The Lingayats (IPA: [liŋɡaːjɐt̪ɐ]) are a monotheistic religious denomination of Hinduism. Lingayats are known for their unique practice of Ishtalinga worship, where adherents carry a personal linga symbolizing a constant, intimate relationship with Parashiva. A radical feature of Lingayats is their staunch opposition to the caste system and advocacy for social equality, challenging societal norms of the time. Its philosophical tenets are encapsulated in Vachanas, a form of devotional poetry. The tradition also emphasizes Kayaka (work) and Dasoha (service) as forms of worship, underscoring the sanctity of labor and service to others. Unlike mainstream Hinduism, Lingayats reject scriptural authority of vedas, puranas, superstition, astrology, vedic priesthood ritualistic practices, and the concept of rebirth, promoting a direct, personal experience of the divine.

Lingayats are considered as a Shaiva tradition or Sampradaya (sect). because their beliefs include many Hindu elements. Worship is centered on Shiva as the universal god in the iconographic form of Ishtalinga. Lingayats emphasize qualified monism, with philosophical foundations similar to those of Ramanuja.

Contemporary Lingayats are influential in South India, especially in the state of Karnataka. Lingayats celebrate anniversaries (jayanti) of major religious leaders of their sect, as well as Hindu festivals such as Shivaratri and Ganesh Chaturthi. Lingayats have their own pilgrimage places, temples, shrines and religious poetry based on Shiva. Today, Lingayats, along with Shaiva Siddhanta followers, Naths, Pashupatas, Kapalikas and others constitute the Shaivite population.

The word 'Lingayat' is derived from the Sanskrit root lingam "mark, symbol" and the suffix ayta. The adherents of ishtalinga are known as "Lingayats". In historical literature, they are sometimes referred to as Lingawants, Lingangis, Lingadharis, Sivabhaktas, Virasaivas or Veerashaivas. The term Lingayat is based on the practice of both genders of Lingayats wearing an iṣṭaliṅga contained inside a silver box with a necklace all the time. The istalinga is an oval-shaped emblem symbolising Parashiva, the absolute reality and icon of their spirituality.

Historically, Lingayats were known as "Virashaivas" or "ardent, heroic worshippers of Shiva." According to Blake Michael, Veerashaivism refers both to a "philosophical or theological system as well as to the historical, social and religious movement which originated from that system." Lingayats refer to the modern adherents of this religion. The term Lingayats came to be commonly used during the British colonial period.

The terms Lingayat and Veerashaiva have been used synonymously. Veerashaivism refers to the broader Veerashaiva philosophy and theology as well as the movement, states Blake Michael, while Lingayata refers to the modern community, sect or caste that adheres to this philosophy. In the contemporary era, some state that Veerashaiva is a (sub)tradition within Lingayats with Vedic influences, and these sources have been seeking a political recognition of Lingayats to be separate from Veerashaivas, and Lingayats to be a separate religious community. In contrast, Veerashaivas consider the two contemporary (sub)traditions to be "one and the same community" belonging to Hinduism. The present-day dispute involves two opposing groups, one seeking separate status for the Lingayat community and the other wanting to keep the Veerashaiva-Lingayat community united.

The origins of Lingayats is traced to the 11th- and 12th-century CE in a region that includes northern Karnataka and nearby districts of South India. This region was a stronghold of Jainism and Shaivism. According to Iyer and other scholars, the Lingayat theology emerged as a definitive egalitarian movement in this theological milieu, growing rapidly beyond north Karnataka. The Lingayats, states Burjor Avari quoting Jha, were "extremely anti-Jain". The Veerashaiva philosophy enabled Lingayats to "win over the Jains to Shiva worship". The Lingayats were also anti-Brahmin as evidenced by the polemics against the Brahmins in early Veerashaiva literature.

According to a tradition which developed after Basava's time, Veerashaivism was transmitted by five Panchacharyas, namely Renukacharya, Darukacharya, Ekorama, Panditharadhya, and Vishweswara, and first taught by Renukacharya to sage Agasthya, a Vedic seer. A central text in this tradition is Siddhanta Shikhamani, which was written in Sanskrit, and gives an elaboration of "the primitive traits of Veerashaivism [found] in the Vedas and the Upanishads" and "the concrete features given to it in the latter parts (Uttarabhaga) of the Saivagamas." While Veerashaivas regard the Siddhanta Shikhamani to predate Basava, it may actually have been composed in the 13th or 14th century, post-dating Basava.