Kalachuri Empire (Sanskrit and ) is this the name used by two kingdoms who had a succession of dynasties from the 10th-12th centuries, one ruling over areas in Central India (west Madhya Pradesh, Rajasthan) and were called Chedi or ''Haihaya'' (''Heyheya'') (northern branch) and the other southern Kalachuri who ruled over parts of Karnataka. They are supposed to be offshoot of Abhira of Traikutakas dynasty. The earliest known Kalachuri family (AD 550–620) ruled over northern Maharashtra, Malwa and western Deccan. Their capital was Mahismati situated in the Narmada river valley. There were three prominent members; Krishnaraja, Shankaragana and Buddharaja. They distributed coins and epigraphs around this area.

Southern Kalachuris () (1130–1184) at their peak ruled parts of the Deccan extending over regions of present day North Karnataka and parts of Maharashtra. This dynasty rose to power in the Deccan between 1156 and 1181 AD. They traced their origins to ''Krishna'' who was the conqueror of ''Kalinjar'' and Dahala in Madhya Pradesh. It is said that ''Bijjala'' a viceroy of this dynasty established the authority over Karnataka. He wrested power from the Chalukya king Taila III. Bijjala was succeeded by his sons Someshwara and Sangama but after 1181 AD, the Chalukyas gradually retrieved the territory. Their rule was a short and turbulent and yet very important from a the socio-religious movement point of view; a new sect called the Lingayat or Virashaiva sect was founded during these times. According to a record pertaining to the year 1174, the founder of the family was Soma, who was a disciple of Ashwathama (the heroic character of the Mahabharata). According to legends, he grew a beard and a moustache to conceal his visage, in a bid to escape the wrath of the fiery Parashurama (another famous character of the Mahabharata). Thereafter his family and kinsmen came to be known as Kalachuris. However, the later records of the dynasty claim that they descended from Brahma, the Creator of the universe.

The Southern Clan

The Kalachuris of the south were Jains and encouraged Jainism in their kingdom. The first notable chief of the Kalachuri family of Karnataka was ''Uchita''. While there were several kings who followed him ruling as feudatories of the Kalyani Chalukyas, it was Jogama who became an influential vassal of Vikramaditya VI, being related to the great Chalukya king by matrimony.

Decline Of Kalachuris

Even though the earliest of the Kaluchuri dynasties declined with the rise of the Badami Chalukyas during the 7th century, the Kaluchuris lingered around until a much later date.

Coinage

The Southern Kalachuri kings minted coins with Kannada inscriptions on it. In the link provided, notice the coin from Barma Bhupala, Kalachuri-feudatory 1187 - 1188.

Gajasaradula type: They were mostly gold or copper. Some of the common ones were the seated goddess type along with the name of the issuer which is generally prefixed with ''Srimat'' and suffixed with ''Deva''.

Virashaiva Movement and Emergence of Basavanna

The Veerashaiva movement evolved in an attempt to simplyfy religion and create social order. Tradition wrongly claims that the sect was started by five saints namely, Renuka, Daruka, Ekorama, Panditaradhya and Vishwaradhya. Latest research has proved that there was no person called ''Renukacharya''. Few selfish Jangamas created ''Renukacharya'' out of Revanasiddha. Revanasiddha was elder contemporary of Basavanna. It was Basavanna, the prime minister of king Bijjala who gave it momentum and inspirational direction, in the process he established a new religion called Lingayat.

Basaveshwara was born in 1105 in the town of Ingaleshwar, in Bagevadi in present day Bijapur district in Karnataka state. He was a Brahmin and the son of Madiraja and Madamba. He is generally believed to have founded the veera saiva sect. He travelled to Kalyani, a town in Bidar District of the state of Karnataka, India, during the rule of King Vijjala (1157-1167 AD). From an early age, Basavanna disliked religious rituals and tried to distance himself from it. He refused to undergo the brahminical thread ceremony. He left Basavana Bagevadi and went to Kudalasangama, a nearby town to study spirituality under Isanya Guru. He found employment in the treasury of king Bijjala and his efforts and hard work did not go unnoticed. He married the daughter of minister Baladeva. He often gathered around him large number of devotees of lord Shiva.

