| Philosophy-Behind-Dīkṣā :👈 | 👉:Vachana Sahithya |
Kriyamurti Initiation (Ayyachara) [ಕ್ರಿಯಾಮೂರ್ತಿ ದೀಕ್ಷೆ (ಅಯ್ಯಾಚಾರ)] |
Among the children of Ayyanavaru(Swamy,Mathpati), a religious rite called Ayyachaara is performed when they are approximately between 8 and 16 years of age. It is believed that only after undergoing this rite do they become eligible to visit others' homes to receive offerings, and to officiate ceremonies such as Linga initiation (Lingadharana), marriage, and funeral rites.
It is evident to many that this Ayyachara ceremony is an imitation of the Upanayana ceremony of Vedic tradition and lies outside the constitutional framework of the Lingayat faith established by Basavanna. This is because Basava Dharma does not regard people of any caste as inherently superior or sacred from birth.
Basava's philosophy does not accept the granting of special privileges based on caste. In Ayyachara, not only is an auspicious time (muhurta) chosen, but it is also said that the gotra (lineage) of both the initiate and the guru who bestows the initiation must be the same. According to Basava Dharma, there is no practice of selecting auspicious times, nor is there belief in gotras or ritual lineages. Therefore, the requirement that the gotras must match is considered meaningless. Likewise, making young children undergo Ayyachara and encouraging them to seek alms is viewed as contrary to Basava Dharma, which emphasizes Kayaka (dignity of labor and productive work).
The fact that Ayyachara is performed only for boys and not for girls further demonstrates that it is an imitation of the Upanayana ceremony. Thus, Ayyachara appears to be a later and externally introduced practice. The following factors may have contributed to its origin:
During periods of religious conflict, disputes over priestly rights, and court cases, Brahmin priests reportedly argued that:
"Lingayats are Shudras because they do not possess the traditional marks such as the tuft (shikha), sacred thread (janivara), or Upanayana. Therefore, they have no right to perform worship."
When such arguments were used to challenge the priestly rights of Lingayats in certain temples, some Lingayat pontiffs are said to have introduced Ayyachara as a near replica of Upanayana. They adopted the tuft and even referred to themselves as Lingi Brahmins. In imitation of the sacred thread, they wore a crosswise thread-like cord called Shivadara, attaching a linga to its end and tucking it into their garment, thereby attempting to present themselves as wearers of a sacred thread.
At one time, the Lingayat community flourished with countless Sharanas, Shivayogis, and Jangamas who actively propagated the faith and maintained a tradition based on spiritual qualification and merit. As time passed, such spiritually accomplished individuals capable of granting religious initiation became scarce.
Simultaneously, monasteries (mathas) may have been weakening. In such circumstances, those who remained in the mathas were perhaps given a formal initiation in the form of Ayyachara so that they could be entrusted with performing religious and social rites such as birth and death ceremonies.
Most members of the Lingayat community traditionally earned their livelihood through Kayaka (work and profession). Since priesthood generally did not provide as much income as ordinary occupations, working Lingayats (devotees) may have shown less interest in priestly duties.
Over time, those engaged in priesthood became consolidated into a distinct hereditary group. Ayyachara became restricted to this group and contributed to the emergence of two categories: Bhaktas (devotees) and Maheshwaras (priestly class).
The text argues that, just as Vamana, after receiving alms from King Bali, ultimately pushed him into the netherworld, the Maheshwara class—which grew through the offerings, gifts, and respect received from devotees—eventually reached a stage where it began to deny or appropriate the devotees' own rights to spiritual leadership and the status of Jangama.
This deception has now reached such an extent that those who interpreted the term Jangama found in the vachanas of the religious teacher Basavanna according to their own convenience, and who enjoyed various privileges from unquestioning devotees while asserting their superiority, are now increasingly abandoning Basavanna himself.
