BASAVANNA

Today's problems with humanity are more complex than ever before. Man
possesses unparalleled strength and wisdom, without a doubt, yet these
accomplishments have also sparked unmatched change, which has made life
even more perplexing. The world around us is constantly evolving. More than
at any other time in our history, we are in dire need of spiritual outreach
currently. We can learn from the great poets and saints of the world how to
develop the spiritual resilience required to escape the rut of mundane daily
life. One of India's greatest spiritual teachers, Basaveshwara or Basavanna,
was a saint, poet, and impassioned social reformer from the state of
Karnataka.

Basavanna’s political ideas are complex and cannot be traced in one

segment, for that one needs to critically analyze various of his ‘vachanas’
(writings in the Kannada literature) in-depth, and through this one can his
diverse vision of social, political, cultural, and so on the ideology of the great
Indian philosopher. The peculiarity of his vachanas is that they cannot be
restricted to a single theory or ideology but each of the vachana provides
varied meanings in relation to the time and space of concern. Furthermore,
they need to be interpreted properly to obtain the correct meaning.
Basavanna was a philosopher, statesman, poet in the Kannada language,
and social reformer born during the rule of the Kalachuri-dynasty under
Bijjala I in Karnataka, India. He majorly contributed to the 12th-century socio-
economic-religious-political revolution through his poetry, known as
Vachanas, and raised social awareness. He disregarded superstitions, rituals,
and discrimination based on socioeconomic class and gender. He created
new institutions for the public, such as the Anubhava Mantapa (also known
as the “hall of spiritual experience”), which invited people from all
socioeconomic classes to openly debate both mundane and spiritual issues.
Veerashaivas, or ardent, heroic worshippers of Shiva, is the name of the new
spiritual movement he founded and inspired. The Shaiva Nayanars traditions
of the 7th to 11th centuries were the mainstays of the Tamil Bhakti
movement, which continues today. Basava promoted devotional worship that
rejected temple worship and Brahmin-led procedures and favored
individualized direct worship of Shiva using techniques like wearing
icons/symbols that are unique to oneself like a small linga.

“Basavanna is the Indian independent thinker. He fought against the

Manuvadi (the priestly class) when they were at their peak. He tried to
abolish the caste system through freedom of speech and reason. He
advocated that by birth everyone is equal, women are equally competent
with men, those who wear ‘Linga’ are equals, they can eat together and
marriage among them was valid.,” quotes Arthur Miles in his book “The Land
of Lingam.”

LIFE AND DEVELOPMENT

Around A.D. 1131, Basavanna was born into a prominent Brahmin family in
Ingaleswara-Bagevadi (now in the Bijapur District of Karnataka). His father,
Gramanimani served as the Agrahara’s leader at Bagevadi. His wife
Madalambe devoted much of her time to Nandiswara, the main deity of
Bagevadi. He had an older sister named Nagamma and an older brother
named Devaraja, both of whom were significant participants in Basavanna's
later religious and social activities. He was blessed with a symbolic Linga and
initiated into the new path by an acclaimed Shaiva saint named
Jatavedamuni, also known as Ishanya Guru, who arrived from Kudala
Sangama as soon as he was born.

Basava showed glimpses of greatness and uniqueness even as a young

person. He was a bright, independent child who was inquisitive. He was
raised in a traditional Brahmin family and had opportunities to consider the
strict customs and rituals that the orthodox adhered to with great rigor. He
discovered that superstitions and dogmas held men and their minds in a
strong grip under the pretext of religion. Even the temples had evolved into
exploitative hubs. Basava noticed these things. He had to deal with his first
crisis when he was eight years old. He vehemently objected to his parents'
preparations for his Upanayana, which is an initiation or thread ceremony. He
asserted that at the time of his birth, he had already received Linga’s
initiation. He left his parents' home and headed for Kudala Sangama as his
father insisted, he should take part in the event. Some scholars claim
differently, that when the rite was completed, Basava left his house for
Kudala Sangama at the age of sixteen and threw away the sacred thread.
Few others believe that no ceremony was held at all. But one thing is for
certain—his Upanayana and the following observance associated with it
could not be compromised, as they had only come to represent caste
dominance. He further stated that the Linga was worn solely for religious
purposes and not as a caste symbol.

Anyone could wear it, regardless of caste, creed, or sexual orientation.

