The third and concluding part of tonight´s essay. Some new material added to this one, not present in the original version!
Why was Dravidian nationalism associated with leftism, atheism and rationalism?
Great question! The association of Dravidian nationalism with leftism, atheism, and rationalism has deep historical and social roots, especially in the context of South India, particularly Tamil Nadu. Here's why:
1. Reaction Against Brahminical/Hindu Orthodoxy
The Dravidian movement arose largely as a response to social domination by Brahmins (who were seen as the custodians of orthodox Hinduism and the caste hierarchy).
Brahmin elites controlled much of the religious, educational, and administrative power.
This created resentment among the non-Brahmin "Dravidian" populations who felt oppressed socially and economically.
2. Influence of Rationalist and Anti-Caste Leaders
Early leaders like Periyar E. V. Ramasamy championed rationalism, atheism, and anti-caste ideologies.
Periyar saw religion (particularly Hinduism) as a tool used by Brahmins to maintain caste oppression.
He promoted self-respect, social equality, and scientific temper as antidotes to superstition and hierarchy.
3. Leftist Ideology and Social Justice
The Dravidian movement had a strong social justice focus: dismantling caste, promoting land reforms, labor rights, and educational opportunities.
This aligned naturally with left-wing, socialist, and sometimes Marxist ideas.
They viewed class and caste oppression as intertwined.
4. Atheism as Political Statement
Rejecting the dominant Hindu religious framework was both a political and social statement.
Atheism became a marker of identity against Brahminical Hinduism and religious orthodoxy.
It also fit the Enlightenment-inspired ideal of reason over faith, helping to mobilize people around rationalism and reform.
5. Dravidian Parties' Platform
Political parties like the Dravida Munnetra Kazhagam (DMK) institutionalized these ideas.
They included rationalist literature, atheist propaganda, and anti-religious caste reform in their agenda.
They distanced themselves from Hindu nationalist politics (which they saw as Brahminical and North Indian dominated).
Summary
Dravidian nationalism was intertwined with leftist, atheist, and rationalist currents because it was:
A revolt against caste and Brahminical Hindu orthodoxy
A movement rooted in social justice and egalitarianism
Led by thinkers who promoted reason, science, and atheism as tools for liberation
It wasn't just ethnic or linguistic pride — it was a broader cultural and political revolution against social and religious hierarchy.
If you'd like, I can share more about key figures like Periyar or how these ideas evolved politically in Tamil Nadu!
M. M. Kalburgi (Malleshappa Madivalappa Kalburgi), a renowned Kannada scholar and rationalist, offered a radical, historical-critical interpretation of Lingayatism that challenged orthodox views. He saw Lingayatism not as a sect within Hinduism, but as a distinct, progressive religious movement rooted in anti-Brahminical, rationalist, and egalitarian principles.
Here's how he interpreted Lingayatism from a rationalist standpoint:
1. Lingayatism as a Rebellion Against Hindu Orthodoxy
Kalburgi emphasized that 12th-century Lingayatism, founded by Basavanna and his contemporaries, was a social and spiritual revolt:
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Rejected Vedas, caste hierarchy, Brahmin priesthood, rituals, and idol worship.
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Promoted direct devotion to Shiva (Ishtalinga) without intermediaries.
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Advocated equality of all people, including women and Dalits.
➡️ Kalburgi viewed this as a proto-rationalist social reform movement, not just a theological one.
2. Deconstruction of Hagiographies
Kalburgi questioned the mythological elements in the "Vachana" literature and the Sharana tradition:
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He argued that many stories about Basavanna and Allama Prabhu were later additions meant to re-sacralize a movement that originally challenged sacral authority.
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He used historical and philological methods to separate myth from socio-political reality.
➡️ His academic work aimed to demystify the Sharana figures and interpret them as human reformers, not divine beings.
3. Critique of the Re-Hinduisation of Lingayatism
Kalburgi opposed the later absorption of Lingayatism back into mainstream Hinduism:
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He criticized how later Lingayat institutions and mathas (monasteries) reinstituted caste-like hierarchies.
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He argued this was a betrayal of Basavanna’s radical vision.
