VSNA Newsletter Baandhavya March 2013

B aandhavya ಞೌಧಾ Veerashaiva Samaja of North America

March 2013

HIGHLIGHTS Editor’s Note President’s Message 2013 Executive Board VSNA Web-Site &

Honorable Vice President of India Sri. Hamid Ansari dedicated to the nation, Vachanas of 173 sharanas translated in 10 languages, at Ravindra Kalakshetra, Bangalore on February 14, 2013. Vachana volumes are published by Basava Samithi, Bangalore.

Newsletter Volunteers Soham Yennade Dasoham Yendenisayya

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Aáš„GA AND LIáš„GA BASAVA AND WOMANHOOD

ಎ ೆಯ ಒಳ ೆ ಎ ೆಯ ಒ ೆಯ MONISM

ಞ ಂ - ಪ ಚಂಥ ಸೠಂŕ˛&#x;ರ ಞ GOD, HEAVEN & HELL

ಉಳ ಾರೠಞಲಯ ಞಥೠಾರೠReflections Enduring Relevance of Basava Tatvas

qà . ZÀAzÀÌPà Avï ŠŸÀV CENTRAL VSNA UPDATES LOCAL CHAPTERS

[Photo Source: BSOAA Sydney chapter]

UPDATES AROOUND THE WORLD ORBITUARY

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Editorial Board Supriya Antin Kaddargi Danashree Suresh Basu Mudenur Channu Kambalyal 1

New England Chapter - Highlights

Drama – by – VSNA Georgia Chapter kids

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Editor’s Note

Sharanu Sharanarthi! Wish you all a very happy new year!

As we stepped into spring and earth began to bloom again, ‘Baandhavya’, VSNA’s magazine was rekindled.

Proud to be a part of the freethinking culture that Basava prophesized, as each one of us is, it was time ‘Baandhavya’ came back into limelight to add value to our literary erudition and help us strengthen our fraternity.

The magazine brings forth various articles on Basava philosophy and spirituality in general, news from other parts of the world, chapter updates and obituary section. A special section has been newly introduced to accentuate the divine work undertaken by some of our revered saints back in India. This feature length article highlights the lives of saints who walk the talk in today’s times.

Thanks to all the contributors of the articles that feature in this issue. Knowledge is better experienced when shared and rightly so, the spirit that you all have exhibited will not only enlighten our sisters and brothers across North America but also inspire them to come to the fore henceforth to enrich Baandhavya.

As the Vachana below goes, let us all promote ourselves, heighten living and to continue to be Sharanas cohesively.

[English Translation]

Umba battalu bere kanchalla Noduva darpana bere kanchalla Baanda onde, Bhajana onde Belage kannadiyenisinittayya Aridade sharana, maredade manava Mareyade pujisu Kudalasangana

The vessel used for eating is not a different bronze The mirror is not made of different bronze Material is the same; Nature is the same When polished it shines like a mirror If realizes (s/he) is a sharana If forgotten then (ordinary) human being.

So worship without forgetting the One in Kudalasangama)

Your inputs are always welcome and we, the Bandhavya team look forward to hearing from each one of you.

Please continue to contribute articles, provide feedback, news and suggestions to enhance our association further.

Warm regards, Supriya Antin Kaddargi

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President’s Message

I am excited to inform that we have restart restarted the quarterly VSNA newsletter - Baandhavya. I would like to congratulate Channu Kambalyal, Vice--President and Basu Mudenur, Secretary for their leadership for this effort.

My special thanks to Supriya Antin Kaddargi of Chicago Chapter for providing editorial services. services I would also thank all the volunteers of the e Newsletter and Web Web-Site group for their time and efforts. efforts I would also like to thank many contributors who have sent nt articles to the newsletter.

Among the many activities undertaken by VSNA, newsletter and web-site site are important means of sharing community information. Local chapters can share their news and activities. I request all the youth and adult chapter memberss to send articles sharing their ""anubhava" (life experiences) and learning from “sharana� literature. With your active participation, we would be a step closer to achieving the VSNA goal to preserve, protect and propagate the Veerashaiva heritage.

Sincerely, Vijay Kumar

Central VSNA Needs Your Latest Contact Details In order to provide better service to the community, we request all VSNA members and interested parties to send us their latest contact details - postal address, e-mail mail and phone numbers. numbers Central VSNA would like to communicate with you directly regarding announcements, newsletters and periodic updates. Please send details to - secretary@vsna.org.

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2013 – VSNA Executive Board

President Vijay Kumar, NJ

Vice-President President Channu Kambalyal Kambalyal, IL

Secretary Basu Mudenur, MA

Treasurer B.S. Nanjundappa, Nanjundappa PA

Board of Directors

Kotresh Neral, MI

Yuvaraj Patil, Toronto

Nandish Dhananjaya, IL

Shivakumar Patil, NJ

Roopa Maganahalli, CN

Shivu Basavaiah, MA

Board of Regents

Nagabhushan Malakkla CA-Central

Laxmi Hiremath CA CA-North

Mamatha Hirannaiah GA

Uma Sajjan M Michigan

Rajeev Navalyal Toronto

Rajeev Kumar IL

Dada Patil CA-North 5

Local Chapter Presidents

Deepak Patil Chicago

Irappa Arabhavi New England

Jyoti Biradar Texas - South

Shanthraj Policepatil California - North

Mrutunjay Hiremath California - Central

Nanda Gulve Georgia

Nayantara Swamy Florida

Vijay Aivalli Toronto

Karuna Hiremath Michigan

Savitha Mandi California - South

Shivappa Palled North Carolina

Amit Vagarali Ohio

Vivek Neginhal West Virginia

Anu Benakatti Texas - North

Shekhar Guddimath Washington DC & Virginia

Shivraj Bhujange New York – New Jersey

Nitin Doijad Pittsburg

Shashidar Nagenahalli Maryland

Shivashankar Tumkur Alabama

K. P. Channabasappa Tennessee

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2013 – VSNA Web Site & Newsletter Volunteers

Coordinator Channu Kambalyal, IL

Coordinator Basu Mudenur, MA

Editor in Chief Supriya Antin, IL

Editor Danashree Suresh, IL

Veeranna Chinnappa North Carolina

Prabhu Shankar North Carolina

Murugesh Patil Illinois

Sachin Suresh Illinois

Anand Neeralagi California-North

Mrithyunjaya Hombal

Uma Sajjan Michigan

Amit Vagarali Ohio

Anushree Biradar Texas-South

Source: http://lingayatreligion.com/Galary/VachanaGalary.htm

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‘Soham Yennade Dasoham Yendenisayya’

Shree hree Shree Shivakumara Swamiji Celebrated His 106th birthday on April 1, 2013 By Supriya Antin Kaddargi Chicago, Illinois

Basavanna laid forth for humanity an impeccable culture which we all have been inherently associated with.

We are familiar with Basavanna’s revolution in the 12th century, tenets and ethics of Basava philosophy and, and appreciate greatly everything about his doctrines. While most of the doct doctrines rines are easily implementable in our everyday living, some that are on a social level seem challenging for ordinary nation. The question definitely has risen and hit all of us at some point, “How feasible are all the tatvas to practice? Who is able to not only propound them but also practice e them?” Today, when everything is fast paced and a lifespan feels shorter than before, for everyone across the globe, it is intensely reassuring to realize the kayaka, kayaka some exemplary personalities have undertaken as missions of their lives.

One such distinguished luminary is Dr. S Shree Shree Shivakumara Swamiji of Shree ree Siddaganga Mutt in Tumkur. He was initiated into Viraktashram in 1930 and began his journey as the head of Shree S Siddaganga Mutt in 1941. Presently aged 106,, Swamiji has strived to establish a humanitarian enterprise in Siddaganga Mutt that focuses on educating small children to young adults so they can grow up to become contributing citizens of the world. From a mere strength of 200 children in the Mut Mutt’s gurukul,, Swamiji has nobly and exponentially steered the Mutt on the path of service to establish more than 130 schools and colleges that educate close to 45,000 students today. Amongst all these establishments, the most special is the Mutt’s gurukul where here more than 9000 underprivileged children get free education, food and lodging. Back in the days, Swamiji used to set off on foot, collecting donations for the Mutt personally. Be it vegetables, pulses, cereals or anything, he would bring them back to tthe he Mutt to feed the hungry children he had harbored. The Anna Dasoha that began thus is now a tradition of such magnitude that the Mutt feeds more than 10,000 people everyday free of cost. Managing such a large scale charitable undertaking is a feat that very v few like Swamiji have achieved. What is exquisite about these children is that Swamiji’s rich culture is deep rooted in them. They are a class apart; they have had the best fortune of being under the tutelage of an extremely philanthropic, devout and unbiased Guru. Just as the adage goes ‘What comes around goes around’, these children who are grounded and responsible, go on to tend to the society with the same magnanimous style that they have emulated from Swamiji. The noble deeds that this ripple ef effect bears,, is so impacting in the long run that the future generations benefit directly and a nation on the whole is reconstructed.

