Chapter-IV

Introduction:

Basaveshwara started his movement single handedly. Men of ability and distinction

later upheld it and with the support of such great persons the movement was

reinforced, gaining fresh vigour and vision. Hundreds and thousands of Shivasaranas

participated in the movement. Here an attempt is made to discuss in brief the life

sketch of outstanding personalities of the movement like Allama prabhu.

Chennabasavanna, Siddharama and Akkamahadevi.

They accelerated the pace of the movement by their involvement in the

movement. Allama Prabhu's majestic association with Basaveshwara imparted

dignity and grandeur to the movement. Under his guidance, the institution, raised to

the status of a classical religious faith, an independent doctrine and philosophical

school, earned recognition. Siddharama of Sonnalige, renowned for his humanitarian

works, became the disciple of Allama Prabhu. Madivala Machayya heroically

defended the faith, repulsing the assaults of shortsighted dialecticians.

Chennabasavanna fathomed its depths. With his subtle exposition of philosophical

intricacies and secrets of mysticism. Akka Mahadevi, a unique representative of the

fair sex, exemplified the supremacy of true devotion and demonstrated the partly of

womanhood in the realism of religion. It makes it clear that everyone had an active

role and entrusted with special responsibility.

Basaveshwara and his colleagues lived for the noble cause of humanity. They

emphasized speaking the truth always in their teachings and stressed abstaining from

backbiting, harsh language, slandering and cheating etc.

63

4.1. Allama Prabhu:

Allama Prabhu was foremost among Basaveshwara's colleagues, one of the prime

ministers of the Virasaiva religious movement. He was also one of the Jewels of

Kannada culture'. "In the spiritual history of the Kamataka, Allama Prabhu's is a very

great name. A man of surpassing intellect, his impact was epoch-making. Few mystics

have attained greater heights. Although his fame and influence have been mostly

restricted to the Karnataka, his message has an appeal and a dimension, which are

universal".l

Allama Prabhu's vacanas are at once to so incisive and so comprehensive that,

if known, it can enlighten all ages and all climes. "In Prabhu's Vacanas we find an

original and independent thinking power that should not only amaze, but also endear

him to the rational man of our duy."'

There is abundant material about Allama Prabhu's life.3 Allama Prabhu was

bom in the Kalamukha town of Ballegavi in the present Shimoga district. Nirahankara

was his father and Sujnani his mother. From Harihara's Life of Prabhu work we leam

that Allama was the son of a person who rvas the leader of professional musicians and

dances of a lowly caste at the local temple of Gogeshwari, Allama continued his

father's professions of a drummer in the temple. He himself became an expert player

on mridanga.

Allama, according to legend, had a love marriage with the daughter of a local

wealth man. When his wife died, he turned to religion, and wandered from place to

place. He was given the Istalinga by the Shivayogi Animishayya.

t S.C.Nandimath, L.M.A.Menezes and R.C.Hiremath, Sunyasampadane Vol. I, Karnataka University,Dharwar, 1965, p.l.'Ibid., p.l.' Harihara's Life of Prabhu or Camarasa's Prabhu Linga Lile are too meager to make up an authenticlife-account. His Vacanas and Sunyasampadane give us various thoughts of Allama Prabhu's life.

64

In his journeys the first important town he touched was Lakundi, the second

important one, Sholapur and the third, Kalyana. According to all accounts, Kalyana

was established as the rallying center of Virasaiva saints by Allama,s spiritual

presence as much as by Basaveshwara's efforts as minister of state. The company ofsaints presided over by Allama, came to be known as Anubhava Mantapa or the

mansion of experience.

Allama taught that there could be no death for a true devotee of the Linga.

Finally Muktayi Akka's inward eye opened.

When he moved to Sholapur he learned that Siddharama had installed his

personal Linga of Kapil Siddha Mallikarjuna as an idol and was seriously engaged in

building a temple for it and in digging a tank around the temple. There are several

Vacanas by Allama referring with biting satire to Siddharamma's tank-digging

enterprise.a Following is one of the Vacanas:

To build a tank, think of your bodyAs the hollow,Think of your mind as the wallAround itAscend it through steps of six-positioned pathFill it with water of supreme bliss.None I know build tanks this wavI swear by Guhesvara, the tank IBuild is etemal! (A.P.V.364)

Allama enlightened Siddharama by enunciating the doctrine that the bliss of

Shiva could be attained only through right consciousness and knowledge, and not

through fate, because 'for one wearing the Linga, there can be neither true birth nor

death'. True knowledge is not a mere grace of Shiva. It comes out of self-effort and

self-realization. Allama stated we find the presence of Shiva in everything, animate

1 tltlyq.t, Religion and Society among the Lingayats of South Indiq vikas publishing House, NewDelhi, 1983, p.51.

65

and inanimate, conscious and unconscious. This is because the kingdom of God is

within us.

It was he who was mainly responsible for the conversion of Siddharama and

this event helped Virasaivism grow faster. Allama Prabhu brought Siddharama to

Kalyana and met all the leaders of' the movement. The leaders, including

Basaveshwara, looked upon Allama as their spiritual guru and were guided by him in

their sadhane.

The masses who had increasingly embraced the Virasaiva religion were still

caught in the superstitions beliefs and practices nurtured by the traditional orthodox

socio-religious order of the day. Allama Prabhu adopted the strategy of working on

them to bring about the required moral change in their character and conduct.

Allama gave his blunt advice and warning not only to the erring jangama

cadres, but to his colleagues and peers as well, including Basaveshwara himself. For

instance when Basaveshwara would Soy, 'oHe who dons the Linga is Lord

Sangamanatha"; Allama would beg him to be more careful and rigorous in his

thinking.

