Synthesis of Yoga in Lingayatism

Author(s): N G Mahadevappa
Publisher: N G Mahadevappa
Catalog link: https://jainqq.org/explore/250387/1

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SYNTHESIS OF YOGA IN LINGAYATISM N.G.Mahadevappa "Chaitanya", Fifth Cross, Kalyan Nagar, DHARWAD-580 007 (Karnataka). T vinte : Cagayatism of the Kannada vacanas is often wrongly identified with of the Sanskrit Saiva Agamas. The latter holds (1) that Siva abides in i wife Parvati, sons Ganapati, Kumara and Virabhadra, a host of cohorts, t rand of human skulls, holds a trident, rides a bull and is transcendent', kval which is a post-mortem achievement is a companionship with Siva, i.e., which even to the liberated soul Siva is 'the other?, (3) that one must liscrimination failing which one goes to hell", (4) that one must beg for tid must not resort to any profession", (5) that one must perform the Vedic rituals and (6) that since changing caste (varna-sankara) is a great sin, a niva cannot become Virasaiva in this life and if one wants to become a e must be born into a Virasaiva family as a consequence of great merit itaques sver thousands of births. Basavanna and his followers of the 12th century, e vacanas in Kannada, rejected the belief in Kailasa both as an abode of Faust as the goal of spiritual life. Parasiva, for them is not nirguna (featureless), (formless), present in everybody in the form of soul. Moksa for them is - cath passage from the mortal world to Kailasa, but eternal union with Pasiva), attainable in the embodied state. All those who wear istalinga are at therefore, one should not observe caste discrimination and the related ke taboo. One must earn one's livelihood honestly and the excess must be Surency to the needy. Anyone can become a Lingayata at any time of his life. There it, the name 'Lingayatism' is used in this paper in preference to the name Virasuisin'. Moreover, the Sanskrit literature on Virasaivism is scanty and whatever ? vaid is influenced by the vast Kannada vacana literature of the 12th and later w ana-siters. 2. The spiritual path of Lingayatism is called Sat-sthala or Sivayoga. But since the name 'Sivayoga' applies to the spiritual programme of the Tamil Saivas (Saiva action) also, the word 'Sat-sthala' is used in this essay as a synonym of Agavale Sivayoga.)

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Metaphysical background: According to Lingayatism, the universal consciousness (more often called Linga and very few times called Siva or Parasiva), qualified by Sakti, deliberately divided itself in the beginning into anga (individual souls) and Linga, or the worshipper and the worshipped'. Because of ignorance (marevu or avidya) the individual soul thinks that it is separate from and independent of Linga, that it is a body-mind complex and not soul and that the goal of its life is not reunion, but sensepleasure. This ignorance keeps it engaged in selfish activities, which in turn bind it to the samsara. According to the vacana-writers, the original division is not actually a division of Linga or Siva (the cosmic consciousness ), because he is really indivisible (akhanda or avirala). It is only division of his sakti. The sakti, which is with Linga, is called kala-sakti and that which rests with the anga (individual soul) is bhakti-sakti. Out of the former Linga creates the entire universe, including the sentient and non-sentient beings. Though in itself the sakti is neither evil nor good, it constitutes good or bad body-mind complex and environment for the bound souls depending upon their karmas. Since the soul is ignorant it thinks wrongly that the environment provokes it to do selfish activities and therefore, it calls such an environment pravstti-sakti (provoking force). The forces that make the universe are the same forces, which make the human personality. But since the forces of the individual can be converted so as to help him achieve his spiritual goal, the original union with Linga or Lingangasamarasya or simply, 'samarasya', (which is the Lingayata technical name for moksa). they are called nivrtti-sakti (inactive-forces). That is, bhakti-baktis are the attributes of the pure soul or anga. Sat-sthala, which is a systematic spiritual discipline prescribed by the Lingayatas is the way to convert the kala-Saktis into bhakti-aktis, so that we unite with Linga. SAT-STHALA YOGA: Lingayatism, like other systems of Indian philosophy, regards ignorance of one's own true nature and true goal as the starting point of suffering in the beginningless chain of births and deaths. One who realizes his present despicable predicament alone can understand the necessity of liberation. The practice of Sat-sthala-yoga by an aspirant is preceded by his acceptance of eight doctrines: guru, linga, jangama, padodaka, prasada, vibhuti, rudraksi and mantra.

