To become one with the almighty, a Basava Dharma follower should imbibe and cultivate the three fundamental ideals, viz.:

Shatsthala – Six Phases/States/Paths
Ashtavarna – Eight Aids towards Faith
Panchacharas - Five Modes of conduct

Shatsthala – Six Phases/States/Paths

There is no question that the 12th century Sharana Channabasavanna was the brainchild and the founder of the Shatsthala, but its origin can be traced back to Agamas. In Kamikagama, which is considered to be the first Agama, the term Veerashaiva was described along with the concept of Istalinga. There is also a reference to Istalinga in Yogajagama, according to which, one should not receive Prasada without Istalinga. Kiranagama also places emphasis on such view.

Even though, the main principles of Veerashaivism, such as, Istalinga and Pranalinga. are mentioned in different Agamas, the other Agamas like Vatul, Vir, Chandrajnana, Mantanga, and Parameshvara Agamas are important in explaining the detailed concept of Shatsthala. The explanation of Shatsthala found, for example, in Parameshvaratantra is fundamentally different from that of Sharanas of 12th century. Let us explore some of the doctrines of Parameshvaratantra:

According to Parameshvaratantra, the devotion to Shiv is very essential. Those who sincerely wish to adopt the path of Shatsthala must be pretty sure of Shivabhakti in their hearts. It is clearly stated that the Shatsthala should not be extended to those who do not believe in Shiv. Shatsthala is composed of six phases or steps or stages. In the first place, the "Sthala" means a phase (stage) of the soul in its endeavor towards its active identity with the Supreme. The Bhakta Sthala is the first Sthala, where the soul conceives the Guru, Jangama, and Linga as separate entities and worships them in order of precedence. In the second Sthala, Maheshvara Sthala, the seeker worships Guru, Linga, and Jangama. In the third Sthala, Prasadi Sthala, seeker considers all creation as the gift of God and therefore returns what he/she has received to Him through Jangama and considers everything he/she receives is as His gift. The soul that has reached this stage is known as Prasadi. In the fifth Sthala, Pranalingi Sthala, the soul sees Linga in everything and everything in Linga. At this stage, the soul is called Sharana. The Aikya Sthala is the last stage, where soul is merged into Shiv by leaving the physical body.

Various needs of earthly life are grouped into six classes:

• Thirst, Hunger (biological needs)
• Affection, Grief ( psychological needs)
• Birth, Death ( Physical needs)

These are the six enemies (three impurities) that can be conquered through the practice of Shatsthala. The devotee has to be free from these impurities in order to fit for the Shatsthala, which is accomplished through the guidance of an able spiritual-master (Guru). Parameshvaratantra of initiation (Diksha) also describes the detail qualities of both devotee and Guru, when the Guru places his hand on the devotee's head, and further gives minute details relating to the ceremony of Istalinga and Pranalinga. Ashtavarnas are explained as eight aids to Shatsthala. Besides this external bliss, the creation of the world by Brahma is explained at length; the living and non-living creation, the relation between the Jiva (individual) and the Atma (soul), and the indivisible unity of duality principle Shiv-Shakti.

The Shivagamas describe all forms of Shaivism placing the emphasis on worship of Stavaralinga (static Linga) without loosing the sight of the superiority of Veerashaivism over other sects. They also give details about the construction of the Linga and materials required for it. Within the framework of Agamas, devotion to Shiv, visiting to Shiv temples, wearing of Linga, kindness towards all creatures, and consecrated fire are said to be the aids to salvation. It should be noted that the consecrated fire is used in the Veerashaiva initiation ceremony.

The Veerashaivism evolved in the 12th century is quite distinct from that found in the Agamas. The Veerashaivism, as stated in the Agamas, gives the importance to the doctrine of Karma, enjoys the impact of other Shaiva sects and of Vedic religion, and proposes Jnanayoga as the best means of liberation. In addition, Agamas did not treat Veerashaivism as an independent religion but as one of the components of Shaivism. Though, the Agamic Veerashaivism includes Ashtavarnas, the elimination of castes, the purification from impurities, the importance of Guru, Linga, and Jangama, and several other similar desirables, it needed to be refined to suit the needs of the 12th century's changing society. Hence, Basavanna and other 12th century Sharanas took the Veerashaivism of the Agamic and revised it. The Anubhava Mantapa gave a definite shape and interpretation to this new way of living.