His maternal uncle Baladeva was a minister in the court of King Vijjala. There are multiple theories attributed to the appointment of Basava as a minister in the court of Vijjala. There are multiple theories attributed to the appointment of Basava as a minister in the court of Vijjala:

When his uncle Baladeva fell sick and was bedridden, the latter's responsibilities was transferred to Basavanna.

Another theory suggests that Basavanna successfully deciphered an inscription that disclosed the location of a treasure. This pleased King Vijjala who appointed Basava as a minister.

According to Basavapurana, when Basavanna assumed power, he began distributing gifts to all the devotees of Lord Shiva. The other people felt left out and began instigating King who later cruelly punished two devotees of Siva. Much to the discontent of the orthodox Brahmins of Kalyani, Basavanna preached his casteless beliefs even in the regal capital, Kalyani.

The Anubhava Mantapa, an academy of mysticism, a great centre of religious discussions, was founded at Kalyani. It was from here the Basavanna taught his teachings to a growing number of devotees of lord Shiva. During this time, he conducted a marriage between a lower caste man and a Brahmin girl, something the orthodoxy in Kalyani could not accept. They complained to King Bijjala II about this and wanted the parties involved punished. The king had Haralayya and Madhuvayya, the fathers of the groom and the bride executed. This atrocity of the ruler stunned the followers of Basavanna, and soon it became a signal for a widespread anger and discontent. In order not to kindle a raging fire among his followers, Basavanna moved back to Kudalasangama.

In the capital however, chaos reigned. King Bijjala was assassinated by Jagadeva, a cousin of Basavanna. This led to widespread resentment against the Virashaiva community which seemed to have suffered a setback, though only temporarily. The movement that had been inspired by Basavanna would regain its regal patronage during the days of the Vijayanagar Empire.

Vachana sahitya, Virashaiva Saints and Vachanakararu

A unique feature of the Virashaiva movement was the large number of woman saints and poetesses it produced. Basavanna believed in equality of both sexes. The contribution of Basavanna to Kannada language and literature is immense and enduring. He couched his teachings in simple, terse, verse forms of rare felicity known as ''Vachanas''. They were frank, vigorous and incisive. Dr. Mugali regards the ''Vachanas'' as "Spiritual lyrics" and "springs of beauty flown from the peak of devotion". Basavanna is considered as one of the great saints of Karnataka, who rose above caste, creed, religion and sex. His vigorous yet simple teachings endeared to him people of "lower castes" and "lower creed". It is for this reason that Dr. Arthur Miles called him ''Martin Luther of Karnataka''.

Some well known and saints and vachanakaras were {| |-valign=top |

Renukacharya

Darukacharya

Ekoramacharya

Panditaradhyacharya

Vishwaradhyacharya

Basavanna

Allama Prabhu

Akka Mahadevi

Channabasavanna

|

Nilambike

Gangambike

Siddarama

Madivala Machayya

Madara Channayya

Sakalesha Madarasa

Ramanna

Sujikayakada Ramitande

Medara Ketayya

Kayakada Basappa

|}

Research Notes

Historians have also pointed out that several Kalachuri kings were related to Chalukyas and Rashtrakutas by matrimonial alliances and had ruled from places like Tripuri, Gorakhpur, Ratnapur, Rajpur. They migrated to the south and made Magaliveda or Mangalwedha (Mangalavada) their capital. They called themselves ''Kalanjarapuravaradhisvara'', which indicates their central Indian origin. Their emblem was ''Suvarna Vrishabha'' or the golden bull. They started out as modest feudatories of the Kalyani Chalukyas.

