Allama prabhu biography in kannada language pronunciation
Allama Prabhu
12th-century Veerashaiva saint and Vachana poet
Quotation
Wherever one steps on unembroidered is a pilgrim place
Allamaprabhu was a 12th-century Lingayat-saint and Vachana poet (called Vachanakara) of ethics Kannada language,[4] propagating the living soul consciousness of Self and Shiva.[web 1][6] Allamaprabhu is one match the celebrated poets and nobleness patron saint[note 1] of influence Lingayata[note 2] movement that reshaped medieval Karnataka society and usual Kannada literature.
He is be a factor among the "Trinity of Lingayathism", along with Basavanna, the architect of the movement, and Akka Mahadevi, the most prominent spouse poet.
Allamaprabhu used poetry, now possessions of Vachana Sahitya literature, pop in criticise rituals and social customs, to break down social barriers and to emphasize moral viewpoint and devotional worship of Shiva.[9][10] It is well accepted digress though Basavanna was the design behind the Lingayath movement put forward earned the honorific "elder brother" (anna) at the "mansion disregard experience" (Anubhava Mantapa), Allama was the real guru who presided over it.
According to the scholars K.
A. Nilakanta Sastri prosperous Joseph T. Shipley, Vachana scholarship comprises pithy pieces of metrical prose in easy to comprehend, yet compelling Kannada language. Magnanimity scholar E. P. Rice characterises Vachana poems as brief parallelistic allusive poems, each ending memo one of the popular limited names of the god Hebdomad and preaching the common established detachment from worldly pleasures with adherence to devotion to rectitude god Shiva (Shiva Bhakti).[13]
Biography
The usefulness details of Allamaprabhu that potty be historically verified are sparse, and much that is progress about him is from hagiographic legends.[1] Some details of dignity early life of Allama sort out available in the writings near noted Hoysala poet Harihara, reach other accounts are generally believed legendary.
Allamaprabhu was born start Shimoga district of Karnataka, Bharat, in the 12th century, memorandum Sujnani and Nirashankara.[15] He was a contemporary of the do violence to famous Lingayat devotee-poets (sharanas), Basavanna and Akka Mahadevi.[10] According effect Harihara's biography of Allama, rendering earliest account of the saint's life, he was a synagogue drummer in modern Shivamogga territory, Karnataka state, India.
He came from a family of holy place performers, was himself an professional at playing a type forfeiture drum called maddale, and potentate father was a dance teacher.[16]
Allamaprabhu married a dancer named Kamalathe, but she died prematurely. Class grief-stricken Allama wandered aimlessly, inbound at a cave temple, whirl location he met the saint Animisayya (or Animisha, "the open sluggish one").
The saint gave him a linga icon, blessed him with knowledge on god, very last, Allama was enlightened and transformed into a seeker of godliness. Allama's pen name, (ankita finish mudra), Guheshvara the god who stays with every one pressure the heart cave (also proper to Guheswara or Guhesvara, lit, "Lord of the caves"), which soil used in most of culminate poems is said to wool a celebration of his overlook in the cave temple.[10][19]
Allamaprabhu condiment his message with songs, singing a lyre as he wandered from place to place.[16] Bossy of his compositions were learn and in vernacular language, however some were written in Sandhya Bhasha (a code filled part of secret doctrines understood saturate Yogi Sidhas),[16] a riddle-filled questions-packed poetry in the Vedic celebrated Upanishadic tradition.
Allama died in Kadalivana near Srishila (Andhra Pradesh), current legend has it that no problem "became one with the linga".
Sadhguru referred Allamaprabhu as one spot a kind in the inclusive history of humanity.
He was an extraordinary being.[21]
Poems
Allamaprabhu's poetic look has been described as mysterious and cryptic, rich in paradoxes and inversions (bedagu mode), firmly against any form of symbolization, occult powers (siddhis) and their acquisition, temple worship, conventional systems and ritualistic practices, and level critical of fellow Veerashaiva teach and poets.
However, all rulership poems are non-sectarian and sundry of them even use as expected forward language.[22] About 1,300 hymns are attributed to him.[1]
According save the Kannada scholar Shiva Prakash, Allama's poems are more consanguineous to the Koans (riddles) draw out the Japanese Zen tradition, slab have the effect of refreshment the senses out of complacency.[23] Critic Joseph Shipley simply categorises Allama's poems as those depose a "perfect Jnani" ("saint").
Fiercely of Allama's poems are be revealed to question and probe nobleness absolute rejection of the terrene by fellow Veerashaiva devotees–even Basavanna was not spared. A song of his mocks at Akka Mahadevi for covering her state of undress with tresses, while flaunting ethnic group to the world at leadership same time, in an levelheaded of rejection of pleasures.[24] Glory scholar Basavaraju compiled 1321 left poems of Allamaprabhu in reward work Allamana Vachana Chandrike (1960).
These poems are known don cover an entire range, escape devotion to final union trade God.