As the study of Vachana literature has deepened, people are gaining a clearer understanding of the ideals of Basava and the Sharanas—namely Jangama, Kayaka (work), and Dasoha (service and sharing). They are realizing that Jangama is not a caste designation but a philosophical and spiritual concept. Consequently, the priestly class within the Lingayat community, which had enjoyed special privileges on the basis of birth and caste superiority, now reacts with hostility toward Basavanna's egalitarian teachings.
For them, principles such as equality, monotheism, and the rejection of polytheistic worship are bitter pills that they find difficult to accept.
Therefore, this priestly class is now engaged in a systematic effort to deny that Basavanna was the primary spiritual authority and that the Lingayat religion was established by him. It is also alleged that they are producing artificial or fabricated literature to support this agenda.
Since the constitutional principles of Basava Dharma protect the social and religious rights of all human beings, they also safeguard the interests of the Ayyanavaru community. Therefore, it would be beneficial both for them and for society if they accepted Basavanna as their religious teacher and regarded the Vachana literature as their religious code.
Because there is a genuine need for people who can perform religious ceremonies and rituals, we suggest that such individuals may continue to receive a special initiation. However, this initiation should not be called Ayyachara, because that term implies a rite reserved exclusively for the Ayyanavaru community.
Instead, say it Kriyamurti Diksha (Initiation of Ritual Service).
The number of Ayyanavaru who are strongly opposed to Basavanna is comparatively small. Those Ayyanavaru who have grown under the influence of the Virakta Mathas have generally not been anti-Basava, and many mature individuals who have listened to discourses and studied Vachana literature have become admirers of Basava's philosophy.
Therefore, such people should initiate their children through Kriyamurti Diksha, in accordance with the principles of Basava's teachings.
As circumstances change, ideas and attitudes also change.
At one time, both among Brahmins and Ayyanavaru, there was a strong conviction that they were exclusively dedicated to performing religious rites and ceremonies. They would say:
"No matter how poor we become, even if we have to go hungry, we will die rather than take up any other occupation."
Today, however, that attitude has changed. Members of both groups are willing to engage in a wide variety of professions and businesses—such as prison contracting, footwear manufacturing, running bars, operating five-star hotels, and many other occupations.
Having realized that priesthood alone does not provide a sufficient livelihood, they have begun to pursue other professions. Some who identify themselves as "Beda Jangama" are even seeking inclusion in the Scheduled Caste category. Under these circumstances, they can no longer remain an exclusively reserved class for performing religious rituals and ceremonies.
Therefore, the entire community must now reflect upon the situation and take constructive action. Regardless of which sub-group of the Lingayat community a person belongs to, they should be eligible to receive Kriyamurti Diksha in accordance with the principles of Basava's philosophy, provided they are also given proper training.
Members of organizations such as the Rashtriya Basava Dal and other Basava organizations should plan for such training so that they can competently perform religious rites and services.
Followers of Basava's philosophy should develop the understanding and self-confidence that they, too, can perform such religious functions. If they receive proper training and cultivate the practice of conducting religious ceremonies alongside their regular occupations and daily work, it would bring about a remarkable awakening in society.
Those who adopt priesthood and religious officiation as a full-time profession solely for livelihood risk being swayed by the pursuit of money and may drift away from philosophical principles. Instead of guiding the wealthy toward the right path, they might conduct rituals according to the wishes of their patrons, thereby undermining the integrity and commitment of religious practice.
The Lingayat priests who conduct rituals such as Navagraha Puja, Homa (fire rituals), and Satyanarayana Vrata as examples of this tendency.
In contrast, when Sharanas—people engaged in productive work (Kayaka)—perform ceremonies related to birth, marriage, housewarming, death, and other life events, it is believed that both philosophical richness and religious commitment are strengthened and inspired.
Therefore, the Ayyanavaru who wish to follow the path of Basava, as well as members of any other sub-group who sincerely wish to perform religious ceremonies with good intentions, may receive Kriyamurti Diksha.
