Dasoha light of Mahadasohi Sharanabasaveshwara is not restricted to Hyderabad Karnataka region only today. It has spread throughout Karnataka.

It has also crossed the border of Karnataka and spread among the people of Maharashtra, Andhra Pradesh, Tamil nadu and Kerala etc. From different part of India millions and millions people are eagerly coming to Gulbarga for seeking Darshana of lord Sharanabasaveshwara. So Gulbarga has become The holy place of Dasoha philosophy and stand like a shining star in the cultural galaxy of India.

In the heritage of India Dasoha philosophy is equally older like Vedas, Agamas, and Upanishathas. In Veerashiva practice this philosophy has got its existence and it is being developed. In Dasoha life of Sharanabasaveshwara this philosophy has grown from the stage Along with offering trinity to trinity to As an action of welfare of all creatures. Therefore poojya Dr.Sharanabasavappa Appa has recognised and advocated the philosophy of Dasoha as Mahadasoha. The Mahadasoha sutras Composed by his holiness, are the media of describing philosophy of Mahadasoha. Besides this they are source of this rare philosophy. Poojya Dr.Sharanabasavappa Appa has called Mahadasoha sutras as an interpretation of the inner life of Lord Sharanabasaveshwar. Mahadasohi Sharanabasaveshwara, has not only loved the philosophy of Dasoha, but has lived it. His life has left a message to mankind. Let us have a glimpse of his life.

3.1 INTRODUCTION TO SHARANABASAVESHWARA SHRINE

Mahadasohi Sharanabasveshwara: Mahadasohi Sharanabasaveshwara was born in the year 1764, in the village of Aralagundige, now situated in the taluka of jevargi district Gulbarga. He belonged to the Veerashaiva noble family called Salukya. His parents Sangamma and Malakappa were vitreous and innocent couple. Their deep love and valuable guidance gave the initiation of Dasoha culture to infant Sharanabasava. The couple Sangamma and Malakappa had considered Kayaks of agriculture, as a worship of the Trinity i.e. Guru-Linga-Jangama.

Adappa Sharana, elders brother of Malakappa and his wife Madiyamma were spiritual agriculturists. They had no issue. So they had adopted Sharanabasva as their own son. Basava was childhood name of Sharanabasava. In the blissful shelter and proper guidance of his parents, Guru Kalakeri Marulasiddha and spiritual elders of village, child Basva expanded and developed his knowledge, as well as mystical experience. At the young age of eight years Basava got Diskha of Istalinga. In the practice of Lingatatva he achieved and digested worship of total world. He saw power and light of Linga in every aspect of the world. Therefore his Kayak of agriculture has not been restricted to self life. He offered the fruit of Kayak to the world creatures like birds, beasts etc. By putting water pots in the four corner of the fields he supplied drinking water to them. In the welfare and service of all creatures; Sharanabasava experienced Shivadarshana and spiritual bliss. Living material life had become a strong foundation to this achievement. He deeply believed that The worldly life is footing stone for Shivasakshatkara. So he married Mahadevamma, daughter of Bhavimane Shanthlingappa of Mashala village. He also got a son called Gurulingajangama. Mahadasohi Sharanabasveshwara converted each and every action as a Mahadasoha Action. By this vision he made agriculture in the wretched lands that turned in to most fertile land and it had given unimaginable fruits in the dasoha hands of Sharanabasveshwara. Waste land had become Land of Dasoha. In the same way broken and ruined house which was given by his brothers as ancestral property had become Dasoha Mahamane. Such achievement stands for endeavouring love of Sharanabasveshwara towards worldly life. By the Dasoha grace of Sharanabasveshwara, Kadakolla Madivalappa, who was unnecessarily blamed by the society, has become Mahashivayogi. Thieves had become better citizens. Traitors confessed the path of non violence. Along with the growth of worldly love in the heart, Basava has become Mahadasohi Sharanabasava.