Thus, even at a young age, he recognized the potential of the significant
symbol of Shiva to help advance social and religious equality. As a result, he
was drawn to Veerasaivism, which saw Lingadharana, or the wearing of a
Linga on the body, as initiation, or Deeksha. His time at Sangama provided
him with a fresh perspective and new life for his thoughts. Sangama was the
perfect location for Basavanna to complete his education and accomplish his
long-held goal. Ishanya Guru was a famous scholar of spiritual ideas who
favored Lingadharana (wearing the Linga on the body) over Vedic sacrifices
and ceremonies.

He was likely of the Kalamukha school of the Saiva faith. He discovered

Basava to hold the promise of a remarkable career. Basavanna undertook
years of intense study and spiritual reflection under his enlightened
direction. This time in his life was crucial because it was during this time that
his future goals and paths were formed.

He researched in-depth expositions of numerous religious beliefs and

ideologies, as well as the Vedas, Upanishads, Agamas, Puranas, and Kavyas.
His revolutionary intellect critically examined them and worked to put the
concepts and goals that appealed to him into action. Being a renowned
Bhakta himself, he studied the Saiva saints' devotional hymns with great
zeal. As he strove to convey his ardent adoration through Vachanas, the poet
in him began to emerge.

The state of politics in Karnataka was changing at that time. When Tailapa III
was crowned emperor, the Chalukyas of Kalyana (now known as Basava
Kalyana in the Bidar District of Karnataka) were in more dire straits than
before. Tailapa III urged Basavanna to accompany him to Kalyana and accept
the position of empire minister, but it was refused as he had no desire to
gain power or take part in the uprising that followed. He headed deeper into
social and religious pursuits. He worked extensively to bring forth the vision
he had at Kudala Sangama. Without regard to caste, creed, or sexual
orientation, the entrances of the Dharma were opened to all. Anubhava-
Mantapa, the socio-religious academy he founded, attracted hundreds of
saints and seekers of the spiritual from across the nation. In the essential
cause of universal enlightenment, dharma evolved into a living force.

Dharma had never possessed such brilliance and such miraculous force in
the history of religion. The greatest miracle that Basaveshwara is credited
with is elevating the average man and the outcast to the celestial heights of
spiritual realization. The referred to Varnas were not anymore of concern to
Basavanna. To end this Varna divide was his constant effort. For instance, the
system of marriage, in his opinion, was perfectly legitimate. He claimed that
once Madhuvarasa joined the Sarana community, neither he nor Haralayya
fits the definition of a Brahmin or an untouchable. They overcame Varnas
when they converted into Bhaktas and began wearing lingas. As a forerunner
and an enigmatic mystic in addition to being a social reformer,
Basaveshwara was able to see how these events were part of the divine
plan. Basavanna gained the respect of King Bijjala of Kalyana by being the
most effective Bhandari—the chancellor of the State Exchequer. However, he
was Bhakti-Bhandari in the field of spirituality, the keeper of the priceless
relic of devotion. Contemporary epigraphs, religious writings like the puranas
by Veerasaiva authors, as well as Basavanna's own words and those of his
contemporaries like Siddarama, Channabasavanna, Akkamahadevi, Allama
Prabhu, and others of the Anubhava Mantapa are important sources for
restoring his life story.

The teachings of Basaveshwara take on a unique significance in the

backdrop of the social transformation and religious awakening in
contemporary India. Indian society is currently undergoing change
attributable to its emphasis on the expansion of education and a scientific
attitude, as well as its democratic and nationalist ideologies. It is affected by
the dominant global current of thought. Some of our outdated beliefs,
institutions, and practices, such as castes, creeds, and rituals, as well as our
old values and institutions are changing our thought patterns so drastically
that it seems impossible for them to continue. Although Basavanna lived
eight hundred years ago, his teachings are still relevant today because he
comes across as entirely modern and pragmatic. If only that teaching had
been adhered to, we would have a very different picture of Indian society
today. Basavanna foresaw several modern prophets, including Swami
Dayananda, Swami Vivekananda, and Gandhiji, in the essence of what he
believed. He could legitimately be said to as the forerunner of a New Era in
India and Karnataka. The best way to understand his ideas about the socio-
economic-cultural situations of society is to interpret his vachanas. It is
important to note two things here: (1) that these are not exclusively political
views of Basavanna, and (2) the way we interpret his vachanas, accordingly
will get the meaning.