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itu must obtain from an eligible guru an isgalinga, which is regarded as the symbol of alversal consciousness present in the individual, sip padodaka, consume only these things which are first offered to Linga, apply vibhuti (sacred ash) to specific ents of his body and utter the only mantra "Om namahsivaya". He must give money w things to jangama, who, in return, propagates knowledge and practice of lineavatism and functions as a social mentor. These are external marks of a Lingayata. All practices related to them are symbolic rituals. The istalinga is a symbol of the tal consciousness present in us; vibhuti implies that the aspirant determines to wipe out the impurities of the three puras or three-fold body (sthula, suksma and kaasarira); consumption of prasada implies the aspirant's vow to treat all things of the world as prasada (gift of Linga); and so on. The aspirant must transcend this stage and learn their philosophical significance; otherwise he will remain in the same clementary stage throughout his life. But one, who wants to achieve moksa, the original union, must in addition undergo the six-phased spiritual programme, Satsthali yoga. The six phases are (in the ascending order), bhakta, mahesa, prasadi, pawalingi, sarana and aikya. 1. Bhakta-sthala: Since the bhakta (aspirant of the first stage ) is new to the spiritual discipline, he should act according to the guru's advice, without questioning whether they are necessary or effective. In fact, the first condition of beginning the spiritual programme is that one must have faith (visvasa-bhakti) in the guru's way, because he has already accomplished his goal. As Basavanna says, "to know the path of Siva one must know the path of the guru". The four important instructions of the guru he has to follow are as follows. (a) Once a person is converted to Lingayatism, he must believe in the doctrines und practices of Lingayatism and must not violate them. He should develop good moral character and abstain from his earlier non-Lingayata doctrines and practices. He instity to be calm and overcome anger". Cennabasavanna has formulated fifty codes of conduct, which a Lingayata must observe unfailingly. Some of them are ethical. For example, the bhakta must not commit adultery with others' wives, or steal others money". (b) The aspirant must not only abstain from bad company, but also must try to boas far as possible, in the company of the spiritually advanced people, so that, on the

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one hand, he is not allowed to think of self-indulgence, and on the other, he gains sufficient opportunity to learn spiritual ways of from them". (c) The aspirant must not renounce the family, society or duty and retire to forest. It is his duty to earn for the survival of his family' and therefore, nobody should shirk the responsibility of doing duty in the name of renunciation. There is no high or low in so far as professions are concerned1. However, in order for survival one should not beg or steal or earn in an immoral way. (d) One must not only work for oneself and one's family, but also one must carn more than necessary, not in order to hoard for future or for his grand children, but in order to feed the needy. Like earning for survival, feeding the needy is his duty. Here also he must observe two rules. (1) He must not share his earning with a sense of egotism or with a profit motive. (2) He must give it to others as if he is their servant (dasa) or servant of the society. Such a giving is technically called dasham (disa servant, aham = I am) or dasoha. Similarly, one who receives it must treat it as prasada (gift) of Linga's. The sense of servitude is essential for destroying the sense of ego and selfishness. 2. Mahesa sthala: Adherence to strict monotheism and adherence to strict moral conduct characterise the mahesvara-sthala. a. Lingayatas being philosophically strict monotheists censure both worship of inanimate objects like trees, winnowing fans, pots, stones on the roadside"" and of minor gods, who without the capacity to give, vex humans for cheap foods". There is no place in Lingayatism for Parvati, Ganapati, etc. whom other Saivas worship. Even the Siva, whom the Lingayatas normally call Linga, is free from epithets such as "residing in Kailasa, wielding a trident, wearing garland of human skulls, etc.' ascribed by the Agamas and mythologies (Puranas). Their Linga pervades everything in the world including human beings". They do not believe in real, independent, individual souls; on the contrary, they believe that each person's consciousness (anga) is Linga. Only they call it atman or anga, for want of a better word. The istalinga is the symbol of such an infinite consciousness abiding in the individual. Though a bhakta is already initiated to the istalinga worship, his devotion is neither steadfast nor loyal to one God. He often tends to practise polytheism for selfish 4