Along with the evolution of Veerashaivism, the evolution of concept of Shatsthala was also unavoidable. Basavanna understood Shatsthala in one way - a process with various stages to be reached one after another in succession. Channabasavanna, on the other hand, refuting this affirmed that a soul can reach its salvation in any one stage, differing radically from his uncle, reinterpreted the Shatsthala in the following way:

1. Bhakta Sthala (the phase of devotional worship)
   In this stage, the Bhakta worships the Istalinga with firm faith. Devotion found on faith is the characteristic of the "way of spiritual life." All the activities of the Bhakta are energized by love of God. All enjoyments are considered to be graces from God. All daily activities of Bhakta's life along with pure intention, constant self-offering, his whole self including his body, become transformed into a spiritual reality. Through this practice, active life permeated with true devotion becomes truly divine. Thus, the chief characteristic of Bhakta Sthala is devotion.
   
2. Maheshvara Sthala (the phase of ordeals and temptations)
   The next step onwards is the Maheshvara Sthala. The devotee who seeks perfection goes from devotion to firm faith in God and hence becomes a Maheshvara. Faith is nothing but a constant love for God; one loves God to the extent of firmly believing in Him and placing his entire trust in Him. He receives and accepts everything whole heatedly, whether it is sweet or bitter taste of life, as a gift from the God. The faith of a Maheshvara is enlightened through the spiritual-master, which is the image of God. Hence, devotee listens to the words of spiritual-master as if they are the words of God. The master therefore becomes Gurulinga.
   
3. Prasadi Sthala (the recognition of Lord's presence in all aspects of life, including the senses of devotee) In this Sthala, everything becomes God's gift to him. The soul, which loves God with invincible faith, becomes God's favored child. In turn, God pours onto him/her everlasting grace that becomes a vehicle for devotee to understand God. This knowledge, as a result of worship of God, becomes Shivalinga. Devotee now understands all things as God's and grows humility towards Him. This is the hallmark of the spiritual person. Now the devotee has taken a new turn towards a greater spirituality leading to the stage known as Prasadi.
   
4. Pranalingi Sthala (the cleansing of the inner being)Prayer in action is the achievement of the soul in this stage. In this phase, the aspirant enters a new relation with God-Linga to enrich his/her spiritual growth. Here the devotee realizes that all progress in the universe is due to the Prime Mover - the Jangama-Linga. Such realization gives a new spiritual dimension to all his/her activities. Thus, his/her action itself becomes prayer.
   
5. Sharana Sthala (a phase of semi-enlightenment, when the devotee knows that he/she is not contained in his mortal being and sees the light of the Lord in himself) In this stage, the soul finds delight and security in the service of God. Soul acquires intimacy with God and becomes faithful servant of God. Anything and everything the soul hears is the sweet voice of God. Life is no more burden to it but a delight. This overwhelming spiritual joy in the presence of God is considered to be the perfection that the soul attains.
   
6. Aikya Sthala (the dissolution of the self in the God) The Aikya Sthala is the last and highest stage a soul can reach - ultimate union with the Supreme. In this stage, the mind and heart of an individual move in consistence with those of Mahalinga - the Supreme. The soul's activities, like, desire, affection, and thoughts are now only echoes of God's desire, affection, and thoughts. The creator and the created -the individual and its source - are in perfect mutual harmony. Now the beloved soul is merged with the Master, they are not two but one. This complete union is the achievement of the soul in this stage.

The following Vachana gives a beautiful and concise description of Shatsthala.

"If he is a Bhakta, he should be
Free from the desires of mind and body.

If he is Maheshvara, he should avoid
Another's wealth, Another's concern, another's wife.

If he is a Prasadi, he should forget
The pleasures of taste and Keep his body pure.

If he is a Pranalingi, he should renounce
His body and merge with Linga.

He who enjoys, not self, but Him
In everything is a Lingaikya…"
" We are not immortal, we have not drunk nectar, we have not taken the elixir of life, this is our last chance for achieving salvation." Therefore, any stage should be a Shatsthala stage. In these words, Channabasavanna has explained the secret of Shatsthala to Basavanna. It appears that this is a new realization on Channabasavanna's part. According to him, a novice in the path of Shatsthala need not begin from the Bhakta Sthala, the first Sthala. Everyone is in a creative stage of spiritual growth - it is from there, he/she has to proceed forward. Channabasavanna questioned, "Even though the nature of beginners might differ, why should they give up their existing stage and regress back to the Bhakta stage?" By his own experience he knew for sure that one should start from any stage and achieve the rest.

