A | B | C | D | E | F | G | H | CH | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z | 0 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9
Jagajyoti Basava | |
|---|---|
 | |
| Personal | |
| Born | 1131[1] |
| Died | 1196[1] (aged 64–65) |
| Religion | Lingayat |
| Sect | Lingayat (Sharana)[2][3] |
| Known for | Socio-religious reforms, Anubhava Mantapa, Vachana literature, Women empowerment movement in South India, Founder of Lingayatism |
| Senior posting | |
| Literary works | Vachanaas |
| Occupation | poet, social reformer, philosopher, chief minister of Bijapur province ("ವಚನಗಾರರು") |
| Part of a series on |
| Hinduism |
|---|
 |
 |
| Part of a series on |
| Lingayatism |
|---|
| Saints |
| Beliefs and practices |
| Scriptures |
| Pilgrim centers |
| Related topics |
 Hinduism portal |
Basava (1131–1196), also called Basavēśvara and Basavaṇṇa, was an Indian philosopher, poet, Lingayat social reformer in the Shiva-focused bhakti movement, and a Hindu Shaivite[4] social reformer during the reign of the Kalyani Chalukya/Kalachuri dynasty. Basava was active during the rule of both dynasties but reached the peak of his influence during the rule of King Bijjala II in Karnataka, India.[2][5][6]
Basava spread social awareness through his poetry, popularly known as Vachanaas. He rejected gender or social discrimination, superstitions and rituals[1] but introduced Ishtalinga necklace, with an image of the lingam,[7] to every person regardless of their birth, to be a constant reminder of one's bhakti (devotion) to Shiva. A strong promoter of ahimsa, he also condemned human and animal sacrifices. As the chief minister of his kingdom, he introduced new public institutions such as the Anubhava Mantapa (or, the "hall of spiritual experience"),[8] which welcomed men and women from all socio-economic backgrounds to discuss spiritual and mundane questions of life, in open.[9]
The traditional legends and hagiographic texts state Basava to be the founder of the Lingayats. However, modern scholarship relying on historical evidence such as the Kalachuri inscriptions state that Basava was the poet philosopher who revived, refined and energized an already existing tradition.[1][2][10] The Basavarajadevara Ragale (13 out of 25 sections are available) by the Kannada poet Harihara (c. 1180) is the earliest available account on the life of the social reformer and is considered important because the author was a near contemporary of his protagonist.[11] A full account of Basava's life and ideas are narrated in a 13th-century sacred Telugu text, the Basava Purana by Palkuriki Somanatha.[12]
Basava literary works include the Vachana Sahitya in Kannada Language. He is also known as Bhaktibhandari (lit. 'the treasurer of devotion')[13] and Basavanna.
Early life
Basava was born in 1131 CE[1] in the town of Basavana Bagewadi in the northern part of Karnataka, to Maadarasa and Madalambike, a Kannada Orthodox Brahmin family[14] devoted to the Hindu deity Shiva.[10][13][15] He was named Basava, a Kannada form of the Sanskrit Vrishabha in honor of Nandi bull (carrier of Shiva) and the local Shaivism tradition.[15]
Basava grew up in Kudalasangama (northwest Karnataka), near the banks of rivers Krishna and its tributary Malaprabha.[10][13] Basava spent twelve years studying in the Hindu temple in the town of Kudalasangama,[13] at Sangameshwara then a Shaivite school of learning, probably of the Lakulisha-Pashupata tradition.[15]
Basava married Gangambike,[13] a cousin from his mother's side. Her father was the provincial prime minister of Bijjala, the Kalachuri king.[10][15] He began working as an accountant to the court of the king.[13] When his maternal uncle died, the king invited him to be the chief minister. The king also married Basava's sister named Nagamma.[10]
As chief minister of the kingdom, Basava used the state treasury to initiate social reforms and religious movement focussed on reviving Shaivism, recognizing and empowering ascetics who were called Jangamas.[10] One of the innovative institutions he launched in the 12th century was the Anubhava Mantapa, a public assembly and gathering that attracted men and women across various walks of life from distant lands to openly discuss spiritual, economic and social issues of life.[9] He composed poetry in local language, and spread his message to the masses. His teachings and verses such as Káyakavé Kailása (Work is the path to Kailasa , or work is worship) became popular.[16]