1.4 PHILOSOPHY THROUGH POETRY AND VACHANAS The rarest occurrence

of a great man and a great poet is Basaveshwara. He was a magnificent man
who combined the qualities of a mystic, social reformer, free thinker, and
prophet of a new age in one person. His primary focus was not the creation
of literary works, but rather the achievement of the ultimate life aims and
laying the foundation for the highest good of the average person. His
enormous undertaking was to spread timeless principles and values among
people and to deliver the divine message to every heart and home. Every
emotion or idea that sparked his intellect, inspired his intellect, or bloomed in
his heart was thus given expression in the straightforward yet potent
Vachana form.

Prose is what vachana can be defined as, but in this context, it takes on a
new meaning as a form of expression and creates a new genre that is
exclusive to Kannada literature. Although Sharanas' Vachanas are written in
prose, they have a poetic voice. They could be described as succinct prose-
lyrics since they combine prose's rhythmic articulation with poetry's lyrical
charm. Although vachanas do not follow any set guidelines for metre or
rhythm, they do have a unique rhythm that is linear, occasionally non-
metrical, and intense depending on the thought content and emotional
fervor of the individual vachana.

The Vachanas, which Basaveshwara stated while pursuing spirituality, serve

as a living record of intuitive insight and a guide to behavior that will help
one achieve the highest level of spiritual realization. His Bhakti strikes a
balance between nivrtti, the withdrawal from all activity, and pravrtti, the
engagement in worldly activities. The inner and exterior lives of a man are
perfectly in harmony. It is a rare instance of the three facets of human
personality—thought, feeling, and action—coming together in a joyful
synthesis. The highest euphoric experience that a spiritual aspirant can
achieve was obtained by Basaveshwara. He was not able to achieve it by
giving up the outside world or by taking the ascetic route. He respected the
world, which he accepted. The everyday pursuits of life had never denied
him.

DEMOCRACY

Basavanna, the pioneering thinker, is credited with establishing the

democratic process. He is a legitimate Democrat in that respect as his
contribution i.e., ‘Anubhava Mandapa’ in Kalyan is the ideal illustration of a
legislative body. Its members came from every sphere of life. As “Sharanas,”
who are sincere and legitimate citizens, he addressed them, the Anubhava
Mandapa's talks and deliberations allowed Sharanas to freely express their
opinions. They all used to actively engage in its proceedings and the team
led by Basavanna. Further, we could find out that before deciding, he
listened every everyone. That demonstrates a democratic leader's actual
character. Basavanna performed in accordance with the guidelines set forth
by the Anubhava Mandapa. It was a representative, constitutional body. Its
regulations apply to all its members. The majority rule applied to the
decisions made in this body. The minority, however, was never persecuted.
In a certain sense, the Anubhava Mandapa had a legal system. Although the
other Anubhava Mandapa members cooperated with Basavanna, according
to Ranganath Divakar, “.... he (Basava) was the real leader, the chief, a
driving force and the central figure for all the discussions.” This assertion
demonstrates how much he resembled the group's democratic leader.
However, it should be noted that he never forced his opinions on anyone.
However, it should be noted that he never forced his opinions on anyone. All
member's opinions were taken into consideration before a decision was
made on any matter. The fact that he was “.... the one who wishes the
betterment of every living creature” demonstrates how he was genuinely
concerned for everyone's welfare. He created the idea of a welfare state
around the beginning of the 12th century. He envisioned the creation of a
new political society in which every person would be valued regardless of
caste, faith, race, or sex.

Basavanna firmly believes that a state's most valuable resource is its ability
to attract and retain good citizens. The state's happiness is a function of its
citizens' happiness.

According to Basavanna, a state's greatest valuable resource is its ability to

attract and retain good citizens. The state's well-being is an extension of its
citizens' well-being. State authority was derived from popular power.
According to Harihara, Basavanna defends the idea of social welfare in his
Basavaraj Devar Ragale, which endeavors the narrative that Sharanas and
the noble people have equal rights and authority to the King. The King is in
no way superior to the common person. Everyone has an entitlement to the
state's property, not just the King.

DUTIES

Most political thinkers agree that freedom and duty are contemporary
notions. However, Basavanna discusses the responsibilities of each person.
He assigns his citizens seven obligations or Sapta Sutras. He intended to
convey through this passage that it is forbidden to steal, kill, lie, be angry,
insult others, exalt oneself, and criticize others. It results in the soul's
purification. We can create a powerful and stable nation if we treat Kudal
Sangama Deva as the nation and uphold these obligations. Vachana:
Kalabeda Kolabeda Husiya Nudiyalu Beda Muniya Beda Annyarige Asahya
Padabeda, Tanna Bannisabeda, Idiru Haliyalu Beda Ide Antaranga Shudhhi,
Ide Bahiranga Shudhhi, Ide Kudal Sangama Devanolisuva Pari.