In the year 1789 Mahadasohi Sharanabasava left the native place; for the purpose of seeing kalyana and making Kalyana to the people. His dasoha journey started from Aralagundige. In the starting point of journey there were so many obstacles in the path of Sharanabasveshwara. Before his determined dasoha will, no any power had got courage to stop it. Old couple Dhoolavva Sharanappa sincere devotees of Sharanabasava heard the news of

journey and they came to Sharanabasveshwara bowed their head to the feet. Mahadasohi Sharanabasveshwara uplifted them and graced a godly child. By accepting their heartily devotion he had continued his journey. Full flooded river Bheema had come across, by touching his gracious feet Bheema gave way to him. He came to the place of Savala halla. There he performed Shivaratri worship with Guru, Jangama and devotees. From there he went to Belagumpi, to live few days at Hiremath for having dasoha conversation with Siddhaprabhu swamy Sharanabasveshwara experienced Shivananda. From Belagumpi he came to Avaradi and lived in the Dasoha Mahamane of Dandary Sharana. He was really silent Dasohi. He arranged all the facilities for the Archana Arpana Anubhava of Sharanabasava.

There was rainy season, sizzles rain was falling for months together. Fuel had finished for preparation of Dasoha Prasad that was necessary requirement. Dandary Sharana worried and sent his servants in the village for getting fuel. But all efforts remained in vain. Then Dandary Sharana decided to remove his house roofs sticks as fuel. Within few movements decision was carried out. Mahadasohi Sharanabasveshwara admired Dasoha devotion of Dandary Sharana. By this vitreous deed he showed extreme Dasoha Bhakti of the Dandary Sharana to the world. Mahadasohi Sharanabasveshwara, from Avaradi came to Parathabad. That time this area became victim to the ferocious famine called The famine of skull. Sharanabasveshwara stopped his further journey and opened the gate of Prasada Dasoha for all living beings. Within short period ferocious famine trumbled before the Prasada Dasoha. By the grace of god it rained heavily. By the invitation of Adi Doddappa Sharana, he came to Gulbarga in the year 1793.

How Allamaprabhu stood as a guide to the Basavadi Sharanas of Kalyana, in the same way Mahadasohi Sharanabasveshwara stood as a guide to the Archana-Arapana-Anubhava gosti of Adi Doddappa Sharana. One day Sharanabasveshwara gave the cradle child of Sharana couple Adi Doddappa Neelammatai, to desired devotee old Chennappa. Even though knowing this fact Sharana couple did not worry. They firmly believed that Their son would be dedicated to the Dasoha. They requested to Sharanabasveshwara such type of Dasoha legacy should continue further in his family Mahadasohi Sharanabasveshwara had wondered and worshiped

their Dasoha Bhakti. He blessed them and decided to stay permanently as their son at Dasoha Mahamane. The unification of Shivabhava-Dasohabhava of Adi Doddappa Sharana and Sharanabasava became Mahadasoha Peeth. In the holy Sannidhi of Mahadasohi Sharanabasva, blind got his eyes, dumb got words to his tongue. Diseased got prosperity of health. Childless woman got beautiful child. Weakest woman became strongest. Children were seen as incarnation of God. Kings of Hyderabad and surapura samstan offered their devotional gifts to Sharanabasava. Society had forgotten the discrimination between the religion, caste, creed, etc. Becoming dasohi all the people were united in the shelter of Dasoha Dharma. In such a way Sharanabasveshwara converted veerashaivism in to Religion of Humanity. Mahadasohi Sharanabasveshwara spent his 76 years life by seeing Shivasatva everywhere and doing well to one and all. One day asthma patient jangama came and prayed to relive his disease. Lord Sharanabasveshwara took the disease himself. Then onwards jangama got freed from suffering, but Sharanabasava became victim to the disease.In the year of 1822 Sharanabasveshwara with worshiping Istalinga became Lingaroopi. A lamp which was kindled by the hands of him at that time is being lightning till today in the Mahadasoha peetha.