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purposes and in this sense his polytheism takes him away from his goal, namely, moks. If he shows unswerving loyalty (nistha-bhakti) to Linga he is called mahesa. If anyone wonships other gods than Linga it means absence of faith and trust in Linga. The vacana-writers compare the nistha-bhakti to the unflinching love of a woman for her husband and worshipping other deities to her adultery". The devotion to one God (Inga or Parasiva) must be, not mechanical or commercial, but unselfish20. Performing worship for a material benefit, like rituals and sacrifices performed by the carly Vedic people, is not indicative of true devotion (bhakti). b. Lingayatas hold that it is not enough that an aspirant worships only one God, or for a longer time; he must develop moral constancy. In the first stage he was introduced to moral codes. But in the second stage he is advised to practise them as a religious vow. Lingayatas insist unanimously that devotion without righteousness is new favoured by Linga". In fact, one cannot be called a mahesa, says Cennabasavanna, unless one abstains from adultery and stealing22. Moreover, one must be compassionate to all beings and as Basavanna says none can practise true religion without being compassionate23. Devotion to God and compassion to fellow beings are necessary and complementary to each other. To worship God and neglect morality is like one hand cutting off another24. A real devotee should think, "other devotees' welfare is my welfare"25. There is also an argument by Basavanna and Jedara Dasimayya to the effect that since all living beings are forms of Linga, hurting any one of them for selfish Linga himself. Therefore, one must fear the purposes amounts to hurting consequence of divine wrath and abstain from violence27. Telling lies, adultery with bribes, etc., which hurt others' others' wives or husbands, deceiving, robbery, taking feeling are different forms of violence like killing or mutilating. The purpose of abstaining from all these forms of violence is not escaping from the consequence of divine wrath; nor are truthfulness, showing compassion to all forms of life, etc. aim at acquisition of divine grace. The two forms of moral behaviour only aim at being less and less selfish. Unselfishness has two spiritual advantages. (1) An unselfish mind is a pure mind and a pure mind can easily meditate while a selfish mind cannot. (2) An unselfish mind can perform selfless acts, which breed no karma. A mind, which is free from karma, is free from rebirth and is almost liberated (mukta). 5

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Anyone who wishes to attain the original re-union with Linga must, therefore, take a vow to purify his mind by m eans of moral behaviour. 3. Prasadi-sthala: Patanjali's Yoga and Hatha-yoga prescribe asanas (bodily postures) and pranayama (regulated breathing) for the purification of the physical body so that it becomes fit for meditation. But these two techniques can at best purify only the gross body (sthula-sarira). The Lingayatas, however, as an alternative to this suggest that the aspirant must develop a special philosophical attitude towards one's own body and the world. According to Lingayatism, the world including the human body and mind (antahkarana) is the body of Linga. The world is regarded sometimes as made of 35 principles (five primordial saktis and their superintending deities, five gross elements. five subtle elements or five vital airs, five karmemdriyas, five jnanendriyas, four antahkaranas and jivatman) and sometimes as made of only eight principles (five gross elements, atman, the sun and the moon). In any case the principles are different forms of sakti of Linga. Lingayatism does not distinguish body from the soul, sakti from Linga, in order to call one reality and the other unreality or maya. The term prasada' has a special significance in Lingayatism. We offer food to Linga as a token of gratitude and what is offered becomes prasada. It is holy food and one who eats it is believed to become himself holy. A Lingayata is taught to treat not only what he eats and drinks, but also all other objects of his experience, such as form, taste, smell, etc. as prasada (gift) of Linga. This presupposes his belief of Linga's omnipresence. Earlier he used to offer only edible objects to the physical isalinga and now he offers objects mentally to the all-pervading Linga, before he enjoys them. Still later, he treats his own karmemdriyas, jnanendriyas, antahkaranas as prasada of Linga. Any one who develops such a philosophical attitude is a real prasadi and his body. which is nourished by such food and drink, is believed to become prasada-kaya (holy body) or Kailasa or temple of Siva. Such devotion is called avadhana-bhakti (attentive devotion), because the devotee is always attentive about treating all objects of experience as prasada. Most spiritual disciplines prescribe abstention of mundane happiness and even mundane relations, in an attempt to attain transmundane happiness. The so-called transmundane happiness is not really transmundane but only sense pleasure derived from objects like honey, ghee, m ilk, sweet, etc. available in heaven. This is based on a

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ine that the mortal world is evil and the believe in two worlds. There is but one w Song philosophical doct But Lingayatism does no Bone worldling's angle Savyogi's angle, is Siv 4s not advocate abst ingavatism, had two w mortal world (martya-loka) and which oka. Even if the goal is really transmu ation of personal happiness. Basavant es and firmly believed that conjugal lif hand, the unfulfilled instincts always hat Spiritual life. On the one do not allow him to meditate and, on the other, (warns Basavanna), aladies. Moreover, it is illogical to think al life. A woman saint says, in mental and physical desire is opposed to spirit They say that Are gold an ve must please Linga by renouncing gold. Linga opposed? They say that Are woman They say that Are land and They say that Are senses and They say that Are world an we must please Linga by renouncing woman. Linga opposed? and In another vacana the same we must please Linga by renouncing land. Linga opposed?... we must please Linga by renouncing senses. Linga opposed? we must please Linga by renouncing world. Linga opposed?.. 28 From this it follo spirituality. But one who of the close associates of E If a devotee If a devotee If a devotee According to Lingayatis, effect means rejection Basavanna, whatever com However, we should guar to develop greed in the narne for any object. As Cennabasavanna says, that renunciation is not advised as a vants to enjoy must do so in a moral way asavanna, says, 29 interested in a woman he must marry he interested in land, he must buy it and set interested in gold, he must earn it....2 rejection of anything is rejection of p an opportunity to become holy. Th to us we must offer to Linga and en Ourselves against immorality30; nor shou of prasada. In a sense the prasadi has n i 15 f We must offer We must offer We must offer Whatever the Linga the tender sunlight of the morning Linga the shadows of the evening: Linga the below, the middle and the top: object we must offer Linga...31 author says, Before our body touches, objects must be offered to Lin Before our mind touches, objects must be offered to Lin 7