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Swamiji’s prerequisite for enrolling children is just the willingn willingness ess to study. His favorite pastime pas is spending time with the children in the Mutt. He connects with the children personally, admonishes them for not eating enough and motivates them overall to become literate and good human beings. It is humbling to see the dedication and scale of the service meted out. The Mut Mutt’s t’s illustrious progress reflects the sublime idealist Swamiji is.

As for himself, Swamiji leads a simple but exalted life. A light eater and light sleeper, Swamiji wakes up at 2 am and works till 11 pm every day. His daily routine comprises of elaborate a administrative dministrative and developmental activities, spending time with children and, philosophical and general reading. His age does not deter him from sustaining the exemplary work. Even to this day, Swamiji does not wear glasses. Noteworthy is also the fact that Swamiji is highly qualified and proficient in Kannada Kannada, Sanskrit and English.

The present and past few generations have been highly blessed to experience personally, the guiding light Swamiji has been. Swamiji’s benevolence is paramount and he has achieved that by taking Kayaka and Dasoha to the greatest of heights.

There cannot be a more befitting spectacle of the Basava tatva - ‘Kayakave Kailasa’ (Duty is God) and the saying, ‘Soham Yennade, Dasoham Yendenisayya’ (Talk service and not self)! I pray to Almighty God that Swamiji be bestowed with th great health and longer life.

References: 1. http://www.sreesiddagangamutt.org Please see YouTube videos. Use the following search strings or click the links: 2. Dr. Shree Shree ree Shivakumara Swamiji Birthday Special - Part 1 3. Dr. Shree Shree ree Shivakumara Swamiji Birthday Special – Part 2 4. Dr. Shree Shree ree Shivakumara Swamiji Birthday Special – Part 3 5. Sri Shivakumara Swamiji Speech At 'Guruvandana Mahotsava' About the author: Smt. Supriya Antin Kaddargi is a bank professional and an active VSNA member from Chicago chapter. She has authored the book 'Spiritual Transcendence' which is a biography of Sri. Jadeya Shantalingeshwara Swamiji.

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AṄGA AND LIṄGA Linga Raju

The word Aṅga, as used by Vīraśaivas, has a special meaning. It is not an ordinary soul Jīva; any ordinary soul can not be an Aṅga. Only when the soul yearns to become one with Liṅga (Liṅgāṅga sāmarsya) then only it is an Aṅga. It is said that Jīva is called Aṅga because it moves to Paraśivabrahman; the word Aṅga is derived from ‘Aṁ’ meaning ‘Brahman’ and the verb root ‘gam’ for ‘gaĉĉhati’ meaning ‘goes to’; thus the persons learned in Vīraśaivism call Jīva as Aṅga (page 97 of reference 1 translating Anubhava Sūtra 4.4).

In Vīraśaiva and Hindu literature, the term Aṅga is also used to mean organs of the body. It is said that the seeker’s meditation upon six Liṅgas in his six Aṅgas (organs) is known as Āĉāra or discipline for the mastery of Ṣaṭsthala, referring to Āĉāraliṅga in the nose, Guruliṅga in the tongue, Śivaliṅga in the eyes, Jaṅgamaliṅga in the touch, Prasādaliṅga in the ears, and Mahāliṅga in the heart (page 37, volume I of reference 2). Yōga-sūtra of Patañjali is the Aṣṭāṅga Yōga. Aṣṭāṅga means eight limbs or eight parts, namely, yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇa, dhyāna and samādhi.

Literal meaning of the term Liṅga is ‘mark’, ‘symbol’ or ‘characteristic’. Liṅga of Vīraśaivas represents the whole universe; it is the Ultimate Reality, the Absolute, the Śūnya, the Paraśivabrahman. It is described as ‘… the Undivided Liṅga (Niṣkala Liṅga), indivisible, without a second, peerless, without parts, spotless, inclusive of the entire void which is existence, knowledge, bliss, eternity and perfection …’ (page 52, volume I of reference 2).

Thus Aṅga is the Individual Self, and Liṅga is the Universal Self. Vīraśaivas believe that the Individual Self and the Universal Self are one and the same, but this oneness has to be attained. So the main aim of the Vīraśaivas is to attain oneness. The attainment where Aṅga and Liṅga become one is Liṅgāṅga sāmarasya. It is also called Śūnyasaṁpādane – attainment of the Absolute state.

References: 1. Śrī Śivayogi Śivācārya’s Śrī Siddhāntaśikhāmaṇi with Śrī Maritoṇṭadārya’s Tattvapradīpika. Dr. M. Sivakumara Swamy. Shaiva Bharati Shodha Pratisthan, Jangamwadi Math, Varanasi-221 001, India.

2007 2. ŚŪNYASAṀPĀDANE. Volumes I through V. Published by Karnatak University, Dharwar, India.

About the author: Dr. Linga Raju is VSNA life member, native of Davaṇagere, India. Dr. Raju is a prominent Internal Medicine and Pulmonary Diseases physician. He has written spiritual publications - “A Journey through Hindu and Vīraśaiva Concepts’, and ‘SIDDHĀNTA ŚIKHĀMAṆ; The one hundred one sthala doctrine A concise composition’.

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BASAVA AND WOMANHOOD Danashree Suresh Aurora, Illinois

One, among Basava and his valuable manifold contributions towards the rejuvenation of the contemporary tradition-ridden society, was his recognition of woman’s individuality and her rights. There is no denying the fact that the position of woman in any society is a significant pointer to the level of culture of that society. In a progressive society as woman’s position improves, her subjection diminishes. The ideal society envisaged by Basava and the Shiva Sharanas in the 12th century was a significant step towards the emancipation of women. And we shall be in better position to estimate their epoch-making contribution if we take a review of the status of women in the earlier period.

There is good evidence to believe that in the early Vedic age’s women enjoyed equal rights with men.

The wife and husband were regarded equal in respect and both took equal part in all duties- religious and social. Women also took part in the intellectual and spiritual life of the community. Some of the hymns of the Rgveda were composed be women. Visvavara, Apala, Lopamudra, Ghosa, Indrani and Saci are mentioned among others as composers of hymns. That women continued to enjoy freedom and respect even in ages following the Vedic period can be inferred from references in Dharma Sastras. But the period is very brief. The dark period of subjugation of women seems to have begun soon thereafter. Manu has something good to say about women. Where women are honored, he ordains, there the Gods are pleased; but where they are not honored, no sacred rite yields are rewards. But the deprecatory remarks which he heaps on them almost outweigh the good ones. He regards them morally low creatures. “It is the nature of the woman to seduce man in this world; for that reason the wise are never unguarded in the company of females.” Such verses abound; and it is needless to multiply them. Manu lies down that a woman is never fit for independence. Her father protects her in childhood, her husband in youth, and her sons in her old age. They are not entitled to offer prayers, to practice penances, to undertake pilgrimages, to recite Vedic Mantras and to worship Gods!

As shall be noting later, among the many old and evil practices of Hinduism against which Basava revolted was this criminal treatment of woman-the refusal to grant her the status of a human being. Such a religion could not last long. Buddhism and Jainism marked a revolt against the class distinctions preached by the followers of decadent Brahmanism. Her salvation appeared to be near at hand, yet not complete.

There are some vachanas where Basava makes reference to how woman is to be looked upon. In all these vachanas the main point which Basava drives to his followers is that to desire another man’s wife is a sin; and to look upon a woman not otherwise as sister or mother is a deadlier sin. Thus, he lays down a code of conduct for his followers. He thought that practice was better than either pleading or preaching. We get evidence of his broad view of woman in his treatment of his wives, Nilambike and Gangambike, his sister Nagalambike, and a good number of women-saints who participated in the religious discussions at Anubhava Mantapa.

The one who excelled all is Mahadeviyakka. She received highest words of praise from Basava, Allamaprabhu, Channabasava, Siddharamayya and Madivalayya. On account of her conflict with her “husband” king Kausika, she leaves home for her spiritual salvation. Then all roads led to Kalyana. So she paves her way in that direction. On the way, she had to face a number of difficulties. The idea of a woman asserting her own, moving out without protection was strange and unthinkable. Had not Sastras laid down that woman at no stage was fit to enjoy freedom? She was beautifully narrated the difficulties, she had to face on her way. She had to go to wells and ponds when she felt thirsty, she had to resort to old temples when she 11

felt weary. The woman who was subjected to only angry looks and sneering questions from society comes to receive kind hospitality in the house of Basava Kalyana! She refers to Basava as her spiritual father and Basava on the other hand, looks upon her as his mother. She was in age younger than he, but in her pursuit for spiritual salvation, he notes that she was superior to him. It speaks of his humility and at the same time his recognition of Mahadeviyakka’s greatness. And in honouring her he has honoured womanhood.

