5
As already mentioned Śivaism has an important though unorthodox offshoot in the Lingâyats[558] or Lingavants. It appears that they originated at Kalyan (now in the Nizam's dominions) at the time when a usurper named Bijjala (1156-1167) had seized the throne of the Chalukyas. Their founder was Basava (the vernacular form of Vrishabha) assisted by his nephew Channabasava,[559] whose exploits and miracles are recorded in two Purâṇas composed in Kanarese and bearing their respective names. According to one story Bijjala, who was a Jain, persecuted the Lingâyats and was assassinated by them. But there are other versions and the early legends of the sect merit little credence. The Lingâyats are Puritans. They reject caste, the supremacy of the Brahmans, sacrifices and other rites, and all the later Brahmanic literature. In theory they reverence the Vedas but practically the two Purâṇas mentioned are their sacred books.[560] They are strict vegetarians and teetotallers: they do not insist on child marriages nor object to the remarriage of widows. Their only object of worship is Śiva in the form of a lingam and they always carry one suspended round the neck or arm. It is remarkable that an exceptionally severe and puritanical sect should choose this emblem as its object of worship, but, as already observed, the lingam is merely a symbol of the creative force and its worship is not accomplished by indecent rites.[561] They hold that true Lingâyats are not liable to be defiled by births or deaths, that they cannot be injured by sorcery and that when they die their souls do not transmigrate but go straight to Śiva. No prayers for the dead are needed.
Though trustworthy details about the rise of the Lingâyats are scarce, we can trace their spiritual ancestry. They present in an organized form the creed which inspired Paṭṭaṇaṭṭu Piḷḷai in the tenth century. About a hundred years later came Râmânuja who founded a great Vishnuite Church and it is not surprising if the Śivaites followed this example, nor if the least orthodox party became the most definitely sectarian.
The sectarian impulse which is conspicuous after the eleventh century was perhaps stimulated by the example of Mohammedanism. There was little direct doctrinal influence, but a religious people like the Hindus can hardly have failed to notice the strength possessed by an association worshipping one god of its own and united by one discipline. Syrian Christianity also might have helped to familiarize the Lingâyats with the idea of a god not to be represented by images or propitiated by sacrifices, but there is no proof that it was prevalent in the part of the Deccan where they first appeared.
The Lingâyats spread rapidly after Basava's death.[562] They still number about two millions and are to be found in most Kanarese-speaking districts. They are easily recognizable for all carry the lingam, which is commonly enclosed in a red scarf worn round the neck or among the richer classes in a silver-box. It is made of grey soapstone and a Lingâyat must on no account part with it for a moment. They are divided into the laity and the Jangams or priests. Some of these marry but others are itinerant ascetics who wander over India frequenting especially the five Simhâsanas or Lingâyat sees.[563] They are treated with extreme respect by the laity and sometimes wear fantastic costumes such as plates resembling armour or little bells which announce their approach as they walk.
In doctrine the Lingâyats remain faithful to their original tenets and do not worship any god or goddess except Śiva in the form of the Lingam, though they show respect to Gaṇeśa, and other deities as also to the founder of their sect. But in social matters it is agreed by all observers that they show a tendency to reintroduce caste and to minimize the differences separating them from more orthodox sects. According to Basava's teaching all members of the community both men and women are equal. But though converts from all castes are still accepted, it was found at the last census that well-to-do Lingâyats were anxious to be entered under the name of Vîraśaiva Brahmans, Kshatriyas, etc., and did not admit that caste distinctions are obliterated among them. Similarly though the remarriage of widows is not forbidden there is a growing tendency to look at it askance.