BENGALURU — Tens of thousands of protesters from Karnataka’s Lingayat community marched through the streets of Bengaluru on Sunday, decrying what they called a systematic attempt to subsume the egalitarian philosophy of 12th-century social reformer Basavanna under the banner of Hindutva. The demonstration, one of the largest in recent years, also marked a renewed push for constitutional recognition of Lingayat as an independent religion, a demand that has divided the community and sparked debates over identity, politics, and the boundaries of Hinduism in India.
Organized by a coalition of Lingayat mathas (monastic institutions), civil society groups, and community leaders, the protest saw participants adopt three key resolutions. The first demanded formal recognition of Lingayat as a distinct religion under the Indian Constitution, separate from Hinduism. The second called for the preservation of Lingayat institutions, including their unique system of guru-shishya (teacher-disciple) traditions and the protection of their religious texts. The third resolution urged the inclusion of Basavanna’s teachings in school and university curricula, framing his philosophy as a universal message of social justice, gender equality, and the rejection of caste hierarchies.
Speaking to the crowd, Shivakumar Swamiji, a senior seer from the Murugha Matha in Chitradurga, accused right-wing groups of distorting Basavanna’s legacy. “Basavanna’s philosophy is not confined to any single religion or political ideology,” he said. “It is a call to humanity, a rejection of oppression in all its forms. To reduce it to Hindutva is to betray his vision.” Swamiji’s remarks echoed a growing sentiment among sections of the Lingayat community that their faith’s core tenets—particularly its emphasis on direct spiritual experience (anubhava) and its rejection of Brahminical rituals—are fundamentally at odds with the hierarchical and exclusionary aspects of Hinduism as defined by Hindutva proponents.
The protest comes at a time of heightened political and religious polarization in Karnataka, where the Lingayat community—estimated to comprise 15-17% of the state’s population—has long been a critical voting bloc. The Bharatiya Janata Party (BJP), which has governed Karnataka for much of the past two decades, has historically relied on Lingayat support, with several prominent leaders, including former Chief Minister B.S. Yediyurappa, hailing from the community. However, the demand for separate religious status has created fissures, with some Lingayat groups accusing the BJP of co-opting their identity for electoral gain while others argue that such a move would weaken Hindu unity.
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What Happened
The protest on Sunday was the culmination of months of mobilization by Lingayat organizations, including the Akhila Bharata Veerashaiva Mahasabha (ABVM) and the Basava Samithi, which have been at the forefront of the campaign for constitutional recognition. According to organizers, the demonstration drew participants from across Karnataka, including farmers, students, and members of the community’s influential monastic orders. While official estimates of the crowd size were not available, local media reported that the march stretched for over two kilometers, with protesters carrying banners bearing Basavanna’s image and slogans such as “Lingayat is not Hindu” and “Basavanna’s message is for all humanity.”
The three resolutions adopted by the protesters were read out at the end of the march and later submitted to the office of Karnataka Chief Minister Siddaramaiah. In addition to the demand for constitutional recognition, the resolutions called for:
1. Legal protection for Lingayat institutions, including mathas and educational trusts, which protesters argued were under threat from “Hindutva forces” seeking to absorb them into mainstream Hindu organizations.
2. Inclusion of Basavanna’s vachanas (philosophical poems) in school textbooks, with protesters arguing that the current curriculum either ignores or misrepresents his teachings. They cited examples of textbooks describing Lingayatism as a “sect of Hinduism” rather than an independent tradition.
3. A white paper from the state government on the historical and theological distinctions between Lingayatism and Hinduism, to be prepared in consultation with community leaders and scholars.
The protest also featured speeches by academics and activists who framed the demand for separate religious status as a matter of civil rights. Dr. M.M. Kalburgi, a Lingayat scholar and former vice-chancellor of Kannada University, Hampi, who was assassinated in 2015, was frequently invoked by speakers. Kalburgi had been a vocal advocate for Lingayat autonomy and had faced threats from right-wing groups for his views. “This is not just about religion; it is about dignity,” said Veena Shatrugna, a historian and activist who addressed the crowd. “The Indian state has a responsibility to recognize the unique identity of communities that have historically been marginalized within the Hindu fold.”
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Why It Matters
The demand for constitutional recognition of Lingayat as a separate religion carries significant legal, political, and social implications for India. If granted, it would mark the first time since the 2004 recognition of Buddhism as a distinct religion (separate from Hinduism) that the Indian state has formally acknowledged a new religious category. The move would also set a precedent for other communities, such as the Jains and Sikhs, who have at various points sought similar status, as well as for smaller groups like the Ayyavazhi in Tamil Nadu and the Sarna in Jharkhand.
Legal and Administrative Challenges
India’s constitutional framework does not provide a clear mechanism for the recognition of new religions. The Census of India currently classifies Lingayats as Hindus, and the legal system has historically treated them as such in matters of personal law, including marriage and inheritance. Any change would require either an amendment to the Constitution or a judicial reinterpretation of existing laws. In 2018, the Karnataka government, then led by the Congress party, passed a resolution recommending that the central government grant Lingayats separate religious status. However, the Union Ministry of Home Affairs rejected the recommendation, citing a lack of consensus within the community and the absence of a legal framework for such recognition.