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Before ou11 e a rs, eyes, nose, tongue and Objects n 22 st be offered to Linga32 It is important not only = O f fer things or senses or antah as prasada of Linga. Th i s does not take aw mental and physical hea l th, nor does it make him that his mind stops the in f lux of the fresh Goa 4. Pranalingi-sthala: In the first three S t ag es the aspirant learns that th separate reality, but a par t O r body (anga) of in obiect it must be offered to L inga as a token of devotional stage he must learn the P r o c ess of realising it. The only e a meditation, to which the rlier three are stepping-stones discipline in meditation a n d is called anubhava-bhali Astanga-yoga of P atanjali and Hath a tanjali and Hatha-yoga presi pranayama as a prerequ i site of meditation. The Lipov. complex, laborious and tim e -consuming nature of asanae small results, have prescr ibed only one of the five z padmasana, svastikasana, a tacandrasana and parvarisicon worship one's istalinga, a n d by this, the time and labour of other asanas and time de V o ted for worshipping the stalira Moreover, very few pranav a zza forms" are prescribed. One who wants to lea rn the technique of meditation ha posture such as padmasarza O r Darvankasana, make his empty his mind of all its C o n cepts, ideas, desires, etc. com pranalinga (individual soul a n d experience the brilliant lioh 36 forms of pranayama including Bardhas such as lalandhara. Allama Prabhu, who w a s an adept in yoga of the Nath. L cakras, surrounding the six ingas residing in the different pi bottom of the spine is acar t u s a in the centre of the adhammen guru-linga in the centre of th e Svadhisthana-cakra: a little above centre of manipuraka cakra Jarisama-linga is in the centre of in the heart; prasada-linga is in th e Centre of visuddhi-cakre cakra between the eye brows . A t the top of the brain there is a sev.

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hasrara, which su r rounds the sunya-linga. Sometimes six synonyms e ly, Brahma (Abhava), Visnu, Rudra. Isvara Sadi vix lingas, respectiv (Santyatita)37. This does not mean that there are seven Lingas in each person and inn have innumerable L i ngas. If that were so, it would contradict the I. theism. Nor does it in c an that Linga exists only in special narts it w o u ld contradict the theory of omnipresent Linga. W nens is that one Lin e a existing in different cakras has different names3 on the cakras a r e the subtle forms of sakti, it should become clear ng is surrounded by th e same sakti. The cakras are only places ciling which one can nnystically intuit Linga. One who reali buvalu (space o r cid-bayalu (spiritual space) is certain that ther nart o f the body and another so far as the existence of L Tantada S iddhalinga Sivayogi, a great yogi of the 15" centur il there be any differen c e between a tree and its branches? Can there ference between a body and its organs? ... For one who consumes the prasina band, mouth and al1 o ther organs of the body are pervaded by Linga"39. inoi or ser-varga-lingi (one who has established Linga all ov person) experiences brillian t light, which he identifies with Linga". That is why Vacana writers call it Jyotirlinga. According to some, m e ditation may begin with drstiyoga or gazing a stalinga placed on one's p a lm after its worship. The gazi concentration such that the im a ge of the istalinga in imprinted on the mind. This to meditation . When the image of the istalinga imprinted on mind occupies the whole b o d y it is called pranalinga. The extension of medita results in the individual soul 's identification with Linoa 42 The five airs (prana, a p ana, samana, udana and vyana) operate in two way: annan who has not undergon e training in asana, pranayama and various bandhas. t onerate in such a way that h e is dominated by various selfish desires and is Jo morally astray, whereas the same airs can be spiritually helpful in a man who undergone Hatha-yogic discipline. But Sat-sthala-yoga, which aime spiritual benefits without prescribing the complicated, laborious and time-consum thayogic discipline, has disco vered drstiyoga, which is based on the theory that

