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A book not only for every follower of the Buddha around the world but also for every person who wants to understand the Buddha. This book is a study with a heart but one where reason is allowed to be free. In any study of the historical Buddha there are two major obstacles to confront. Firstly, there are the systematic prejudices that developed against him through the centuries in his own country. Secondly, some of the fantastic myths associated with him can give pause to a modern man of science. As this book shows, however, these hurdles can be readily surmounted. This is done by responding to the Buddha's famous exhortation to "come and see" Rather than accept the Buddha blindly, the book invites readers to simply open their hearts and minds enough to examine him in a fair manner. Though the author uses the Tipitaka as his primary authority, he does not tie himself to any particular tradition. The Buddha's universal teaching came out of the Indian subcontinent's agrarian culture. He was firmly rooted in this world and not in any heavenly realms. The book takes the reader on a journey into the life and the teachings of this son of Earth-an extraordinary human being who offered his fellow humans a timeless road map to a happy life. The book also raises questions that will hopefully help to foster healthy dialogue, in the true spirit in which the Buddha wanted others to look at and follow his teaching.
One of the most fascinating episode in the religious history of Southern India is the rise of the Virasaiva movement. These heroic followers of Siva-also called Lingayatas-are characterized by a unique combination of intense devotion and social reformation. The movement arose in the twelfth century under the charismatic leadership of Basava. Men and women from every backgroud, highcaste as well as untouchable, joined the experimental community of the Virasaivas. They has their own sacred literature in the form of short poems in the vernacular language of the region: Kannada.
The bulk of the literature on Basava and Lingayatism incorporates both the Brahman and Bhakti movements. To do this is to lose sight of innovations that Basava introduced in reaction to his Brahman-dominated environment. Also, to look at Lingayatism as a direct linear descendant of the Hindu tradition is to ignore the revolutionary thrust of Lingayatism in its origin in the twelfth century A.O. and its continuing dynamism in the subsequent centuries.
A harmounous Journey Through Life, Love, and Nature's Seasons
When the child Basava was born he did not cry or open his eyes for days. According to Sage Jataveda, who later became his guru, Basava had been in a yogic trance. Basaveshvara was a unique human being, a reformer way ahead of his times. Eight hundred years ago, at a time when society was ridden with the evils of a rigid caste system, he spoke of equality and believed in the emancipation of women.
Religion has played a very important role in India from remotest times. It has moulded the individual life and has greatly influenced the social and cultural life also. In fact in India religion has been an inseparable part of the life of an individual as also of the society as a whole. There is religion to believe that even in pre and Post-historical man pursued some religious practices or the other though it is difficult to find out their exact nature. Right from the Vedic day's religion has served as the foundation of social and cultural life of the Indian people1. The Chalukyas were a Scythian race, and derived their origin from one of the four classes of Buddhist followers called Chailaka'. They claimed their descent from Manu through Hariti, and were known as Agnikulas, from their devotion to the worship of fire. They were included in the thirty-six races of the Kshattriyas, and belonged to the lunar family.