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Supported the movement to recognize Lingayatism as a separate religion, distinct from Hinduism.
4. Promotion of Rational Inquiry and Free Thought
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Kalburgi, influenced by Dravidian rationalism and thinkers like Periyar, believed religion should be open to criticism and reform.
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He encouraged a non-theistic, human-centered interpretation of religious figures and texts.
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He was part of a broader Kannada rationalist tradition, alongside thinkers like U. R. Ananthamurthy and Gauri Lankesh.
5. Controversy and Martyrdom
His writings angered religious conservatives:
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He faced backlash for allegedly blaspheming revered Lingayat saints.
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Despite identifying culturally with Lingayatism, his rational critique led to death threats.
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He was assassinated in 2015, likely by far-right Hindu extremists.
Summary
Kalburgi interpreted Lingayatism as:
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A rationalist, anti-caste social movement, not a sect of Hinduism.
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Originally anti-ritual and anti-authoritarian, but later co-opted by orthodoxy.
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In need of historical re-evaluation and revival of its egalitarian spirit.
His legacy lies in defending intellectual freedom, and insisting that even revered religious traditions must be open to historical and rational critique.
Let me know if you'd like a summary of his key works or controversies.
Certainly. Lingayatism (also called Veerashaivism, though the two terms are sometimes distinguished) is a distinct religious tradition that arose in 12th-century Karnataka, South India. It was founded by Basavanna, a poet-philosopher, social reformer, and minister in the court of the Kalachuri king Bijjala II. Lingayatism is often seen as a radical reform movement that broke from the orthodoxy of caste-based Brahmanical Hinduism.
đč Core Beliefs of Lingayatism
1. Monotheism
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Worship of one God, identified as Shiva in the form of the Ishtalinga — a personal symbol of divinity worn around the neck.
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God is formless, infinite, and directly accessible to all, without need for priests or temples.
2. Rejection of Vedic Authority
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Lingayatism rejects the Vedas, caste system, ritual sacrifices, astrology, and other Brahmanical practices.
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It views such practices as socially unjust and spiritually unnecessary.
3. No Caste or Gender Discrimination
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One of the earliest religious movements in India to explicitly reject caste and promote gender equality.
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Women were among its leading saints and poets (e.g., Akka Mahadevi).
4. Social Justice and Ethical Living
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Strong emphasis on personal integrity, honest work (kayaka), and sharing with the community (dasoha).
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Spirituality is not separate from daily life.
5. No Idol Worship or Pilgrimage
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Instead of temple worship, each Lingayat carries a personal linga and engages in daily introspective worship.
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Rejection of external rituals, funeral rites, and sacred geography of Hindu pilgrimage sites.
đč Key Figures
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Basavanna (Basava) – Founder; emphasized egalitarianism and moral devotion.
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Allama Prabhu – Mystical poet and spiritual leader of the movement.
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Akka Mahadevi – Female poet-saint who renounced societal norms and devoted herself to Shiva.
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Channabasavanna – Basavanna’s nephew and major figure in the canonization of Lingayat philosophy.
đč Vachana Literature
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Lingayat philosophy is expressed in Vachanas — short, devotional poems written in Kannada.
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These poems are accessible, non-scholarly, and often subversive of social norms and hypocrisy.
đč Lingayatism Today
Geographic Base:
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Strongest in Karnataka, with communities in Maharashtra, Andhra Pradesh, and Tamil Nadu.
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Estimated 6–7% of Karnataka's population.
Social and Political Role:
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Lingayats have been a politically influential community in Karnataka, especially since the 20th century.
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Major figures from the community include B. D. Jatti and B. S. Yediyurappa.
Movement for Recognition:
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There is an ongoing debate about whether Lingayatism is a distinct religion or a sect within Hinduism.
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Some adherents (especially progressives) seek legal and constitutional recognition as a separate religion.
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The issue is both religious and political, touching on identity, reservation benefits, and state policy.
đč Lingayat vs Veerashaiva: Are They the Same?
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Historically, no.
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Veerashaivism is older, often seen as a Shaivite sect with roots in ancient Hindu texts.