LEGACY OF MAHADASOHA PEETHA: Mahadasohi Sharanabasveshwara {1746-1822} Poojya Adi Doddappa Sharana {1822-1846 A.D} Poojya Sharanabasavappa Appa {1846-1871 A.D} Poojya Basavanappa Appa {1871-1878 A.D} Poojya Lingabasavappa Appa {1878-1897 A.D} Poojya Sharanabasavappa Appa {1897-1903 A.D} Poojya Doddappa Appa {1903-1983 A.D} Poojya Dr Sharanabasavappa Appa {1983}

3.2 DESCRIPTION OF TEMPLE:After lingaikya of Sharanabasava, Adi Doddappa Sharana has become Mahadasoha Peethadhipathi. Devotees performed peetharohana mahotsava by offering Lingasajike and Prasad Battalu of Sharanabasava, to Doddappasharana. Today we can see the Samadhi Temple of Sharanabasava, before left side of Dasoha Mahamane. Adi Doddappa Sharana started to build the temple on Samadhi as soon as possible after lingaikya of Sharanabasava. He appointed famous skilful sculptures and architects from different parts of India, written Srikara to the construction of the temple. Through this temple spiritual art was blossomed. In the life time of Adi Doddappa Sharana, work had come up to Gopura level. Afterwards that work continued in regime of Poojya Sharanabasavappa Appa {Second}. That work also continued to the period of Poojya Basavanappa Appa. In the life time of Poojya Lingabasavappa Appa, Gopura, inner part of temple, {Garbagruha} and outer part of Garbagruha were completed. From the regime of Poojya Lingabasavappa Appa, Third Pradakshinapatha and Rangamantapa were started. This work has continued in to the time of Poojya Doddappa Appa. Temple got its present perfect shape then only. It took 84-85 years for the completion. Poojya Dr.Sharanabasavappa Appa 8th Mahadasoha peethadhipathi is rendering valuable service in development of temple. He expanded Gopura from third stage to fifth stage. Gopura was beautified by the life event sculptures of Sharanabasava. Temple was already sublime physically, but poojya Appaji by giving spiritual initiation made it Divyaswaroopa. Inside the compound, the ground is glorified by the Laladhari bricks. By this work rainy mud and summer dust were avoided. The ground has become very comfortable and convenient for devotees to offer Urulu Seva Namaskara {Dandanamaskar}. Compound contains three gates called in the name of Guru-Linga Jangama. Poojya Appaji builds Gopura on the roof of Dasoha Mahamane. In the symbol of Trinity. On the mahadwara of dasoha mahamane Sharanabasava is giving child to devotee sculpture is meaningful. It gives message to us that Dasohi Sharanabasva loved Dasoha more than his own child Sharana couple Adi Doddappa Sharana-Neelammatai had practiced that principle with deep love more than their own son. And it tells us that: Everyone should feel godly happiness in the service of mankind.

Goddess Ganga born in the head of Shiva, flowed from north to south. Dasoha Ganga, born in the life of Sharanabasava, flowed towards north. So also Poojya Dr. Sharanabasavappa Appa has decided to bring sublimate of golden temple which is now situated at Amritsar, by coating gold to the shrine of Sharanabasaveshwara. This work is in progress. As such many more significant works Poojya Appaji is depicting Dasoha life of Sharanabasava in the new way to the new world.

In the cultural history of India temples played vital role. They have given valuable contributions to the cultural legacy. From ancient period, temples remained as a treasure of cultural values. In the ancient style of Ngara, Vesara, Dravida numbers of temples were built up throughout India. We recognize these types by observing Gopura {Tower} of temples. Nagara style temples have bowed line type gopura, having two horns. Vesara styles of temples have no towers. Stage by stage tower is constructed on the Dravida style temples. Sharanabasaveshwara temple is in Dravidian style.

Kings of Karnataka like Kadamba, Chalukya, Rastrakuta, Hoysala, and Vijayanagar developed their own style of architecture. So they have built their own style temples in Karnataka and beyond it. Architecture becomes the matrix of civilization and culture.

