Today, Indian philosophies are being viewed through foreign lenses, and analyzed by foreign standards. This misinterpretation, whether deliberate or not, needs to be addressed. Vachana literature is an expression of life experiences. Finding equivalent words in English for these terms is difficult. Work, service, experience, and bhakti must become integral parts of life. Every country has a soul, and India is adhyatma. Without it, India would not exist. The sharanas conveyed this same spiritual essence. A nation’s expression is its culture, reaching its pinnacle through spiritual living, said Dattatreya Hosabale, Sarkaryavah of RSS at Dharwad, Hubbali, Karnataka during a book launch on July 29.
Dattatreya Hosabale was at Hubbali for the launch of a Kannada book titled as “Vachana Darshana,” compiled by an editorial team of Dr. Niranjan Poojar, Janamejaya Umarji, Chandrappa Barangi and Dr. Santosh Kumar PK. This book is about the preaching of Basava during his lifetime.
He emphasized that every word of vachana literature provides guidance on “how to build a life.”. The teachings of Guru Nanak in his hymns, and Sant Tukaram in his abhangs, align with what the sharanas conveyed in their vachanas. The values of work, devotion, and service in the sharana tradition mirror Guru Nanak’s principles of “work honestly, sing God’s praises, and remember God’s name.” Thus, this illustrates that Indian philosophies are interconnected, all aiming to lead a good life and achieve self-realisation.
The sharanas conveyed Vedantic thoughts, Upanishadic philosophy, and the essence of the Gita in simple language through Vachanas. They provided Vachanas in simple terms for societal reform. Their study should be ongoing. In the 12th century, Basavanna promoted inter-caste marriage to light the lamp of equality in society. His thoughts on peace are relevant even today, said Dattaji, highly praising Vachana literature, Datta ji concluded.
Speaking on the occasion, Sri Sadasivananda Swamiji of Gadag’s Sri Shivananda Brihanmath, recalled Akka Nagamma’s Vachana and then emphasized on how Basavanna practiced the Bhakti Yoga.
The Basava philosophy is not something foreign that dismantles our culture. In recent years, many so-called ‘intellectuals’ have compared the selected thoughts of Basavanna with Karl Marx and foreign thinkers, portraying them as similar. However, in Basavanna’s path, there is Shiva, there is bhakti, there is faith, there is adhyatma profound. In contrast, the thoughts of foreign thinkers are purely commercial; therefore, Basavanna’s thoughts should be viewed in their indigenous context.
“Some so-called ‘intellectuals’ among us claim that Hindutva and Basava philosophy are different and unrelated. Thus, in marriage invitations and function pamphlets where the initial phrase used to be ‘Om Shri Guru Basavalingaya Namah’, they have removed the Pranava mantra ‘Om’ and now use only ‘Shri Guru Basavalingaya Namah’. But aren’t ‘Shri’, ‘Namah’, and the ‘aya’ in ‘Basavalingaya’ also Sanskrit words? What would remain if these were removed? Only ‘to Basavalinga’! Is it possible to convey anything meaningful with just this? These narrow experiments of the so-called ‘intellectuals’ will never illuminate society. Such divisive efforts will never succeed.
“Those who have never performed Lingapuja, those who lack understanding of Lingatattva, sit somewhere and interpret vachanas. They twist them for their convenience, misleading society. This is neither in the interest of society nor the unity of the country. Therefore, there should be an effort to read Vachanas in their original form. When we understand them in their original context, we can truly grasp their essence. Otherwise, we risk misinterpreting vachanas based on distorted commentaries, Swamiji warned.
Regrettably, man is distancing himself from religious rules. Some persuasion is needed! For example, people remove the Lingam from their necks, citing discomfort while sleeping. Before a child is born, there is a Garbha Sanskara in our tradition. Thirteen days after birth, there is Lingadiksha again. But the Lingam is often removed, fearing the child will lose it. Subsequently, there is no Lingapuja, no unity of body and devata. Once, during a visit for Padapuja at a devotee’s home, Swamiji noticed the Lingam hung six inches below the deity’s alcove, lamenting that religion was hanging like that Lingam. He also criticized our indifference. In our tradition, there are no strict rules; it’s okay if you perform the puja or not, believe in God or not, accept rituals or not. This unrestricted freedom is causing us to drift away from the essence of religion. Although ours is not a Semitic religion, how can religion survive if we keep distancing ourselves, citing constraints? Earlier, every household had Lingapuja practitioners; now, it’s often just one person per house! If this continues, even that may vanish, necessitating a revival, he opined.
Following religion is today’s necessity. Vachana literature provides solutions to all the problems of the 21st century. The study of vachana literature should be continuous. Like the Bhagavad Gita, Bhagavata, and Devi Mahatmya, collections of vachana literature should become texts for regular recitation. One should connect with the vachanas. If, while performing Lingapuja, a few tears of divine emotion fall, Swamiji said that is the path to the supreme abode, sparking thoughts on practical Vedanta.
Senior Lingayat leader Chandrakant Bellad, senior researcher Dr. Sangamesh Savadattimath, Govindappa Gowdagol, Shanta Imrapur, J. Nandakumar, the national coordinator of Prajna Pravah, co-coordinator Raghunandan, and several prominent members of the society were present at the book release event. The occasion counted a gathering of over 1,000 people.
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