Lingayata or Veerashaiva is the name given to the followers who adore Maharudradeva. While Lingayata is the one “who sport the Ishta Linga (Adored Linga), Veerashaiva is a Brave Shaivite. Undoubtedly this group of followers branched out of Hinduism.
A few years back many did not view Lingayata and Veerashaiva as separate from one another. Though the 12th century social reformer and great humanitarian Jagad Jyothi Basaveshwara who was fondly called Basavanna brought some reforms. Born in a Brahmin family he opposed the atrocities in the name of caste and tried to sow the seeds of love and devotion towards the Ishta Linga. The one who has the Ishta Linga was considered a Sharana (Refugee of Maharudradeva). Even Basavanna did not categories the group as “Lingayata” he named them Sharanas, those who surrender.
Tradition says that Veerashaiva sect was founded by Panchacharyas (Five Ascetics) who incarnated from the five face of Maharudradeva namely Sadyojata, Vamadeva, Tatpurusha, Aghora and Isana calling it as “Panchamasali Peeta”.
The Panchacharyas established five peethas in different places; Veerasimhasana of Rambhapuri in Balehonnuru (Chickmangalore Karnataka), Saddharma Shimhasna of Ujjini (Ballary Karnataka), Vairagya Shimhasana of Kedar (Uttarakhand), Surya Shimhasana of Srishaila (Andhra Pradesh) and Jnana Shimhasana of Kashi (Uttar Pradesh).
Maharudradeva is adored keeping in mind his three manifestations. First and foremost is that he is “Adi Yogi” the first adept. Even a Vaishnava agrees to this and considers Maharudradeva as Guru who shows the seeker the path leading to Sri Hari.
Second as Kailasavaasi Shiva, the resident of Kailasa as mentioned in scriptures. This was the way the Panchamasali Peeta Acharyas adore Maharudradeva. His valour and intrepidity is praised and glorified. This way of adoration later on had pomp and show which created differences among devotees. Here it was more of how much is offered than how it is offered.
Finally as Nirakara Shiva, the formless. This way of adoration was emphasized by Basavanna to which he introduced the Ishta Linga dharane and pooje (wearing and worshiping). This was called Angaiyalli Linga (Linga in the Palm). They preferred “Jangama Linga” (Moving Linga which they wore) than the “Stavara Linga (Consecrated Linga).
Basavanna introduced the worship of formless Shiva, but he never differentiated anyone and did not wish for a separate category to those who worshipped the Linga in the Palm. Basavanna wanted to unite people but today some of his followers who are playing the political game are dividing people.
It is irony that reservation and from that politics is dividing people. The decision by some religious heads to get away from Hinduism to be tagged as separate religion for getting the benefits of reservation would have made Basavanna hung his head in shame today.
The Lingayata and the Vokkaliga (Gowda) are the two communities dominant in Karnataka. The fight to be in power by the political aspirants from both the communities is a long lasting issue in Karnataka. The chief ministers in Karnataka are either from Lingayata or Vokkaliga community who are in majority in the state. The vote bank politics is dividing the Hindus for political gains.
Basavanna who served as minister in the court of King Bijjala, of the Kalachuri Dynasty of Kalyani (North Karnataka) organised “Anubhava Mantapa” (Vestibule to express Spiritual Experience) never did he imagined of “Aarakshan” Reservation.
Courtesy: Sreeram Manoj Kumar, https://m.facebook.com/story.php?story_fbid=1893010484051436&id=100000275079859
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