According to the spiritual and religious heritage of India total number of temples should divide in to two categories. Those are as follows:

I. Kings and citizens by their token of devotion built their religious gods temples. II. Apart from this, some temples were built on the Samadhi of the saints, sharanas and great men. Of above two categories second one is very important. Because Prasada Kaya of saints, sharans is there. That body always contains spiritual chaitanya {spirit}. Even though chaitanya is abstract, its effect is very sensitive. By the effect of this power people experience wordless feelings. They become free from physical and mental burdens in such holy places. Therefore millions and millions devotees visit to the Samadhi temples. Every year at the time of Sharavana

and Punyathithi {Dasoha yatra Mahotsava} of Sharanabasava more than millions devotees get Darshana of Samadhi.

Poojya Dr. Sharanabasvappa Appa defines Samadhi means Being equal to the shiva {God}. By their spiritual meditation and achievements Sharanas saints became the Shiva. People worship them thinking that they are form of god on earth. By having this feeling in their heart, the folk followed the saints in their life time as well after the death. In this lineage we should consider the Samadhi temple of Mahadasohi Sharanabasaveshwara.

Samadhi temple corpses these following important parts: Samadhi of Sharanabasaveshwara. Small mantapa built on Samadhi. Garbagruha. Second pradkshinapatha. Rangamantapa. Pedestal. Arch mantapa etc. According to principles of veerashaivism, Samadhi has been constructed. On the Samadhi Two faces idol is seen, around which the small garbagruha is built-up. That is in square shape. Samadhi is sheltered by a small mantapa which stands on eight pillars made by marble stone. Total area of small garbagruha is 18 feet and 7 inches on each side. Second garbagruha creates second pradakshinapatha to small garbagruha. From the outer wall of small garbagruha and inner wall of second garbagruha, the space measure is 8 feet. Total area of second garbagruha is 39 feet on both sides. Outer side of small garbagruha contains sixteen arches. Entrances throughMahadwara invite us to the Rangamantapa. In between outer wall of second pradakshinapatha and rangamantapa, gap is measuring five feet and eight inches.

We can see four-four pillars in each corner of Rangamantapa. East and west side of Rangamantapa has each three-three arches. Two pairs of pillars make these arches. So south and north side of Rangamantapa having each five-five arches. These arches were made by four-four pair pillars. Sides of east and west are equal, measuring each side twenty five feet and three inches, so also sides of south and north are equal measuring each side thirty eight feet and six inches.

Total temple has stood on the pedestal of three feet and five inches height. This external arch mantapas length is spread between the east and west. Length of total arch mantapa is eighty one feet and six inches. Width is fifty seven feet and four inches. Total area of built-up temple is approximately 4756 sq feet. Arch mantapa containing each seven-seven pillars in the direction of south and north. Eleven pillars each in the side of east and west. Total thirty six pillars make thirty six arches to the temple.

Small garbagruha has a small gate in the north side. Second pradakshinapatha has three small gates in the direction of east, west, and north. Devotees can enter the temple from three directions. But Mahadwara is situated in the north. That is in the shape of arch. On the top, right and left side we can see beautiful idols of Yaksha. On two pillars of Mahadwara, there are artistic snakes. Below the roof level and middle of the mahadwara another big idol of Yaksha has been carved. This idol is in the greeting position. Left and right side of this idol, we can see faces of Vyali. Three steps help us to enter in the Mahadwara. Below the roof skilful belt has carved. On this belt we can see four-four lion faces in the each side of east and west. In the back side of the temple on the belt another big idol of Yaksha has been carved. Left and right side of this idol we can see faces of Asura. On the corner pillars of back side of temple beautiful snakes can be seen. Each top corner of temple we can see sculpture of small monkeys. Total roof of temple is fixed on their back.

Each arch has two embossing flowers in the top corner. Pillars are round in shape. Total height of temple is approximately seventy feet. Kalasha is eleven feet, Gopura is forty five feet, and temple building is fourteen feet. This is the brief explanation about the temple.

PHILOSOPHICAL STRUCTURE OF TEMPLE:

Darshana murthy of Sharanabasava:

In the garbagruha on the Samadhi, devotees can get darshana of two same faces. The darshana murthy has its own significant meaning. If we stand before the idols we can say that Sharanabasava is to our right side and his Guru Marulasiddha is to our left side. But this is not the perfect meaning. Mahadasohi Sharanabasava by meditating Gurutatva and by the grace of Guru, he also has become guru. These two faces are the symbol for this achievement. According to veerashaiva philosophy there is no difference between guru and disciple. Pupil on his perfect achievement will become guru. Then he sees his inner knowledge as Guruswaroopa. That stage is called Realisation of soul. Keeping this philosophy in mind, devotees seek darshana of Mahadasohi Sharanabasava.