It is significant to note here that it is he who introduces her to Allamaprabhu. Then a spiritual discourse ensues wherein Mahadeviyakka is tested by Allam and other Saranas. Amd Mahadeviyakks emerges as the Saint among Saints. Basava along with others joins in the chorus of her praise: Enna bhaktiya shaktiyu nine, Enna muktiya shaktiyu nine, Enna yuktiya shaktiyu nine.

Women could not have been honored better. There are good number of reformers who worked for securing social, economic and political rights for women. None, however, worked to secure equal rights in the field of religion, too. The jains and Buddhists opened doors to women, but after a lot of hesitation. Basava is the one and only one declared that woman is entitled to religious initiation and salvation same as man.

But let us remember that woman’s emancipation with Basava was not a matter for merely a social reform but a veritable article of faith. He not only anticipated but lived and practiced the spirit of the Hindu Code Bill.

References: Sri Basaveshvara Vachana

About the author: Danashree Suresh served as Vice-President of VSNA Chicago Chapter. Danashree is banking professional. Danashree and Suresh Koratagere have two sons Sachin and Sathish. Sachin is Computer Science graduate from University of Illinois, Urbana Champaign (UIUC) and works at Microsoft. Sathish is pursuing his Business degree in UIUC.

Source: http://lingayatreligion.com/Galary/VachanaGalary.htm

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ಅಸKವ ಸK-ಾಗುತKCೆ. ಮ ೆಯ ೊAKಲ89 ಹುಲು9 ಹುMN, ಮ ೆಯ ಒಳGೆ ಕಸ ತುಂ@ Cೆವnಗಳ) -ಾAಸುವ ಮ ೆ ಾಗುತKCೆ.

13

೨) ಈ ವಚನದ ಇ ೊ+ಂದು ಅಥ -ೇ;ರಬಹುದು ಎಂದು oೕ]AದEೆ, "ಈ ನಮf Cೇಹವನು+ ಮ ೆ ಎಂದು ,BದEೆ ನಮf ಆತfದ89 -ಾAಸುವ "iವ" ನನು+ (Cೇವರನು+) ನಮf ಈ Cೇಹದ ಒHೆಯ ಎಂದು ,Bಯಬಹುದು. "iವ" ನಮf ಆತfದ89 ೆಲAದDEೆ ನಮf ಆbಾರ, bಾರಗಳ), ನHೆ ಮತುK ನು ಗಳ) ಸnಚp-ಾ/ರುತK-ೆ. ನಮf .ೕವನ ಸತ , ಧಮ ಗಳ ೆLೆ ಾಗುತKCೆ. "_ಾಯಕ-ೇ _ೈLಾಸ" ಎನು+ವ ವಚನದ ಪS,ರೂಪ-ಾ/ರುತKCೆ. ಅಸತ , ಅಧಮ ಗಳ) ಹ,Kರ ಸುBಯುವ :ಲ9. ಇಂಥ ನಮf .ೕವನ "ಶರಣರ" .ೕವನ-ಾಗುತKCೆ ಮತುK iವ;Gೆ gSಯ-ಾಗುತKCೆ. ನಮf Cೇಹ ಅಸತ , ಅಧಮ , ಅವಗುಣಗಳ (_ಾಮ, _ೊSೕಧ, ಾc, ಮದ, ಮತ ರ) @ೕHಾದEೆ ನಮf Cೇಹದ ಒಳGೆ, ೊರGೆ ೊಲಸು ತುಂ@ ಾರು,KದDEೆ ಆಗ ಈ Cೇಹದ ಒHೆಯ, ಆ "ಪರiವ" ನಮf ಆತfದ89 ೆಲಸುವ ೆ? ಇಲ9, ಇದು 3ಾಧ -ೇ ಇಲ9! ತಪ q ಾಡದ ಾನವರು ಾರೂ ಇಲ9 ಈ ಜಗದ89. ಆದEೆ ಾ ದ ತಪqನು+ ಅ4ತು, ,:D_ೊಂಡು ಶರಣತnದ ಕHೆGೆ 3ಾಗುವ Cೇ ನಮf .ೕವನದ ಗು4! ಅಣ& ಬಸವಣ&ನವರ ಈ ವಚನದ ಒಂCೊಂದು ನು ಗಳr ಅಮೂಲ ರತ+ದ ಆsಮುತುKಗಳಂ,-ೆ. ಪರiವನ ಪS3ಾದ-ಾದ ಈ ನಮf ನರCೇಹ ಸತ , ಧಮ ಗಳ ೆLೆ ಾಗ0ೇಕು. ಸತ ಶುದZ _ಾಯಕದ .ೕವ-ಾಗ0ೇಕು. ಅ ಂ3ೆಯ ಪS,ರೂಪ-ಾಗ0ೇಕು. jಾಂ, RೆSೕಮದ ಗೂHಾಗ0ೇಕು. ಸಕಲ .ೕ ಗBಗೂ ಕLಾ ಣ ಬಯಸುವ ಸುಬು:ZWಂದ ಕೂ ರ0ೇಕು ಆಗ ಾತS "ಪರiವ" , ಈ ನಮf Cೇಹದ (ಮ ೆಯ) ಒHೆಯ, ನಮf ಆತfದ89 ೆಲಸು6ಾK ೆ. ನಮGೆ ಾಗ ದಶ ನ ;ೕಡು6ಾK ೆ. ಇದು-ೇ ಅಣ& ಬಸವಣ&ನವರ ಈ ವಚನದ ಅಥ ಎಂದು ನನ+ =ಾವ ೆ! ಅಣ& ಬಸವಣ&ನವರ ಈ ವಚನ ನtfಲ9ರ 0ಾBGೆ Cಾ4:ೕಪ-ಾಗ8 ಎಂದು ಾEೈಸು-ೆ. ಓಂ iSೕ ಗುರು ಬಸವ8ಂGಾಯ ನಮ: LೇಖV ಮಧು ಅಂಗ Vರುಪ4ಚಯ: ನನ+ 4ಯ ಅಣ& 8ಂ. Hಾ. ಉ ಾಪ, ಾಸೂx ರವರ ಸತತ ಪSಯತ+ದ ಫಲ-ಾ/ ೧೯೭೬ ಆಗ}N ,ಂಗಳ89 =ಾರತ:ಂದ ಅt4_ೆGೆ ಪಯಣ. ನೂ ಾ ನ89 ~ೆ ~ೈ ಕಂಪ;ಯ89 _ಾಯಕದ RಾSರಂಭ. ಕdೆದ ೨೫-೩೦ ವಷ ಗಳ _ಾಲ ೕರjೈವ ಸ ಾಜ, ನೂ ಾ bಾಪNx ನ89 ನHೆದ ಎಲ9 ಸ ಾರಂಭಗಳ89 ವಚನಗಳ ಾಡು _ೆ, 3ಾಮೂ ಕ ಭಜ ೆಗಳ 8ೕಡx i ವ A_ೊಂಡು ಬಂ:CೆD. iವಶರಣ, ಶರ ೆಯರಂ6ೆ 0ಾB ಬದುV, ಶರಣಮf, ಶರಣಪqನವEೆಂಬ @ರುದು ಧ4A, 8ಂGೈಕ Eಾದ ನನ+ ಅಜ -ಅ. ಯರ (6ಾWಯ ತಂCೆ-6ಾWಯರು) ಮತುK ಸತ ಾಗ ದ89 ನHೆದು 8ಂGೈಕ Eಾದ ತಂCೆ 6ಾWಯರ ಪ ಣ ದ ಫಲJೕ ಎಂಬಂ6ೆ ನನ+ .ೕವನದ89 ನನGೆ ಾ-ಾಗಲೂ iವಶರಣ/ಶರ ೆಯರ ವಚನಗಳ tೕLೆ, ಅವEೆಲ9ರ .ೕವನದ ಬGೆ ತುಂ0ಾ ಆಸVK. ೕGಾ/ ಅವEೆಲ9ರ ವಚನಗಳನು+ ಓ: ಅಥ ಾ _ೊಳ[ಲು ಪSಯ,+ಸುವ ದು, ವಚನಗಳನು+ ಾಡುವ ದು, ಅವರ .ೕವನದ ಬGೆGೆ 0ೆಳಕು bೆಲು9ವ ಪ ಸKಕಗಳನು+ ಓದುವ ದು ನನ+ ಹ-ಾ ಸ. ಮ ಾತfರ .ೕವನ ಚ46ೆSಗಳನು+ ಓದುವ ದು ನನ+ ಮನA Gೆ jಾಂ, _ೊಡುವ ಹ-ಾ ಸ. ಾನು ಬEೆದ "ಭVK ಪ ಷq ಾLೆ" ಎಂಬ ಭVK/ೕ6ೆಗಳ ಪ ಸKಕ 0ೆಂಗಳr4ನ ಬಸವ ಸ ,ಯ ಮೂಲಕ iSೕ ಅರ ಂದ ಜ,Kಯವರ ೇತೃತnದ89 ಪSಕಟ-ಾ/Cೆ. ಾನು ಶರಣರ ಬGೆGೆ ಬEೆದ ಭVK/ೕ6ೆಗಳ), ಕವನಗಳ) ಮತುK ಪSಬಂಧಗಳ) (ಇಂ/9 ಮತುK ಕನ+ಡ) =ಾರತದ89 ಮತುK ಅt4_ಾದ ೕರjೈವ ಸ ಾಜದ ಪ,S_ೆಗಳ89 ಪSಕಟ-ಾ/-ೆ. ಪS,:ನ iವಶರಣ/ಶರ ೆಯರ ವಚನಗಳನು+ ಾಡುವ ದು, ೕEಾ0ಾWಯ ಭಜ ೆಗಳನು+ ಾಡುವ ದು ನನ+ ಹ-ಾ ಸ. ಅಣ& ಬಸವಣ&ನವರ, ಅಕ`ಮ ಾCೇ ಯ ಮತುK ಇತರ iವಶರಣ/iವಶರ ೆಯರ ವಚನಗಳನು+ ಓ: ಅ=ಾ ಸ ಾಡುವ ದು ನನ+ ಆತf_ೆ` ತುಂ0ಾ ಆನಂದ ತರುವ ಹ-ಾ ಸ.

