shivasharanes and the vachana movement - Jss Online

42 Pages·2012·1.94 MB·English

SSSSS HHHHH AAAAA RRRRR AAAAA NNNNN AAAAA PPPPP AAAAA TTTTT HHHHH AAAAA
VVVVVooooolllll..... 1111144444 NNNNNooooo..... 11111 JJJJJaaaaannnnnuuuuuaaaaarrrrryyyyy-----JJJJJuuuuunnnnneeeee 22222000001111122222
Editor
DDDDDrrrrr..... CCCCC..... NNNNNaaaaagggggaaaaannnnnnnnnnaaaaa
JJJJJSSSSSSSSSS MMMMMaaaaahhhhhaaaaavvvvviiiiidddddyyyyyaaaaapppppeeeeeeeeeettttthhhhhaaaaa
Mysore 570 004
R. No. 64311/96 SSSSSHHHHHAAAAARRRRRAAAAANNNNNAAAAA PPPPPAAAAATTTTTHHHHHAAAAA
VVVVVooooolllll..... 1111144444 NNNNNooooo..... 11111 A Half-Yearly Journal
devoted to Sharana
CCCCCOOOOONNNNNTTTTTEEEEENNNNNTTTTTSSSSS
Philosophy, Literature
and Practice and to
Comparative Religion The Suttur Swamiji Speaks 5
and Literature
Notes from the Editor 7
Shivasharanes and the Vachana Movement 9
DDDDDrrrrr.....VVVVViiiiijjjjjaaaaayyyyyaaaaa GGGGGuuuuuttttttttttaaaaalllll
Prabhulinga Leele: Second Movement 16
DDDDDrrrrr..... DDDDD.....AAAAA..... SSSSShhhhhaaaaannnnnkkkkkaaaaarrrrr
Teaching of Vacanas as Literary Texts:
A Pedagogic Point of View 25
SSSSSrrrrriiiii GGGGG.....MMMMM..... TTTTTuuuuunnnnngggggeeeeessssshhhhh
Pages from the Past 35
DDDDDrrrrr..... HHHHH..... TTTTThhhhhiiiiippppppppppeeeeerrrrruuuuudddddrrrrraaaaassssswwwwwaaaaammmmmyyyyy
The Frolic Play of the Lord 48
PPPPPrrrrrooooofffff..... CCCCChhhhhaaaaannnnndddddrrrrraaaaassssshhhhheeeeekkkkkhhhhhaaaaarrrrraaaaaiiiiiaaaaahhhhh
News and Events 52
Literary contributions, exchanges and books for review should
be addressed to the Editor, Sharana Patha. Contributions intended
for a particular issue should reach the Editor at least eight weeks FFFFFrrrrrooooonnnnnttttt PPPPPaaaaagggggeeeee PPPPPhhhhhoooootttttooooo CCCCCaaaaappppptttttiiiiiooooonnnnn
before the date of publication. The expression of individual views
Inauguration of Suttur Jagadguru Sri Shivarathreeshwara
by authors of signed articles does not necessarily imply editorial
Mangala Mantapa at Nanjangud. In the picture: Siddhaganga
endorsement.
Mahaswamiji, Suttur Mahaswamiji, Chief Minister
Sri D.V. Sadananda Gowda, Ex-CM Sri B.S. Yeddyurappa,
Published by Sri B.N. Betkerur, Executive Secretary on behalf of the Sri Somanathanandaji, Sri S.A. Ramadas, Sri V. Srinivasa Prasad,
JSS Mahavidyapeetha, Mysore 570 004. Printed at Sri Rajendra Printers, Sri R. Dhruvanarayana, Sri B. Cheluvaraju,
Mysore. Sri H.S. Mahadevaprasad.
The Suttur Swamiji Speaks
Basaveshwara taught the essence of Universal
religion. He was not confined to any one particular
band of belief system. It is quite evident from his
way of life and the words he employed to manifest
the contours of the same that he was a perfect
Universalist.