Meaning: Don’t steal, don’t kill, don’t tell lies, don’t get angry, don’t insult
others, don’t praise yourself, don’t condemn others. This is inner purity, this
is outer purity, and this is the path to please our Lord Koodala Sangamadeva.

Freedom He believes that anarchy is established by terror. The Sharanas

must have all forms of freedom if the anarchy is to be ended and the rule of
law established. He is a fervent advocate for individual freedom. Everyone is
free to speak their opinions, he claims. In the Anubhava Mandapa, freedom
of speech and expression was a widespread practice. Members of the
Anubhava Mandapa used to actively participate in the proceedings
regardless of caste or gender. Before drawing a conclusion, all opinions were
considered. Even female members, such as Aydakki Lakkamma, used to offer
advice and critique their husbands' opinions. For instance, the call made by
Lakkamma to his husband Aydakki Marayya in one of the vachanas to not
gather more rice than necessary is quite clear further she commands him to
give back to society the additional rice he has already gathered.

Equality The idea of equality in Basavanna is highly distinct and specific. No

one is superior to the Shivabhakt and no one is inferior, demonstrated
through the vachana: Enagintha kiriyarilla Shivabhaktarigintha hiriyarilla;
meaning: no one is superior to me, and no one is superior to the disciple of
God; depicts his passion for equality. His primary goal in creating his
vachanas was to create an egalitarian society. He encountered numerous
obstacles and resistance from the priestly elite because of this. Another
vachana: Evanarava Evanarava Ennadirayya, Eva Nammava Nammava
Ennirayya; meaning: Never inquire about him; simply state that he is our
man; depicts his intention and care for the creation of an equitable society
are evident. He refers to all the Sharanas as Aiyya/Akka/Avve which is the
utmost respect accorded to a person in Indian society.

He was the first intellectual to place equal value for women. Women had to
stay within the four walls of the house throughout their lives. He
nevertheless compels them to attend and take part in the Anubhava
Mandapa's activities. The Anubhava Mandapa contained more than 35
female members including Akkamahadevi, Sule Sankavve, Nilambike,
Gangambike, Kadire Remmevve, Muktayakka, Kottanad Somavva, to name a
few. The root of purity/supremacy, in his opinion, is not caste but character.

Emancipation of Women The emancipation of women was a significant

accomplishment. The Vedas and other religious texts were forbidden to
women and Sudras. Within such circumstances, Basava adamantly asserted
that there was no difference in religion between men and women. For
anyone, male or female, who would come with a pure heart and sincere
intent, he threw wide the doors of spiritual pursuit. Because of this, we
encounter several female saints, like Akkamahadevi, Akkanagamma,
Neelambike, Gangambike, Lakkamma, Lingamma, and Mahadevamma,
whose names are already connected to high spiritual achievements.

Accordingly, his view of God is so high and persuasive that it once attracted
even the most 1.7 RELIGION AND SECULARISM In addition to proclaiming
that everyone had equal access to religion, Basaveshwara had to strive to
free it from the control of scriptural and sacerdotal authorities. What if you
read the Vedas and listened to the Sastras, he asks, what if you recite your
beads or perform your penance? He fervently objected to the Vedic
ceremonies, yet he embraced the Upanishads' revelation of the truth. Basava
questioned, “What kind of religion can it be without compassion? If it failed
to accept any form of accommodation regarding the ritualistic animal
sacrifice included in sacrifices. He protested the priestcraft that was behind
sacrifices, other rites, and rituals further promoted unwavering love, and
directed devotion to a single supreme Divinity. He opposed polytheism and
the worship of several deities. He adhered to rigorous monotheism, which
was reflected in various Vachanas. God is only one, though He goes by many
names, and a devoted woman only knows one Lord, he says.