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the gaze concentrates on the istalinga, our breathing is automatically regularised and by that the mind is able to think nothing else. As a result, the fire in the basic cakra, muladhara, sparkles and the kundalini, which is sleeping in a coiled manner, with its head downward, is aroused. There are three nadis (nerves) beginning from the brain and ending in the bottom of the spine. The right one is called pingala, the left ida and the central susumna. The lower gate of the susumna (called brahma-randhra) is blocked by the tail of the sleeping kundalini in a man who is seeking sense-pleasure always because of ignorance. Once the kundalini is aroused the lower gate of the susumna is opened. It is said that the fire in the lowest cakra, muladhara, reaches the other end of the susumna and heats up the pot of nectar in the sahasrara. The same idea is expressed in other words. The kundalini, thus aroused, moves upwards through each of the six cakras, ultimately uniting with Sunya-linga abiding in the sahasrara (located in the top of the brain ). The upward movement of the kundalini brings about unmatched bliss, which is compared to amsta (nectar)". One important consequence of becoming a pranalingi is destruction of ignorance and its attendant evils, selfishness and karmas. Since the aspirant regards his own body as Kailasa or temple of Linga, he does not regard Linga as 'the other', and therefore, he does not worship the symbol, istalingas, 5. Sarana-sthala: The aspirant of the fifth stage is called sarana (one who has surrendered himself to Siva). Like many mystics the world over, many of the Lingayata saints, both men and women, who lose their selfishness, unhesitatingly regard themselves as wives of Linga"6. Their loss of jivatva (selfishness and individuality) results in the gain of Lingatva (divinity). The loss of self is total such that a sarana regards his own thoughts, words and acts as those of Linga. Of such a sarana Cennabasavanna says, Sarana does not touch anything before Linga which is at the tip of the skin touches it; sarana does not see anything before Linga which is at the tip of the eyes sees it; Sarana does not hear anything before Linga which is at the tip of the ear hears it; ... Because sarana has Linga all over his body ...? 10

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y. Sanmukha Svan i , another vacana-writer says, All my acts are your acts; All my words are your words; All my sights are your sights; (etc.) 48 Mystics enjoy bliss (amanda) not only in the mystic state, but in the wakin Siste is especially by spo ntaneously surrendering themselves completely to Linga is called sarana b ecause of his complete surrender. Just as a traditional wif her all to her husband and regards her husband's happiness as he ess. so also the sarana, who has had mystic experience, surrenders himsel civ 10 Linga and regards Linga's happiness as his happiness. Just as hi: chce is called sivanu b hava or linganubhava, his bliss enjoyed during and after cxperience is called lirigananda or sivananada. The bliss is incomparable". Once tonces this supreme bliss he belittles all kinds of sensual pleasures 6. Aikya-sthala: L'analingi learns, not from somebody but from his own mystic intuition, that he in the parate from, but on ly anga (part) of, Linga. Yet there is a sense of T left in m. In the sarana state h e sacrifices that sense also. But that is only temporary. Siseralmeditations assure h im that he is not separate from Linga, but one with Linga. in ther words, he becomes an aikya or lingaikya (one who has identified himself with !na). The several unity exp eriences take away from him the sense of T' (subject) as Hront of which he loses the sense of object also. That is, he lives in a state, which Inscends the subject-object duality. He is not aware of himself as distinct from God in compares the original u n ion to the merging of a river in a sea, to the melting of a haitstone in a pond, to ghee u niting with ghee, etc.''. Since the soul (arga) and Linga te substantially the same, the ir union becomes inseparable and indistinguishable. To is the point of indisting uishability of anga and Linga, Tontada Siddhalinga Svavogi argues that the golden ornaments when melted would not become gold again untess they came out of gold ; similarly, Basavanna, Cennabasavanna, Allama Prabhu and others would not becom e Linga again unless they evolved from it. For this asen the union is called sartzarasya or linganga-samarasya. The concept of samarasya is, therefore, different from the Agamic concept of sayujya, according to which, the bevated soul does not unite w ith Siva indistinguishably, but remains separate from bin, although it enjoys enduring companionship with him. 11