Ashtavarna – Eight Aids towards Faith

Ashtavarna are the eight shields or protective coverings of the devotee against assailment of Maya. They coxswain him/her safely towards bliss after his/her life in this physical world. They also shield him/her from attachment towards worldly life. They guide him/her towards enduring spiritual joy through spiritual disciplines and exercises. These eight shields are Guru, Linga, Jangama, Vibhuti or Bhasma, Rudrakshi, Padodaka, Prasada, and Mantra, which are the details of aids for an individual devotee to attain his/her spiritual goals.

Guru (religious teacher)
Guru is the first shield of soul against the onslaughts of Maya. In Veerashaivism, all prayers are offered to Istalinga and devotion is directed to Istalinga. All the religious activities are centered on Istalinga, and hence, Istalinga is considered to be the very foundation of the entire spiritual course and self-discipline. But Guru takes precedence over the Istalinga within the concept of Ashtavarna due to various reasons:

• Guru is the one who initiates the Diksha on the devotee and hence gives the spiritual birth.
• Guru is the one who teaches the principles of the religion, explains the inner meaning of the religious practices, and guides towards taking the correct path towards Mukti.
• Guru is the one who explains the differences between the Veerashaivism and other religions.
• Guru is the one who gives the necessary instructions and training to get through difficult course of spiritual discipline.
• Guru is the one who has gained a vast knowledge of the world by his own experience.
• Guru is the living example of Istalinga-worship and spiritual discipline.
• Guru is the preceptor and a living role model in every way.
• Guru, according to Veerashaivism, considered as being itinerant Shiv.

Due to these reasons, Guru is often or occasionally worshipped in every Veerashaiva household.

Linga (amorphous form of Shiv and also the individual soul)

Here the Linga refers to the Istalinga worn by the Veerashaivas on their bodies. Istalinga is a physical entity and is the third of the first three modifications of Dhanalinga. Istalinga is the reason that devotee desires to worship and hence the Istalinga is worshipped everyday. The Linga is given to the person at the time of birth and worn on the body all the time until the death. The person never should lose the Linga, because losing Linga is losing his/her life. The real worship of Linga begins after the Diksha ceremony performed by the Guru, who initiates the person into the religious rights. However, the daily worship of Linga before the Diksha may be informal but necessary that makes the wearer and worshipper conscious of his duty to the Supreme Godhead. It makes him/her cognizant of the essentiality of religious life and spiritual discipline on the way towards Mukti.

The worship of Istalinga is not worship of image because image is merely a substitute for a particular deity. The Istalinga is considered not an image of God but God himself. Devote is also the modification of God and is called Anga. Thus the Anga and Linga being duality of the God, the worshipper and worshipped are face to face with each other during the worship. The Anga views Linga as his/her associate, friend and protector by living with and in him making him part of himself. Anga is the microcosm of the macrocosmic Linga. Anga by its virtue is trapped in the physical body and to be free form it, Anga must worship Linga, the superior modification but identical with Dhanalinga, the macrocosmic soul. The Anga, the worshipper fixes his/her attention on the Linga, the macrocosmic soul, to become Samarasa (one) with him ultimately.

In the early stage, the Linga is the Sarupa (having the same form) of the devotee. He is, therefore, his intimate friend and everlasting companion. In this stage, the devotee is in Savikalpakasamadhi. Through the steady worship of Linga, devotee gradually acquires the higher ideal of Samarasya in the advanced stage. In this stage the devotee is in Nirvakalpaksamadhi.

The Linga is the representation of the devotee in meditative posture. Thus Linga and Anga are it and reverse of itself of the same and the same thing. Anga, being microcosmic with all the earthly limitations confined to the physical body realizes that the Linga is macrocosmic free from limitations of earthly desires. If Anga desires to attain Linga stage then it must develop in itself a power of Bhakti, the modification of God's Shakti (power). Without Bhakti, sincere devotion and attachment to the Supreme, nothing is possible.