Many religions before Basaveshwara had
Founder emphasized either this world or the ‘other world.’ This
JJJJJaaaaagggggaaaaadddddggggguuuuurrrrruuuuu
resulted in the retardation of their progress. There were
DDDDDrrrrr..... SSSSSrrrrriiiii SSSSShhhhhiiiiivvvvvaaaaarrrrraaaaattttthhhhhrrrrriiiii RRRRRaaaaajjjjjeeeeennnnndddddrrrrraaaaa MMMMMaaaaahhhhhaaaaassssswwwwwaaaaammmmmiiiiijjjjjiiiii
many ‘nastik panthas’, which hardly took into account
the existence of the ‘other world.’ They only upheld
Chairman
the ‘life of indulgence.’ The followers or the advocates
JJJJJaaaaagggggaaaaadddddggggguuuuurrrrruuuuu
of such beliefs gave importance to transient pleasures
SSSSSrrrrriiiii SSSSShhhhhiiiiivvvvvaaaaarrrrraaaaattttthhhhhrrrrriiiii DDDDDeeeeessssshhhhhiiiiikkkkkeeeeennnnndddddrrrrraaaaa MMMMMaaaaahhhhhaaaaassssswwwwwaaaaammmmmiiiiijjjjjiiiii
and as a result they only invited misery. On the other
Editor hand, there were other religions which emphasized
Dr. C. Naganna the importance of the ‘world beyond’ and remained
totally unmindful of ‘this world.’ They kept ‘Svarga’
Editorial Committee
as the focus of attention and ‘this life’ fell in the
Sri B.N. Betkerur
penumbra region. When once you accept this life to
Sri H. Gangadharan
be a ‘temporary station’ and everything in it as illusory
Dr. Prabhu Shankara
what is there to achieve? Why should anyone work?
Vidwan Sri H.V. Nagaraja Rao
Therefore, in order to communicate the significance of
Prof. Chandrashekharaiah
both the realms – this world and the 'other world,' - there
Dr. D.A. Shankar
Sri R.S. Purnananda was a need of a great personality and Basaveshwara
fulfilled that need beyond doubt.
Though one is born a human being one has to work
out his salvation and attain a state of impeccable purity.
That means ‘parishuddhi’ should lead to
6 SHARANA PATHA
‘paramasiddhi.’ Moreover, he said in no uncertain
terms that this world is a workshop of the Creator.
Therefore, one must act in accordance with one’s Notes From The Editor
words, or, in other words, there should not be any
schism between word and deed. If one can achieve
Sharana Charitamrita by Siddhaiah Puranik is a
this he will have fulfilled the hightest expectations of
work of immense value as it has portrayed the life and
life. That’s why all great savants of the world have
message of some sixtytwo vachanakaras and
said again and again that the 'Word is God.'
vachanakartins. The captions given to each one of them
Another aspect which Basaveshwara valued most is appropriate and capture the essence of the
was compassion. The greatness of Basaveshwara is personality and philosophy of the saint concerned. This
that he was himself an embodiment of compassion and splendid work was brought out by Karnataka State
he explained to the community the need and the Adult Education Council in 1964. It was reprinted in
necessity of compassion in order to ensure the 1977 and 1992. Each time five thousand copies were
endurance of the world. In the absence of compassion printed. It is exactly twenty years since the book was
the world ceases to exist. Compassion is a supreme reissued last time. Obviously, it is out of print now.
value that has sustained the world. If there should be Such works must be made available to the readers
harmony and accord in the society human beings must always, because they are written not out of any
put into practice the bounty called compassion. That academic or worldly compulsion, but out of sheer love
would be a sad day when this component becomes of communicating the beauty and grandeur of the
unavailable as a ready antidote to the misery that exists spiritual careers of saints.
all around.
Kuvempu's 'Foreword' places the book in the
The rishis of the Upanishadic times lived on the
context wherein he has underlined how the work is in
verge of the human settlement, almost in the womb of
tune with the time-honoured spiritual tradition of
the forest. The code of conduct preached by them,
India although the vachanakaras explored a path that
sometimes, appears to be distant and inaccessible to
was unique and unparalleled: "Sri Siddhaiah Puranik
the common man. As a contrast, Basavanna's guidance
has offered ambrosia to the modern readers through
is homely and exudes warmth and affection towards
his Sharana Charitamrita by bringing unto their midst
fellow human beings. It is this quality that he shares
the ancient uncommon commonality".
with the rest of the contemporary universal teachers.