Allama's arrival at Kalyana served as a force to supplement Basaveshwara's

bhakti. His presence in the midst of the saranas gave life and vigour to them. Amidst

his many sided activities, Basaveshwara had needed the support of a seer like Allama

Prabhu who was a living incarnation of knowledge, renunciation and asceticism; who

was able to destroy all that was mean and uphold truth an justice. While he paid due

regard to rational thinking, he asserted the necessity of faith coupled with thought and

practice of principles.

He was undoubtedly the central

Basaveshwara's house. The participants

figure in the seminars which took place in

benefited by his profound scholarship and

66

wisdom' It is said that he was unanimously chosen to occupy Shunya-Simhasana, the

'throne of the voidoo which speaks volumes for his eminence as a man of mystical

experience. During his life in Kalyana, he stood like a solid rock of support for the

Virasaiva movement, reflecting in himself the essence of Virasaivism-its doctrines.

scholarship and tenets.

Allama Prabhu yoked spiritual practice to Basaveshwara's belief that saranas

following different Kayakas could still attain yogic height. He put them to searching

tests. He made them aware of their powers and limitations. He thus proved to be a

maker of spiritual masters.

He proclaimed that the human race was one and achieved in practice perfect

equality between man and man a revolutionary view of those days. He finally left

Kalyana with the other saranas, after the celebration of the ma:riage between an

untouchable and a Brahman, and went to Srisailam.5

Allama Prabhu as an author:

Prabhu is the author of the Satsthala Vacanas, which form an authoritative treatise on

the satsthala Siddhanta Lingasutra Nirnava vacanas; Mantrogopya, Kalajnana

Vacanas and other miscellaneous Vacanas and songs, all crammed with mystic

experience and Shiva yogic practices. Some of his vacanas are enigmatic in form and

are known as Bedagina Vacanas. In the ,grstiya Vacanas of Prabhu the intricate of

Pindanda are discussed. The Mantragoya, with twenty seven stanzas, describes the art

of Shiva yoga revealed to Siddharamayya. In his Kalajnana Vacanas. prabhu the

vicissitudes of virasaivism and predicted the final return of saranas.

5 s.c.Nandimath, L.M.A.Menezes and R.c.Hiremath, sunyasampadane vol. I, op.cit.,p.27.

67

His teachings:

Allama preached no particular dogma, creed or philosophy. His mission was two fold.

One, to wipe out people's ignorance in religious matters, and to create for them a

proper perspective in their quest after truth. Second, to place before the people the

eternal truths of life in their pristine form. He preached that the sadhaka can conquer

an ego centric life. To live a life for beyond the material baits and allurements. One

who has realized this great ideal can remain untouchable by birth and death.

There is a great difference between Allama and the other religious teachers.

He did not care for establishing any religion. He did not like others; preach that his

own ways of life were the best. He not only advocated that all ways leads to Atma

jnana are the best, but also gave currency to the principles that embrace all religions.

His was the religion of man, irrespective of caste, creed, colour and faith.6

His Vacanas:

His vacanas are beautiful but not simple. A section of his vacanas is named as

Bedagina vacanas; Bedagu literally means grace, novel or even uncommon. The

vacanas are paradoxical in nature meaning one thing to a lay reader, but another to the

initiated. The language of these vacanas is comparable to the sadha bhasha of tantric

texts.

About 1645 vacarras of Allama are available now, though he is said to have

composed 2 crore 77 lakh vacanas. Thel' examine the important philosophical tenets

in the light of personal spiritual experience. His vacanas may be called the sutras of

Virasaiva Siddhanta. Guhesvara was the name by which Allama referred to God.

Allama's vacanas are short and packed with thought. Many of them are almost

riddles. It has been possible to understand them only because of the commentaries on

u H.T.Sasnur, Elventh and Twelfth Century Kannada Literature, Ram Krishna Academy of Educationand Culture, Bijapur, l99l , pp 79-81.

68

them. Allama's virakti, his jnana, his anubhava and his self-confidence are finely

revealed in his ,ru"u|rur.t He preached Shivatattwa through Kannada. Thus, Kannada

I

literature and laneufe have been enriched by the thoughts and words of Allama.

I

Allama Praphu points out that how the moral values had deteriorated

I

gradually through ofrt the ages. During the 12th century, the society had reached its

I

depths. The Guru hfd lost his position. In fact, consciousness had disappeared from

I

human society, bothlin spiritual and educational field.

IThe overwh{lmine impression that Allama leaves of masterful wisdom and

I

awareness is clearfV reflected in the propositions of his vacanas in the different

I

phases or sthalas, ofer half the vacanas are about the later steps ofthe saints ascent,

I

the largest number afe about the state of union and realization.s Allama through

I

his vacanas taught tfe masses that Bhakti, Karma and Yoga all lead to jnana in the

I

final analysis. I

The other rrul*u saints recognized him instantly as the master. Basaveshwara,

Mahadevi, Chennabasavanna, Siddharama, Muktayakka and others considered him

their Guru. Basaveshwara was known as Anna 'elder brother'; Mahadevi as Akka

'elder sistero, but Allama was Prabhu or Master to everyone. The Sunyasampadane or

the achievement of nothingness an important source for Virasaiva thought and poetry,

was written round the life and work of Allama. and describes his encounter with

contemporary saints.