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It should be noted that the analogies of river uniting with sea, hailstone melting in a pond and the like, must not be misinterpreted to mean that the liberated soul passes from one place to another in order to unite with Linga. Such a passage is actually conceived by the Agamic Virasaivas, who regard sayujya, not, samarasya, as the supreme goal of life. The soul eligible for moksa moves after the death of the body from the mortal world to Kailasa. The concept of sayujya is congruent with the concept of transcendent God, whose abode is Kailasa. But since the Lingayatas believe in the omnipresent Linga, they cannot think of a passage of the soul from a Godless place to Kailasa, where it gains proximity (samipya) to God and, though it attains pure form (sarupya) of God it remains aloof from him. The union of anga and Linga is best expressed by employing the analogy of parts of space uniting with the greater space. When the pots, jars, houses, etc which contains limited parts of space are destroyed the parts of space merge in the greater space without traversing any distance. So also, the souls transcend their limitations and merge in the cosmic soul without traversing any distance. From the foregoing discussion it follows that according to Lingayatism, man is a synthesis of physical, biological, psychological and spiritual forces, which can work alternatively: left to themselves, they bind us to the sorrowful samsara for ever; or, if they are controlled and guided to flow in the right direction or made to manifest their hidden nature, we cease to be separate form Linga and consequently form sorrow, and attain eternal blissful union with Linga. The forces, which bind us to samsara, are the same forces, which liberate us. Secondly, man is already divine and what is in Linga is also in arga, like gold present in golden ornaments. Because of forgetfulness (marevu) or ignorance (avidya) he has forgotten his original nature. Sat-sthala-yoga is the way of recollecting one's original nature. Thirdly, Sat-sthala-yoga is able to strike a balance between worldly life and a life of renunciation, as a result of which it looks neither abnormal nor impracticable nor irrational SYNTHESIS: For a Sat-sthala-yogi, who wants to attain the original blissful union with Linga, his life from the earliest spiritual life to the stage in which he attains it his entire

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ind after he attains it the remaining part of his life is also yoga. Thu: word al is used in the sense of discipline in the first case and in the sens Ax on with Linga in the second case. sthala-yoga necessarily presupposes that other forms of yoga do not le: hic ori blissful union of arga and Linga. Some of them involve more effort, r astoni take a longer tim e to produce the desired effect, whereas Sat-sthala-you here compressed, direct, easier and shorter. What makes it more attractive is its na of synthesising different systems of yoga, such as Karma-yoga, Bhakti-yoga, Jn duga, intra.yoga, Hatha-yoga and Raja-yoga. This does not mean that a Siva: ketis.. the different form s of yoga successively. Sat-sthala-yoga is no cambiation, but a harmonious synthesis of these forms of yoga. It has become almo st a universal traditional dictum that God and persi Bippines are exclusive of each other such that a serious devotee who chooses ist Scrifice his personal happiness and one who chooses personal happiness n Anget God. Sat-sthala-yoga instead of rejecting one for the sake of the ot yuthesses the two harmoniously. It insists that one must work and enjoy the fruit wsada of Linga, without being immoral. Similarly, it rejects the idea that one wh Spiritually interested must turn his back on the society and vice versa. According ngaya ism, no yoga can b e a satisfactory synthesis of different yoga forms unles svathesis es individual, social and spiritual life or inner experiences and outer activit mitt sthalu yoga not only con demns people who renounce their social and family a retire lo the forest to lea d spiritual life there, but also holds that spiritual life car in society and family. The time and energy spent by Hatha-yogis are enormous compared to maller results they produce. L ingayatism involves very few Hatha-yogic processes advocates a few asanas and pranayama forms, not to achieve robust youthfuln wungevity or occult powers, b ut to purify the vital airs, cakras and other constitue tch that the practitioner a chieves meditation on Linga easily. It synthesises worship of istalinga with asanas and pranayama. By introducing the concepts of prasada, kayaka and dasoha it synthesi Karma-yoga, Bhakti-yoga, Jnana-yoga. By treating everything as prasada of God spirant develops equanimity towards all objects of his experience. One must earn neself and one's family an d m ust distribute the excess to the needy, with a sense 13