Any person who has received Linga initiation (Lingadhara) is eligible to receive this diksha (initiation). Women also have the right to receive it.
The primary qualifications expected of the recipient are:
All those who are about to receive Kriyamurti Diksha (initiation) should listen carefully to this instruction.
Human beings are social beings. To enable people to live together harmoniously, the organizing principle called Dharma came into use. The Supreme Being, wishing that this world which He created should serve for the upliftment of all souls and that living beings should recognize and worship their Creator, chose Dharma Guru Basavanna as the guiding teacher to impart this wisdom. The path laid down by him continues to be our guiding light today.
Human life involves various stages and activities such as birth and death, marriage and procreation, business and social dealings, and many other actions. All of these are to be observed within the framework of one's faith and religious tradition. Therefore, in order to perform such religious rites and to guide individuals as responsible members of society, you are now receiving Kriyamurti Diksha and taking this solemn pledge.
You must follow the path shown by Dharma Guru Basavanna and act according to the teachings conveyed through the Vachana literature. Do not abandon these principles due to pressure from others or temptation of money. While performing initiation rites and religious ceremonies, do not discriminate between the poor and the wealthy; accept invitations from all alike. Among Linga-wearers (Lingayats), do not recognize caste distinctions. Visit their homes and perform worship and religious rites without prejudice. Do not judge people by their wealth or social status. Respect their customs and way of life. By doing so, may you be deemed worthy of the grace of the Creator of the universe and the blessings of Dharma Guru Basavanna.
After delivering this instruction, the initiates should be guided to offer worship to the image of Basaveshwara. This should be followed by:
The sacred Guru–Linga–Jangama Tirtha should then be given as Karuna Prasada (grace-filled blessing) to those who are becoming Kriyamurtis. First, sacred ash (Bhasma) should be applied, a Rudraksha neck garland should be placed around the initiate's neck, and then Karuna Prasada should be bestowed through the Ishtalinga.