Allama was a free and fearless thinker and worthless customs and hollow

traditions had absolutely no appeal for him. The intolerance that many a Virasaiva

showed towards Bhavi's or non-lingayats was most disliked by him. He sincerely

' Ibid., p.80

t A.K.Ramanujan, Speaking of Siva, Penguin Books India, 1973,p.148. Compare these proportionswith those of Basavanna, where the greater number is in the first Bhakta-Stage.

69

hated such behaviour and always helped and sympathized with the followers of other

religious or cults. Tolerance is the life breath of Kamataka culture and Allama loved

and lived it. He stood for liberty, equality and fraternity. He was a great champion of

the noble cause of equality to women in all walks of life men and women being the

two eyes of the body-social or the body -politic. Under his care, the lowliest of the

low could aspire to any coveted place in the social set up, equal opportunity being

available to all.

He did not like liberation to be a distant goal. Here and now and in this very

life, he would and every one to aim and attain emancipation (Kayakave Kailasa)

o'Work leads to liberation" was a very healthy economic principle promulgated by

him, to safeguard the economic well-being of the community and to enable the state

to enjoy prosperity and plenty. It was more or less a workable variant of the moderate

concept of socialism. It happily combined the spiritual and temporal needs of the

community and scored a success to start with, for it was claimed and declared by the

saranas that these were no beggars at Kalyana.

His sermon was to sacrifice the lower for the higher values in life, no matter

what suffering it involved. He respected the dignity of man. Each man or woman was

the captain of his/ her soul and master of his/ her destiny. With his universal outlook,

noble ideas and wisdom to reconcile conflicting thoughts, he could easily be looked

upon as a'Vishwamanava'

"Allama Prabhu identifies the factors contributing to the development of human

society. The society should aim at its development with determined will. Lack of

determination to purchase a right path chosen is the main reasons for the failure in

achieving the objects".e

e Virupakshappa, Allama Prabhu,Basava Journal, Yol.26,No.3, March 2001, Basava Samiti,Bangalore, pp 52-53.

70

The masses who had increasingly embraced the Virasaiva religion were still

caught in the superstitions, beliefs and practices nurtured by the traditional orthodox

socio-religious order of the day. These beliefs were so deep-rooted that, the priestly

cadres of the Pasupathas and Kalamukhas did not find to exploit the masses in the

name of Basaveshwara and his exemplary life and his teachings. In fact the allegiance

of the Pasupatha and Kalamukhas to the new religion was openly opportunistic.

Allama adopted the strategy of working to them bring about the retained moral

change in their conduct and character. Many of his vacanas testify to the efforts he

made to rouse the conscience and awareness of these cadres.

"spiritual life is impossible without a sound moral basis. The underlying

principle of all morality is unselfishness. A man cannot be unselfish unless he is

imbued with the spirit of renunciation. It means the giving up of Kama and Kanchana

i.e. lust and gold. The spirit of renunciation manifests itself in life as purity of

character and devoted service to fellow beings and as a strong and steady aspiration

for the divine. The vision of god dawns in a heart in which the spirit of renunciation

and the intensity of aspiration have reached their culmination."l0

Allama like his associates has left behind him a rich legacy of vacanas. His

vacanas have neither the throbbing human appeal of Basaveshwara's nor the ethereal

fluency of Akkamahadevi's but they inspired for their spiritual strength and

intellectual content. His vacanas are the spontaneous over flow of a luminous soul

caller and serene unperturbed by the acting joys and dizzy raptures of the world.

r0 Nayantara C.Aspalli, Shivasharanas: The problem of Untouchability and Emancipation of Women,an Unpublished Ph.D. Thesis submitted to Gulbarga University, Gulbarga, 2001,p.33.

7l

4.2. Chennabasaveshwara

chennabasavanna is one of the three famous virasaiva mystics' He was the guru of

Siddharama. The writers of vacanas have paid homage to the three as follows:

Basaveshwara as 'Bhakta" Allama as 'viragi' and chennabasavanna as a oJnani'' If

Basaveshwara was known as 'Dandanayaka' Chennabsavanna was known as

.Chikkadandanayaka'. Chennabasavanna was the right hand man of Basaveshwara.

Chennabasavanna was the son of Akkanagamma, sister of Basaveshwara. He

was an intelligent man and a good scholar. His compositions give us a complete and

systematic exposition of the Shatsthala philosophy.

"Chennabasavanna held a unique position among saranas. It was he who

paying greater attention to exposition of Virasaiva Siddhanta in his vacanas' gave it a

complete shape and order and expounded it in a systematic manner."ll So during his

day and even to this day, Chennabasavanna is considered an authority in matters

relating to the philosophy and practices of Virasaivism.

The Vacanas themselves, those of Chennabasava and others stated that he was

the son of Basaveshwara's elder sister, Nagalambike, and his father was Sivadeva

(Sivaswami) Sivadeva accompanied his wife to Kudala Sangama, stayed with her

there to look after his rebel brother-in-law, and later followed him to Kalyana.

The Sunyasampadane tells that Chennasabasava's initiation (diksha) was done

by Basaveshwara while the child was still in the womb, and Basaveshwara was his

Guru. Indeed, uncle and nephew seem to have been together from the first at Kudala

Sangama and Kalyana, until the very end and were parted only by the unfortunate

incidents that followed the inter-caste marriage. The two were contrasted

rr K.R.Basavaraja, Basasveshwara, His Life, Vision and Work, Someshwara Publications, Dharwar,

2001,p.257.