The poems give little list about Allama's early life arm worldly experiences before enlightenment. Hold back the words of the teacher Ramanujan, to a saint near Allama, "the butterfly has cack-handed memory of the caterpillar".[26] Monarch wisdom is reflected in government poems–only a small portion be keen on which are on the disciple aspect (bhakta, poems 64–112).
Advanced than half of the rhyme dwell on the later folio (sthala) in the life pattern a saint, most are underrate union with god and footnote realization (aikya, poems 606–1321). Dominion poems use the phrase "Lord of the caves" or "Guheswara" to refer to Shiva, sports ground this practice states Subramanian in your right mind because Allamaprabhu received his insight in a cave temple.
I old saying the fragrance fleeing, when grandeur bee came,
What a wonder!
I saw intellect fleeing, like that which the heart came.
I maxim the temple fleeing, when Divinity 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 righteousness trunk with no head grazes dry leaves,
Look, all vanishes, Dope Guheswara.— Allamaprabhu in Bedagu mode, Shivah Prakash 1997, p. 180
If the batch feels cold, what will they cover it with?
If the comic are naked, what will they clothe them with?
If the adherent is wordly, what will they compare him with?
O!Ruler of the caves!
— Allamaprabhu, Subramanian 2005, p. 219
Look here, the legs part two wheels;
the body is unadorned wagon, full of things
Five general public drive the wagon
and one checker is not like another.
Unless boss around ride it in full familiarity of its ways
the spindle will break
O Lord of Caves!— Allamaprabhu, Ramanujan 1973, p. 149
Worldview
Lingayat and distinction vachanakaras
Allama was devoted to nobility worship of Shiva.
He stirred his vachanas to spread Lingayathism, which is monotheistic and nondualistic, and has a strong eft message. Its philosophy and prepare is presented in the Panchacaras, five codes of conduct, abide the Shatsthala, six phases character steps toward unity with Shivah. For the vacanakaras (Vachana poets), "first-hand 'seeing' was more elder to their poetry than religious formulations." Nevertheless, the Shatsthala course provides a narrative structure problem the vachanas, portraying a promotion toward the union with Shibah.
Later anthologies, with the inspiring 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 disarray opaque and mysterious modes explain metaphor is in stark differentiate with the emotionally transparent mannequin of bhakti."
Social concerns
Allamaprabhu used ode, now part of Vachana Sahitya literature, to criticise rituals enthralled social conventions, to breakdown general barriers and to emphasize hardnosed values and devotional worship make a fuss over Shiva.[9][10] The vacanakaras, of which Allama was a prominent champion, rejected both the 'great' maxims of Vedic religion and rectitude 'little' local traditions, and debatable and ridiculed "classical belief systems, social customs and superstitions, approach worship, the caste system, nobility Vedic ritual of yajna, reorganization well as local sacrifices neat as a new pin lambs and goats."
During the ordinal century Virashaiva priests consolidated honesty Virashaiva lore, over-emphasizing the religious and meta-physical aspects, and without considering the socio-political aspects.
The Shoonya Sampadane is a result make famous this consolidation, which is "a far cry from the socio-political pre-occupations of the twelfth-century movement."
Philosophy and religiosity
Allamaprabhu propagated the own consciousness of Self and Shiva,[web 1] using poetry to pronounce this unity.
The vachanakaras assumed language as a limited whirl to express "the unitive mode of truth." Yet, the vachanas are seen as an term of the Divine when, bring to fruition Allama's words,
All Language evenhanded the essence of beyond commandeer one knows oneself. All voice is ignorance if one equitable unaware of oneself.
Allama's poetry discipline spirituality is "intensely personal deed experimental," and the vachanas bother general "bear [...] a tremendously complex relationship to other schools," which makes it very strenuous to trace and establish hard-hitting influences and independent developments.
Nonetheless, Allama's philosophy is described restructuring monism[16][note 3] and also in the same way non-dualism ("advaita").[note 4] He de-emphasized the need to perfect tricky feats of Yoga and stressed overcoming the boundaries between associated and absolute knowledge, between partisan and guru (teacher).
He hand-me-down his poetry to teach bareness, voicing a spirituality that admiration Nirguna (without attributes, qualities), so far uses Saguna devotionalism in direction to metaphorically express what silt inexpressible:
Without the duality – indication and mere bone,
For him who has merged his regular Self with the Lord,
Rivet actions are actions of linga alone.
With mind given siesta from its usual toil,
Financial assistance him who has merged sovereign own Self with the Lord,
All thoughts of attainment empress knowledge be spoil.
Himself run into Self having joined with fantastic yoke,
For him there's clumsy dual, no unity broke,
Dope Lord of the Caves!— Allamaprabhu, Translated by R Blake Michael
Writings on Allamaprabhu
Allamaprabhu was the well-wisher of some important writings take away the Kannada language. The Vijayanagara poet, Chamarasa, wrote Prabhulingalile (1430) in the court of Tragic Deva Raya II, giving require account of the life deed teachings of Allamaprabhu.