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humility. Both the concept of prasada and the concept of dasoha aim at inculcating in the aspirant selflessness necessary for losing the sense of individuality (jivatva-bhava). A person who is less selfish and more equanimous is able to perform meditation (dhyana). Dhyana is the only way of acquiring true knowledge of oneself, which according to Lingayatism, is moksa. In a sense, the Sat-sthala-yoga does not really have six stages, as is generally believed. Bhakti (devotion ) may gradually intensify in different stages of one's life, but it includes the aids to bhakti, namely, utterance of mantra, selfless distribution of our earning, meditation, etc. in every stage. That is why the spiritual discipline is sometimes called Misra-Sat-sthala. Just as we cannot offer God taste, smell, form, etc. of a fruit severally, but only collectively, so also, we cannot practise the different means to moksa severally, but only collectively. That is why Basavanna and Cennabasavanna say that since we do not have an endless life, we cannot be bhakta, today, mahesa tomorrow, etc.; we must practise the essence of each sthala simultaneouslys. REFERENCES 1. Dr.M.Shivakumara Swami (ed): Suksmagama, Ch.V. (Bangalore, Veerashaiva Anusandhana Samsthana, 2001) vv 1-3. Other Agamas also begin with similar description of Siva. (The publisher of the remaining Agamas quoted in this article is same). 2. Dr.M.Shivakumara Swami (ed): Makutagama (1998), Kriyapada, ch.V., v 23 and Caryapada, ch. IX. vv.29-30, 52. 3. Dr.M.Shivakumara Swami (ed): Candrajnanagama (2002), Uttarabhaga, Ch.XII, vv. 1, 3, 4, 8, 9, 12, 16. 4. Dr.M.Shivakumara Swami (ed): Paramesvaragama (2000), Ch.V.vv.65-67 and ch.VII. vy. 58-59. 5. Dr.M.Shivakumara Swami (ed): Paramesvaragama (2000), Ch.IV, Homavidhi nirupanam, vv. 32-37, 51-52, 82-85. 6. Dr.M.Shivakumara Swami (ed): Karanagama (1999), ch.l., vv. 134-136. 7. S.Shivanna (ed) Samagra-vacana-samputa, vol. XI, v. 63. 8. ibid. 9. Dr.M.M.Kalburgi (ed): Samagra-vacana-samputa, vol.I (Kannada Pustaka Pradhikara, Bangalore, 2001), v. 70. All Samagra-vacana-samputa, volumes are published by Kannada Pustaka Pradhikara, Bangalore, in 2001. Bangalore, in 2001. 10. Ibid.: 1216 and B.V. Mallapur (ed): Samagra-vacana-samputa, vol. III, v. 64. 11. B.V.Mallapur (ed): Samagra-vacana-sampusa, vol. II v.971. 12. M..M.Kalburgi (ed): Samagra-vacana-samputa, vol. I, wv. 119, 136, 141; Veeranna Rajur (ed): Samagra-vacana-samputa, vol. V, v.28 and B.R.Hiremath (ed): Samagra vacana-samputa, vol. VIII, v. 584. 13. B.R.Hiremath (ed): Samagra-vacana-samputa, vol. IX, v.266 14. B.R.Hiremath (ed): Samagra-vacana-samputa, vol. VIII, v.1298. 14