72

personalities. While Basaveshwara was the embodiment of Bhakti, Chennabasavanna

seemed to be Jnana incarnate. In the discussions of the Anubhava Mantapa, on

subjects ranging of Sunya or the Absolute Reality, he was an easy leader. He was the

first perhaps, to systematize the Shatsthala doctrine. They called him by such titles as

Mahajnani,rt Srrayumbhjnani, Sadusthabrahmil3 and Sadusthalacakravarti.ra

At the same time, he laid equal emphasis on devotion and knowledge.

Nothing, not even the highest spiritual experience, meant anything to him unless it

could be translated into action. "Thou without actiono', he said, "are lame, action

without thought is blind". So he lived what he professed. In the remarkable debate

recorded in the lQth chapter of the Sunyasampadane, it was Chennabasavanna in

particular who won the decisive battle for Istalinga and not convinced the skeptical

Siddharamayya bred in a different tradition of Saivism, and gave him the Linga -

diksa.

His Works:

In addition to the great impetus he lent to the sarana movement giving to Virasaiva

doctrine a clear and incisive definition and inspiring upon the correspondence of life

with faith and precept with practice, Chennabasavanna had, in his brief life, time to

make voluminous contribution to Kannada literature. He is the author of the following

works:

l. Satsthala Vacanals

2. Karana Hasuge

t2 Menezes M.A. and Bhoosnurmath S.S, Sunyasampadane, Vol. III, Karnataka University Dharwar,

1969,V.62.t' Menezes M.A. and Bhoosnurmath S.S, Sunyasampadane, Vol. II, Karnataka University Dharwar,

1968,V.35,P.274.t4 lbid., ch.vr,v.24, P.260.15 A Collection of all of Chennabasavanna's Vacanas, including these, has been published by

Karnataka University, Dharwar, under the title 'Chennabasavannavara Vacanagalu'.

IJ

3. Misrarpana

4. Hiriya Mantragopya

5. Pada Mantragopya

6. Sakilada Vacanagalu

The following works are also attributed to him

1. Rajayogadavacana

2. Rudra Bharatada Srsti.

His Teachings:

Chennabasavanna says the body is regarded as a gift of the divine grace. The flesh, far

from being hateful, is adorable it contains the seeds of divinity.l6 There are

gradations in the knowledge of the Reality. The higher knowledge is concerned with

the deepest reality, which is beyond the sense, the intellect or any other instrument of

knowledge. Before one to grasps the absolute reality, there is Guru, Linga, Jangama

and Prasada. Once it is grasped none of these exist. There is only'svaya' oneself and

no 'para' the other. Difference is hard fact of experience but when the Divine

consciousness dawns, all difference melts into the one.

Chennabasavanna said that one who has reached the level of Realization is a

sarana. He is free from all earthly taints. He is free to live, to move to do, as he likes.

Standing above all desire and desirelessness, he makes no distinction between the

visible and invisible, between the outward and the inward. Having attained Linghood,

he is in no way inferior to Linga.

While emphasizing the need for practicing principles of a philosophy or tenets

of a religion to attain such fulfillment that could open the eye of consciousness and

'u Menezes M.A. and Bhoosnurmath S.S, Sunyasampadane, III, op'cit., P.8.

74

led to self-realization, he condemned the dogmatic beliefs, blind customs and

ostentations show of religion when he said that:

What if one dwells onA tree -toP or on alm?What is one goes naked

Casting off one's clothes?What if one is aboveHowever long theY maY remain,Who know not the exPerience,Of Kudalachanna,Of what avail? It's all in vain,O sirs. all in vain!17

There was a synthesis of thought and practice in his accomplishment. A

Jangama must embody consciousness, religious practice and right work' Right work

was karma performed in a spirit of absolute surrender and complete detachment. The

word satkriya in the widest possible connotations was realized in him thus:

Everything should be offered to the LingaBefore the body comes into contact with itBefore the mind touches it,Before the mind touches it,Before the five senses

Ear, eye, nose tongue and skin --enjoy it'This is what You should doIf you wish to become a Prasadi.^Of our Kudala channasangayya.18

This is satkriya or right work. 'I'he seeker must dedicate his all to God and

look upon it as his prasada. This is the key of Karma.

The Shatsthala, or Six-stage path. is an essential part of the Virasaiva doctrine.

Spiritual evolution is believed to pass through six stages-Bhakta, Maheshwara,

Prasadi, Pranalingi, Sarana and Aikysthala. Chennabasavanna applied this spiritual

doctrine to the pursuit of social development and progress.

r7 Tipperudraswamy, The Virasaiva Saints-A Study, Murusaiva Mutt, Hubli, p.124.ts.K.R.Basavaraja, Basaveshwara, His Life, Vison and Work, op.cit.,p'259.

75

His Vacanas:

Thus Chennabasavanna went about educating and alerting the emerging

populistic Virasaiva through his comments on the Marga as well as on the Desi

traditions in a language characterized, by bluntness, satire and challenge.le In his

vacanas we find the search for truth, knowledge and experience, fearlessness and

independence of judgment to challenge.

Chennabasavanna's wrote above 2000 vacanas, which are available now. In

his every vacana he said when outward action and inward consciousness are united all

pollutions of body and mind cease. Chennabasavanna's doctrine that "work is

knowledge and knowledge is work" was a truth that seekers cherished as the breath of

their being.

In the ritual system, the auspicious moment designated by an astrologer, has a

special status and function. The system demands that all acts should be performed at

whatever moment is declared as auspicious, Chennabasavanna rejected this system

associated with the Marga style, and condemned it. like his colleagues.