Eight pillars Mantapa: One who get incarnation from guru wear Istaling on his body and completely involve in the Linganga Samarasya achievement. That persons body is not just considered a physical one. That is Astavarana Shareera. Mahadasohi Sharanabasava has followed the Astavarana principle, i.e. Gurulinga, Jangama, Vibhoothi, Rudrakshi, Mantra, Padodaka and Prasad. He practiced Panchachara. He attained Shatsthal Siddhi. Such a great spiritual achievers body is in the Samadhi. Eight pillars depict principles of Astavarana.

Small gates:

Maximum number of temples have very small gate for their garbagruha. This temple also has three small gates. These three gates are the symbol of Guru- Linga- Jangama. Here, we can find physical relationship between small garbagruha and second pradakshinapatha. So also there is spiritual relation. Devotee can come from any gate to the Darshana of Sharanabasava. In the same way this symbolise the achievement of Guru Linga jangamatatva. In veerashaiva

philosophy trinities are different faces of Shiva. By the Anusandhana of Guru Linga jangama achiever become Shiva swaroopi. This secrecy conveys to us, the Three gates entry.

Thirty six pillars and arches:

As already mentioned that temples outside grand mantapa is constructed by thirty six pillars and arches. This is also philosophical; the number thirty six has spiritual background. Veerashaiva philosophy believes that this body is made of thirty six principles. In the world (Brahmanda) also these principles can be seen. Yatha Brahmanda tatha pin dada. Thirty six principles are as follows:

1) Atmatatwa consists of twenty five principles. These are as follows: Five elements {Pancha Bhootas} i.e. Earth, Air, water, Fire, Sky. Five senses of knowledge {Pancha Gnanendriyas} i.e. Eyes, Nose, Year, Tongue, Touch. Five senses of action {Pancha Karmendriyas} i.e. Speech, Hand, Foot, Payu {Anas} upastha {the productive organ}. Five Anthakaranas, i.e. Ego, Will, Mind, Prakarti {original female power to create the world} puruaha {original male power to create the world}. Five airs {Panchavayus} i.e. Oxygen, Carbon dioxide, Udana {one kind of air} 2) Vidya tatva consists of ten principles. Five kalas {powers} i.e. Over satisfaction {shanty theeth} Satisfaction {shanty}, Vidya {knowledge} Prathista {to wear} Nivrutti {dedication}. Five sadakyas i.e. Shiva sadakya, shapeless sadakya {amoorth} shape full sadakya {moortha}, karthru sadakya, karma sadakya. An object which is beyond emotion should be brought under the control of emotion, this is called sadakya.

3) Shivatatva is one. Thus total thirty six tatvas.

Veerashivas believe that the body itself is a holy temple for Istalinga. It means human body is very holy and virtuous. Through this body only, devotee achieves the salvation. Veerashivas called it Sadeha Mukti. In veerashivas philosophy this body is considered as a Prasadakaya. We should make our body itself a temple and worship Paramatma who is living in our soul. For conveying this philosophy veerashivas have built temples. Saints sharanas Samadhi temples depicts this message. We should consider Sharanabasavas temple in the same way. Temple should have thirty six principles. Body is a temple; Temple is a symbol of the body. This type of hidden philosophy can be seen in the thirty six pillars and arches of Sharanabasaveshwara temple.

Steps:

Devotees can climb the steps of the temple and enter it from everywhere. Sharanabasavas temple has three and four steps in the direction of east and west. In north side also three steps before Mahadwara. Three steps are the symbol of three Malas {dirty} i.e. Anavamala, Karmika mala and Mayamala. Devotees should free from these dirty ties, and then only his inner portion becomes pure and holy. So the action of getting up three steps means to suppress dirts of the inner body. We should be very alert about the horrible effect of Malatraya.