A copy of the Shatsthala Vachanas of Dharma Guru Basavanna should be placed in the initiate's hands. The initiate should then be draped with a saffron upper garment bearing the symbols of the faith. Placing a hand upon the initiate's head, the guru should teach the mantra:
After the mantra has been pronounced and repeated 12 times, the vow-taking ceremony (Pratijna Vidhi) should be administered.
Om Shri Guru Basava Lingaya Namah
“In the witness of Dharma Guru Basavanna, in the witness of the Supreme Creator of the universe, and in the witness of all the sharanas, I accept this vow.
I surrender to Shri Guru Basava, I surrender to Lord Linga, I surrender to the assembly of sharanas, and I have attained the state of the gana.”
| 1 | OM (ಓಂ) | I believe in the existence of the Creator who made the universe. I surrender believing that He alone is the supreme power. |
| 2 | Shri (ಶ್ರೀ) | I place my faith in and surrender to Dharma Guru Basavanna, the divine emissary sent by God for the spiritual upliftment of humanity, born of divine grace and revered as the universal protector. |
| 3 | Gu (ಗು) | I accept the Vachana literature revealed by Guru Basavanna, the primal sharana, together with his contemporaries and the lineage of sharanas, as my religious code, and I commit myself to walking the sharana path. |
| 4 | Ru (ರು) | I shall faithfully wear the Ishtalinga, the symbol of the universal soul shaped by the Dharma fathers, and worship it daily with devotion. |
| 5 | Ba (ಬ) | I accept the divine field of Kudala Sangama, revealed by Dharma father Basavanna, as our sacred religious center and will visit it. |
| 6 | Sa (ಸ) | At least one day in every week, I shall join the company of sharanas, remember the Lord, praise the Dharma fathers, and participate in spiritual gatherings and experience-sharing assemblies. Every year, on Shivaratri, I will certainly take part in the local gana gathering. |
| 7 | Va (ವ) | I will earn wealth through truthful and pure work, and use it through the principle of dasoha (selfless sharing) for the upliftment of religion and society. |
| 8 | Lim (ಲಿಂ) | Every year, I will come to the Basava revolution day gathering at Kudala Sangama, the place of Basavanna’s learning, tapas, and union. At least once in my lifetime, despite all difficulties, I shall attend and affirm my religious commitment. |