How can I equate the true devotees of LingaWith those reckoning days as auspiciousWhether Monday of Tuesday or the day of Siva's night?Which is more signifrcant the day or theThe Linga.2o (c.B.v.435)

Chennabasavanna, though quite young in age, was quite mature in knowledge

and in spiritual experience, and also the great builder of a system. Chennabasavanna

was not only the first to realize the identity between Prana and Linga and the vital

re K.lshwaran, Religion and Society among the Lingayats of South India, op.cit., pp.55-56.'" Menezes M.A. and Bhoosnurmath S.S, Sunyasampadane, III, op. cit., Ch. VIII, V.84.

76

importance of Sivacara , but also to establish the fivefold discipline of Guru, Linga

and Jangama, Padaodaka and prasada ,and set up the hierarchy of satsthala.

Chennabasavanna was a great personality. He was a great Jnani, and was also

'Chikkadandanayaka'. His commanding of the army against the Kalachuri's after the

assassination of the Bijjala shows his military prowess. The aim of the Jnani is not

only free himself from the cares of outward life but to attain state of spiritual freedom

where he is not tempted by riches of honour and is not elated by success or depressed

by failure. He develops a spirit of equanimity. These free men are solitary souls do

not have any personal attachments or private ambitions but embody in their own spirit

the freedom of the world. "Chennabasavanna was a legend in his own times. It is said

that, he lived only twenty-four years. But, the heights he scaled in his mystical

pursuits, the exceptional ability to impart information, the gift of fluent speech, the

extraordinary scholarship revealed in his works, the esteem he enjoyed amongst the

great seers and mystics, the unblemished services he rendered as a junior commander

in chief',2l the prominent role he played in the socio-religious movements of his times

and other facets of his personality are immense.

77

4.3. Siddharameshwara

Among the great saints of Virasaivism, Siddharamayya finds a distinguished place

along with Basaveshwara, chennbasavanna, prabhudeva and others.

Siddharama was one of the well-known personalities of the twelfth century.

He was a devotee of god and belonged probably to the Lakulisa-Pasupatha Saiva sect.

He was a social worker with the zeal of a missionary. He was certainly an historical

person, since references to him are found as Siddharama of Sonnalige, the present

Sholapur, and Maharastra. Here can be seen to this day the Lingas he installed, the

temples and tanks he built and other relics of his activity. Mention of his name can

also be found in Virasaiva literature. Not only Literary,z2 but also some inscriptions

give us information about Siddharama of Sholapur.23

It appears that the poet Ragavanka was very close to Siddharama, and his

account of Siddharama is the best available. According to Ragavanka Siddharama

came from Sholapur town and his parents were Mudayya and Suggawa (Muddawa).

As a child in peasant family. Siddharama spent his early boyhood as a cowherd. It is

said, that he was bom with the blessings of Revanasiddhaguru so, they named him

Dhulimakalayya, after their family God. 'fhe parents thinking him to be dull witted

entrusted him with the work of tending the cattle.

Leaving his home, he travelled to Srisailam and became a devotee of the God

Mallikarjuna. He then returned to Sholapur, and built a temple to Mallikarjuna there.

2r Basawaraj Puranik, Channabasaveshwara Master Intrepreter of Conduct,BasavaJournal, yol.26,No.3, March 2001, Basava Samiti, Bangalore, p.10.-- Palkurike Samantha's Someshwara Purana, Virakta Tontadarya's work Siddheshwara purana,Shantalingeshwara Bhairaveshwara Kavyakatha Sutra Ratnakara, Lakkanna Dandesa's Sivatatva-Chintamani, Raghavanka's Siddharama Charitra. Harihara's Prabhudevara Ragale, BhimakaviyaBasavapurana, Jayadevi Lingade, Siddharameshwara Purana etc. In all these Virasaiva prose, Kavyaand Puranas we find the mentioned the name of Siddharameshwara. In the Sunyasampadane23 Sangamesh Savadattimatha,BayalaKaranika, memorial volume of Silver Jubliee celebration ofP. Shivayogishwara Mahaswamij i, Bhatambra Bhalki,2000, p.207 ( Kannada).

78

He tried to convert his parents to shiva worship, but when he failed, he left home. He

built a Matha in the town and lived there as a Sanvasi.

Siddharama was a great social worker in his time. He wanted to converr

Sholapur into another srisaila. It was for the realizationof this aspiration that he set

about the establishment of Linga, the building of a temple for it, surrounded by a tank.

He was the head of a monastery and had a large following. His place Sonnalige

(Sholapur of Maharastra) was a smalr village; he built it into a big town. He

constructed numerous temples in other places also. He constructed a huge reservoir,

which is still intact in Sholapur, for 'the benefit of men, feasts, insects and all,. He

aranged mass milriages in his temple and helped poor people perform their

marriages with minimum expenditure. His contemporaries looked upon him as God

Himself.2a

It was Allama Prabhu who first diverted Siddharama from his path of work

and turned him towards a life of renunciation. Allama transformed him from a yogi

into a Shivayogi. He proposed that Siddharama should accompany him to Kalyana,

which was then the home of Basaveshwara and Istalinga worship.

Siddharama felt that his personal deity Kapil Siddharamallikarjuna had come

in the form of Basaveshwara. Standing by Basaveshwara, he strongly condemned the

caste system and its inequality.He asked,

Does one become a BrahmanMerely by reading and studying the Vedas?Does one become a Brahmin by merelySacrificial rites? (S.R.V.453)

'a K.Ishwaran, Religion and Society among the Lingayats of South India, op.cit., p.60.

