Basavanna’s bhakti: A vision of love, equality

By KV Raghupathi

Even though Basava was an impassioned reformer over 800 years ago, his religious and social thought still has a profound impact on us. He condemned blind beliefs, superstitious rituals, sectarian practices, and dogmatic rigidities that afflicted Indian culture during his lifetime.

Basavanna’s bhakti philosophy emphasised direct, personal devotion to Shiv, rejecting external rituals and caste distinctions, and promoting a more egalitarian society. He urged Self-cultivation over traditional temple worship.

There are a thousand of his vacanas – repository of his spiritual journey’s documented experiences – that act as a living guide for those seeking devotion.

As a fervent supporter of bhakti, he established the Sat-Sthala system – each sthala is a stage in spiritual evolution – which consists of samarasa, union of soul with God; bhakti in aikya, devotion in unity;naisthika-bhakti in maheshasthala, steadfast devotion; avadhana bhakti in prasadi, that is ,vigilant, alert and mindful devotion;anubhav bhakti in pranalingi, direct experience of the Supreme; bhakti in sarana, anand, bliss in surrender.

Thus, bhakti keeps on evolving and assumes a cosmic depth in his philosophical system facilitating union with the Divine.

Vatsalya, filial devotion; madhurya, spousal love; sakhya, friendship; dasya, service; and shanti, peaceful relationships, are the five modes that are engrained in his bhakti which includes worshipping Linga, symbol; yearning to realise aruhu, Divine Consciousness.

The bhakt ascends the six steps with the aid of eight astavarnas – guru; linga; Jangama, living embodiment; prasad; padudaka, water from the feet; vibhuti; rudrakshi; mantra – on the Satsthalapath. The bhakta embraces these ashtavarnas as important representations of inner purity and unbreakable armour for his protection.

Basavanna’s trividha-dasoha, triple worship, is the epitome of bhakti philosophy, a perfect example of the synthesis of bhakti, jnan, and karm. It begins with dvaita, duality and progresses to the final fulfilment in advaita, nonduality, where worship, worshipper, and the worshipped integrate into one.

Basava bhakti is not an intellectually spun-out system of thought; nor is it dry as scholastics philosophy. It has a distinct and an admirable feature of the gospel of Divine Love which embraces both thought and action. He strikes a balance between pravrtti, participation in worldly activity, and nivrtti, withdrawal from all activity.

It is a perfect balance between outer and inner life.

A revolutionary saint, Basava remai ned actively engaged with the world, accepting and respecting it. For him, renunciation did not entail giving up life and adopting an ascetic lifestyle. He accepted the world and achieved perfection. For him, this mortal life is holy and worthwhile.

One must live here and live well, and at the same time attain spirit which is beyond mortal life. He did not believe in tall stories and hair-splitting speculation and subscribed to the view that woman, gold, and land were the lures of maya. According to him, restraining sense should be effortless; suppression and self-mortification are useless.

His Anubhava Mantapa, socioreligious academy, threw open its doors for the poor, marginalised communities, and women allowing them to pursue their spiritual goals.

He supported women saints such as Akkamahadevi, Akkanagamma, Neelambike, Gangambike, Lakkamma, Lingamma, and Mahadevamma, who experienced elevated spiritual attainments.