The real Linga in the body exists in various forms in six centers of the nerve, which, according to Rajayoga, are known as Adharas of Shakti. The worship of those Lingas to transform the human power into a vast spiritual and all-reaching spiritual power constitutes what is known as "the real worship." This is most difficult and not an easy task in the beginning. However, it is possible by realizing that He is in himself/herself and with a constant devotion to the God. This constant devotion is perfected through Istalinga. Hence, the Anga must be disciplined to think that Highest in him/her and in Istalinga, and start worship of Istalinga realizing that he/she is Shiva and Shiva is Jiva(soul).

Jangama (wandering religious teacher)

Jangama is the third Ashtavarna that is peculiar to Veerashaivism and such concept found no where in other religions. Jangama is a nomadic Jeevanmukha travelling around in the country for guiding the devotees in their quest for spiritual and cultural exercises. Hence, he is considered to be equal to Guru as well to the Godhead himself, the Linga.

The goal of the soul is the liberation from its earthly limitations. The liberated soul therefore possesses unlimited knowledge; it can transcend time and see the past, the present, and the future. The person with liberated soul has neither fear nor sorrow or pride nor anger. He/She has no desire to possess family, property, wealth, or anything of that nature, which are considered to be commodities of ordinary persons. In essence, the liberated soul has no desire. Such persons are Jangamas. The spell of Maya is nothing but soul's activities of desire, knowing, and doing. Jangamas are completely out of Maya's spell and hence require no place to live in or things to enjoy. They travel around selflessly and reveal the ultimate truths of religion. They tender valuable guidance regarding spiritual discipline and religious exercises and hence they are indispensable.

Jangamas are very distinct in their nature. If the body perishes at the liberation it means that all the fruits of the past actions have been experienced. If it does not, it follows that there are some acts still left whose fruits the body has yet to experience. Thus, there are two kinds of liberated souls; (1) those that leave the body at liberation, and (2) those that continue with the body even after liberation. The Jivanmukta Jangamas belong to the second kind. These Jangamas possess infinite love for God and they shower that love onto not liberated souls.

Jangamas are unique in the sense that they occupy dual position in the society. They are human beings and God in one and are hence are useful to human beings in both capacities. They are the embodiment of God, and hence demonstrate to us the existence of God. They are human beings like us, and hence we can understand and communicate with them. We can derive the meaning of true love, true knowledge, and true action. Their very presence brings us joy and sense of uplift in us. They are Shivasharanas (saints) as well as men of endless spiritual powers. Therefore, they are the best objects of our worship. Worship of them is considered to be equal to the worship of God. This is why the Jangama is the third shield and is to be worshipped as reverentially as Linga and Guru. In actuality, no distinction is justified between the first three Ashtavarnas, the Guru, Linga, and Jangama

Vibhuti (holy ash)

Vibhuti, also known as Bhasma, is the fourth Ashtavarna and Bhasmadharana (wearing of Bhasma) is the fourth religious exercise. All ritualistic exercises serve twofold purpose; (a) love for God, and (b) adherence to religious way of life. Every religion has a set of religious exercises for its followers. These make the followers distinct and identifiable. The sacred ash (Bhasma) firstly reminds Veerashaivas of their love for God, and secondly, their power to reduce their six-fold enemies, like, the desire of the world, anger, avarice, infatuation, pride, and hatred to ash.

Rudrakshi (holy beads)

The Rudrakshi is the fifth Avarna. What is Rudrakshi and why is it necessary in Linga Pooja? The origin of Rudrakshi, as described in Puranik (ancient or old) story, goes like this: Shiv, while meditating and concentrating on the three castles of Tripurasura, the tears trickle down from eyes and became solid balls that are known to be called as Rudrakshi (falling from the eyes of Rudra). The Shiv is the great matchless Yogin. Thus, the Rudrakshi is the reminder of Shiv's fixed and yogic unchanging gaze and the attainment of perfection in yogic meditation.

Padodaka (holy water)

Padodaka is the sixth Ashtavarana, with which the Linga, the feet of the Guru and the Jangama are washed. Water is the most abundant substance on this planet and is the most important of the five elements (water, air fire, earth, and space, where as, earth, air, fire, and water are the Greek four elements). All washing requires water without which nothing can be cleaned. Water is a physical thing that is used to clean only the physical objects. However, external cleanness of the body makes mind clean and fresh. Padodaka is the symbolic of washing off three taints (knowing, desiring, and doing) attached to the soul. Guru and Jangama being Jivanmuktas are free from these taints. And thus, their Padodaka is the embodiment of the washings of the taints. The Padodaka is thus intending to produce psychological effect on the devotee. When devotee takes the Padodaka from his/her Guru or Jangama he/she is reminded of striving to be free from three taints. The Padodaka is not merely an ordinary water like Teertha, but it is a symbolical water that has the cleansing power of soul, making it free from three taints just like the ordinary water that has the power of washing the physical body making it free from physical dirt.