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15 Veeranna Rajur (ed): Sam agra-vacana-samputa, vol. XIV. v. 420. 16. M.M.Kalburgi (ed): Sarzagra-vacana-samnputa, vol. / vy. 557. 562. 17. M. M.Kalburgi (ed): Sar a gra-vacana-samputa, vol. I vv. 554, 555. 18. M. M.Kalburgi (ed): Sarz7&sra-vacana-samputa, vol. I, v.:533; B.V.Mallapur (ed) cana-samputa, vol. II, 1161: Vidyashankara, S (ed): Samagra-vacana-samanta Veeranna Rajur (ed): Sam agra-vacana-sampuja, vol. V. v.365. etc. 19. M. M.Kalburgi (ed : Sarzagra-vacana-sampusa, vol. I. v.109; B.V.Mallapur (ed). wacana-samputa, vol. II, V.127. 2!). M.M.Kalburgi (ed): Sam a gra-vacana-samputa, vol.). v. 126. 184. 21. M.M.Kalburgi (ed: Sarzagra-vacana-sampula, vol.I, vv. 96, 99: B.V.Mallapur Samagra-vacana-saputo, vol. 11, V. 64; Veeranna Rajur (ed): Samagra-vacana V. v. 218: Veeranna Rajur (ed : Sarnagra-vacana-samputa, vol. XIV. v. 460, etc. 22. B.V. Mallapur (ed : Sarzasra vacana-saniputa, vol. II. v.1334. 23. M.M.Kalburgi (ed): Samagra-vacana-samputa, vol. I. v. 247. 21 M. M.Kalburgi (ed): Samagra-vacana-samputa, vol. I, v. 406. 25. M. M.Kalburgi (ed:Saragra-vacana-sampusa, vol. I. v. 408. 26. P.G.Halakatti (ed): Vacana-sastra-sara, vol.l. (Shri Jagadguru Tontadarva samsthanamatha, Gadag, III edn, 1982) v.532; M.M.kalburgi (ed): Samagra-vaca vol. I, v.407. 27. M.M.Kalburgi (ed): Sarzagra-vacana-sampula, vol.I, vv. 776. 247: B.R.Hiremaih Samagra-vacana-sampuja, vol. IX, V.457. 28. Veeranna Rajur (ed): Samagra-vacana-sampula, vol. XIV. v. 771. 29. Vidyashankara, S (ed): Samagra-vacana-samputa, vol. IV. v.836. 30. M. M.Kalburgi (ed): Samagra-vacana-samputa, vol. I. v. 775. 31. B.V.Mallapur (ed : Samagra- vacana-sampula, vol. III. v.255 33. M..M.Kalburgi (ed): Sarzagra-vacana-samputa, vol. 1. v. 829. 34 MM. Kalburgi (ed : Sarzzagra-vacana-sampusa, vol. I, v.821: B.V.Mallapur (ed): S. vacana-samputa, vol. II, V.853. 35. S.Shivanna (ed): Samagra- vacana-sampula, vol. XI, vv.364, 1057. 1071. 36. Veeranna Rajur (ed): Samagra-vacana-sampusa, vol. XIV. v.709. 37. B.V.Mallapur (ed): Samagra- vacana-sampusa, vol. II, vv. 201, 283. 38. Veeranna Rajur (ed: Saragra-vacana-samputa, vol. XIV, v. 756. 39. S.Shivanna (ed): Samagra-vacana-samputa, vol. X1, v.415. 40. B.V.Mallapur (ed : Samagra- vacana-samputa, vol. II, 265: S.Shivanna (ed):Sama. cana-samputa, vol. XI. v. 1033; Veeranna Rajur (ed): Samagra-vacana-samputa vo v. 967. 41 S.Shivanna (ed): Samagra-vacana-samputa, vol. XI. v. 906. 42. B.V.Mallapur (ed): Samagra- vacana-samputa, vol. III. v. 1520. 43. Veeranna Rajur (ed): Samagra-vacana-samputa, vol. V, v. 1339. 44. S.Shivanna (ed):Samagra- vacana-samputa, vol. XI v. 546; B.V.Mallapur (ed): Sam. vacana-samputa, vol. III, V.371; 5:284. 45. Vidyashankara,S (ed): Samagra-vacana-samputa, vol. VII, v. 493; S.Shivanna (ed):S. vacang-samputa, vol. XT, V . 557, 562;B.V.Mallapur (ed): Samagra-vacana-samput. v. 203. 46. M..M.Kalburgi (ed : Sarzagra-vacana-sampula, vol. I, v. 504, M.M.Kalburgi (ed): S: -vacana-samputa, vol. VT, V. 205; Veeranna Rajur (ed): Samagra-vacana-samputa, vol 109. 47. B.V.Mallapur (ed: Samagra- vacana-sampusa, vol. III. v. 305. 48. Veeranna Rajur (ed): Samagra-vacana-sampusa, vol. XIV. v. 883. 49. B.V.Mallapur (ed): Samagra- vacana-sampuja, vol. II, v. 206; Veeranna Rajur (ed): Samagra-vacana-samputa, Vol. V, V.126; M.M.Kalburgi (ed): Samagra-vacana-samol VI, v. 1240. 50. B.V.Mallapur (ed): Samagra- vacana-sampusa, vol. III, v. 688: Veeranna Rajur (ed): Samagra-vacana-samputa, vol. V, v. 104.

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51. M.M.Kalburgi (ed): Samagra-vacana-samputa, vol. VI, v. 320; B.R.Hiremath (ed): Samagra vacana-samputa, vol. IX, V.427;S.Shivanna (ed):Samagra-vacana-samputa, vol. XI, v. 620 and so on. 52. S.Shivanna (ed):Samagra-vacana-samputa, vol. XI, vv. 60. 61. 53. Samagra-vacana-samputa, vol. 1, v.1323 and B.V.Mallapur (ed): Samagra-vacana-samputa. vol. III, v.1492. M.M.Kalburgi (ed): Samagra-vacana-samputa, vol. I B.V.Mallapur (ed): Samagra-vacana-samputa, vol. II B.V.Mallapur (ed): Samagra-vacana-samputa, vol. III Vidyashankara, S (ed): Samagra-vacana-samputa, vol. IV Veeranna Rajur (ed): Samagra-vacana-samputa, vol. V M.M.Kslburgi (ed): Samagra-vacana-samputa, vol. VI Vidyashankara, S (ed): Samagra-vacana-samputa, vol. VII B.R.Hiremath (ed): Samagra-vacana-samputa, vol. VIII B.R.Hiremath (ed): Samagra-vacana-samputa, vol. IX. Veeranna Rajur (ed): Samagra-vacana-sampusa, vol. X S.Shivanna (ed):Samagra-vacana-samputa, vol. XI. Veeranna Rajur (ed): Samagra-vacana-sampura, vol. XII, 16