See also

{| |-valign=top |

Kalacuri Era

Abhira

Chalukyas

Badami Chalukyas

Badami Cave Temples

Badami Chalukya Architecture

Western Chalukya

|

Western Chalukya architecture

Solanki

Kudalasangama

Basavanna

Kalyani

Badami

Aihole

|

Pattadakal

Sudi

Mahadeva Temple (Itagi)

Lakkundi

Dambal

Kundgol

Annigeri

|

Gadag

Galaganatha

Chaudayyadanapura

Rajus#Eastern Chalukyas

|}

Notes

References

Dr. Suryanath U. Kamath (2001). A Concise History of Karnataka from pre-historic times to the present, Jupiter books, MCC, Bangalore (Reprinted 2002)

Links

Brief history of Kalachuris

Life of Basavanna

Conis of Kalachuri

Kalachuri-Chedi Inscriptions Part1 from whatisindia.com

Category:Empires and kingdoms of India Category:History of Karnataka Category:Dynasties of India

de:Kalachuri ml:കലചൂരി

Basava (also known as Guru Basavanna () or Basaveshwara (), (1134–1196)) was a philosopher and a social reformer. He is also called ''Vishwa Guru'' and ''Bhakti-Bhandari''. His teachings and preachings which are universal, go beyond all boundaries of belief systems. He was a great humanitarian and preached a new way of life wherein the divine experience being the center of life regardless of gender, belief, tradition, religion, caste,social status or whatever. The key aspect of his preaching is monotheistic concept of God A true visionary with ideas ahead of his time; he envisioned a society that flourished enriching one and all. He was a great mystic,of his time and originated a literary revolution through his literary creation called Vachana Sahitya. He was a mystic by temperament, an idealist by choice, a statesman by profession,(He was the Prime Minister of the Southern Kalachuri Empire in South India) a man of letters by taste, a humanist by sympathy, and a social reformer by conviction. Many great yogis and mystics of his time joined his movement enriching it with the essence of divine experience in the form of Vachanas

Basava spread social awareness through his poetry Known as VACHANAAS. These are rational and progressive social thoughts coupled with established perception of God in Hindu society. "Brahminical thought" interpret the VACHANNAS as essence of vedic knowledge while attempting to explain the social revolution, Basava was able to bring in. But this theory however fails to explain why other well known religious leaders like Shankaracharya and Madhwacharya, who were very well acquainted with vedic knowledge did not address the issues, that Basava did in later part of the history in 12th century. Basava, like Gautama Budda, did not preach people the intricate aspects of spirituality; but, he taught people how to live happily in a rational social order later came to be known as Sharana movement. Unfortunately, the lingayatha or veerashaiva dharma has turned out be another exploiting caste in Casteist Hindu society, washing away the efforts of Basava. Basavanna has been reduced to another deity.

Basava fought against the inhuman practice of caste system,which discriminated people based on their birth, and certain rituals in Hinduism. He spread social awareness through his poetry, popularly known as Vachanaas. These are rational and progressive social thoughts coupled with established perception of God in Hindu society.

Early life

It is believed that Basava was born into a Veerashaiva family residing in a small town of Ingaleshwar, now known as Basavana Bagewadi in Bijapur district of northern Karnataka, India in 1134 AD(Hindu Calendar Ananada nama samvatsara vashakah masada akshaya triteeya Rohini Nakshatra). Basava, said to have grown up in an orthodox Hidu religious household and rejected many practices in vedic society based on some of the religious sriptures called Agamas, Shastras, and Puranas in Sanskrit language.

He left Bagewadi and spent the next 12 years studying Sangameshwara, the then-Shaivite school of learning at Kudala Sangama. There, he conversed with scholars and developed his spiritual and religious views in association with his societal understanding. Játavéda Muni, also known as ''Eeshánya Guru,'' was his guru. Basavanna invented ''Ishtalinga''.he was driven by his realisation; in one of his Vachanas he says ''Arrive Guru'', which means Knowledge is ones Teacher. Many Contemporary Vachanakaras( people who have scripted Vachanas) have described him as ''Swayankrita Sahaja'', which means self-made.