Prasada (holy food)

Prasada is the seventh shield of Ashtavarna, which means grace of God or grace of superior being. In most religions, the Prasada has taken to mean the favor or grace of God shown to the devotee. However, in Veerashaiva religion it is more than this - it is the Prasada in a real sense that leads to the peace of mind by the grace of God. Impure mind is the root of all evils. If the mind is kept clean through the Prasada, all evils will disappear. Hence, real Prasada means keeping mind clean and calm. The purity and equanimity of the mind are responsible for bringing purity and freedom to the soul, as the mind is the vehicle and organ of the soul. The Anga in the third stage of development as a devotee becomes Prasadi by attainment of Prasada.

To obtain the grace of God, the devotee has to think that whatever he/she does, like eating, seeing, hearing, and enjoying, are owing to the God. Therefore, whatever he/she does is God's Prasada. He/she should address all that he/she does to God before taking or doing the same for himself/herself. When the mind is tainted, by doing this it gradually develops the sense of purity and calmness leading towards a gradual liberation of the soul from Karmasanskara and attaining freedom from further transmigration in stepping towards the final bliss.

This entire quest is possible during the Linga Pooja. However, the practical component of Prasada is that of Guru and Jangama, whose Prasada the Bhakta (devotee) receives. Trough such a practice the Bhakta learns the secret of Prasada and the proper method of addressing God. Thus, the Prasada of Guru, Linga, and Jangama is an exercise of critical importance in the spiritual development.

Mantra (holy chant)

The last and the eighth shield is Mantra that contains the elements of Mantrayoga, the practice of Mantra, is so important and indispensable in the practice of religion.

The word Mantra is derived from two roots; Man to think and Antre to save or protect - means that which protects him/her who realizes and mutters it. The Mantra is thought movement that is propelled by and expressed in speech. It is not merely sound or letters but it is a form in which Shakti (energy) expresses itself.

A Mantra consists of certain letters arranged in a definite sequence representative of sound. To produce the designated effect, the Mantra must be recited in the proper manner according to both sound and rhythm - for these reasons, a Mantra ceases to be such when translated into merely being a sentence.

Mantra is not the same thing as prayer, though some Mantras also constitute prayers.

The only Mantra of Veerashaivas is " Na-ma-ha Shiv-aya" and is called Panchaksharimantra on account of its having five syllables. The Mantra is expressive of Shiv. Hence, the Mantra expresses the Highest Principle and devotee's devotion. The Mantra also expresses the identity of Jiva or Anga (the devotee). Thus Namah expresses Anga that humbly surrenders itself by his salutation to Shiv; Aya expresses the Samarasya or essential identity of Shiv and leads to Jiva to the ultimate end. Therefore, the Mantrajapa leads to the development of Jiva's Power within him and to the gradual expansion of his/her soul, which in the end restores the Anga to its natural and original condition, namely Shivatatva. The practice of Mantra leads to Moksha or salvation. With OM prefixed to it the Mantra becomes Shadaksharamanta (of six syllables).

Om is made up of O, U, and M. These three express the trinity powers, Ichha, Jnana, and Kriya. According to Vedanta, these in turn are identical with Sat, Chit, and Agandya, the three positive qualities of Parabrahman. The three powers are the three creative energies. The energy (Nada) springs from Shiva-Shakti-Tattva and solidifies itself as the creative power of the Lord manifesting in the trinity of creative energies. Om then stands for the most general aspect of that which is source of all, namely, Parashiva.

The Panchaksharimantra (Namah Shivaya) is but an extends from of Om. That is to say, Om elaborates or explicates itself in the form of Namah Shivaya. Thus Om and Namah Shivaya are one and the same and express Parashiva. The six syllables of the Mantra (Om Namah Shivaya) are considered to be identical with six Lingas and six Chakras. This Na is Acharalinga in the Adharachakra; M is Gurulinga in the Swadishtanachakra; Shi is Shivalinga in the Manipurachakra; Va is Charalinga in the Anahatchakra; Ya is Prasadalinga in the Vishudhichakra; and lastly Om is Mahalinga in the Ajnachakra. So it is said that Bhijumantra roused the Shaktis in the form of six Kalas of the Shakti. The Kalas thus roused and ultimately developed into primeval power of Parashiva and the result of which is Samarasya. Hence the practice of Mantra is laid down for the attainment of Moksha.

