The Lingâyats spread rapidly after Basava's death.[562] They still number about two millions and are to be found in most Kanarese-speaking districts. They are easily recognizable for all carry the lingam, which is commonly enclosed in a red scarf worn round the neck or among the richer classes in a silver-box. It is made of grey soapstone and a Lingâyat must on no account part with it for a moment. They are divided into the laity and the Jangams or priests. Some of these marry but others are itinerant ascetics who wander over India frequenting especially the five Simhâsanas or Lingâyat sees.[563] They are treated with extreme respect by the laity and sometimes wear fantastic costumes such as plates resembling armour or little bells which announce their approach as they walk. In doctrine the Lingâyats remain faithful to their original tenets and do not worship any god or goddess except Śiva in the form of the Lingam, though they show respect to Gaṇeśa, and other deities as also to the founder of their sect. But in social matters it is agreed by all observers that they show a tendency to reintroduce caste and to minimize the differences separating them from more orthodox sects. According to Basava's teaching all members of the community both men and women are equal. But though converts from all castes are still accepted, it was found at the last census that well-to-do Lingâyats were anxious to be entered under the name of Vîraśaiva Brahmans, Kshatriyas, etc., and did not admit that caste distinctions are obliterated among them. Similarly though the remarriage of widows is not forbidden there is a growing tendency to look at it askance. FOOTNOTES: [Footnote 511: In various allusions to be found in the Kâdambarî and Harshacarita.] [Footnote 512: The best known of these is the Tantravârttika, a commentary on the Pûrva-mîmâmsâ.] [Footnote 513: This is the generally accepted date and does not appear to conflict with anything else that is at present known of Śankara. An alternative suggestion is some date between 590 and 650 (see Telang, _I.A._ XIII. 1884, p. 95 and Fleet, _I.A._ XVI. 1887, p. 41). But in this case, it is very strange that I-Ching does not mention so conspicuous an enemy of the Buddhists. It does not seem to me that the use of Pûṛnavarman's name by Śankara in an illustration (_Comm. on Vedanta Sut._ II. i. 17) necessarily implies they were contemporaries, but it does prove that he cannot have lived before Pûṛnavarman.] [Footnote 514: Another tradition says he was born at Chidambaram, but the temple at Badrinath in the Himalayas said to have been founded by him has always been served by Nambuthiri Brahmans from Malabar. In 1910 a great temple erected in his honour was consecrated at Kaladi.] [Footnote 515: His conflicts with them are described in works called Śankara-vijaya of which at least four are extant.]