Religious Developments

Basavanna used Ishtalinga to eradicate untouchability, establish equality among all human beings and a means to attain spiritual enlightenment. Ishtalinga is very much different from Sthavaralinga and Charalinga. Ishtalinga is the universal symbol of God.Sthavaralinga represents Shiva in Dhyana Mudra. Charalinga is a miniaturized form of Sthavaralinga.

Guru Basavanna started his career as an accountant at Mangalaveda in the court of Kalachuri king Bijjala, a feudatory of the Kalyani Chalukya. When Bijjala acquired the power at Basavakalyana, by overpowering Tailapa IV (the grandson of Vikramaditya VI, the great Chalukya king), Basavanna also went to Kalyana. With his honesty, hard work and visionary mission, Basava rose to the position of Prime Minister in the court of king Bijjala, who ruled from 1162—1167 at Kalyana (presently renamed Basavakalyana). There, he established the ''Anubhava Mantapa'', a spiritual parliament, which attracted many saints from throughout India. He believed in the principle ''Káyakavé Kailása'' (Work puts you on the path to heaven, Work is Heaven). It was at this time that the Vachanas, simple and easy-to-understand poetic writings which contained essential teachings, were written.

Fight against casteism

Basava created much controversy by actively ignoring the societal rules associated with the caste system, which he wished to abolish. By allowing untouchables to have lunch at his residence and praising the historic marriage of a Brahmin woman and an untouchable man, Basava caused orthodox members of King Bijjala's court to go to the king with such stories, some true and some false. Bijjala, afraid of a possible uprising in orthodox society, ordered the newly married couple to be harshly punished. Before punishing the couple, Bijjala asked Basava to agree with the caste system; but Basava strongly opposed the caste system and said both Haralayya and Madhuvaras were Lingayats and the rules of the caste system were not applicable to them. Bijjala did not agree with Basavanna's ideas, and asked Basavanna to be silent and accept the punishment to the couple or leave Kalyana. The "Being punished" (''Danda-gonda'') Basavanna left Kalyana with a heavy heart and marched towards Kudala Sangama. He left Kalyana in 1196 A.D. of Rakshasa nama samvatsara, phalguna masada 12th day for Kudala Sangama and en route to Kudala sangama, he preached to the people about the humanity, morality, honesty, simplicity, and the dignity of labour, equality among all human beings, human rights, etc. Being a perfect yogi, he released the bonds of the body and soul and took nirvana (Lingaikya) on 30-7-1196 A.D. (Hindu Calendar: NaLanama samvatsarada Shravan shuddha panchami), in response to the call from ''Kudala Sangama Devá'', the Almighty.

Philosophy

Basava said that the roots of social life are embedded not in the cream of the society but in the scum of the society. It is his witty saying that the cow does not give milk to him who sits on its back, but it gives milk to him who squats at its feet. With his wide sympathy, he admitted high and low alike into his fold. The Anubhava Mantapa established by Basava laid down the foundation of social democracy. Basava believed that man becomes great not by his birth but by his conduct in the society. This means faith in the dignity of man and the belief that a common man is as good a part of society as a man of status.

He proclaimed that all members of the state are labourers: some may be intellectual labourers and others may be manual labourers. He placed practice before precept and his own life was of rigid rectitude. Basava brought home to his countrymen the lesson of self-purification. He tried to raise the moral level of the public life in the country, and he insisted that the same rules of conduct applied to the administrators as to the individual members of the society. He also taught the dignity of manual labour by insisting on work as worship. Every kind of manual labour, which was looked down upon by people of high caste, should be looked upon with love and reverence, he argued. Thus arts and crafts flourished, and a new foundation was laid down in the history of the economics of the land.