Kuvempu continues: "The greatness of
Veerashaiva Philosophy is that it makes no distinction
Sri Shivarathri Deshikendra Mahaswamiji between the high and the low by considering the
professions people followed. Only those possessing
8 SHARANA PATHA
the qualities of steadfastness, devotion, submission
and surrender could attain the highest state of bliss.
SHIVASHARANES AND THE
"There was an illusion that devotion, knowledge,
spiritual elevation was the monopoly of the upper VACHANA MOVEMENT
caste people. On the other hand, the persons of lower
Dr. Vijaya Guttal
castes were segregated to the background and they
were never allowed to go anywhere near the temples
For the first time in the history of Karnataka, a host
and the abodes of the royalty. This work contains the
of women devotees known as Shivasharanes started
scintillating narration about the manner in which the
writing in the 12th Century. They were the followers
self-same marginalised people attained pre-eminent
of the Vachana Movement and they exhibit an
positions through their inward journey. Thus, these
intellectual dimension which had gone unrecognized
enlightening episodes have become unfailing source
in women till then. In all there were thirty five
of inspiration to the common people rendering them
Shivasharanes whose vachanas, the short spiritual
fit for political democracy as well as spiritual
poetic compositions, have come down to us as an
democracy".
evidence of female creativity. The Vachana Movement
Kuvempu has warned that "while deriving which was a revolutionary movement had rejected the
enduring message from the life of the sharanas the Sanatana Dharma tradition and had its roots in the
people should not entertain superstitious belief that protest against the evil social practices of the traditional
miracles were the essential part of the sharanas' life. religion. It brought about a transformation which was
What is important is the metaphoric content of their social, intellectual and spiritual in nature. As against
utterance and the same should be understood in the the ritualistic institutionalized religion, it upheld purity
light of modern, scientific and rational inquiry". in personal life as a pathway to God. Before the Vachana
Movement, the status of women and the shudras was
As it is evident from Kuvempu's assessment of the
the same in society and woman was ineligible for study
work, Sharana Charitamrita occupies a very special
of the Vedas as menstruation was considered to be
position among such works which elucidate
pollution. The five different kinds of pollutions according
Veerashaiva Philosophy.
to traditional religion (namely Jatisutaka, Jananasutaka,
Dr. C. Naganna
Maranasutaka, Uchchistasutaka, Rajassutaka) had
become the basis of dividing the society hierarchically.
The Vachana Movement set out to reconstruct the social
structure by bringing women and the downtrodden
to the mainstream by spiritually reorienting them.
10 SHARANA PATHA Shivasharanes and the Vachana Movement 11
Susie Tharu and K. Lalitha write in their prominent vachanakaras of the movement. If 434
introduction to Women Writing in India, "... all women's vachanas of Akka Mahadevi are available to us, four
writing, or at least women's writing that merits serious other vachanakartis, such as Akkamma, Amuge
literary attention, becomes feminist in the precise mode Rayamma, Neelamma and Lingamma have written
and to the precise extent that the authors understand more than 100 vacahnas each. Aaydakki Lakkamma,
and experience feminism" (25-26). The writings of the Muktayakka, Molige Mahadevi and Satyakka have
women mystics of the Vachana Movement are an more than 25 vachanas to their credit whereas Kalavve
achievement in terms of the ability to write and self- has written 12, Ganesh Masanayya's Punyastree and
expression, which underscores the element of Gangamabika have written 10 vacahnas each. There
empowerment. For the first time in history, we witness are vachanakartis like Goggavve, Kadira Remmavve,
a crack in the hitherto unchanged and almost Veeramma and Bontadevi who have written 5-6
monolithic patriarchy and women's voices are heard vachanas each. A large number of vachanakartis have
in terms of equality. The Shivasharanes speak their only a single vachana to their credit. It is also possible
minds freely and confidently. They criticized personal that many vachanas of women vachana writers are lost
and social hypocrisy, corrected even their own and only these many are available to us. Yet it is an
husbands and in a sharane like Akka Mahadevi, we amazing fact of the historiography of women's writing
come across an intellectual and spiritual peak of the that so many women suddenly appear together on the
movement. Sandra Gilbert and Susan Gubar had Kannada scene as writers which itself stands as a
pointed out, "... as the woman writer struggles for metaphor for the emergence from a history of repression.
release, she defines herself and with it the symbolic One of the revolutionary changes brought about
world of the literary text" [Women Writing in India, 27). by the Vachana movement may be traced to the earliest
These women vachana writers opened up a new vachanakara Devara Dasimayya who underlines in one of
horizon and made the world of the literary text his vachanas that the human soul has no gender. He writes,
available to other women.
