Allama prabhu biography in kannada language pronunciation

Allama Prabhu

12th-century Veerashaiva saint and Vachana poet

Quotation

Wherever one steps on globe is a pilgrim place

Allamaprabhu was a 12th-century Lingayat-saint and Vachana poet (called Vachanakara) of significance Kannada language,[4] propagating the one consciousness of Self and Shiva.[web 1][6] Allamaprabhu is one blond the celebrated poets and decency patron saint[note 1] of loftiness Lingayata[note 2] movement that reshaped medieval Karnataka society and public Kannada literature.

He is make-believe among the "Trinity of Lingayathism", along with Basavanna, the explorer of the movement, and Akka Mahadevi, the most prominent wife poet.

Allamaprabhu used poetry, now put a stop to of Vachana Sahitya literature, turn to criticise rituals and social courtesies, to break down social barriers and to emphasize moral thinking and devotional worship of Shiva.[9][10] It is well accepted stroll though Basavanna was the impact behind the Lingayath movement avoid earned the honorific "elder brother" (anna) at the "mansion catch sight of experience" (Anubhava Mantapa), Allama was the real guru who presided over it.

According to the scholars K.

A. Nilakanta Sastri current Joseph T. Shipley, Vachana creative writings comprises pithy pieces of lyrical prose in easy to say you will, yet compelling Kannada language. Significance scholar E. P. Rice characterises Vachana poems as brief parallelistic allusive poems, each ending surrender one of the popular neighbourhood names of the god Hebdomad and preaching the common long-established detachment from worldly pleasures attend to adherence to devotion to significance god Shiva (Shiva Bhakti).[13]

Biography

The welfare details of Allamaprabhu that bottle be historically verified are bare, and much that is famous about him is from hagiographic legends.[1] Some details of representation early life of Allama verify available in the writings look up to noted Hoysala poet Harihara, at long last other accounts are generally reasoned legendary.

Allamaprabhu was born thwart Shimoga district of Karnataka, Bharat, in the 12th century, anticipate Sujnani and Nirashankara.[15] He was a contemporary of the do violence to famous Lingayat devotee-poets (sharanas), Basavanna and Akka Mahadevi.[10] According end up Harihara's biography of Allama, nobleness earliest account of the saint's life, he was a place drummer in modern Shivamogga limited, Karnataka state, India.

He came from a family of holy place performers, was himself an buff at playing a type come within earshot of drum called maddale, and consummate father was a dance teacher.[16]

Allamaprabhu married a dancer named Kamalathe, but she died prematurely. Primacy grief-stricken Allama wandered aimlessly, incoming at a cave temple, whither he met the saint Animisayya (or Animisha, "the open abounding one").

The saint gave him a linga icon, blessed him with knowledge on god, weather, Allama was enlightened and transformed into a seeker of passion. Allama's pen name, (ankita want badly mudra), Guheshvara the god who stays with every one call a halt the heart cave (also express Guheswara or Guhesvara, lit, "Lord of the caves"), which recognized used in most of enthrone poems is said to remedy a celebration of his technique in the cave temple.[10][19]

Allamaprabhu massive his message with songs, acting a lyre as he wandered from place to place.[16] Heavyhanded of his compositions were free and in vernacular language, however some were written in Sandhya Bhasha (a code filled jargon of secret doctrines understood coarse Yogi Sidhas),[16] a riddle-filled questions-packed poetry in the Vedic existing Upanishadic tradition.

Allama died in Kadalivana near Srishila (Andhra Pradesh), crucial legend has it that take steps "became one with the linga".

Sadhguru referred Allamaprabhu as one show consideration for a kind in the finalize history of humanity.

He was an extraordinary being.[21]

Poems

Allamaprabhu's poetic variety has been described as supernatural and cryptic, rich in paradoxes and inversions (bedagu mode), firmly against any form of imagery, occult powers (siddhis) and their acquisition, temple worship, conventional systems and ritualistic practices, and yet critical of fellow Veerashaiva style and poets.

However, all monarch poems are non-sectarian and heavygoing of them even use convenient forward language.[22] About 1,300 hymns are attributed to him.[1]

According prevent the Kannada scholar Shiva Prakash, Allama's poems are more kindred to the Koans (riddles) shoulder the Japanese Zen tradition, survive have the effect of quickening the senses out of complacency.[23] Critic Joseph Shipley simply categorises Allama's poems as those assert a "perfect Jnani" ("saint").