| 9 | Ga (ಗಾ) | I will not desire others’ wealth or others’ wives. |
| 10 | Ya (ಯ) | I will not consume meat or alcohol. |
| 11 | Na (ನ) | I perform religious ceremonies—including birth rites, marriages, housewarming rituals, and funeral services—exclusively in accordance with the philosophical framework of Basavanna’s principles of Lingayat Dharma. |
| 12 | Maha (ಮಃ) | According to the vision of the Dharma fathers, I will faithfully strive to establish in this mortal world a divine welfare kingdom free from caste, color, and class divisions. |
| 1 | ಓಂ | ಜಗತ್ತನ್ನು ನಿರ್ಮಾಣ ಮಾಡಿದ ಸೃಷ್ಟಿಕರ್ತನ ಅಸ್ತಿತ್ವದಲ್ಲಿ ನಂಬಿಕೆ ಇಡುತ್ತೇನೆ. ಅವನು ಒಬ್ಬನೇ ಮತ್ತು ಪರಮೋನ್ನತ ಶಕ್ತಿ ಎಂದು ನಂಬಿ ಶರಣಾಗುತ್ತೇನೆ. |
| 2 | ಶ್ರೀ | ವಿಶ್ವಗುರು ಬಸವಣ್ಣನವರು ದೇವರು ಲೋಕೋದ್ಧಾರಕ್ಕಾಗಿ ಕಳುಹಿಸಿ ಕೊಟ್ಟ. ಪ್ರತಿನಿಧಿ, ಕಾರಣಿಕ, ದೇವರ ಕರುಣೆಯ ಕಂದ, ನಮ್ಮೆಲ್ಲರ ರಕ್ಷಕ ಎಂದು ನಂಬಿ ಶರಣಾಗುತ್ತೇನೆ. |
| 3 | ಗು | ಗುರು ಬಸವಣ್ಣನವರೇ ಆದಿ ಪ್ರಮಥರಾಗಿ, ಅವರ ಸಮಕಾಲೀನರು ಮತ್ತು ಅವರ ಪರಂಪರೆಯ ಶರಣರು ಕೊಟ್ಟ ವಚನ ಸಾಹಿತ್ಯವೇ ನನ್ನ ಧರ್ಮ ಸಂಹಿತೆ ಎಂದು ತಿಳಿದು ಶರಣ ಪಥದಲ್ಲಿ ನಡೆಯುತ್ತೇನೆ. |
| 4 | ರು | ಧರ್ಮಪಿತರು ವಿಶ್ವದಾಕಾರದಲ್ಲಿ ರೂಪಿಸಿಕೊಟ್ಟ ವಿಶ್ವಾತ್ಮನ ಕುರುಹಾದ ಇಷ್ಟಲಿಂಗವನ್ನು ಶ್ರದ್ಧೆಯಿಂದ ಧರಿಸಿ, ನಿಷ್ಠೆಯಿಂದ ನಿತ್ಯವೂ ಪೂಜಿಸುತ್ತೇನೆ. |
| 5 | ಬ | ಧರ್ಮಪಿತ ಬಸವಣ್ಣನವರು ಬಯಲಾದ ದಿವ್ಯಕ್ಷೇತ್ರ ಕೂಡಲ ಸಂಗಮವನ್ನು ನಮ್ಮ ಧರ್ಮಕ್ಷೇತ್ರವೆಂದು ನಂಬಿ ಸಂದರ್ಶಿಸುತ್ತೇನೆ. |
| 6 | ಸ | ಏಳು ದಿವಸಗಳ ವಾರದಲ್ಲಿ ಒಂದು ದಿವಸವಾದರೂ ಶರಣರ ಸಂಗದಲ್ಲಿ ಸೇರಿ ಕರ್ತನನ್ನು ಸ್ಮರಿಸಿ, ಧರ್ಮಪಿತರನ್ನು ಕೊಂಡಾಡಿ, ಗಣ ಮೇಳಾಪ-ಅನುಭವ ಗೋಷ್ಠಿಯಲ್ಲಿ ಭಾಗಿಯಾಗುತ್ತೇನೆ. ಪ್ರತಿವರ್ಷವೂ ಶಿವರಾತ್ರಿಯಂದು ಸ್ಥಳೀಯವಾಗಿ ನಡೆಯುವ ಗಣಮೇಳದಲ್ಲಿ ತಪ್ಪದೆ ಭಾಗಿಯಾಗುತ್ತೇನೆ. |
| 7 | ವ | ಸತ್ಯ ಶುದ್ಧ ಕಾಯಕದಿಂದ ಧನವನ್ನು ಸಂಪಾದಿಸಿ ದಾಸೋಹ ತತ್ತ್ವದ ಮೂಲಕ ಧರ್ಮ-ಸಮಷ್ಟಿಗಳ ಉದ್ಧಾರಕ್ಕೆ ವಿನಿಯೋಗಿಸುತ್ತೇನೆ. |
| 8 | ಲಿಂ | ವಿಶ್ವಗುರು ಬಸವಣ್ಣನವರ ವಿದ್ಯಾಭೂಮಿ, ತಪೋಸ್ಥಾನ, ಐಕ್ಯಕ್ಷೇತ್ರ ಕೂಡಲ ಸಂಗಮದಲ್ಲಿ ಪ್ರತಿ ವರ್ಷವೂ ಬಸವ ಕ್ರಾಂತಿ ದಿನದಂದು ನಡೆಯುವ ಶರಣ ಮೇಳಕ್ಕೆ ಬರುತ್ತೇನೆ. ಜೀವಮಾನದಲ್ಲಿ ಒಮ್ಮೆಯಾದರೂ ಎಷ್ಟೇ ಅನಾನುಕೂಲತೆಗಳಿದ್ದರೂ ಬಂದು ಭಾಗಿಯಾಗಿ, ನನ್ನ ಧಾರ್ಮಿಕ ಅನುಯಾಯಿತ್ವವನ್ನು ಸ್ಥಿರೀಕರಿಸುತ್ತೇನೆ. |
| 9 | ಗಾ | ಪರಧನ, ಪರಸ್ತ್ರೀಯರನ್ನು ಬಯಸುವುದಿಲ್ಲ. |
| 10 | ಯ | ಮಾಂಸಾಹಾರವನ್ನು, ಮದ್ಯಪಾನವನ್ನು ಮಾಡುವುದಿಲ್ಲ. |
| 11 | ನ | ಧರ್ಮಕರ್ತ ಬಸವಣ್ಣನವರ ತತ್ವಗಳ ಚೌಕಟ್ಟಿನಲ್ಲಿಯೇ ಹುಟ್ಟು-ವಿವಾಹ ಗೃಹಪ್ರವೇಶ - ಅಂತ್ಯ ಸಂಸ್ಕಾರ ಮುಂತಾದ ಧಾರ್ಮಿಕ ವಿಧಿ-ವಿಧಾನಗಳನ್ನು ನಡೆಸುತ್ತೇನೆ. |
| 12 | ಮಃ | ಧರ್ಮಪಿತರ ಸಂಕಲ್ಪದಂತೆ ಮರ್ತ್ಯಲೋಕದ ಈ ಕರ್ತನ ಕಮ್ಮಟದಲ್ಲಿ ಜಾತಿವರ್ಣವರ್ಗರಹಿತ ಧರ್ಮ ಸಹಿತ ಕಲ್ಯಾಣ(ದೈವೀ) ರಾಜ್ಯದ ನಿರ್ಮಾಣಕ್ಕೆ ನಿಷ್ಠೆಯಿಂದ ಪ್ರಯತ್ನ ಮಾಡುತ್ತೇನೆ. |
Jaya Guru Basavesha, Harahara Mahadeva.