If breasts and braids come
Although the vachanas of these Shivasharanes are
They call it female
part of the wider issue of female creativity itself, we
If moustache and beard appear
may also recognize that a lack of coherence and an
They call it male
unevenness of achievement characterize the Vachanas
The soul that moves in between
of these women writers. Akka Mahadevi is the most
Is neither male nor female, Ramanatha
outstanding vachana writer both in terms of number
and achievement.The complexity of her thought- Goggavve echoes similar ideas in one of her
process and the depth of her poetic style have placed vachanas where she points out that knowledge has no
her on par with Basavanna and Allama and the other gender. Striking at the root of the prejudice against
12 SHARANA PATHA Shivasharanes and the Vachana Movement 13
women in ancient Indian tradition, Allama writes in a Only when the original form is lost
well-known vachana: It can sprout
Mating has the name of husband and wife
Wealth is maya, they say Knowledge has no form
Wealth is not maya; Think of nothing else if you wish to know
Woman is maya, they say Marayyapriya Amareshwaralinga
Woman is not maya; (709)
Soil is maya, they say
Gajesha Masanayya's wife questions thus:
Soil is not maya;
It is the desire before the mind
They wish to please Linga
That is maya, Guheshwara
Renouncing woman,
The concept of woman as an obstacle in the path Is there any opposition
of man's achievement has been the most deep-rooted Between woman and Linga?
prejudice which was uprooted by the Vachana
These vachanas are a proof of the ability of the
movement. Akka Mahadevi proclaims in her vachana
women writers to think and to conceptualize. The
that if woman appears to man as maya, then man also
Shivasharanes argued that the path of the mystic is the
appears as maya to woman. She says:
same for both male and female. The Vachana tradition
had rejected the ritualistic religion and its various
Maya plagues man
forms of pollution by declaring that "if a woman is a
As the pride of woman
Maya plagues woman bhakta, she must not fear pollution". For the first time
As the pride of man in history, an attempt was made to regard woman on
a platform of equality by the Vachana movement.
Such a prejudice, Satyakka writes in her vachana,
But it is also true that this attempt of the Vachana
is the way of the world:
movement to empower women was neither uniform
It is the world's way, nor coherent, as there are fault-lines in the sense that
Not the way of the wise different vachanakaras hold different views regarding
the identity of women. There are many followers of
Aaydakki Lakkamma goes a step further to say:
the movement who still subscribe to traditional
When a seed falls patriarchal notions. Perhaps it was not easy for even
What matters how it falls Vachana tradition to suddenly break away from all
Facing backward or forward the age-old conventions. Among the Shivasharanes,
If I can reach realization Akka Mahadevi who chose the most austere path of
Is there another body for me bhakti, stands out by the power of her contemplation
14 SHARANA PATHA Shivasharanes and the Vachana Movement 15
and the intensity of her illumination. She makes her sign name of Chennamallikarjuna. Many of the other
female experience the basis of her realization. She Shivasharanes used the same sign names of their
rejected worldly life and renounced all desires and husbands with only a slight modification.What is even
attachments at the physical plane. She goes on to regard more surprising is that, apart from Akka Mahadevi,
herself as the bride of God Chanamallikarjuna in whom the other vachanakartis do not seriously question male
she merges herself in a spiritual union. Akka's domination.