Four steps are the symbol of four Anthakaranas. At the time of stepping up the four steps devotees should be conscious about purifying the Anthakaranas.

Idol of snakes: According to the yogashastra, open head snake is the symbol of Kundalini power. Veerashivas believed that Shivayoga is the highest yoga in all yogas. So by evoking his Kundalini power, he involves in the mediation of Shivayoga. To become ones with Shiva is called Shivayoga. Achiever of Shivayoga expands his Kundalini power up side towards Sahasrara or Brahma randra. According to spiritual view every human body contains six wheels {chakars} i.e. Adhara, Swadhistana, Manipuraka, Anahatha, Visuddhi and Sahasrara.

First kundalini power evokes in Adharachakra. Like a snake it rises upside. Lastly it reaches the Brahmarandra. In this stage man feels experiences of Shiva and he will join with shivatatava. Idol of snakes depicts this knowledge in the mind of man who visits to the temple.

Sculpture of tortoise:

In the middle place of rangamantapa we can see a beautiful tortoise. Its face is towards Samadhi. Tortoise stands as a symbol for Controlling the senses. Man should be able to control his mind the way tortoise hides all its organs. In veerashaivism, achiever need not suppress his senses, but he should sublime them. Five senses are the five tools of linga. Eye is the tool of shivaling. Ear is the tool of prasadaling. Nose is the tool to acharalinga. Tongue is the tool for gurulinga. Touch is the tool of jangamaling. So sculpture of tortoise, gives this message to the devotees. For this purpose tortoise idol has been installed in the large number of temples in India.

Symbol of monkeys:

We have already mentioned that in each corner of the temple there is sculpture of small monkeys. Temples total roof is laid down on the back of monkeys. In religious terminology monkey symbolises Mind. Its nature is very instable. Its behaviour is like To be, or not to be. Mind is also instable and quite diverse. It is main cause for all human actions. Mind can bring freedom or slavery to the human beings. So we should establish our control on the mind. It should be constant. Mind should be free from the frailty. In veerashaivism Istalinga is the important media for controlling the mind. Mind by worshipping linga, frees us from all evils. It includes Linga shakti.

Significance of gopura {tower}:

Tower is sublime and magnificent. It evokes deep devotion in the heart of millions. Darshana of this tower makes every man join his hands, and bow his head unknowingly even though he is at a long distance. Total gopura has been built up by five stages. Round shape Gummata {dome} is sixth stage. Five stages depicts the principle of panchachara i.e.

Lingachara {practise of lingatatva} sadachara {practise of good values}. Shivachara {practise to see goodness in every where}, Ganachara {welfare conscious of community} Bhrathyachara {practise of dasoha tatva}. These principles are the very essence of the veerashaiva philosophy. By following and practising pancharas man attains Shiva swaroopa. That is called Soonya sampadane also. According to veerashaiva, Zero is not Nothing. It is everything. So zero {sunya} is symbol of shiva. Last stage of dome, which is in the zero shape, conveys this message. Shatasthal siddhant is the soul for the veerashaivism. Gopura is symbol of this tatva.

3.3 TOURISM DEVELOPMENT IN SHARANABASAVESHWARA SHRINE

The exteriors of the temple can be revised. The fountains, which add beauty, should be increased in number. Few musical fountains should be installed which attract lot of tourists. The lighting around the fountains and temple should be improved.

The greenery can be increased around the temple, till the main gate from the temple. Lot of trees should be planted which can give shade to devotees especially during fair. The greenery can give a soothing aura around the temple.

A museum can be established in the premises. Devotees will definitely want to seek darshana of the divine materialistic things used by lord Sharanabasaveshwara.

It may be Prasad battalu, drinking vessels, or field ploughing equipments, or the dress code of lord Sharanabasaveshwara. The museum can also be enriched with valuable books which are gems of kannada literature. The museum can thus increase the cultural value of the place.

A dharmachatra can also be made which will provide shelter and necessary arrangements especially for the devotees coming from far off places to attend the jatra mahotsava.