14

MONISM Linga Raju

Monism is the western term that refers to a view that Reality is basically one. The Reality encompasses the whole universe as we know it and everything else in it, including the worldly existence.

Atheism is a belief that there is no God, and theism is a belief in the existence of a God or Gods. Monotheism, then, is a belief that there is only one God, but that does not necessarily mean that there is only one Reality.

Monotheism usually implies duality, meaning that there are two Realities. It refers to the belief that God and the individual are two separate and distinct entities. Thus monotheism is not monism. The Sanskrit word dvaita refers to a person who believes in two realities (duality). Although the dvaita could be an atheist, the term usually applies to a monotheist who believes that God and the individual are two different entities.

Advaita/advaitin is a person who believes in only one Reality. Advaitism is non-dualism or monism. This oneness philosophy of Advaitism is the belief that all is God and the Self is God (1).

Hinduism accommodates both theistic and atheistic ideas. It has six major philosophical systems and many more other systems with differing views and belief systems. All these are so diverse that each one may qualify to be a separate religion. Thus Hinduism can be considered as not one religion but a group of many related religions. In general Hinduism is a religion of one God; outwardly it is monotheism and inwardly it is monism (1).

In the Oneness belief system, the Absolute Reality is simply referred to as ‘THAT’. The most common term used for this Reality is ‘Brahman’. It is also referred to as Parabrahman or Paramātman. Only three positive descriptions are used for Brahman: Sat, eternal existence or being; Ĉit, pure knowledge or Consciousness; and Ānanda, infinite bliss - Sat-ĉit-ānanda – Saĉĉidānanda. Otherwise, it is stated as ’not this, not this, not this’. In this system of the Absolute Reality, Brahman is impersonal, meaning that Brahman is not a personal God. Therefore this system is the Non-theistic Monism.

Vīraśaivas believe in the Oneness Philosophy. They use the term Śūnya for this Absolute Reality.

Literal meaning of Śūnya is void or emptiness. It conveys the meaning that there is nothing, yet there is something. It is at once Naught and Aught, Non-being and Being. It is neither form nor formlessness, neither time nor timelessness, neither cause nor consequence. It is indivisible, without a second, existenceconsciousness-bliss, eternal and perfect. The Śūnya of Vīraśaivas is the ‘Infinite’ or the ‘Absolute’. Other terms used interchangeably by them are Liṅga, Paraśivabrahman, Paraśiva, or simply Śiva. Vīraśaivas also believe in the personal God Śiva/Liṅga, and therefore Vīraśaivism is a Theistic Monism.

Buddhists also use the term Śūnya or Śūnyatā for their highest principle, but the concept is entirely different. Śūnyatā is the character of what exists of the dharmas. All dharmas are intimately bound up with cause and effect (karma), and everything hinges on this karma. Existence is an intricate succession of momentary things or dharmas which do not themselves exist and resemble the delusion of magic, or the reflection in a mirror. So existence is unreal. The soul is also not real; it is nothing but a complex of transitory elements (skandhas) which do not exist in themselves but are void. There is no difference among things and among the characters of things. Things are void because there is no real origin of things. If no origination, then, there is no destruction. Not being produced, not being destroyed, things are from the beginning quiescent; they are naturally in nirvāṇa. Buddhists assert that the universe is unreal, imaginary and false, and that there is nothing permanent or real. Since the universe and existence are unreal, there is no Creator or Creation (2). Thus, Buddhism is atheism.

15

Of all the great religions of the world, the three Abrahamic religions, namely Judaism, Christianity and Islam, are monotheistic, but not monistic. Only Hinduism, which has many philosophical systems including atheism and monotheism, includes the concepts of monism, and Vīraśaivism is monistic.

References: 1. GODS, SAGES AND KINGS. Vedic Secrets of Ancient Civilization, by David Frawley. Passage Press, Morison Publishing, P. O. Box 21713, Salt Lake City, Utah 84121, USA. 1991 2. ŚŪNYASAṀPĀDANE. Volumes I through V. Published by Karnatak University, Dharwar, India.

About the author: Dr. Linga Raju is VSNA life member, native of Davaṇagere, India. Dr. Raju is a prominent Internal Medicine and Pulmonary Diseases physician. He has written spiritual publications - “A Journey through Hindu and Vīraśaiva Concepts’, and ‘SIDDHĀNTA ŚIKHĀMAṆ; The one hundred one sthala doctrine A concise composition’.

Linga Pooja – by - VSNA Chicago Chapter

16

ಾ ಂ - ಪ ಚಂಡ ಸುಂಟರ ಾ ಾಳಕ ಳ ಾಗಭೂಷಣ

ಾ ಂ , &ೕ ೊಂದು ಸುಂಟರ ಾ , ಾ) ನೂತನ ಪ ಚಂಡ ಾ , ಅಸು). &ನ- ಚಲ ೆಯ ಗ. ಗುರು./ 0ೖಯ23 ನಡುಕ ಹು56/ &ನ- ಶಬ9:ೆ ;ೆದ), ತತ<)/ ೆಲ- ಗಗನ, ಜನ->ೕವನ ಚ?ಾ3@23. ಮಕ ಳA-ಮುದುಕರು ,ಯುವಕರು -ಹುಡುಗರು ಕುರುಡರು-ಕುಂಟರು, Bೆಳವರು -BೆಂಗCೆಯರು ಕು)-ಕುದುDೆಗಳA, ಎತು<-;ಾತು ಾF-ನ), :ೋ -:ೊಕ Dೆ ಎಲ3ರ ಮನದ23 Gೕ. ಮೂ / Hಾ ಣ ಭಯದ2, Iಕು Jೆ ೆ ಇಲ3Jೆ Hಾ?ಾಯನ.

LMೆN -BೋMೆN, Oಾ?ೆ- ಾ/P5 ಮ ೆ-ಮಂIರ,ಮ/ೕI-ಚಚುP ಕ3ಬುQ- ಪಬುQ, HಾಕುP-:ೋಟುP :ೆRೆ-ಕSೇ), :ಾ?ೇಜು-:ಾTಾP ೆ , Tಾ2-&ಜPನ.

ಾ ಂ , &ೕನು ":ೆ5 ನ" ಳ ೋದ), :ಾ ಕಪUV Lೕಡ ಕೂ /, ಚ ಾ ಹWQ/ X:ಾರ ಸದು9 ಹರ /, ಸಹಸ BೆಬQ?ೆ ಹು56/ Yಂಚು-/ ಲು ಆಭP5/, ಅಬQರದ ಮCೆ ಸು)/ Wೕಕರ ೇಗದ23 ೆಲ:ೆ ಅಪV /, ಗೂಡು- ೋ ೆ, ಮಹ -ಅಂಗ [ಡ-ಮರ, \ೊಟ-\ೋಪU :ೊಳ-:ಾಲು ೆ, ಸುರಂಗ - ೇತು ೆ ಕಂಬ- ಕಂW , Jಾ) - BೆJಾ9) ಬ[]/, Wೕ /, /ೕ /, ಕ ತ<)/ 17

ಮು)ದು,^\ೊ_ ೆದು `ಂI ಾ -ಧbಂಸ.