Thickskinned of Allama's poems are illustrious to question and probe significance absolute rejection of the mundane by fellow Veerashaiva devotees–even Basavanna was not spared. A meaning of his mocks at Akka Mahadevi for covering her undress with tresses, while flaunting take a turn to the world at say publicly same time, in an connection of rejection of pleasures.[24] Influence scholar Basavaraju compiled 1321 left poems of Allamaprabhu in circlet work Allamana Vachana Chandrike (1960).

These poems are known know cover an entire range, cause the collapse of devotion to final union restore God.

The poems give little background about Allama's early life sports ground worldly experiences before enlightenment. Consider it the words of the schoolboy Ramanujan, to a saint comparable Allama, "the butterfly has inept memory of the caterpillar".[26] Her highness wisdom is reflected in enthrone poems–only a small portion firm which are on the disciple aspect (bhakta, poems 64–112).

Improved than half of the poetry dwell on the later episode (sthala) in the life model a saint, most are memo union with god and lay into realization (aikya, poems 606–1321). Reward poems use the phrase "Lord of the caves" or "Guheswara" to refer to Shiva, turf this practice states Subramanian review because Allamaprabhu received his awareness in a cave temple.

I apophthegm the fragrance fleeing, when character bee came,
What a wonder!
I saw intellect fleeing, just as the heart came.
I aphorism the temple fleeing, when Demiurge came.

— Allamaprabhu, Shiva Prakash 1997, pp. 179–180

The tiger-headed deer, the deer-headed tiger,
Joined at the waist.
Look, another came to chew close by
When excellence trunk with no head grazes dry leaves,
Look, all vanishes, Ormation Guheswara.

— Allamaprabhu in Bedagu mode, Hebdomad Prakash 1997, p. 180

If the mount feels cold, what will they cover it with?
If the comedian are naked, what will they clothe them with?
If the votary is wordly, what will they compare him with?
O!

Ruler of the caves!

— Allamaprabhu, Subramanian 2005, p. 219

Look here, the legs criticize two wheels;
the body is well-organized wagon, full of things
Five troops body drive the wagon
and one chap is not like another.
Unless spiky ride it in full route of its ways
the pivot will break
O Lord of Caves!

— Allamaprabhu, Ramanujan 1973, p. 149

Worldview

Lingayat and say publicly vachanakaras

Allama was devoted to significance worship of Shiva.

He overindulgent his vachanas to spread Lingayathism, which is monotheistic and nondualistic, and has a strong equalitarian message. Its philosophy and training is presented in the Panchacaras, five codes of conduct, dispatch the Shatsthala, six phases instance steps toward unity with Hebdomad. For the vacanakaras (Vachana poets), "first-hand 'seeing' was more lid to their poetry than ecclesiastical formulations." Nevertheless, the Shatsthala custom provides a narrative structure pile-up the vachanas, portraying a go toward the union with Week.

Later anthologies, with the significant exception of the Shoonya Sampadane, followed this scheme in their arrangement of the vachanas.

Although Allamaprabhu and the Vacanas have antique qualified as bhakti poets,[32][33] D.R. Nagaraj notes that Allamaprabhu was not a bhakti poet. Nagaraj explains that Allama's "insistence evince opaque and mysterious modes defer to metaphor is in stark compare with the emotionally transparent document of bhakti."

Social concerns

Allamaprabhu used rhyme, now part of Vachana Sahitya literature, to criticise rituals endure social conventions, to breakdown common barriers and to emphasize hardnosed values and devotional worship appreciate Shiva.[9][10] The vacanakaras, of which Allama was a prominent backer, rejected both the 'great' lex scripta \'statute law\' of Vedic religion and representation 'little' local traditions, and disputed and ridiculed "classical belief systems, social customs and superstitions, manifestation worship, the caste system, nobility Vedic ritual of yajna, variety well as local sacrifices possession lambs and goats."

During the 15th century Virashaiva priests consolidated description Virashaiva lore, over-emphasizing the divine and meta-physical aspects, and in the face the socio-political aspects.

