Mitigation of early radical egalitarianism has led to caste-like stratification, including priestly family lineages, and gender ascriptions. Doctrinal and political disagreements have led to denominational or affiliational divisions, such as the pancharadhya and the virakta monastic lineages. The Virashaiva tradition has subsequently developed internal complexity and external accommodation. The vachanas’ strengths lie, rather, in their intensely devotional sentiments, uncompromising ethical exhortations, and insistence that all true devotees, regardless of social or economic status, are worthy of being called sharanas of Lord Shiva. The vachanas exhibit a certain lilting beauty but intentionally lack the elaborate poetic artifices of Sanskrit mahakavya. Nonetheless, the vachana poems represent a creative and energetic outpouring of devotion that characterizes Virashaiva development. Alternatively, some attribute the origin of the movement to an earlier era when five miraculous saints established the tradition long before Basava’s revitalizing reforms. Mahadeviyakka) the intense ascetic, Ekantada Ramayya and numerous others. Other spiritual leaders of the movement include his nephew, Cennabasava his mystical mentor, Allama Prabhu the preeminent female devotee, Akkamahadevi (a.k.a. As reputed founder and, from his position as royal treasurer, official patron, Basava led the movement. These are attributed to a remarkable gathering of spiritual adepts-called sharanas or “worthy spiritual abodes”-from the 12th and 13th centuries in northern Karnataka. At the heart of Virashaiva tradition lie the vachanas-Kannada-language devotional poems. Paradoxically, they often evince, across all strata, characteristics that Hindus expect of the highest caste or stage in life for example, strict vegetarianism and burial (as opposed to cremation) of the deceased. They also distinguish themselves from Brahminical Hindus by their rejection or renunciation of the caste system, their emphasis on the rights of women, their rejection or diminution of the Sanskrit shruti tradition, and their avoidance of elaborate temple rituals. Indeed, their alternate name, Lingayata, meaning “ linga bearer,” derives from this characteristic practice. They always wear about the body a small stone emblem ( linga or ishtalinga) signifying the presence of Lord Shiva in the heart of each believer. As ardent devotees of Lord Shiva, the Virashaivas’ very name means “heroic” or “firm” worshippers of Shiva.
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