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when people questioned the caste of shiva devotees like Dohara Kakkayya and

Madara Cannayya, his reply was trenchant and brief:

"What was the caste of Vyasa, Valmiki and Kaundilya?

There is no sense in looking into caste',.

His teachings:

He believed that mere birth, reading, preaching, or puja (worship) did not

make a man gteat, for greatness could be achieved only by realizing the light within

oneself' He wrote about 1378 vacanas, mainly on these themes. His vacanas are in

very simple language, ffid explained his belief in Ishwara (God), Jiva (life), and

Prakruti (nature).

In his vacanas we find the experience of life, meaningfur message,

Shatsthala's importance and Ashtavarana.

Siddharama was a spiritual force who played an important role in the

Virasaiva movement. prabhudeva and Akkamahadevi belong to one type;

Basveshwara and Siddharama belong to another type. They are Bhakti Oriented.

He also criticized the existing blind beliefs, social evils, superstitions where

the common people follow those things. Siddharama stated the man,s mind is the

main thing to decide the right and wrong path on this earth. He criticize when the

happiness comes they praise the God when sadness comes they God,s angry. So he

says that it is the inner heart which give the correct direction ro man.

He went to serve the human and behave the all others with as a human being,

treate equally along with animals and get the salvation. He believed the importance ofwork, and said that if it were done with God's grace it became sacred.

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siddharama's life and career exemplis' a peculiar blend of peasant equaritiesand he was a true child of the populistic culture that pervaded the life of Kamatakapeasantry' But he also used the Marga traditions and its resources in the cause of hispopulistic lingayat socio-religious movement. As the revolutionary movement of theShivasaranas reached its final phase in Kalyana siddharama returned to his nativeSholapur to rest for ever'He has preached what other vacana-writer have done. Hisvacanas are generally short, and have a simple style.

It would not be an exaggeration if it is said that siddh arama excels manyvacana writers in the art of expressing difficult subjects in a most perspicuous way.

His vacanas do not abound in technical terms common to the virasaiva philosophy.

So, we find simplicity not symbolism in his vacanas.

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4.4 Akkamahadevi

Akkamahadevi is perhaps one of the greatest saints of Kamataka and is comparable to

Mirabai of Rajasthan and Andal of Tamil Nadu. Akkamahadevi has composed some

of the finest vacanas, which are lyrical in nature. They tell us of all the turmoil and

conflict she experienced in her spiritual journey. As far as literary quality isconcernedo her compositions are next only to those of Basaveshwara.

Mahadevi's vacanas that were once important only to a certain sect have now

universal appeal because of their cosmic vision and lofty ideals. These vacanas are

poetry of the highest ordero which reveal the towering personality of Mahadevi. some

other literary sources also give us information about the Akkamahadevi.2s

Akkamahadevi was born in Udutadi village, about six miles from Allama,s

birth place, Ballegavi. Her parents Sumati and Nirmala were devotees of Shiva. She

attained knowledge of Linga at the age of seven. To the growing Mahadevi the local

deity, Chennamallikarjuna, was everything. She began to feel that she was married to

God Shiva and that she was God's spouse. Kausika, a feudatory who was ruling the

town, wanted to marry her. "The rivalry between the Divine lover and all human loves

was dominated by the incidents of her own life (vacana. ll4). Kausika, saw her one

day and fell in love with her. He sent word to her parents, asking for her hand. In

addition to being only human, he disqualified himself further by being a bhavi, an

unbeliever. Yet he persuaded her, or rather her parents, partly by show of fore and

partly by his protestations of love.26

Her spiritual experience, acquired in early girlhood came to maturity at this

time. Through day and night, she had but one dream.

" To know history of Akkamahadevi, we have to refer the Harihara's work Mahadeviyakkana Ragale,flngTu" Prabhulingalingalile, and Sunyasampadane.'" A'K'Ramanujan, Speaking of Shiva, penguin iook, New Derhi, r973,pp l l l-l14.

82

Oh, sister mine, hearken, sister.I dreamt a dreamI dreamt I saw betel nut, betel-leafAnd a coconutSaw an ascetic with small matted hairAnd beautiful teethCome for almsI gave my hand to him who overflows limits.And followed him.I opened my eyes after seeing my belovedChennamallikarjuna! (4.V.77)

At one point, Kausika appears to have tried to force his will on her and so she

left him' Like many other saints she left her birth place and parents (vacana.lg2) and

went to Kalyana. She appears to have thrown away even modesty and clothing,

covering herself by her hair alone. she said:

Having made a Home in the heart of marketCan one afford to be afraid of noise?Having been born in this world,One should be prepared for praise as well as blame,Yielding never to anger in one,s mind,one should continue to be calm and collected (A.v.106)

Her first important act in Kalyana was to receive initiation into the Linga life

from Basaveshwara, who, thereby, became her preceptor. She called him ..My God,,.27

During her stay in Kalyana, Mahadevi became well know among the saranas for her

exemplary devotion, learning and self-renunciation. The saranas conferred on her the

title "Sister" (Akka) and henceforth she came to be called Akkamahadevi (sister

Mahadevi). Her devotion to her personal Linga, Chennamallikarjuna, not only

continued but also was intensified.

Allama Prabhu put her some searching questions, which she answered

satisfactorily. The answers she gave convinced people that it was her genuine love ofGod that had prompted her to flout an established social institution like marriage.