The Sharanas had no caste divisions and accepted everyone as equal. Jedara Dasimayya was by profession a weaver, Shankar Dasimayya a tailor, Madivál Máchayya a washerman, Myadar Ketayya a basket-maker, Kinnari Bommayya a goldsmith, Vakkalmuddayya a farmer, Hadapada Appanna a barber, Jedar Madanna a soldier, Ganada Kannappa an oilman, Dohar Kakkayya a tanner, Mydar Channayya a cobbler, and Ambigara Chowdayya a ferryman. There were women followers such as Satyakka, Ramavve, and Somavve with their respective vocations. The curious thing was that all these and many more have sung the Vachanas (sayings) regarding their vocations in a very suggestive imagery.

Basavanna's Vachanas

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: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 Kudal Sangama deva, Things standing shall fall, But the moving ever shall stay.

Below are some of the thousands of Vachanas:

;Insignia The Kudala Sangama Deva is - his insignia of all his vachanas in Kannada.

Ramanujam in his book, speaking of Shiva, has translated Basavanna's insignia Kudala Sangama Deva into Lord of the meeting rivers. But that is only literal translation. It does not fit to the Definition of Kudala Sangama Deva given by Basavanna.

Basavanna Defines GOD as:

:jagadagala mugilagal migeyagal, :nimmagala, pataLadindattatta nimma shricarana, :brahmanDadindattatta nimma shri mukuta, :agammya, agOcara, apramana lingave, :neevenna karasthalakke bandu :cuLukadirayya kudala sangamadeva.

In this Vacana, Guru Basava has made it clear that, Kudala Sangamadeva in not Lord of meeting rivers. He is infinite, eternal, and beyond the reach of the physical senses. Basavanna gives perfect shape in the form of Ishtalinga to the formless and absolute GOD. Thus Ishtalinga represents the eternal, omnipresence, and Absolute GOD.

Views on Basaveshwara today

Mahatma Gandhi spoke thus at the Belgaum session of the Indian National Congress in 1924:

The Times of India in its issue dated May 17, 1918 paid a glowing tribute to Basava:

The movement initiated by Basava through Anubhava Mantapa became the basis of a sect of love and faith. It gave rise to a system of ethics and education at once simple and exalted. It sought to inspire ideals of social and religious freedom, such as no previous faith of India had done. In the medieval age which was characterized by inter-communal jealousy, it helped to shed a ray of light and faith on the homes and hearts of people. But the spirit soon disappeared after the intermarriage that Basava facilitated came to an abrupt end when the couple were punished for the same by the King.

The movement gave a literature of considerable value in the vernacular language of the country, the literature which attained the dignity of a classical tongue. Its aim was the elimination of the barriers of caste and to remove untouchability, raising the untouchable to the equal of the high born. The sanctity of family relations and the improvement in the status of womanhood were striven for while at the same time the importance of rites and rituals, of fasts and pilgrimages was reduced. It encouraged learning and contemplation of God by means of love and faith. The excesses of polytheism were deplored and the idea of monotheism was encouraged. The movement tended, in many ways, to raise the nation generally to a higher level of capacity both in thought and action.

Legacy

In honour of Basava, President of India Abdul Kalam inaugurated Basaveshwar's statue on April 28, 2003 in the Parliament of India in New Delhi.

Basaveshwara is the first Kannadiga in whose honour a commemorative coin has been minted in recognition of his social reforms. The Prime Minister of India, Dr Manmohan Singh was in Bangalore, the capital of Karnataka to release the coins.

See also

Bhakti movement

Kalachuri kingdom

Akka Mahadevi

Allama Prabhu

Madivala Machideva

Palkuriki Somanatha

References

''Prophets of Veershaivism'' by His Holiness Mahatapasvi Shri Kumarswami.

External links

Basava: The Great Socio-Religious Reformer

Lingayat

Artists

Category:Bhakti movement Category:Hindu poets Category:Hindu religious figures Category:Indian philosophers Category:Indian social activists Category:Indian Shaivites Category:Kannada people Category:Kannada poets Category:History of Karnataka Category:People from Bijapur

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