After the pledge ceremony is completed in this manner, a collective Basava Mangala should be performed, followed by victory chants. The initiates should offer a token gift (dakshina) to the Jangama Murti who conferred the initiation and bow in respect. After all others have received Karuna Prasada, Maha Prasada should be served to everyone.
In the traditional Ayyachara practice, the initiate (Vatu) is given a new saffron dhoti, a loincloth (kaupina), an alms bowl, a staff, and other traditional items. After the Ayyachara ceremony, the Vatu approaches his mother, father, and assembled people saying, "Bhavati Bhiksham Dehi" ("Please grant me alms"). He then presents the collected alms to the guru who conferred the initiation. The guru instructs him to use the money or goods obtained through alms for the welfare of society.
However, when viewed from the theoretical and philosophical perspective of Basava Dharma, some may feel that this practice is inappropriate.
The first mistake, according to this view, is dressing young children in saffron robes. Giving them an alms bowl implies that their vocation is begging. But a Jangama is neither a beggar nor a mendicant. A Jangama is a person who lives through Kayaka (honest work). Going from house to house seeking alms is not his duty. Rather, he should study the Vachana literature, become learned, visit homes, teach people about Dharma, impart initiation, and educate them in proper conduct and values. He is meant to be a religious teacher.
Because the institution of Jangamatva has weakened and transformed into a practice of begging, some Jangamas have become dependent on going from house to house asking for flour and food. As a result, people often respond with contempt, offering a little food while making sarcastic remarks. This has brought ridicule upon the Jangamas of the Lingayat faith.
When parents, instead of prioritizing education for their children, send them into Ayyachara without proper understanding, the children's future may be adversely affected. Children from poor backgrounds who undergo Ayyachara and wear saffron robes may even end up herding cattle while dressed in those robes, becoming targets of humiliation and ridicule. They may feel embarrassed to attend school. If they wear saffron robes while visiting hotels or public places, they may attract unwanted attention. Such situations can be uncomfortable and discouraging.
Therefore, the recommendation is that those receiving Kriyamurti (Ayyachara) Diksha should be given only a saffron upper garment. Otherwise, they should continue wearing ordinary clothing. They should wear the saffron upper cloth only while conducting religious ceremonies and performing religious duties.
Since both the mind and age are still developing during youth, it is considered more appropriate not to confer full saffron robes at this stage. Instead, after an individual's way of life and commitment have become settled, Jangama Diksha may be given along with the permanent adoption of saffron attire. Once saffron robes are adopted, removing them can be perceived as a sign of failure or retreat from one's commitment.
Others who receive Kriyamurti Diksha should likewise continue wearing their normal attire in daily life. Only when performing religious ceremonies should:
Male devotees (Sharanas) wear a white dhoti/lungi and shirt, with a saffron upper cloth.
Female devotees (Sharanes) wear a white sari with a saffron upper cloth.
Only those who have received Jangama (monastic) Diksha should wear saffron robes at all times.
Note: The above content has been translated by Shivshanker Cheral using AI tools. If any mistake please report to admin. It is based on the writings of Dr. Maate Mahadevi in her book Basava Dharmada Samskaragalu in Kannada. "ಬಸವ ಧರ್ಮದ ಸಂಸ್ಕಾರಗಳು", ಲೇ:ಪೂಜ್ಯ ಶ್ರೀ ಮಹಾಜಗದ್ಗುರು ಡಾ|| ಮಾತೆ ಮಹಾದೇವಿ, ಪ್ರ: ವಿಶ್ವಕಲ್ಯಾಣ ಮಿಷನ್, ಬೆಂಗಳೂರು, ೧೯೯೫.
| Philosophy-Behind-Dīkṣā :👈 | 👉:Vachana Sahithya |