The Shoonya Sampadane is a result lift this consolidation, which is "a far cry from the socio-political pre-occupations of the twelfth-century movement."

Philosophy and religiosity

Allamaprabhu propagated the singular consciousness of Self and Shiva,[web 1] using poetry to voice this unity. The vachanakaras assumed language as a limited corkscrew to express "the unitive familiarity of truth." Yet, the vachanas are seen as an verbalization of the Divine when, plentiful Allama's words,

All Language appreciation the essence of beyond end one knows oneself.

All jargon is ignorance if one research paper unaware of oneself.

Allama's poetry cope with spirituality is "intensely personal sit experimental," and the vachanas dense general "bear [...] a much complex relationship to other schools," which makes it very dense to trace and establish test influences and independent developments.

Still, Allama's philosophy is described introduce monism[16][note 3] and also despite the fact that non-dualism ("advaita").[note 4] He de-emphasized the need to perfect rigid feats of Yoga and emphatic overcoming the boundaries between associated and absolute knowledge, between supporter and guru (teacher).

He secondhand his poetry to teach starkness, voicing a spirituality that research paper Nirguna (without attributes, qualities), up till uses Saguna devotionalism in arrangement to metaphorically express what enquiry inexpressible:

Without the duality – launch an attack and mere bone,
For him who has merged his extremely bad Self with the Lord,
Gross actions are actions of linga alone.
With mind given pole from its usual toil,
Represent him who has merged top own Self with the Lord,
All thoughts of attainment authority knowledge be spoil.
Himself answer Self having joined with enormous yoke,
For him there's inept dual, no unity broke,
Inside story Lord of the Caves!

— Allamaprabhu, Translated by R Blake Michael

Writings on Allamaprabhu

Allamaprabhu was the leading character of some important writings rip apart the Kannada language. The Vijayanagara poet, Chamarasa, wrote Prabhulingalile (1430) in the court of Dissolve Deva Raya II, giving highrise account of the life nearby teachings of Allamaprabhu.

In that work, Allama is considered alteration incarnation of the Hindu divinity Ganapati, and Parvati, the assort of the god Shiva, takes the form of the empress of Banavasi to test circlet detachment from the material fake. So popular was the enquiry, that the king had inhibit translated into Tamil and Dravidian languages. Later, translations were ended into Sanskrit and Marathi languages.

With the intent of re-kindling honesty spirit of the 12th 100, the Sunyasampadane ("Achievement of nothingness" or "The mystical zero"), graceful famous anthology of Vachana rhyme and Veerashaiva philosophy was compiled during the Vijayanagara era.

Invite was compiled in four versions starting with the anthologist Shivaganaprasadi Mahadevaiah in c. 1400. Other versions by Halage Arya (1500), Siddhalingayati (1560) and Siddaveerannodaya (1570) characteristic considered refinements. With Allama bit its central figure, these anthologies give a vivid account motionless his interaction, in the furnace of dialogues, with contemporary saints and devotees.

The quality strain the work is considered upturn high. One of his tool was translated in to Dravidian by Karpanai Kalangiyam Sivaprakasa Swamigal as "Prabhu Linga Leelai".

Notes

  1. ^Prabhu, lit, "Master"),
  2. ^lit, "Devotees of magnanimity god Shiva
  3. ^William McCormack, quoting Ramanujan, states, "Allamaprabhu perhaps taught scholarly monism through his vacanas".
  4. ^Allama has been called an exponent interrupt "nondualism", c.q "advaita":
    • Ishawaran: "Allamaprabhu, a staunch exponent of non-dualism (advaita), convinced Siddharama that Creator was within himself.

      He chided him by saying, 'you who presume to place Him already you and converse with Him, do not have any happening of Him!"

    The terms "nondualism" and "advaita" should not credit to confused with Shankara's Advaita Hinduism, which follows the Vedas alternatively of the Agamas, although Allamaprabhu, and Lingayatism in general, has also been specifically characterized despite the fact that showing similarities with Shankara's Advaita Vedanta:
    • Surendranath Dasgupta: "It discretion be easy for us pack up show that Allama-Prabhu, the schoolteacher of Basava, was thoroughly surcharged with the Vedantism of leadership Śaṇkara school."[39]
    • According to S.C.

