The Dynasties of the Kanarese Districts of the Bombay Presidency from the Earliest Historical Times to the Musalman Conquest c8.s4.10

c8.s4.10

Basava was the son of a Brâhman named Mâdirâja, who lived at Bâgevâdi in the Kalâdgi district. Baladeva, the prime minister of Vijjana, was his maternal uncle and gave him his daughter in marriage.⁷ After Baladeva’s death the king appointed Basava his **Section XIII.** prime minister as being closely related to Baḷadeva.¹ The Jainas, however, state that Basava had a beautiful sister named Padmâvatî, of whom the king became enamoured and whom he either married or made his mistress²; and it was on that account that he was raised to that office and became a man of influence. There must be some truth in this story; for the Basava Purâṇa narrates that the king gave his younger sister Nîlalochanâ in marriage to Basava, which looks as if it were a counter-story devised to throw discredit on the other which was so derogatory to Basava.³ Basava had another sister named Nâgalâmbikâ, who had a son named Chenna-Basava or Basava the younger. In concert with him Basava began to propound a new doctrine and a new mode of worshipping Śiva, in which the Liṅga and the Nandin or bull were prominent. He speedily got a large number of followers, and ordained a great many priests, who were called Jaṅgamas. Basava had charge of the king's treasury, and out of it he spent large amounts in supporting and entertaining these Jaṅgamas, who led a profligate life. Vijjaṇa had another minister named Mañchaṇṇa, who was the enemy of Basava, and informed the king of his rival's embezzlements.⁴ In the course of time Vijjaṇa was completely alienated from Basava and endeavoured to apprehend him. But he made his escape with a number of followers, whereupon the king sent some men in pursuit. These were easily dispersed by Basava, and then Vijjaṇa advanced in person. But a large number of followers now joined Basava, and the king was defeated and had to submit to his minister. Basava was allowed to return to Kalyâṇa and reinstated in his office.⁵ There was, however, no possibility of a complete reconciliation, and after some time the leader of the new sect conceived the design of putting the king to death. The circumstances that immediately led to the deed and the manner in which it was perpetrated are thus stated in the Basava Purâṇa.