If Basavanna lived today

If Basavanna were to walk among us in the 21st century, his presence would be felt not as a relic of history, but as a living force of conscience. The 12th-century philosopher, poet, and social reformer who challenged caste, ritualism, and inequality would likely stand today at the forefront of humanity’s most urgent struggles—social justice, economic dignity, ethical governance, gender equality, and the responsible use of technology.

The world he would encounter is vastly different in form, yet strikingly similar in its moral challenges. The rigid caste barriers of mediaeval society may have weakened in law, but discrimination persists in new and subtle forms—through class divides, digital exclusion, prejudice, and economic inequality. Basavanna’s response would almost certainly be the same as it was centuries ago: every human being is equal, and no birth, background, religion, or profession can determine a person’s worth.

In today’s age, Basavanna’s immortal doctrine of Kayaka would resonate with extraordinary power. He would remind society that every form of honest work deserves dignity, from farmers and sanitation workers to software engineers, gig workers, teachers, and healthcare professionals. In a world increasingly shaped by automation and artificial intelligence, he would insist that technology must empower labour, not devalue the worker.

His principle of Dasoha would perhaps emerge as a model for ethical economics. At a time when wealth inequality dominates global debate, Basavanna would likely call upon corporations, governments, and citizens to ensure that prosperity reaches the last person in society. He would advocate that profits, public resources, and innovation be directed toward education, healthcare, rural development, and opportunities for the marginalised.

If Basavanna lived today, social media would become his new Anubhava Mantapa. Instead of a hall in Kalyana, he might create digital spaces where people from all backgrounds—students, thinkers, workers, women, and reformers—could openly discuss truth, justice, spirituality, and public welfare. These forums would not be arenas of hatred but platforms of reasoned dialogue, much like the original assembly that welcomed every voice.

On issues of caste and social discrimination, Basavanna would remain uncompromising. He would stand firmly with the oppressed, speaking against untouchability, exclusion, and every form of social humiliation. His vachanas in the modern age may appear as short, powerful messages shared instantly across the world, challenging society to look inward and confront its hypocrisies.

Women’s empowerment would occupy a central place in his vision of the 21st century. Just as he welcomed voices like Akka Mahadevi into the spiritual discourse of his time, today he would champion equal opportunities in education, leadership, and public life. He would speak strongly against gender violence, discrimination, and systems that deny women autonomy and dignity.

Basavanna would also be a fearless voice in politics. He would demand that governance be transparent, compassionate, and centred on public welfare rather than power. Corruption, misuse of public funds, and divisive politics would draw his strongest criticism. For him, leadership would mean service, accountability, and moral courage.

Environmental concerns, too, would likely find a place in his thought. A thinker who saw the divine in life itself would not remain silent on ecological destruction, pollution, and the exploitation of natural resources. He would urge humanity to live responsibly, seeing nature not merely as property but as sacred trust. Most importantly, Basavanna would continue to challenge humanity’s inner emptiness. He would remind us that temples of stone matter less than the temple within—the conscience, the body, and the soul. His timeless call would remain: live truthfully, work honestly, share compassionately, and reject every system that diminishes human dignity. If Basavanna lived today, he would not belong to one religion, caste, region, or nation. He would belong to the world. His message would travel beyond Karnataka, beyond India, and beyond all boundaries, offering a moral roadmap for a fractured global society.

The greatest tribute to imagining Basavanna in the 21st century is to recognise that, in many ways, he already lives among us—whenever we honour labour, uphold equality, empower women, share our resources, and place humanity above division.

In that sense, the question
is not whether Basavanna would fit into the modern world,
but whether the modern world is ready to live by Basavanna’s ideals.

(The writer is the secretary of the Veerashaiva Basava Samaj)

Disclaimer: The views expressed above are the author's own. They do not necessarily reflect the views of DH.