experience must not be interpreted as merely a But the greatest achievement of the Vachana
woman's experience by taking recourse to an essentialist movement has been to make the world of letters, the
approach. Because such an approach disregards her world of knowledge accessible to women. It is not a
final spiritual transcendence that rises above these small achievement where as many as thirty five women
differential categories. The unique feature of Akka's vachana writers carved a place for themselves in the
spiritual attainment is her supreme self-abandonment, history of women's writing. Many of these writers came
tearing all veils and walking naked into the Light of from lower classes for whom an access to the word
Truth. If this is a signifier, on the one hand, of the itself was denied earlier. They come from various
supreme surrender to the divine will, on the other professions such as weavers, different household jobs
hand, it stands as a signifier of the utmost defiance of like pounding and gleaning grains. There are some
all social conventions as well. Perhaps this is the reason who had been prostitutes. The vachana movement
which causes a divide between Akka whose austerity accepted them within its fold and enabled them to
is uncompromising and the other Shivasharanes who articulate their thoughts. The writings of the
are still on the path of shedding the burden of Shivasharanes thus lay the foundations of women's
patriarchal oppression. Basavanna, Allama and the writing in Kannada.
other leaders of the movement acknowledge and
honour her for the power of her vision and her courage.
References:
But she is not mentioned or referred even by a single
1. Ed.Viranna Rajur. Shivasharaneyara Vachana
contemporary woman mystic of her time. Even though
Samputa, Bangalore: Kannada Pustaka Pradhikara, 1993
the other Shivasharanaes were emancipated enough
to think and write independently, perhaps their 2. Eds. Susie Tharu and K. Lalitha. Women Writing in
India, Oxford University Press
emancipation was not powerful enough to rise to the
level of Akka's vision. Though they are able to venture
out of the circle of domesticity, their thoughts and ideas
were still anchored in patriarchal notions.
Vachanas by both male and female Sharanas end
with a sign name as Akka ends her vachanas with the
Prabhulinga Leele : Second Movement 17
Banavase, because of sweet-smelling breeze which blew
All day and night was richly fragrant to which beautiful
Flowers and delicious-smelling tender green leaves added
Prabhulinga Leele : Second Movement
Their perfume, and the streets of the city, clean and well-swept,
Sprinkled with perfumed water, made the whole country a
Dr. D.A. Shankar
Treasure-house of a fresh and cool and sweet-blowing wind.
31
MMMMMaaaaayyyyyaaaaadddddeeeeevvvvviiiii’’’’’sssss CCCCChhhhhiiiiillllldddddhhhhhooooooooooddddd
The streets of that beautiful city resounded all day
[Note: The translation of Chamarasa's Prabhulinga Leele
With scholars reciting in sonorous voices the Vedas and
will be followed by a detailed introductory note in the coming
The Agamas and Puranas, which went accompanied with the
issues]
Stories of the heroic deeds of the warriors who had fought
And returned victorious from enemy regions; added to
These were the majestic trumpeting of trained war elephants.
Kindly listen, you, the best of devotees of Shiva,
32
To the further progress of this story well-narrated;
In the southerly direction, there was situated
Beluvala country which rivalled in beauty, truthfulness, Intelligent in all that they spoke, skilled in the use of words
In praiseworthy devotion and righteous living Shrewd in all the path they walked, wise in all their deals
The city of Indra, Amaravathi, itself. Generous in giving away what they were fond of, and
28 Helping the seekers of help with generous help
Which all looked refreshingly new, and it was such a people who
Were under the benign rule of King Mamakara.
And in Beluvala country there was a city named
33
Banavase which appeared as if it was the veritable
Enchanting face of the Earth Goddess herself or a
Treasure-house of the essence of love or truly the
How can words adequately describe king Mamakara?
Cradle of comfort and happiness or an ocean teeming with
Great valour, spirit of adventure and courage boundless
Women beautiful: in every way the city was wonderful.
Were his and none there was who was his equal and
29
He had a matchless lady called Mohini for his wife
And the two together, were made so well for each other
The trees there bore fruits in all the seasons four, and
They looked as if they were the ideal couple on earth.
Each tree be it a mango or a Jamun or Pomegranate
34
Or anyother offered luscious fruits throughout the year
And the plants and the creepers in the gardens
Mohini and Mamakara were so wonderfully united in
Were weighed down with koels and peacocks, and the
Love that they looked as if they were verily the
Bees drawn by fragrance were an ornament to them.
God of love and his consort Rathi or like the Moon God with
30
His beloved Rohini Devi or like the god of gods,