He declared that every individual, high or low born, rich or poor could undertake the path of religious freedom by being a true devotee of God. As a result, many individuals from oppressed classes demonstrated that they were capable of attaining sainthood. Basavanna declared that the only difference between men and women is physical anatomy. Woman having their soul, he said entitles them to have full access to all religious practices. Women took up leadership roles in religion and literature.

He emphasized that honest labor has dignity as well as divinity. The principle of Kayaka as honest work laid emphasis on service and not self-benefit. Basavanna introduced two other principles unto economic revolution. They were Dasoha (Community Service) and Prasada (blessings). Although Dasoha and Prasada are popularly constructed as donation of food, these concepts have deeper ethical principle. Dasoha denotes community service. Essentially, giving back to the society is the core concept. Additionally, money obtained by unjust means is not fit to be used for community service. There are historic instances when donations from certain individuals were rejected because their wealth had suspicious sources.

The scriptures of Hinduism being in Sanskrit, the upper class employed exclusive rights to learn Sanskrit and denied access to others. Basavanna and his followers used common language Kannada to convey their religious experiences. They used lyrical poems called Vachana's to express their understanding of complex scriptures and philosophy. Immediately, the mass of the people could get access to the essence of the forbidden religious texts.
Basavanna propagated that any individual can wear Istalinga and seek a god as Seeker (Sharana). A Sharana can seek God without mediation of a temple priest. In time, the symbol becomes a part of mind and feeling with the development of faith and discipline. Thus, the ordinary individual can circumvent the temple oligarchy and undertake the quest for god independently. Men and women who undertook this new path though not educated, created meaningful Vachana's describing their religious experiences. In the process, an efflorescence of Kannada literature took place. The result was a language revolution.

Basavanna established an unique institution called Anubhava Mantapa (the spiritual assembly). This is a meeting place where the devotees assemble, on equal basis and conduct discourses regarding their religious experiences. This is an innovative way of communication where free thought is encouraged and the participants support each other towards spiritual growth. This approach differs from the traditional mode of one way communication from an individual of higher status lecturing others of lower status. Spiritual growth can take place in an environment of equality, respect, humility and mutual support.

Thus, Basavanna preached revolutionary ideas and practically built an ideal society. He injected humanistic and compassionate thinking not only into then practice of religion but also into social, political and economic arenas.

We celebrate the birth of man who was named Basava by his parents, adoringly called Basavanna and historically recognized as Basaveshwara. At this time, it is well to remember that social ills that Basaveshwara fought against persist with us. Society is afflicted with competition without compassion, religious fervor without kindness and secularism, without Godliness. Basaveshwara's teachings are very relevant to-day.