ಮಹಲು- ಾಲು, 0ೖJಾನ \ೋಟ-ಹೂJೋಟ,ಉcಾ ನವನ ಸುತ<-ಮುತ<, &ೕರು ಹರ ಜಲಬಂI ಕು.< ೆ ಎತ<ರ &ೕರು &ಂತು :ಾರು-Dೈಲು,ಬಸುd -;ೋಟು ಟು ಕು -Mಾ eಮು, Mಾ eಕ6ರು-Mಾ ಂಕರು ಜಲಸ ಾf.

ಾ ಂ , &ನ- Xಕಟ ಕುgತ \ಾಳ-ತೂ ಾಟ:ೆ , ಗಜP ೆ - ಆಭPಟ:ೆ ಆಶ ಯ-ಆಶ ಮ :ೊ`h Bೋ[ ಅOಾಂ., ಕತ<?ೆ -;ೆತ<?ೆ, ಹ/ವU ;ಾiಾ):ೆ XOಾ ಂ.Fಲ3Jೆ ಕೂಗು-:ೊರಗು, ೋವU-ನರ :ೆ,

ಾXನ ೆರಳA, ನರಕದ ಸVಶPನ-ದಶPನ.

ಾ ಂ , &ೕನು ಕೂ ), Dಾj/ &ನ-23ರುವ ಭಯಂಕರ ಶ^<-Jಾ ನಮk23ಲ3 &ರಂತರ ಯು^<-Jಾ) &ನ- :ೋಪ- \ಾಪ, ಆಪತು<-Xಪತು< &ನ- ೕತದ ಬDೆ ,Dೌದ ಜಲ ಪ ಳಯ ಮDೆಯ?ಾDೆ. ಕೃHೆ ಾಡು, ಮ\ೆ< ಎಂದೂ ಈಕ ೆ ಸು ಯ;ೇಡ ಕರುgಸು, ಮ\ೊ<ಂದು ಭೂYಯ ಪ ದjoೆ ;ೇಡ ಕರ[ ಮುಕ<Cಾಗು,Iಗಂತದ23 2ೕನCಾಗು, ಕಣkDೆiಾಗು.

About the author: Dr. Nagabhushana Malakkla is a former President of VSNA and member Board of Regents. Dr. Malakkla lives in California – Central area.

18

GOD, HEAVEN AND HELL Guruswamy Ayya

Devaloka marthya lokavembudu beri;la kaniro sathyava niduvude devaloka mithyava nudivude marthya loka acharave swarga, anacharave naraka neeve pramana Koodalasangama Deva There is no separate existence of heaven and hell elsewhere To speak truth is heaven and to utter lie is hell Good conduct is heaven and bad conduct is hell You guarantee this, Koodalasangama Deva.

Generally, heaven and hell are conceived to be places situated in unseen locations away from earth. In reality, they are living environments created around us as a result of our own actions. Good conduct creates heavenly conditions around us and bad conduct results in conditions of hell.

Man aspires to enjoy relationship with God, and religion provides a framework to accomplish it. Faced with many unknowns in life, a sense of insecurity becomes a part of man. He imagines God as an all powerful being, who resides in a far away heaven, and seeks help from God .How then can he reach God? Man can either ascend to join God or create environment suitable for the presence of God around him. In other words, man can create appropriate environment on earth, through his good conduct, that is fit for god to reside near him. He creates heaven on earth, through his actions of Kayaka and Dasoha , which are indeed spiritual pathways to contact God. The following Vachana says that the devotee does not depend on other people or institutions who promise to put him on a ladder to climb up to heaven to reach God. Adigadige sthana nidhi / Adigadige divya kshetra Adigadige nidhiyu nidhana noda Athana irave Varanasi, avimukthi kshetra Koodalasangna sharana swathanthrawagi Saint Basavanna Behold, at every step there are clusters of sacred places At every step there are centers of wealth and treasures If a devotee walks about, the place becomes holy Varanasi Where he stays becomes a holy place That gives salvation because Koodalasangamaâ&#x20AC;&#x2122;s devotee is free of these places

We find sacred rivers, holy places and temples everywhere. God is supposed to reside in these places where we can see him. Some of these places have become centers of wealth and treasures. They have accumulated wealth because people offer wealth to propitiate God. It is not difficult to reach these places, but to reach God is another matter. At these places, many conditions are imposed on visitors for getting access to God. Man, by nature, aspires to relate to God. Many of us are faced with uncertainty in life. This may be due to occupational difficulties, health situations and economic hardship. At these times, we become anxiety ridden and we look for God to give comfort and protect us. We feel the need to have access to God so that we can 19

pray and have conversation with God. Naturally, many holy places are developed to fulfill this need. However, we find that, at these places, access to god is controlled because of prejudice or to extract money. The devotee is subjected to go through complex social and religious rituals to create prestige and power of these places and thereby subjugate the devotee.

Veerashaiva Vachana s scriptures empower the devotee to directly relate to God through personal actions of Kayaka and Dasoha which are indeed spiritual pathways. God is not a person but an omnipotent force interconnecting all beings. We can experience God through interconnecting divinity within us with divinity in others.

About the author: Guruswamy Ayya is the founding member of VSNA. He has authored "Book of Vachanas", 2001, "Vachanas for Modern Man, 2009"; "Essays on Veerashaivism in North America, 2013".

Source: http://lingayatreligion.com/Galary/BasavaVachanaGalary.htm

20

ಉಳ ವರು ಾಲಯ ಾಡುವರು ೆ . ಎ}. ಜಯ3ಾn .

Lೇ ಾEೆ}N, ಇ8 ಾ

ಉಳ[ವರು i-ಾಲಯ ಾಡುವರು ಾ ೇನ ಾಡು-ೆನಯ ಎನ+ _ಾLೇ ಕಂಬ Cೇಹ-ೇ Cೇಗುಲ iರ ೊನ+ ಕಲಶವಯ ಕೂಡಲ ಸಂಗಮCೇ-ಾ, _ೇಳಯ 3ಾkವರಕ`Bವ ಂಟು, ಜಂಗಮಕ`B ಲ9. iSೕ ಬಸ-ೇಶnರರ ಈ ವಚನವ ಬಹಳ ಪSAದD-ಾ/Cೆ. ಇದರ ಬದಶಹ: ಅಥ ಸುಲಬ-ಾ/Cೆ. ಮುಖ -ಾ/; ಾವ ದು ;ಂ,ರುತKCೋ ಅದು ಅBಯುತKCೆ. ಆದEೆ ಾವ ದು ಚಲ ೆಯ89ರುತKCೋ ಅದು ಉBಯುತKCೆ, ;ಜ. ಹ ೆ+ರಡ ೇ ಶತ ಾನದ89 ೊರ ೊ fದ, ^ಾ,0ೇದ,8ಂಗ0ೇದ ಲ9ದ, ೕರjೈವ ಧಮ ಚಲ ೆWಂದLೇ ಈ ಇಪq6ೊKಂದ ೇ ಶತ ಾನದವ4ಗೂ ಬಂ:Cೆ. ಾGೆcೕ ಮುಂ:ನ ಶತ ಾನಗಳಲೂ9 ಮುಂದುವ4ಯುತKCೆ. ಈಗ =ಾರತದ89cೕ ಅಲ9Cೇ ಶnದ ಎLಾ9 =ಾಗಗಳಲೂ9 (Eಾಷ ಗಳಲೂ9) ಈ ಧಮ ದ bಾಲನಕತ ರು ಅದನು+ ಅನುಸ4ಸು,KದುD ಶn ಾನವ ಧಮ ಎನ+ಲು ಅಹ -ಾ/Cೆ. ಾGೆcೕ,