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Lingayatism, founded by Basavanna, was more radical and anti-Brahmanical.
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However, over time the two have merged somewhat, especially in institutional and religious practice.
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Some modern Lingayats argue that Veerashaivas reabsorbed Lingayatism into Hinduism, diluting its reformist edge.
đč Summary
| Aspect | Lingayatism |
|---|---|
| Origin | 12th-century Karnataka, Basavanna |
| God | Monotheistic worship of Shiva (Ishtalinga) |
| Scriptures | Vachanas (devotional poems) |
| Caste | Explicitly rejected |
| Gender | Emphasized equality |
| Rituals | Rejects Vedic rituals, idol worship |
| Identity Debate | Separate religion vs. Hindu sect |
Would you like a summary of their key philosophical ideas or current political status in India?
The current status of Lingayats—both religiously and politically—is complex and evolving, particularly in India, and especially in Karnataka, where they are a major socio-political force. Here’s a breakdown of their present-day status:
đč 1. Demographic and Social Position
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Lingayats make up around 10–17% of the population of Karnataka, depending on estimates.
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They are a diverse community: while rooted in Basava’s egalitarian teachings, many Lingayats today are economically and socially varied—from rural farmers to urban elites.
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Lingayats are dominant in some professions, especially in education, cooperatives, and politics.
đč 2. Religious Identity Debate
❖ Ongoing Demand for Recognition as a Separate Religion
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A major contemporary issue is whether Lingayatism should be considered distinct from Hinduism.
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In 2018, the Karnataka state government (under the Indian National Congress) recommended that Lingayatism be given minority religion status.
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However, this recommendation was not approved by the central government (ruled by the BJP), which continues to classify Lingayats as Hindus.
❖ Arguments for Separation
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Historical basis: Basava’s rejection of Vedic authority and caste.
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Doctrinal differences: Monotheism, no idol worship, no Brahmanical priesthood.
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Cultural distinctiveness: Own scriptures (Vachanas), rituals, and community structures.
❖ Internal Divisions
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Some Lingayats (especially Veerashaivas) see themselves as a Shaivite sect within Hinduism.
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Others (particularly reform-minded groups) emphasize Basava’s original teachings and argue for a non-Hindu identity.
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This split creates tensions within the community over both identity and leadership.
đč 3. Political Influence
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Lingayats are one of the most politically influential caste groups in Karnataka.
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They have historically supported the BJP, but their loyalty has sometimes shifted depending on how their religious demands are handled.
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Key Lingayat political figures:
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B. S. Yediyurappa – Former Chief Minister of Karnataka (BJP), strong Lingayat leader.
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Jagadish Shettar and Basavaraj Bommai – Other Lingayat CMs from BJP.
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The demand for minority religion status has become a key electoral issue, with parties like the Congress using it to challenge BJP's hold on the community.
đč 4. Cultural Revival and Education
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Lingayat organizations run numerous educational institutions, hospitals, and charitable trusts.
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Basava Jayanthi (Basava’s birthday) is widely celebrated and has been promoted as a state holiday in Karnataka.
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The Lingayat Mahasabha and various mathas (monastic centers) promote community cohesion and sometimes advocate on political or religious issues.
đč 5. National and Legal Status
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As of now (2025):
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The Indian government officially considers Lingayats to be Hindus.
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Lingayat demands for religious minority status remain pending or inactive at the national level.
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Some educational or minority institutions have tried to claim rights under minority status, but this is contested and uneven.
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đč Summary
| Dimension | Current Status |
|---|---|
| Population | 10–17% of Karnataka; influential in other southern states |
| Religious Identity | Debated: separate religion vs. Hindu sect |
| Government Status | Legally classified as Hindus (no separate religion status nationally) |
| Political Role | Dominant caste group in Karnataka; major role in BJP and Congress strategies |
| Cultural Role | Strong educational institutions, mathas, and community networks |
| Internal Diversity | Divided between conservative (Veerashaiva) and reformist (Basava-based) wings |
Would you like more detail on the 2018 controversy over minority status, or on the role of Lingayat mathas today?