27 K.Ishwaran, Religion and Society among the Lingayats of South India, op.cit., p.57.

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Basaveshwara celebrated her marriage with God in his home and it seemed as if her

connection with God was formalized there.28

Her vacanas underline the fact the spiritual freedom is achieved through

victory over physical desire. Akka emphasized the purity of body because she speaks

as a woman to think that the body was the province of her power. Akkamahadevi

rejects this patriarchal proposition in a spiritual sense and highlights the need to

achieve loss of the shame of body and stand before the Divine Reality in the 'nudity

of pure being'. Basaveshwara praising Akka in one of his vacanas testifies to the fact

that her spiritual enlightenment had reached this very level.

In her own haunting vacanas she articulates her values and attitudes; some

excerpts are useful to make the point:

Illusion of body's shame lostLove of life's shame lostMemory of mind's shame bumtKnowing that mind's mergingIs to stand nude before GodShedding eagerness,Affection and commerceLord Kudala SanagamadevaThis is the mother Mahadevi's stance2e

In her spiritual career, Akkamahadevi drew sustenance from a distinguished

group of colleagues. She derived her devotional intensity from Basaveshwara, her

Shiva monism from Allama and her leaming from Chennabasavanna. Because of her

own outstanding attainments she was able to make an impact on the male dominated

contemporary society and enjoy remarkable individuality and independence. She not

only reflected the existing order, she was as well a symbol and bearer of the new

28 M.Chidananda Murthy, Basavanna, National Book, Trust, India, 1991, p.79.2e Vriaya Guttal, Akka Mahadevi qnd the Vacqna Movement,Basava Journal, Jan-March, 2003, BasavaSamiti, Bangalire, p55.

84

Lingayat social order based

including those based on sex.

a complete rejection of all forms of inequality,

Mahadevi vacanas contain figures of speech, similes and metaphors,

representative of not merely Marga but also of Desi styles. She followed neither the

Marga nor Desi tradition solely,3o but pursued the more complex populist path,

which cut through the existing socio-cultural and religions terrain.

Mahadevi successfully employed the language, style and thought of both the

Marga and Desi tradition to articulate her experience. In the process, she created her

own unique style, which also incorporated the populist style and pattern of the

Lingayat vacanas.

Eventually tiring of the mundane life, she once again set off wandering

without male protection or sanction. Her journey ended at Srisaila mountain where

she died.

Her teachings:

Her sayings in different periods of her life contain eternal truths. These may be taken

to be her teachings.

Mahadevi took active interest in the deliberations of the Anubhava Mantapa

and her discussions testi& to her profound knowledge and wisdom. Mahadevi work in

the shape of literary output is very meager in quantity. Instead of spending time in

writing poetry, she lived poetry. For we knou, of only about 360 vacanas. She was

the author of a few other works:3l

Yoganga Trividhi

Srstiya Vacana

ll-t "::ur*uru (Ed), Akkana Vacanagalu, Gita Book house, Mysore, t977.p.76.-- s's'tthoosnurmath and Armando Menezes, Sunyasampadane, Vol.IV, University of Dharwar, 1970,p.267.

on

l.

2.

85

3. Padagalu

4. Akkagala Pithike.

Her sayings in different periods of her lif'e contain etemal truths. These may

be taken to be her teachings. The striking features of Mahadevi's vacanas are:32

1' The ultimateness of spiritual values to be obtained by inward honestly and

cultivation of the inner life.

2.The need for a holy or whole development of life.

3. A positive attitude of sympathy for all. Even the lowly and the lost.

Akkamahadevi was a great poetess of nature, who had realized,the mystery of

beauty, truth and goodness. Like other Bhaktas, her struggle was with her condition,

as body, as woman, as a social being tyrannized by social roles, as a human confined

to a place and a time.33

Akkamahadevi occupies a unique place in the annals of women all over the

world' Her uniqueness springs from the fact that she was a combination of the spirit ofindependence, will power, courage, renunciation, mystic, insights and poetic fervor.

Her vacanas are among some of the earliest literary compositions by women in the

country' Akkamahadevi's contribution in terms of mystic vision and poetic imagery

has enriched vacana literature immensely.

It should be kept in mind that Akkamahadevi did not assume the garb of a

preceptor to expound truth and the mystery of the universe, The be-all and end-all ofher life was to see God face to face and become a part and parcel of that infinite

power' For this she dedicated her life. It may be said that her life is an unbroken

period of austere meditation on the highest. with this meditation she made her life

attuned to the infinite.

]] y.1.1asnur, Eleventh lld Tye]lh Century Kannada Literature, op.cir., pp S7_97." A.K.Ramanujan, Speaking of Siva, op."it. p.f f a.

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4.5. Summarv of Shivasarana's Work:

In this section, an attempt has been made to highlight the work of some of

Basaveshwara's contemporaries. However, they were not the only Shivasaranas of his

time, for there were many more, as, for example, Devara Dasimayya ,Allama prabhu,

Siddharamayya, chennabasavanna, Moligeya Marayya, Aydakki Marayya,

Doharakakayya, Madhuvaya, Haralayya, women like Akkamahadevi, Muktayyakka,

Neelambike, Gangambike, Akkanagamma, joined their hands with Shivasarana in the

religious and spiritual activities.

With the support of Shivasaranas, Basaveshwara launched his new movement.

Practicing what was preached, reached their goal with the help of hard work,

dedication towards work ad concentration.

Allama Prabhu was one of the outstanding personalities of the movement and

most of his vacanas are charactefized by complex philosophical reasoning and

esoteric allegories. In his vacanas he has given more importance to spirituality.

Akkamahadevi, contributed greatly to the cause of womanhood. She appears to be the

first, and the most coruageous woman of the spiritual world of womanhood.