The practice of Mantra is said to be superior to the practices laid down by Varnashrama. The Mantrayoga of Veerashaiva religion thus rejects other Mantras of the Shakta religion, and puts a greater emphasis only on Mantra , by the practice of which the Moksha (highest end of the human beings) can be attained. No doubt that by practice of different Shakta Mantras a verity kind of success may be attained that may lead to the paths deviating from the straight path of Moksha. Hence, Veerashaivas have retained only one Mantra, which enables them to achieve the expansion of the self into ultimate attainment with Parashiva or Linga, called Lingangasamarasya.

Panchacharas - Five Modes of Conduct

The ordinary beings in their daily living encounter three needs; (a) body needs, (b) mind needs, and (c) social needs. The first two associated with as an individual, and the third one with as the member of the society. The body needs are food, sleep, sheathing, and reproductive. The first three are essential for the protection of the body, and the last one for the propagation of the race. The mental needs are recreation and knowledge of which the former is for the relief of hard work and the latter is for enrichment of the mind. Social needs are loving and hating, giving and taking, submitting and dominating, and solitude and blending. Acceptance of God and close relationship with him invokes another type of need that is called religious needs.

Panchacharas are the five codes of conduct (ethics) for an individual in the society. Thus, they are intending to convey the principles of religion and religious conduct. These Panchacharas are Shivachara, Lingachara, Sadachara, Bruthyachara, and Ganachara. Therefore, they are intended to enrich Veerashaivas with devotion, sanctimony, brotherhood, religious cooperation, honest life, and non-injury to other living creatures, camaraderie, and fellowship.

1. Shivachara requires Veerashaivas to acknowledge the Shiv as the only one God and he is Parabrahman - the supreme God. Whatever the devotional acts are performed, such as, prayers, meditations, inner thoughts, they must always be about Shiv.
   
   
2. Lingachara is the worship of Shiv in the form of Istalinga - the amorphous representation of Shiv. The Anga (devotee) must remain faithful to Istalinga throughout his/her life and must perform daily worship in order to elevate himself/herself to the status of worship of Pranalinga and Bhavalinga, which are the higher modifications of Shiv.
   
   
3. Sadachara consists of the following components:
   

   - Religious conduct and right moral character - nothing else like wealth, professional difference, status in the community, etc.,- should be only the criteria to interact with the society.

   - The Veerashaiva should earn living by doing honest work.

   - The surplus wealth should be distributed to other needy persons.

   - He/she should invite Jangama, who moves around to propagate the religion and preaches the right way to practice religion.

   - Veerashaivas should respect one another and consider and treat everyone as equal.

4. Bruthyachara is the display of devotion. In this context, Veerashaiva is considered as the servant of the society. Veerashaivas should maintain complete humility and reverence towards Istalinga and Shiv. He/she also should show respect and humility towards Guru, who is the source of spiritual guidance and religious practice, and towards Jangama, who is the wandering religious preacher. They should exercise the mutual respect, modesty, and attitude of service towards other Veerashaivas, as they are considered to be the children of the same God Shiv. In addition, the Bruthyachara dictates that one should be kind to other creatures and treat them with equal compassion.
   
   
5. Bruthyachara is the display of devotion. In this context, Veerashaiva is considered as the servant of the society. Veerashaivas should maintain complete humility and reverence towards Istalinga and Shiv. He/she also should show respect and humility towards Guru, who is the source of spiritual guidance and religious practice, and towards Jangama, who is the wandering religious preacher. They should exercise the mutual respect, modesty, and attitude of service towards other Veerashaivas, as they are considered to be the children of the same God Shiv. In addition, the Bruthyachara dictates that one should be kind to other creatures and treat them with equal compassion.
   
6. Ganachara is devotee's behavior towards community as a whole. He/she should not entertain the ill treatment of the supreme Godhead, injustice among men, and cruelty towards other living creatures. As a member of the community, he/she should always strive for the betterment of community and its welfare.

Sapthachara - Seven Modes of Purification Kriyachara

• Gnanachara
• Bhavachara
• Sathyachara
• Nithyachara
• Dharmachara
• Sarvachara