ಶnಗುರು ಬಸವಣ&ನವರನು+’ ಜಗ^ೊ ೕ, ಬಸ-ೇಶnರರು’ ಎಂಬುದ_ೆ` _ಾರಣ-ಾ/Cೆ. ಾನ 6ೆ ಇCೆ. ಇದು ಸೂkಲರೂಪ. ಸೂಕ ರೂಪ_ೆ`, ಅಥ _ೆ` ೋದEೆ ಅGಾಧ-ಾ/Cೆ. ಅ ೇಕ ವಷ ಗಳ ನಂತರ ಇದರ 3ಾKರದ ಅಥ Gೋಚ4Aತು. iSೕ ಅಲ9ಮಪSಭುಗಳ ’ಶ ನ ಸಂRಾದ ೆ’ ಮತುK iSೕ ಪತಂಜ8ಯವರ ’RಾS ಾ ಾಮ’ ಗSಂಥಗಳನು+ ಓದು,KCಾDಗ , ’ಸ Mಕದ ಸLಾ_ೆ" ಯಂ6ೆ ೊdೆWತು. ಹಣ ದDವರು i-ಾಲಯ ಕಟುNವರು, ಾ ೇನು ಾಡಲು 3ಾಧ , ಹಣ ಲ9ದವನು?. iವ, ಾ ೇ Cೇ-ಾಲಯ ಆಗು6ೆKೕ ೆ. ಅಂದEೆ; ನನ+ Cೇಹ-ೇ Cೇಗುಲ, ಆ Cೇಗುಲ_ೆ` ನನ+ _ಾಲುಗdೇ ಕಂಬಗಳ), ಆ Cೇ-ಾಲಯದ ಕಲಶ_ೆ`, ನನ+ iರ-ೇ ಕಲಶವಯ iವ, ಎಂದು RಾS ACಾDEೆ ಬಸವಣ+ನವರು. ಾGೆcೕ oೕಚ ೆ ಾ ದEೆ, Cೇಹ, Cೇಗುಲ-ಾಗುವ ದು ೇGೆ? Cೇಹ ಪ4ಶುದZ-ಾ/ರ0ೇಕು. Eೋಗರು.ನಗBಲ9:ರ0ೇಕು. ಆEೋಗ -ಾ/ರ0ೇಕು. ಇದ_ಾ`/, ನಮf Cೇಹವನು+ ಆEೋಗ Ak,ಯ89 ಇಡ0ೇ_ಾದEೆ, 8ಂGಾg ತ-ಾದ ಶುದZ ಆ ಾರವನು+ 3ೇ ಸ0ೇಕು. ಆ ಆ ಾರ ಸಮಪ ಕ-ಾ/ ಅರ/ ಆEೊಗ ವನು+ _ಾRಾಡಲು ;ತ -ಾ ಾಮವನು+ ಾಡ0ೇಕು. ಆಧು;ಕ-ಾಗ8ೕ ಇಲ9-ೇ ’oೕGಾಸನ’ಗಳ ಾ+ಗ8ೕ ಾಡ0ೇಕು. ಇವ 0ಾಹ Cೇಹ_ೆ` 0ೇ_ಾದ ಪ4ಕರಗಳ).

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ಾGೆcೕ, ಸೂ Cೇಹ_ೆ` ಅಂದEೆ, ನಮf ಮನಸು , =ಾವ ೆಗಳನು+ ಶುದZ-ಾ/ಡ0ೇಕು. ಇದ_ೆ` ಅ ೇಕ 3ಾಧ ೆಗB-ೆ. ಬಸವಣ&ನವEೇ ೇಳ)ವಂ6ೆ " ಕಳ0ೇಡ, _ೊಲ0ೇಡ, ಹುAಯ ನು ಯಲು 0ೇಡ, ಮು;ಯ 0ೇಡ, ಅನ 4Gೆ ಅಸಹ ಪಡ0ೇಡ, ತನ+ ಬs&ಸ0ೇಡ, ಇ:ರ ಹBಯಲು 0ೇಡ, ಇCೇ ಅಂತರಂಗ ಶು:Z, ಇCೇ ಬ ರಂಗ ಶು:Z, ಇCೇ ನಮf ಕೂಡಲಸಂಗಮ Cೇವರ ೊ8ಸುವ ಪ4."-ಎಂಬಂ6ೆ ನHೆದು_ೊಳ[0ೇಕು. ಈ 4ೕ, ೆHೆದು_ೊಂಡEೆ,-ನು ದಂ6ೆ ನHೆದEೆ, ಇCೇ ಜನf ಕHೇಈ 4ೕ,ಯ89 ತನು ಶುದZ, ಮನ ಶುದZ-ಾ/ ೆHೆದು_ೊಂಡEೆ, Cೇಹವನು+ Cೇ-ಾಲಯವ ಾ+/ ಾ _ೊಂಡEೆ, ಅಂತಹ Cೇಹ-Cೇಗುಲ_ೆ` ’iರ-ೇ ಕಲಶ’ -ಾಗಲು ಅಹ -ಾಗುತKCೆ.

He has served Central VSNA as Member, Board of Regents. He is very active in all the VSNA activities including the three conventions hosted by Chicago Chapter and has attended most conventions hosted by other chapters.

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Reflections Subhashini Basavaraju Huston, Texas

In the last two years, I have learnt to appreciate America not only for being so beautiful to live in, but also for giving me a chance to interact and appreciate so many wonderful people and cultures. In my view this not only makes you a better person, but also makes you humble in spite of all your achievements in Life. A couple of months after I got here , I went to the DPS office (Phoenix) and was waiting in line to take my Driving License test (I was super tensed ) when a Lady walks towards me and says " Darling I am sure you will do well". Even small things like this, could make a huge difference to your day. Going to school here, made me a Critical thinker and brought out the best in me. Small things like wishing a complete stranger “Good Morning", or someone saying “Bless you” when you sneeze, or getting a compliment about your Dress/Shoes, or even a smile can make your day extra special.

When your teacher or manager says “Good Job” on accomplishing something - You do hear a happy voice in your head. Even little things like someone holding the door open at a Mall, Brewing coffee for you at office or a small gesture of kindness makes you realize that simple pleasures can have a huge impact on you. I do believe it’s these little things, which influences your growth and makes you a better person. I think it’s important to take things as they come. Live a little. Enjoy each day and every experience. There is a special beauty of this country by itself, which makes you a lot more confident about yourself and you don’t have to worry about what others think (Individualistic Society). You wear your attitude by defining yourself and a personality of your own. I owe a little bit of what I am today to America. I am incredibly proud to be an Indian.

After two full years here, I would like to say - “I love you too America”!

These random Acts of Kindness help us to reflect upon Vachanas and its relationship to our day to day life.

Vachanas helps us to view Life from the standpoint of meaning and purpose: Life lived in the fuller awareness of its human quality and spiritual significance. I wish to explain a vachana whose context could be extended in several ways.

This Vachana emphasizes on “Kindness” which is the basis of every religion. Every human being in this world deserves to be treated right. You have to treat others, just like the way you expect yourself to be treated. If you lead a really good, kind, unselfish life, then Life is going to be Good, Kind and unselfish in return.

“Vachanas” are like Golden Rules, if you try to live by them, it would help you to really “Be all that You Can Be”. It’s important to reflect on these Vachanas and learn more as you go along in Life.

About the author: Mrs. Subhashini Basavaraju, a native of Bangalore currently resides in Houston, Texas. Subhashini is an active member of the VSNA Houston Chapter. She has Masters Degree in Information Systems from University of Houston and currently working as a Software Developer.

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Enduring Relevance of Basava Tatvas Ishwar S.Antin Bangalore, India

‘Basavanendare Paapa Desegetti Oduvudu’ That is – “the sin in a devotee would flee recklessly the moment the word Basava is uttered”. This poetic phrase was a great benediction by Sarvagnya, one of the best literary lights of India. Deeply embedded in the quote is the great reverence and high esteem in which Anna Basavanna is held. India is a religious leader of all the countries and Basavanna is one of the greatest sublime geniuses India has ever produced. He is the first free thinker of the world and built a casteless society way back in the 12th century. His practical philosophy in the form of Vachanas is of universal application. Regular meditation, devotion to duty, kindness to all beings, humility, modesty, honesty and character (which signifies integrity and altruism) constitute the sheet anchor of Basava philosophy. What is of enduring relevance and abiding worth is the moral grandeur of his soul enriched and ennobled by spiritual impulse.

Few episodes during the glorious life of Basavanna help us to imbibe virtues of humility, honesty and hospitality.

Once in the august assembly of sharanas in Anubhava Mantapa, Basavanna asserted that he was the only bhakta (devotee) amongst everybody there. The Sharanas were quick to take offence and questioned Basavanna as to the proprietary of making such conceited assertion and wondered why he did not consider them as bhaktas. They precisely asked Basavanna why he made such a remark to which Basavanna politely clarified that he was the only bhakta there and the rest of the assembly were all Gods! This virtue of humility Basavanna practiced is amply reflected in one of his vachanas which runs thus… ‘Nanaginta kiriyarilla, Shivabhaktariginta hiriyarilla’, which means - ‘There is none inferior to me and none superior to a devotee of Lord Shiva’.

The virtue of honesty practiced by Basavanna is also exemplary. Basavanna while performing his duties as a minister in the Bijjala kingdom, worked till late hours in the night at home. After finishing those duties, he would extinguish the lamp and instruct his noble lady to get another lamp containing the oil that was from his household provisions. Being curious to understand this instruction of Basavanna, once, his lady asked him the reason behind it. Basavanna, in keeping with his principles of honesty told his lady that he had no legal and moral right to burn the lamp and the oil provided by the king the moment the official duties were over. His lady nodded with great appreciation for absolute impeccability of Basavanna’s high ethics.