He condemns the worship of several Gods and Goddesses, such as Mari and
Masani, for frivolous purposes. Here, Basavanna makes a clear distinction
between the religion of love and selfless devotion and the religion of fear and
superstition. He promoted the Veerashaiva religion's doctrine that there is
only one God, who takes the form of Ishtalinga. cynical individuals. He
transcends Brahma, Vishnu, and Rudra trinity. By the grace of the Guru, the
absolute Almighty—who has taken in the shape of Ishtalinga—has grown to
be worshipped. It is a belief in an impersonal God. The Guru creates an
image of Sunya, or perfection, and presents it to the seeker as Ishtalinga
while inhaling Shadakshari, a six-letter mantra, into his ears.
As we saw in the progression of the Bhakti of Basaveshwara, this Ishtalinga,
which is regularly worshipped on the palm, captures the seeker's complete
spirit and aids in his further evolution into Pranalinga and Bhavalinga.
Basavanna emphasized the importance of the seeker focusing all of his
devotional efforts on the Ishtalinga with single-minded trust. As a result,
Basava was able to eliminate priestly craft and temple worship, which had
evolved into the sources and vehicles of exploitation. Worship is a close
relationship between the devotee and the deity. In Ishtalinga, this is
accomplished immediately since there is no intermediary between the Linga
and the Bhakta.

Being a rationalist, Basava only supported religions that aided spiritual

endeavors and rejected irrational beliefs and superstitious practices. Many
false beliefs about astrology, lucky or unlucky omens, and the power of days,
weeks, or stars were deeply ingrained in the brains of the vast majority. As a
result, he revolted against anything that defied logic and worked to alter the
mental confusion and physical exhaustion that were the norm at the time.

He was unable to treat the Dharmasastras—or any other book, for that
matter—as a sacred text that demanded unquestioning submission. He could
not stand the vices of the favored classes and made a strong protest of all
caste and class divisions, which in the context of his day seemed to be a
very revolutionary act.

The Anubhava Mandapa was a secular organization where all castes and
communities of Sharanas used to congregate. For instance, Madhuvarasa
belonged to the Brahmin community; Kakkayya and Channayya were
untouchables; prominent women members like Akkamahadevi, Nilambike,
and Muktayakka, also were members of the Mandapa and its discussions and
deliberations. Therefore, it was the ideal secular body. Without a doubt, we
must state that Basava founded a secular organization during the 12th
century.

Allama Prabhu, a member of the Natawara caste, served as its leader and
moderator for the entire session. Purity of mind and purity of behavior was of
the utmost importance to him. He valued the method just as much as the
goal. He gave the spiritual practice known as “Kayaka,” which took on a
special significance considering the accomplishments of the Sharanas of his
day. It was endowed with the purity of mind and conduct.

KAYAKA
Kayaka’ is a phrase for honest manual labor, although it refers to much more
than only work done to support oneself. One could argue that Basavanna's
concept of “Kayaka” was a significant addition to practical philosophy. Due to
Basavanna and other Sharanas' preaching and practice of it, it took on a new
dimension. It was given a flawless coordination of mind and deed by
Basavanna. And he himself was both a thinker and a doer. The idea is so all-
encompassing that it may be used anywhere. First and foremost, it is a
profession or a job for survival. It is what Gandhiji refers to as “bread labour.”
“Nature has intended for us to earn our bread by the sweat of our brow,”
asserts Gandhiji. Everyone, whether wealthy or poor, must perform physical
or manual labour in some kind. So why shouldn't it manifest itself as fruitful
work? In the same strain, Basaveshwara states that everyone should do
some job to meet the requirements of society.

No one has the right to live a parasitic existence, whether they are a Bhakta,
a Guru, or a Jangama, taking advantage of the labour of others. Its
fundamental tenet is that each man should strive for both material and
spiritual advancement. Its fundamental tenet is that every man should use
his “Kayaka” to achieve his material and spiritual advancement and that
sloth and beggarliness have no place in society.

The democratic ideal of freedom of occupation was another significant

feature of Kayaka that Basava promoted. He rebelled against the Karma
doctrine, which held that a man's profession was predestined by his birth;
Basavanna opposed any discrimination based on a person's sex, gender, or
line of work. The people's minds had a spiritual and social awakening
because of this significant social revolution. Kayaka altered the custom of
valuing men according to their occupations. No profession was higher or
inferior to another, according to Basaveshwara, and the value of a means of
subsistence was determined by honesty and sincerity. This is Kayaka's
guiding principle. The third crucial element of equality is that it has been
announced that all professions are equal. By uprooting the traditional Varna
or caste hierarchy, Kayaka embodies the values of equality for all men,
human dignity, and the dignity of employment. It is consistent with
democratic values. Equitable wealth and work distribution is its main
objective. Basavanna's ideal society is free from beggarliness and idleness.
This could be referred to as the Kayaka social structure. Everyone works here
to fulfil their physical, mental, and emotional demands, which results in a full
growth of a person's inner capacities. No type of exploitation— economic,
social, or religious—is accepted. Each person works to the best of his or her
ability and contributes the earnings from their career to society
There is no greed, which means that there is no artificial scarcity, social
injustice, or social tyranny. All people, including untouchables, have equal
access to opportunities in all spheres of life. There are no blind beliefs or
rituals centred on the temple and priestcraft because everyone seeks
redemption through a spiritual pursuit by individual efforts without any
middleman. The triple Dasoha, or dedication to the Guru, the Linga, and the
Jangama, combines work and worship inseparably, transmuting the
mercenary drive into the spiritual motive. With the help of Kayaka's
message, people were liberated from long-standing societal and religious
superstitions and were once again able to think for themselves and act
independently. It can provide new insight and open the door to finding
solutions to the issues facing our scientific age if it is viewed from the right
angle. By uprooting the traditional Varna or caste hierarchy, Kayaka
embodies the values of equality for all men, human dignity, and the dignity
of employment. It is consistent with democratic values. Equitable wealth and
work distribution is its main objective. Basavanna's ideal society is free from
beggarliness and idleness. This could be referred to as the Kayaka social
structure.