The demand also raises questions about the criteria for religious recognition in India. Unlike countries such as the United States, where religious groups can register as tax-exempt organizations without state approval of their theological claims, India’s legal system has historically deferred to the state in matters of religious classification. This has led to controversies in the past, such as the 1955 Supreme Court case Shastri Yagnapurushdasji v. Muldas, in which the court ruled that Swaminarayan Hinduism was a “sect” of Hinduism rather than an independent religion, despite the community’s objections.
Political Ramifications
The Lingayat community’s demand for separate status has become a flashpoint in Karnataka’s political landscape. The BJP, which has traditionally enjoyed strong support among Lingayats, has been accused by some community leaders of backtracking on its earlier promises to advocate for their cause. In 2018, the party initially supported the Karnataka government’s resolution but later distanced itself from the issue, with senior leaders arguing that Lingayatism was an “integral part of Hinduism.” This shift has alienated some Lingayat voters, particularly in northern Karnataka, where the community is numerically dominant.
The Congress party, which currently governs Karnataka, has sought to capitalize on the issue, with Chief Minister Siddaramaiah repeatedly expressing support for the demand. However, the party’s stance has also been criticized as opportunistic, given its historical reluctance to address the issue when it was in power at the center. Smaller parties, such as the Janata Dal (Secular), have taken a more ambiguous position, reflecting the divisions within the community itself.
Social and Cultural Implications
At its core, the debate over Lingayat identity is about more than just legal recognition—it is a contest over history, memory, and the boundaries of Hinduism. Basavanna, who lived in the 12th century, is revered by Lingayats as the founder of their faith, which he envisioned as a radical departure from the caste-based hierarchies of Brahminical Hinduism. His vachanas, written in Kannada, reject the authority of the Vedas, the caste system, and the concept of karma, instead emphasizing direct spiritual experience and social equality. For many Lingayats, these teachings place their faith outside the Hindu fold, despite shared cultural and linguistic ties.
However, opponents of the demand for separate status argue that Lingayatism is a reformist movement within Hinduism, akin to other Bhakti traditions. They point to the fact that many Lingayats participate in Hindu festivals, worship Hindu deities, and follow Hindu customs in their personal lives. Some also warn that the demand for separate recognition could fuel communal tensions, particularly in a state where religious polarization has been on the rise.
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Background and Context
The Lingayat community traces its origins to the 12th-century reform movement led by Basavanna in the Kalyana region of present-day Karnataka. Basavanna, a minister in the court of the Kalachuri king Bijjala II, sought to create a casteless society based on the principles of Kayakave Kailasa (work is worship) and Dasoha (selfless service). His followers, known as Sharanas, rejected the authority of the Brahmin priesthood, the caste system, and the ritualistic aspects of Hinduism, instead embracing a form of devotional worship centered on the Ishtalinga, a personal symbol of the divine worn around the neck.
Over the centuries, Lingayatism evolved into a distinct religious and cultural tradition, with its own monastic institutions, sacred texts, and philosophical schools. However, its relationship with Hinduism has been a subject of debate since the colonial period. British administrators, influenced by Orientalist scholarship, often classified Lingayats as Hindus, a categorization that was later reinforced by the Indian state. This classification has been contested by Lingayat scholars, who argue that their faith’s rejection of key Hindu tenets—such as the authority of the Vedas, the caste system, and the concept of reincarnation—makes it a separate religion.
The demand for constitutional recognition gained momentum in the 20th century, particularly during the Indian independence movement. In 1940, the Akhila Bharata Veerashaiva Mahasabha submitted a memorandum to the British government demanding separate electorates for Lingayats, arguing that they were a distinct religious minority. While the demand was not granted, it set the stage for future campaigns. In the 1990s, the issue resurfaced during the Mandal Commission protests, with some Lingayat leaders arguing that their community’s historical marginalization within Hinduism entitled them to minority status.
The most recent push for recognition began in 2017, when the Karnataka government, then led by the Congress party, formed a seven-member committee to examine the demand. The committee, headed by retired High Court judge H.N. Nagamohan Das, recommended in its report that Lingayats be granted separate religious status, citing their distinct theological and cultural traditions. The report was endorsed by the state government, which passed a resolution urging the central government to amend the Constitution to recognize Lingayat as a separate religion. However, the Union Ministry of Home Affairs rejected the recommendation in 2018, stating that the issue required further study and consensus within the community.
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Competing Claims and Uncertainty
The debate over Lingayat identity is characterized by deep divisions within the community itself, as well as competing narratives from political and religious groups.
Within the Lingayat Community
While the protest on Sunday was organized by groups advocating for separate religious status, not all Lingayats support the demand. Some factions, particularly those aligned with the BJP, argue that Lingayatism is a reformist movement within Hinduism and that seeking separate status would weaken the broader Hindu community. These groups point to the fact that many Lingayats continue to participate in Hindu
Story synopsis gathered from: The Hindu – National — source
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