Literary works
Several works are attributed to Basava, which are revered in the Veerashaiva Lingayat community. These include various Vachana[1] such as the Shat-sthala-vachana (discourses of the six stages of salvation), Kala-jnana-vachana (forecasts of the future), Mantra-gopya, Ghatachakra-vachana and Raja-yoga-vachana.[17]
Hagiography
The Basava Purana, a Telugu biographical epic poem, first written by Palkuriki Somanatha in 13th-century,[18] and an updated 14th century Kannada version, written by Bhima Kavi in 1369, are sacred texts in Veerashaiva Lingayat.[2][19]
Other hagiographic works include the 15th-century Mala Basava-raja-charitre and the 17th-century Vrishabhendra Vijaya, both in Kannada.[10]
Authenticity
Scholars state that the poems and legends about Basava were written down long after his death.[18] This has raised questions about the accuracy and creative interpolation by authors who were not direct witness but derived their work relying on memory, legends, and hearsay of others. Michael states, "All 'Vachana'collections as they exist at present are probably much later than the 15th-century . Much critical labor needs to be spent in determining the authenticity of portions of these collections".[20]
Philosophy
Basava grew up in a Shaivite family.[10][13] As a leader, he developed and inspired a new devotional movement named Virashaivas, or "ardent, heroic worshippers of Shiva". This movement shared its roots in the ongoing Tamil Bhakti movement, particularly the Shaiva Nayanars traditions, over the 7th- to 11th-century. However, Basava championed devotional worship that rejected temple worship and rituals led by Brahmins and replaced it with personalized direct worship of Shiva through practices such as individually worn icons and symbols like a small linga. This approach brought Shiva's presence to everyone and at all times, without gender, class or caste discrimination.[8][21] Basava's poem, such as Basavanna 703, speak of strong sense of gender equality and community bond, willing to wage war for the right cause, yet being a fellow "devotees' bride" at the time of their need.[22]
A recurring contrast in his poems and ideas is of Sthavara and Jangama, that is, of "what is static, standing" and "what is moving, seeking" respectively. Temples, ancient books represented the former, while work and discussion represented the latter.[23]
The rich
will make temples for Shiva,
What shall I,
a poor man do?
My legs are pillars,
the body the shrine,
the head a cupola of gold.
Listen, O lord of the meeting rivers,
things standing shall fall,
but the moving ever shall stay.— Basavanna 820, Translated by Ramanujan[24]
Basava emphasized constant personal spiritual development as the path to profound enlightenment. 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.[8] His approach is akin to the protestant movement, states Ramanuja.[23] His philosophy revolves around treating one's own body and soul as a temple; instead of making a temple, he suggests being the temple.[23] 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.[8] He questioned rituals, dualism, and externalization of god, and stated that the true God is "one with himself, self-born".
How can I feel right
about a god who eats up lacquer and melts,
Zdroj:https://en.wikipedia.org?pojem=Basavanna
Text je dostupný za podmienok Creative Commons Attribution/Share-Alike License 3.0 Unported; prípadne za ďalších podmienok. Podrobnejšie informácie nájdete na stránke Podmienky použitia.Analytika
Antropológia
Aplikované vedy
Bibliometria
Dejiny vedy
Encyklopédie
Filozofia vedy
Forenzné vedy
Humanitné vedy
Knižničná veda
Kryogenika
Kryptológia
Kulturológia
Literárna veda
Medzidisciplinárne oblasti
Metódy kvantitatívnej analýzy
Metavedy
Metodika
Text je dostupný za podmienok Creative Commons Attribution/Share-Alike License 3.0 Unported; prípadne za ďalších podmienok.
Podrobnejšie informácie nájdete na stránke Podmienky použitia.
www.astronomia.sk | www.biologia.sk | www.botanika.sk | www.dejiny.sk | www.economy.sk | www.elektrotechnika.sk | www.estetika.sk | www.farmakologia.sk | www.filozofia.sk | Fyzika | www.futurologia.sk | www.genetika.sk | www.chemia.sk | www.lingvistika.sk | www.politologia.sk | www.psychologia.sk | www.sexuologia.sk | www.sociologia.sk | www.veda.sk I www.zoologia.sk