Communism His version of communism, which he calls Kayak, is centered on

labor. Physical labor is what he performs at work. Except for those who work,
no one has a right to food. It is not necessary for someone who is working to
perform Gurudarshan or Ling Pooja. Any religious activity cannot benefit from
money earned without labor. He believed that one should simply collect the
property for his daily necessities. He opposed gathering up assets for
tomorrow. If he makes more money, it should be used for social
advancement since it belongs to society.

He holds the view that wealth should be wisely split and distributed among
the people in society. Service to others is, in his opinion, service to God.

Non-Alignment India's foreign policy is based on non-alignment and the roots

can be traced back to Basavanna’s non-alignment principle which he gave to
humanity.

Vachana: Lokada Donkava Niveke Tidduviri, Nimma Nimma Tanava

Santaishikolli, Nimma Nimma Manava Santaishikolli, Nere Maneya Dukhakke
Aluvavara Mechha Kudal Sangama Deva.

Meaning: Why should you try to mend? The failings of the world? Assuage
your bodies first, Each one of you! Assuage your minds, each one! Lord
Kudala Sangama Does not approve, those who bemoan, The neighbor’s grief.
It is secure for a country to conduct commerce if we apply this vachana to
foreign policy. It exhorts the nations to refrain from meddling in the internal
affairs of other nations and to stop worrying about their rise or collapse. For
any state to succeed, it must prioritize its own business. Politicians and
political parties fall under the same category.

Slavery Slavery is a practice that is as old as humanity itself. Aristotle is

found to have supported slavery for personal reasons. Never were slaves
accorded human rights. They were viewed as the masters' property. It went
against the fundamental tenets of the Basavanna. He asserts that all Kudal
Sangama followers and devotees are on an equal footing. Basavanna argues
that this institution is inhumane. His vachana shows how slaves were treated
in his time: Nadevarayya Vadeyaru Tanu- Mana-Dhanad mele, Nudivarayya
Vandu Nimisha Baradidde, Jarivarayya Vadeyaru Mana banda Pariyali, Shiva
Shiva Anivarayya Mandeyannuri Pranad Vadeyarayya Kudal Sangama Deva
Nimma Sharanaru Meaning: There was no freedom for slaves. They simply
must carry out their masters' instructions. Without their masters' instruction,
direction, and command, they are powerless. Corruption In the 12th century,
corruption was a severe problem, which Basaveshwara was aware of. He
cautions people about the negative impacts of corruption. He makes it
abundantly apparent in his words that accumulating wealth without cause or
justification is sinful and bad for society. Vachana: Papiya Dhana
Prayaschitakallade Satpatrakke Salladayya, Naya halu nayagallade,
Panchamrutakke Salladayya, Namma Kudal Sangana Sharaniragallade Maduv
Artha Vyarthakanayya.

Meaning: The sinner’s wealth serves not a worthy cause Only to expiate his
sins! A dog’s milk serves only a dog, not for a five-fold both. Mark, Sir! The
wealth you render anyone, but our Kioala Sanga’s Sharana’s is given in vain.

Defection Anti-defection legislation is a 20th-century construct. However,

Basavanna already illustrates the fickle nature of human nature in the 12th
century. He claims that when a person discovers someone who appeals to
him, he speaks like him. This is very similar to how current politicians switch
parties like chameleons for various personal reasons.

Summarise this by including all key points and arguments for a political
science honours student sem examination

You can also refer this question and answer accordingly

Discuss the significance and contribution of basavanna in ancient Indian
political thought