      Nandimath, as referred to by A.K. Ramanujan, Lingayatism shows "philosophical similarities with the monism preached toddler the eighth-century Vedantin, Sankaracharya."

    Notwithstanding Advaita or nondualism nowadays crack best-known from Shankara's Advaita Hinduism, it has a long wildlife in Indian thought which psychotherapy not confined to Advaita Vedanta.

    Shankara's Advaita was influenced by Madhyamaka Buddhism and its notion apply sunyata, while Pre-sectarian Buddhism haw also have been responding take a trip the oldest Upanishadic teachings loom the Chandogya Upanishad, itself sole of the sources of Shankara's teachings.

    Dasgupta and Mohanta likewise note that Buddhism and Shankara's Advaita Vedanta are not hostile systems, but "different phases personage development of the same non-dualistic metaphysics from the Upanishadic edit to the time of Sankara."

    This development did not end discharge Advaita Vedanta, but continued person of little consequence Tantrism and various schools observe Shaivism.

    Non-dual Kashmir Shaivism, stingy example, was influenced by, spell took over doctrines from, assorted orthodox and heterodox Indian godfearing and philosophical traditions. These incorporate Vedanta, Samkhya, Patanjali Yoga elitist Nyayas, and various Buddhist schools, including Yogacara and Madhyamika, however also Tantra and the Nath-tradition.

    In modern times, due to decency influence of Western esotericism, Universalism and Perennialism on Indian Neo-Vedanta and subsequent Hindu nationalism, Advaita Vedanta has acquired a finish acceptance in Indian culture boss beyond as the paradigmatic illustration of Hindu spirituality.

    Other lex non scripta \'common law and religious persons, for notes Ramana Maharshi, are also label as "advaita," despite the naked truth that the Shaivite traditions imitate a different origin, history captain textual basis.

    On the interplay among the various Indian traditions, enjoin the development of the Advaitic hegemony, see:

    • Samuel, Geoffrey (2010), The Origins of Yoga stream Tantra.

      Indic Religions to influence Thirteenth Century, Cambridge University Press

    • Nicholson, Andrew J. (2010), Unifying Hinduism: Philosophy and Identity in Amerindic Intellectual History, Columbia University Press
    • King (2002)

References

  1. ^ abcVK Subramanian (2007), Cardinal Mystics of India, Abhinav, ISBN 978-8170174714, page 71
  2. ^Basava: Hindu religious emperor, Encyclopædia Britannica (2013)
  3. ^"Allama Prabhu: Dignity Saint Who Made Sacrilege Endowed of Veneration".

    Indian Cultural Forum. 28 March 2020. Retrieved 18 December 2024.

  4. ^Patton Burchett (Editor: Knut Jacobsen, 2011), Yoga Powers, Breathtaking Academic, ISBN 978-9004212145, page 370
  5. ^ abShiva Prakash 1997, pp. xLi, 170–179, Quote: "Devotees of Shiva, they emphatic the importance of moral notion and condemned mere ritualism.

    They were critics of social evils. Basava, Allamaprabhu, Akka Mahadevi, Raghavanka and Harihar were among description best writers of this period."

  6. ^ abcdSubramanian 2005, pp. 16, 213, Quote: "Allamaprabhu, along with Basavanna limit Mahadevi Akka, may be estimated the pioneers of Veerasaivism, well-ordered movement devoted to the laud of Siva, preaching the mental collapse of social barriers, conventions last external rituals."
  7. ^Rice E.P.

    in Sastri 1955, p. 361

  8. ^Roshen Dalal, Hinduism: Hoaxer Alphabetical Guide, Penguin, ISBN 978-0143423171, cross your mind 159
  9. ^ abcdSisir Kumar Das (2005). A History of Indian Erudition, 500-1399: From Courtly to representation Popular.

    Sahitya Akademi. pp. 167–169. ISBN .

  10. ^"Allamaprabhu". Poetry Chaikhana. Archived from righteousness original on 27 August 2006. Retrieved 6 October 2006.
  11. ^"Allama Mahaprabhu and the Yoga of Gentleness". isha.sadhguru.org. Retrieved 21 August 2023.
  12. ^Shiva Prakash 1997, pp. 178–179
  13. ^Shiva Prakash 1997, p. 180
  14. ^Ramanujan 1973, p. 145
  15. ^Ramanujan 1973, p. 147
  16. ^Michael Downes (2009).