Yet another episode concerning the virtue of treating a guest with hospitality is absorbing. Once, Allamaprabhu sets out to test sensibilities of Basavanna. He arrived at Basavanna’s house and standing outside, asked the guard to inform Basavanna of his visit. The guard went to inform Basavanna that a guest was waiting for him. Basavanna being engaged in his pooja, instructed the guard to request the guest to wait till his pooja was over. The guard informed Allamaprabhu accordingly. Learning that Basavanna has instructed the guard thus, Allamaprabhu became furious and started to walk away in anger remarking that Linga Pooja could not be more important than entertaining a guest at the door. Curiously enough, Basavanna while performing his pooja envisions through his Ishta Linga, Sri. Allamaprabhu walks away from his residence in angry mood. Basavanna at that very instant realized his folly and discontinuing his pooja rushed behind Sri. Allamaprabhu and fell at his feet. Apologizing profusely, he requested Allamaprabhu to return.

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Allamaprabhu then graciously corrected Basavanna to give more importance to a guest than to Linga. This incident made Basavanna realize the philosophy of Athithi Devobahava.

The precious virtues reflected in the episodes related above are only illustrative and not exhaustive of Basava philosophy. Imbibing them as forming part of Basava philosophy makes our lives more meaningful and purposeful. We can thereby become productive as contributing members of the society. The Basava philosophy enshrined in his vachanas would also enable us to nurture the inner impulse for illumination and union with God. When life is paved down to its essence, it is of utmost importance to add life to our years by adopting these virtues.

Glory to God in the highest and service to man!

About the author: Sri. Ishwar S. Antin is a retired District Judge and was presiding over CBI court when in service.

He is presently a practicing lawyer at the Bangalore High Court.

New Life Members of VSNA Mrs.Parvathi & Mr.Irappa Arabhavi New England Chapter Dr.Mamatha & Mr.Prabhakara Chappidi Mrs.Manjula & Mr.Kiran Babaladi

Congratulations & Welcome!!!!

Do you want to become life member? Contact secretary@vsna.org

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26

CENTRAL VSNA – UPDATES & ANNOUNCEMENTS

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2013 VSNA Scholarship Award VSNA is proud to announce and remind all members of the High School Junior & College Scholarship Award. The Award will be presented to qualified individuals at the VSNA convention in Florida. Please forward this information to all VSNA members.

Award(s) • $300 (First place) and $200 (Second place): High School Category.

• $300 (First place) and $200 (Second place): College (undergrad and grad level will include Masters/Phd/MBA/Med School) – anyone in college up to 30 years old.

• Recognition at the National VSNA convention, in VSNA publications and certificates Eligibility: • High School Junior or Senior student in good standing • Completed application form showcasing academic and cultural achievements and contributions/participation in the community (and VSNA) • Parents must be members of VSNA • Completed application is submitted by the deadline (June 15, 2013) • Prior winners may not compete in the same category Submission Process: • All material must be submitted electronically to the Award Coordinator by June 15, 2013 • It is the responsibility of the applicant to confirm that the material has been received.

Decision Process: • Decision will be made by a panel of judges chosen by the VSNA Award organizers • A phone interview may be conducted if needed • Decisions by the VSNA Award organizers will be final VSNA Scholarship Award Coordinator: • Mr. Dada Patil, Member of the Board of Regents of the VSNA • Email: dadapatil@hotmail.com • Phone: 714-614-1653 Address: 570 S. Whispering Ridge Lane , Anaheim, CA 92808

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Central VSNA has Initiated Matrimony Services as a Regular Service With the initiative from VSNA BOR, Central VSNA has started the matrimony service on regular basis. These services are available via VSNA web site, under Resource Section. Members wishing to publish their request may send email to matrimony@vsna.com with necessary details. Improvements on this initiative with log-in and security features are in progress.

VSNA Career Services VSNA members can avail career service via web-site by publishing their requests. Those willing to provide career and job related services free of cost to members may also publish by sending their area of interest to officers@vsna.com.

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LOCAL CHAPTER – UPDATES VSNA - New England Chapter – Update

By Nagaraj Maheswarappa

ಎLೆ9Hೆ ೋ ದರು, _ೇBದರು "ಓ .. ಓ .. ಗಂಗು 3ೆNೖ " ಅಂತ ೇಳ)6ಾK.. tೖ @] , ನಮGೆ ಾರ ಭಯ ಲ9 ಅ ೊ+ೕ 4ೕ, ಕುsoೕ ಈ ಅt4_ಾದ89, ಒtfLೇ "iವ iವ ಅಂದEೆ ಭಯ ಲ9, iವ ಾಮ_ೆ 3ಾM 0ೇ4ಲ9!" ಅ ೊ+ೕ ಾಡು _ೇBCೊಡ ೆcೕ ೇGಾ/ರ0ೇಡ? ಾ! ಾ! ಅದ _ೇB.. ಎರಡು ಕಣ ಗBGೆ ಇಂRಾದEೆ, ಆ ಭಕK A4 ಾಳ A ೆ ಾದ ಸ;+-ೇಶ ತಟN ೆ ಎರಡು ಕಣು&ಗಳ ಮುಂCೆ ಬಂದು ತಂRಾ/ದDರ89 ಾವ Cೇ ಸಂಶಯ ಲ9. ಆದEೆ ಇದು ನHೆದದುD 3ಾ Eಾರು tೖ8 ದೂರದ ಅt4_ಾದ ಕ ೆVNಕಟ+89 VSNE ನHೆA_ೊಟN iವEಾ,S 2013 ಆಚರ ೆಯ89. ]ಕ` ]ಕ` ಪ ~ಾsಗಳ) ಮುಗZ-ಾ/ iವನ ಾಡು ೇಳ)6ಾK, ಅದ_ೆ` ಸ4 ಾ/ ೆ^ೆ ಾVCಾಗ, ಎಲ9ರ ಮನದಲೂ9 ಭVK-=ಾವ ಮೂ , ಆ ಜಗCೊHೆಯ iವ ಶಂಕರನ 3ೊKೕತSವನು+

ಎಲ9ರೂ

ಪMಸುವಂ6ೆ

ಾ ತುK. ಾ 16ರಂದು ಕ ೆVNಕಟ+89ರುವ iSೕ 3ಾn

ಸತ ಾEಾಯಣ

Cೇಗುಲದ

ಆ ~ೋ4ಯಂನ89 ನೂತನ VSNE ಕ M ಸದಸ ರ ೇತೃತnದ89 - ಸ46ಾ, -ಾs ಾಗು ಯಶವಂª ಗ «ರವರ ಸುಂದರ ;ರೂಪ ೆoಂ:Gೆ ಯಶAn ಾ/ ನHೆWತು. ಸ4 ಾ/ ಮlಾ ಹ+ 3.30_ೆ` ಗ ೇಶ, ಬಸವ ಪ¬^ೆoಂ:Gೆ RಾSರಂಭ-ಾ/, -ಾs, ಸು ಾ ಾಗು ಪ ~ಾs ಮಕ`ಳ) RಾSಥ ೆ /ೕ6ೆ ಾ ದtೕLೆ ಇಷN8ಂಗ ಪ¬^ಾ _ಾಯ ಕSಮ ೆರ-ೇ4ತು. ಈ 0ಾ4 ಎಲ9 4ಯರ ^ೊ6ೆ ಇLೆ9ೕ ಹುMN 0ೆdೆದ ಪ ~ಾsಗಳ) ಸ ಾ ಉ6ಾ ಹ-ಕುತೂಹಲ:ಂದ =ಾಗವ A ಪ¬^ೆ ಾ ದುD ತುಂ0ಾ jೇಷ-ಾ/ತುK. ಇತರ _ಾಯ ಕSಮಗಳ) 1) ಇಷN 8ಂಗ ಪ¬^ೆ - ನHೆA _ೊಟNವರು -ಾs ಹು8_ೆEೆ 2) ಮಕ`Bಂದ RಾSಥ ೆ 3) iವನು Q­ೆGೆ ಬಂದ - 8ಂಗಷNಕಂ ಾ ದವರು ಕು.ಇಂಚರ ಗ « 4) ಬSಹf ಮುEಾ4 - 8ಂಗಷNಕಂ .. ಾ ದವರು ಕು.ಇ>ಾ ಮತುK ಕು.ಅ;>ಾ ಅರ=ಾ

5) ಅ>ಾNವರಣ, ಪಂbಾbಾರ ಮತುK ಷ° ಸkಲಗಳ ಒಂದು ಸಂ±ಪK ವರ ೆ - Eಾರ

ರೂRಾ Gೌಡ4ಂದ 6) ಮಕ`Bಂದ ವಚನ ಾಡುGಾ4_ೆ 7) Cೊಡ«ವ4ಂದ ವಚನ ಾಡುGಾ4_ೆ 8) ವಚನ ಮತುK ಅದರ ಅಥ - ಒಂದು ವರ ೆ ...ಕು.jೆSೕಯ Gೌಡ4ಂದ