Siddharama's God was not in the work of temple or tank and others but was to be

sought within. Chennabasavanna the Shatsthala Chakrawarti had given the roots and

ritual guidance to the followers of Virasaivas.

In the course of time all religions had lost their original ideal and their

observance became limited. Vedic Brahmanism was still a very powerful influence.

To the followers of this religion the doctrine of Karma was very much an article of

faith. As a result all the evil practices and effects of the Varnashrama Dharma with the

hierarchical system of castes because extensively practiced. In such conditions,

Basaveshwara and his colleagues emerged and started a religious movement, which

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made access to worship and spiritualist practice possible to any person of any social

stafus, occupation or caste.

Basaveshwara is considered one of the greatest religious and social

revolutionaries of all times. Under his leadership Shivasaranas also took up the

challenge. They revolted against the tyranny of distinctions of caste or creed they

advocated that work is worship and upheld the dignity of labour.

"If Shivasarana philosophies are properly understood and interpreted to the

common man and women of India, it will help the country in it's onwards march in

search of happiness, social liberty, equality, fratemity and justice and spiritual

good."34

Shivasaranas protested against meaningless social and religious dogmas. They

lead the protest march of the unorganized. They pleaded for socio-religious, and

economic liberation, socialization of religion, co-operation and co-existence

meaningful observation of spiritual practices and rituals, equality for women in all

walks of life, dignity of labour etc.

They brought about a revolution in the social, religious and literary fields.

Caste or births are not criteria for the status of man and woman. According to them,

divinity of labour was superior to the dignity of labour. Their preaching was very

simple and meaningful.

Shivasarana's entire philosophy may be summed up in three propositions

which are relevant for all times, which are that God is real, the world is a challenge

and an inspiration and the goal of life is to attune oneself to living in communion with

the divine being and making life a harmony in relation to society.

lt_1'A.Ca;enAragadkar, The Essence of Basaveshwara Teachings, Basava Journal, Vol.l9, No.l, Sep.1994, Basava Samiti, Bangalore, p.42.

88

Basaveshwara and other Shivasaranas were great revolutionary social

reformers who fought to establish a society based on the democratic principles like

liberty, equality, fraternity and social justice. Their thoughts and deeds were the

outcome of the religious introspection against the existing evil system and mainly

from their personal experiences. They changed the whole society from base to the top.

Shivasaranas were true spiritual and socio-religious leaders of humanity. From their

early days, they were aware of and alert about the grave disparities and defects that

had erupt into the society of their times. Iheir messages were a simple call to faith in

God, devotion to truth, non-violence and pure life. They always advocated a life of

honest labour and believed in equality of all before God. They depicted the

importance and significant of such a life in many of their Vacanas.35 Basaveshwara

says that a mere prolonged existence on this earth devoid of good deeds is a wasteful

experience, where as even a single day of good life is worth living. He also said that

there was no high or low among humans. The only difference that can be established

is that, the one with good conduct is high and the one with bad conduct is low.

In the events of irrational and inhuman acts, the Shivasaranas messages of

rationalism and humanism are most relevant to our times. Their vacanas emphasize

the importance of ethical, moral, religious, economic, political and social values,

which are both universal and permanently relevant.

The Shivasaranas practiced what they preached. They were constantly guided

by the sense of humanity. It was thus that helped the saranas to accomplish and rcalize

the ideals of their social revolution. They gave a concrete shape to their principles of

liberty, equality, fraternity and social justice by establishing a new social order free

35 Nayanatara, Shivasaranas: The Problem of Untouchability and Emancipation of Women,unpublished Ph.d Thesis Submitted Gulbarga University, dulbarga, 2001,p.229.

89

from the evils of casteism and untouchability. They declared that, the devotee of

Shiva has no any caste barriers.

The messages of Saranas are not confined to any particular region or person

but apply to all men and women of all nations of the world. They advocated the

concept of equality out of their own experience. According to them the spirit within

the body knows neither the difference male nor female nor that of master and servant.

The great message they preached to the human community is a message of love and

compassion combined with devotion. This message treats all men and women as

equal without any distinction. It is as relevant to us, today, or it was when advocated

800 years back.

Saranas were the founding force behind the establishment of Anubhava

Mantapa. Many female members played an important role in the entities of it. It also

played an important role in the emancipation of women. They were a constant source

of inspiration and knowledge in the activities.36 Some of the women were well read

and distinguished themselves by their contribution to philosophical discussions and

vacana literature. The effort made by Saranas for the emancipation of untouchables

and of women was a remarkable achievement in the Indian history.

Basaveshwara and Shivasaranas have rendered enorrnous service to the

human raceo through their Vacanas and literature. They departed from the old

traditions of expressions and opened out fresh thoughts through free and simple

literary compositions. Through their Vacanas, Kannada language attained for the first

time its genius. \

There are over five million followers of saranas. Many of the teachings of

sarnanas are of more than regional and temporary appeal. They are not confined to the

* C.D.Uttangi (Ed) by S.T.Gunjal, Anubhava Mantapa, The Heart of the Lingayat Religion, ContenaryCommemoration Committee Gulbaraga, lgl2, pp 42--45.

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ruilrow limits of a gone by historic age and a particular sect or set of persons. The

teachings posses the merit and force to echo through long centuries, worthy of being

heard and acted upon by men of the modern age, though placed in different

circumstances.

They did not preach impractical utopian ideals but enjoined practical remedies

for the ailments of mankind. They implicitly believed and fervently practiced what

they preached. They abhorred the conventional superiority of the religious and social

aristocracy and vested interests and directed a frontal attack to expose the unreality of

their claims.

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