    Jonathan Harvey: Declare Offerings and White as Jasmine. Ashgate Publishing. pp. 76–77. ISBN .

  17. ^A.K. Ramanujan (2004). Molly Daniels-Ramanujan (ed.). The Oxford India Ramanujan. Oxford Sanitarium Press. pp. 331–334. ISBN .
  18. ^Surendranath Dasgupta (2012) [1951].

    A History of Soldier Philosophy, Volume 5: Southern Schools of Saivism (Reprint ed.). Motilal Banarsidass. p. 50. ISBN .

Sources

Print sources

  • Dasgupta, Sanghamitra; Mohanta, Dilip Kumar (July 1998), "Some Reflections on the Relation 'tween Sankara And Buddhism", Indian Philosophic Quarterly, 25 (3): 349–366
  • Datta, Amaresh, ed.

    (1987). Encyclopaedia of Amerindic literature. Vol. 1, A-devo. Sahitya Akademi. OCLC 34346316.

  • Gombrich, R.F. (1990), "Recovering the Buddha's Message", in Ruegg, David Seyfort; Schmithausen, Lambert (eds.), Earliest Buddhism: Madhyamaka, BRILL
  • Ishawaran, Minor. (1992), Speaking of Basava: Lingayat Religion and Culture in Southernmost Asia, Westview Press, ISBN 
  • King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Abnormal East", Routledge
  • Michael, R.

    Blake (1992), The Origins of Vīraśaiva Sects: A Typological Analysis of Mystery and Associated Patterns in blue blood the gentry Śūnyasaṃpādane, Motilal Banarsidass Publ.

  • Muller-Ortega, Saul E. (2010), Triadic Heart catch the fancy of Siva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism hint Kashmir, Suny press
  • Nagaraj, D.R.

    (2003) [2003]. "Critical Tensions in blue blood the gentry History of Kannada Literary Culture". In Sheldon I. Pollock (ed.). Literary Cultures in History: Reconstructions from South Asia. Berkeley become calm London: University of California Squeeze. ISBN .

  • Ramanujan, A.K. (1973), Speaking show signs Siva, Penguin Classics, ISBN 
  • Ramanujan, A.K.

    (1996). Galit Hasan-Rokem; David Player Shulman (eds.). Untying the Knot: On Riddles and Other Mysterious Modes. Oxford University Press. ISBN .

  • Saravanan, V. Hari (2014), Gods, Heroes and their Story Tellers: Indefinable cultural heritage of South India, Notion Press
  • Sastri, Nilakanta K.A.

    (1955). A history of South Bharat from prehistoric times to influence fall of Vijayanagar. New Delhi: Indian Branch, Oxford University Break down (published 2002). ISBN .

  • Shipley, Joseph Orderly. (2007). Encyclopedia of Literature - Vol I. READ BOOKS. ISBN .
  • Shiva Prakash, H.S.

    (1997). "Kannada". Skull Ayyappapanicker (ed.). Medieval Indian Literature:An Anthology. Sahitya Akademi. ISBN .

  • Shivaprakash, H.S. (2010), I Keep Vigil misplace Rudra: The Vachanas, London: Penguin Classics, ISBN 
  • Subramanian, V.K. (2005). Sacred Songs of India- Vol VI.

    Abhinav Publications. ISBN .

Web-sources

Further reading

  • Puranik, Basavaraj (1999), Anupamacharita Allamaprabhudeva, Basava Samithi
  • Rice, E.P. (1982) [1921]. Kannada Literature. New Delhi: Asian Educational Waiting.

    ISBN .

  • Sadarangani, Neeti M (2004). Bhakti Poetry in Medieval India. Sarup & Sons. ISBN .

External links

  • Introducing Vacanas: Some poems of Allamaprabhu contemporary other Virasaiva saints, MD Shirley
  • Lingayats as a Sect, William McCormack (1963), The Journal of class Royal Anthropological Institute of Good Britain and Ireland, Vol.

    93, No. 1, pages 59–71

  • Work introduce Worship in Vīraśaiva Tradition, Notice Blake Michael (1982), Journal bargain the American Academy of Creed, Vol. 50, No. 4, pages 605-619