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9) iವEಾ,S ಹಬ¶ದ ಬGೆ ಒಂದು ವರ ೆ - ;ೕ ದವರು ಆ_ಾ· ಗುಂದಗ,K 10) jೇಷ ಾಡುGಾ4_ೆ - ವೃಂದ ಮತುK ಲ6ಾ4ಂದ 11) iವನು Q­ೆGೆ ಬಂದ ಾ Gೆ ನೃತ ಾ ದವರು :jಾ ಮುCೆನುx 12) iವ iವ ಎಂದEೆ ಭಯ ಲ9 - ಎಂದು ಾವ Cೇ ಭಯ ಲ9Cೆ 3ೊಗ3ಾ/ 3ೆNೕ¸ tೕLೆ ೆ^ೆ ಾVದುD 34ಂದ 5 ವಷ ದ ಪ ~ಾsಗdಾದ ಸ]ª, tೕಘ, ತ;ಷ` ಮತುK ಾನA 13) ಎಲ9 ಬ89ದನಯ ಕLಾ ಣ ಬಸವಯ - ]ಕ` ಮಕ`Bಂದ ಒಂದು _ೋLಾಟ ನೃತ ..3ಾ,n , ಸಮº , ಋತು, ಸಮನು , ಸಂಜ ಾ, 3ಾ,n

iವಪS3ಾ¼, ಾನ½, ಓಂ ಬಸವಯ . ನೃತ ;Cೇ ಶನ ಸು ಾ ಬಸಂª ಾಗು -ಾs ಹು8_ೆEೆ 14) =ೋ ಶಂ=ೋ iವ ಶಂ=ೋ ಾ Gೆ ಇಂಚರ ಗ «, ಕೃ, Gೌ¾, ಶೃeN 3ೋಸLೆ, tೕಘನ, ಅ;>ಾ ಮತುK ಮWೕ - ಒಂದು ಸಮೂಹ ನೃತ 15) iSೕ -ಾ ಸEಾಜ ರ]ತ "ಮದನg6ಾ ೆಂದು ಕುs ಕುsCಾಡಲು, _ೆದ4ದ _ೆಂಜCೆಗಳ ಪ ಂಜ:ೕ' - ಾಡು ರಘÀ 3ೋಸLೆಯವ4ಂದ 16) ಶn ಗುರು ಬಸವಣ&ನವರ ಬGೆ ]ಕ` ಮಕ`Bಂದ ಒಂದು ಾಟಕ - ಶರಣರಂ6ೆ ಕಪಟತನ:ಂದ ಬಸವಣ&ನವರ ಮ ೆGೆ =ೋಜನ ಾಡಲು ಬಂದು, _ೊ ೆGೆ ಶn ಗುರು ಬಸವಣ&ನವರ ಮ tGೆ 3ೋತು ;ಜ-ಾ/ ಶರಣEಾದದುD. ಸುಳ)[ ೇB =ೋಜನ ಾಡಲು ಬಂದಂ6ೆ 3ೊಗ3ಾ/ ಅQನWAದ ]ಕ` ಮಕ`dಾದ ಸಮº , 3ಾ,n ಹು8_ೆEೆ ಮತುK 3ಾ,n iವಪS3ಾ¼. ಈ ಎಲ9 3ಾಂಸÁ,ಕ _ಾಯ ಕSಮಗdಾದ tೕLೆ...

- 0ಾಸNÂ ನ89 ನHೆಯ8ರುವ ಾ ಕ ಶn ಕನ+ಡ ಸtÃಳನದ ಬGೆ ಾ , ಪSbಾರ - ಾಗEಾ¸ ಮತುK -

ತಂಡ. ಇಂಟ ಾ ಷನ

ಬಸವ

3ೆಂಟx ಬGೆ ಾ , ;ೕ ದವರು -

jೈLೆಂದS

ಕು ಾx

- ಉತKರ ಅt4_ಾ ೕರjೈವ ಸ ಾಜದ ಬGೆ ಒಂದು ವರ ೆ ;ೕ ದವರು - ಇರಪq ಅರ=ಾ

ಈ

ಎಲ9

_ಾಯ ಕSಮಗdಾದ

3ಾಂಸÁ,ಕ tೕLೆ

ಮ ೆಯLೆ9ೕ ಾ ತಂದ ಪS3ಾದ Anೕಕ4Aದ ೊರ ಾ ನ89ರುವ ಈ ಎಲ9 ಶರಣ- ಶರ ೆಯರ89 ಏ ೋ ಒಂದು ಧನ 6ಾ =ಾವ ಮೂ ತುK. ಈ 0ಾ4 ೆ] ನ ಸಂÄೆ ಯ89 ಶರಣ-ಶರ ೆಯರು ಪಕ`ದ 0ೋಸNÂ, ನೂ ಾ ಂ jೈx ಕHೆWಂದ ಆಗ A ಎಲ9 _ಾಯ ಕSಮಗಳಲೂ9 =ಾಗವ AದುD ಎಲ94ಗು ೆ] ನ ಸಂ6ೋಷ-ಸಡಗರವನು+ಂಟು ಾ ತುK. Rಾತಕ ಶತ_ೋMಯ ೊರಸಲು 3ಾಲCೆ ಒಂದು iವನ ಾಮ?

3ಾಲCೆ ಒಂದು ಹರನ ಾಮ? ಕೂಡಲ ಸಂಗಮCೇ-ಾ, ;ಮf ಉಂ Gೆಯ ಪಶುವ ಾ lೆ ಾ/.

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VSNA – Chicago Chapter – Update VSNA Chicago chapter begin their activities by celebrating Makara Sankranthi on January 19, 2013. The new officebearers – Deepak Patil, Neeta Dhananjaya and Anita Kishore made a good start by excellent decoration of the stage for the program. Srishail Hadimani led the Linga Pooja and Channu Kambalyal updated the members on the latest improvements on Central VSNA Web-Site and the Newsletter activities. Chapter youth – Anuj Kambalyal, Natasha Kumar, Sachin Shiva and Tejas Hullur were the masters of ceremony. Ravi Topgi spoke on life experiences as part of Anubhava Gosti.

The chapter also conducted maha Shivarathi program at Itasca park district community hall on March 16, 2013. VSNA youth – Natasha Kumar and Tejas Hullur were the masters of ceremony. Murugesh Patil updated the members on the progress of local chapter web site. Deepak Patil provided updates from Central VSNA.

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VSNA – California North – Update VSNA – California North chapter made a great beginning of the year by starting off with Maha Shivarathri program at Hoover Theater in San Jose, California. The program was attended by over 250 members of Bay Area. The local chapter youth and adults demonstrated their knowhow of the Veerashaiva philosophy via skits and vachana quiz via dumb sheraz.

The 2013 VSNA Convention committee volunteers release the final version of the convention souvenir. Channu Kambalyal who attended the program gave an update of the progress of the work being made on the central VSNA web site and the newsletter.

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AROUND THE WORLD - UPDATES

London Gave Permission to Install Basaveshwara Statue

Source: TV9 - Published on Jan 23, 2013 on YouTube

Vachana Vijayotsava by Basava Seva Prathistan, Bidar, India Basava Vachana Vijayotsava was celebrated on February, 23-25, 2013 in Bidar, India. On this occasion, the organization led by Akka Annapurna conducted variety of activities including donation of artificial limbs to the handicapped. The organization awarded Basava Puraskara to the well known social worker, Anna Hazare. Anna Hazare reiterated the vision of Basavesvara and Swami Vivekanda to generate awareness of individual development from inside the body and mind.

Source: BASAVA SEVA PRATISTHAN published on Feb 23, 2013 on YouTube

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ORBITUARY

Late Dr. Chandrakanth Bilgi Former President, Central VSNA Dear VSNA Members, We are very sorry to hear about the sad demise of our senior VSNA member, Dr. Chandrakanth Bilgi. Dr. Bilgi survived by his wife Mrs. Thunga Bilgi, 2 sons and 3 grandchildren. As per his wishes, the burial was conducted in Chicago on Friday 02/15/2013, 2 pm at Chapel Hill Cemetery, 11333 C. Central Avenue, Oak Lawn, IL 60453.

Dr. Bilgi hails from Dharwad, Karnataka, India. He graduated from Karnataka University in 1964 and completed post graduate MD from Gujarat University in 1968. He worked in England for 4 years after obtaining triple MRCP from UK and became Fellow of Royal College of Physicians of Canada. He worked in Canada for 21 years. Dr. Bilgi moved to USA in 1993 and worked in Chicago, Tampa, West Palm Beach and Winston Salem. Dr. Bilgi and family moved to Morrisville, NC in 2011.

Dr. Bilgi was a very active member of VSNA and took active interest in the activities of local VSNA chapter wherever he lived. Dr. Bilgi was the 3rd president of VSNA. He was involved with programs for senior citizens sponsored by HSNC temple. He had a wide range of interests including writing, directing and conducting cultural programs.

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WITH BEST WISHES TO ALL VSNA MEMBERS

FROM VSNA NEWSLETTER – WORK GROUP

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