Ayya, look, I am my own foe, I am my own friend. If I contradict your pious devotees I get killed, if I utter in fearful respect of your ancestral peers I get saved. Collections of Akka Mahadevi Vachanagalu in Kannada Not internet required, one time download and use. About Akka Mahadevi: ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯ ಆತ್ಮಸಂಗಾತಕ್ಕೆ ನೀನೆನಗುಂಟು . akka mahAdeviyavara vachana. hasivAdare UroLage bhikShAnnaMgaLuMTu.
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Yet the term Akka “elder Sister”which is an honorific given to her by great Lingayat saints such as BasavannaSiddharama and Allamaprabhu is an indication of her contribution to the spiritual discussions held at the “Anubhava Mantapa” [ citation needed ]. She is in hindsight seen as an inspirational woman for Kannada literature and the history of Karnataka. She is known to have considered the god Shiva ‘Chenna Mallikarjuna’ as her husband, traditionally understood as the ‘madhura bhava’ or ‘madhurya’ form of devotion.
One of her lyrics, for instance, appears to record her experiences of leaving her place of her birth and family in order to pursue Para Shiva. Tharu and Lalita also document a popular claim that a local Jain king named Kaushika sought to marry her, but that she rejected him, choosing instead to fulfil the claims of devotion to the deity Para Shiva.
Harihara’s account, which suggests that a marriage did take place, goes on to provide that when King Kaushika violated the conditions she had laid down, Akka Mahadevi left the palace, renouncing all her possessions including clothes, to travel to Srisailam, believed to be the home of the god Para Shiva.
She is considered by modern scholars to be a prominent figure in the field of female emancipation. A household name in Karnataka, she had said that she was a woman only in name and that her mind, body and soul belonged to Lord Shiva.
During a time of strife and political uncertainty in the 12th. It is commonly known that she took part in many gatherings of learned such as the Anubhavamantapa in Kalyana now Basava Kalyana to debate about philosophy and attainment of enlightenment or Moksha, termed by her as “arivu”. In search for her eternal soul mate, Lord Shiva, she made the animals, flowers and birds her friends and companions, rejecting family life and worldly attachment.
Bhakti recorded a rethinking of the ashrama dharma which suggested a stages-of-life approach that began with the pursuit of education and ended with the pursuit of moksha. Akka was a revelation here in that she pursued enlightenment recording her journey in vachanas of simple language but great cognitive rigor.
It is said that Mahadevi was married by arrangement to Kausika but later did not as the king disrespected some conditions set by her. There were immediate tensions, however, as Kausika was a Jain, a group that tended to be wealthy and was, as a result, much resented by the rest of the population. Akka’s poetry explores the themes of rejecting mortal love in favour of the everlasting love of God. Her vachanas also talk about the methods that the path of enlightenment demand of the seeker, such as killing the ‘I’, conquering desires and the senses and so on.
She rejected her life of luxury to live as a wandering poet-saint, travelling throughout the region and singing praises to her Lord Shiva. She went in search of fellow seekers or sharanas because the company of the saintly or sajjana sanga is believed to hasten learning. She found the company of such sharanas in BasavakalyanaBidar district.
Akka utters many vachanas in praise of vachanss. Her non-conformist ways caused a lot of consternation in a conservative society and even her eventual guru Allama Prabhu had to initially face difficulties in im her in the gatherings at Anubhavamantapa.
A true ascetic, Mahadevi is said to have refused to wear any clothing—a common practice among male ascetics, but shocking for a woman. Legend has it that due to her true love and devotion with God her whole body was protected by hair. In fact it is here onwards that she becomes Akka, an elderly sister.
Allama shows her the further way of attaining the transcendent bliss of ultimate union with Lord Chenna Mallikarjuna. Akka leaves Kalyana with this following vachana:. This dramatic situation of Kalyana Parva in Akka Mahadevi’s life is an indication of the beginning of the third phase of her life.
In the first phase she had renounced the worldly objects and attractions and in the second, discards the entire object based rules and regulations and in the third phase she starts her journey towards Srishila, where her eternal lover Chenna Mallikarjuna’s temple locates. Also it is the holy place for devotees of Shiva since before the 12th century. Akka’s spiritual journey ends at Kadali the nearby thick forest area of Shrisaila Srisailam where she is supposed to have experienced union aikya with Chennamallikarjuna.
People, male and female, blush when a cloth covering their shame comes loose When the lord of lives lives drowned without a face in the world, how can you be modest? When all the world is the eye of the lord, onlooking everywhere, what can you cover and conceal?
For hunger, there is the village rice in the begging bowl, For thirst, there are tanks and streams and wells For sleep temple ruins do well For the company of the soul I have you, Chenna Mallikarjuna.
Akka Mahadevi’s works, like many other Bhakti movement poets, can be traced through the use of her ankitaor the signature name by which she addressed the figure of her devotion. Ramanujanwho interprets it as ‘Lord white as jamine’.
Based on the use of her ankitaakkamanadevi lyric poems or vachanas are attributed to Akka Mahadevi. The direct and frank lyrics that Akka Mahadevi wrote have been described as embodying a “radical illegitimacy” that re-examines the role of women, not just as actors with volition vachans will, but in opposition to established social institutions and mores.
Akka Mahadevi’s works are like the works of many other female Bhakti poets, also touches on themes of alienation: Ramanujan who first popularised the vachanas by translating them into vachanss collection called Speaking of Siva.
Postcolonial scholar Tejaswini Niranjana criticised his translations as rendering the vachanas into modern universalist poetry ready-to-consume by the West in Siting Translation Akka Mahadevi continues to occupy a significant place in popular culture and memory, with roads  and universities named after her. Akka Mahadevi describes her love kannad Lord Shiva as adulterous, viewing her husband and his parents as impediments to her union with her Lord. She talks about cuckolding the husband with Shiva and taking her lord shiva as her husband.
Terming relationship with mortal men as unsatisfactory, Akka Mahadevi describes them as thorns hiding under smooth leaves, un-trustworthy. About her mortal husband she says “Take these husbands who die decay, and feed them to your kitchen fires!
In another verse, she expresses the vachhanas of being a wife and a devotee as. Husband inside, lover outside. I can’t manage them both. This world and that other, cannot manage them both.
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Please help improve this article by adding citations to reliable vachhanas. Unsourced material may be challenged and removed. August Learn how and when to remove this template message. Retrieved 14 April Retrieved 14 April — via www.
Women Writing in India: A Study of Akka Mahadevi”. Women Saints in Medieval South India”. Journal of the American Oriental Society.
The Vachanas Of Virasaivite Women”. The Times of India. Retrieved 18 September Retrieved from ” https: Lingayatism History of Karnataka Lingayat poets Kannada poets Indian women poets 12th-century women writers 12th-century writers 12th-century births 12th-century deaths 12th-century Indian philosophers Indian women philosophers Bhakti movement People from Shimoga Kannada people Hindu female skkamahadevi leaders 12th-century Indian poets Poets from Karnataka 12th-century Indian writers Women writers from Karnataka Kannada-language writers 12th-century Indian women Ancient Indian women writers Ancient Asian women writers Ancient Indian writers Lingayat saints Scholars from Karnataka.
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