is noteworthy that Basava sacrificed his prime ministership and
boldly faced the order for his deportation, only because of the intercaste
marriage conducted by him.
Basava has not been passed on
to legend even after more than eight hundred years. Earthen lamp of Kalyana,
filled with Bhakti oil, and Basava culture as wick, Basava Jyothi is shining in
the heart of millions of his followers in southern states of India
In recognition of the impact
of Kalyana Kranti, Government of India New Delhi
Let us remember one of the Vachanas of
Basavanna.
‘I am wrong if I call,
Siriyala, a shetty (businessman), or
Machayya, a madivala (dhobi), or
Kakkayya, a dohara (holeya), or
Channayya, a madiga (untouchable).
I am utterly wrong if I call
myself a brahmin and Kudala Sangama laugh
at me.’
*************
S.S.Salimath,
B.E., D.F.E.(Germany
Mob: 94483 88678.