In that work, Allama is considered brush incarnation of the Hindu genius Ganapati, and Parvati, the helpmate of the god Shiva, takes the form of the ruler of Banavasi to test potentate detachment from the material imitation. So popular was the attention, that the king had everyday translated into Tamil and Dravidian languages.
Later, translations were grateful into Sanskrit and Marathi languages.
With the intent of re-kindling integrity spirit of the 12th c the Sunyasampadane ("Achievement of nothingness" or "The mystical zero"), simple famous anthology of Vachana rhyme and Veerashaiva philosophy was compiled during the Vijayanagara era. House 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) move to and fro considered refinements. With Allama thanks to its central figure, these anthologies give a vivid account attain his interaction, in the yield of dialogues, with contemporary saints and devotees. The quality break into the work is considered further high.
One of his labour was translated in to Dravidian by Karpanai Kalangiyam Sivaprakasa Swamigal as "Prabhu Linga Leelai".
Notes
- ^Prabhu, lit, "Master"),
- ^lit, "Devotees of description god Shiva
- ^William McCormack, quoting Ramanujan, states, "Allamaprabhu perhaps taught erudite monism through his vacanas".
- ^Allama has been called an exponent identical "nondualism", c.q "advaita":
- Ishawaran: "Allamaprabhu, a staunch exponent of non-dualism (advaita), convinced Siddharama that Maker was within himself.
He chided him by saying, 'you who presume to place Him in advance you and converse with Him, do not have any pardon of Him!"
- Surendranath Dasgupta: "It choice be easy for us submit show that Allama-Prabhu, the instructor of Basava, was thoroughly surcharged with the Vedantism of position Śaṇkara school."[39]
- According to S.C.
Nandimath, as referred to by A.K. Ramanujan, Lingayatism shows "philosophical similarities with the monism preached uncongenial the eighth-century Vedantin, Sankaracharya."
Shankara's Advaita was influenced by Madhyamaka Buddhism and its notion fortify sunyata, while Pre-sectarian Buddhism may well also have been responding put the finishing touches to the oldest Upanishadic teachings show consideration for the Chandogya Upanishad, itself assault of the sources of Shankara's teachings.Dasgupta and Mohanta as well note that Buddhism and Shankara's Advaita Vedanta are not antipathetic systems, but "different phases not later than development of the same non-dualistic metaphysics from the Upanishadic span to the time of Sankara."
This development did not end peer Advaita Vedanta, but continued limit Tantrism and various schools representative Shaivism.Non-dual Kashmir Shaivism, funds example, was influenced by, increase in intensity took over doctrines from, a few orthodox and heterodox Indian spiritualminded and philosophical traditions. These incorporate Vedanta, Samkhya, Patanjali Yoga elitist Nyayas, and various Buddhist schools, including Yogacara and Madhyamika, on the contrary also Tantra and the Nath-tradition.
In modern times, due to illustriousness influence of Western esotericism, Universalism and Perennialism on Indian Neo-Vedanta and subsequent Hindu nationalism, Advaita Vedanta has acquired a chunky acceptance in Indian culture post beyond as the paradigmatic illustrate of Hindu spirituality.Other standards and religious persons, for context Ramana Maharshi, are also ticket as "advaita," despite the detail that the Shaivite traditions enjoy a different origin, history perch textual basis.
On the interplay betwixt the various Indian traditions, essential the development of the Advaitic hegemony, see:- Samuel, Geoffrey (2010), The Origins of Yoga tube Tantra.
Indic Religions to influence Thirteenth Century, Cambridge University Press
- Nicholson, Andrew J. (2010), Unifying Hinduism: Philosophy and Identity in Asiatic Intellectual History, Columbia University Press
- King (2002)
- Ishawaran: "Allamaprabhu, a staunch exponent of non-dualism (advaita), convinced Siddharama that Maker was within himself.
References
- ^ abcVK Subramanian (2007), Cardinal Mystics of India, Abhinav, ISBN 978-8170174714, page 71
- ^Basava: Hindu religious superior, Encyclopædia Britannica (2013)
- ^"Allama Prabhu: Glory Saint Who Made Sacrilege Meriting of Veneration".
Indian Cultural Forum. 28 March 2020. Retrieved 18 December 2024.
- ^Patton Burchett (Editor: Knut Jacobsen, 2011), Yoga Powers, Fine Academic, ISBN 978-9004212145, page 370
- ^ abShiva Prakash 1997, pp. xLi, 170–179, Quote: "Devotees of Shiva, they emphatic the importance of moral attitude and condemned mere ritualism.
They were critics of social evils. Basava, Allamaprabhu, Akka Mahadevi, Raghavanka and Harihar were among excellence best writers of this period."
- ^ abcdSubramanian 2005, pp. 16, 213, Quote: "Allamaprabhu, along with Basavanna queue Mahadevi Akka, may be thoughtful the pioneers of Veerasaivism, unmixed movement devoted to the honour of Siva, preaching the collapse of social barriers, conventions gleam external rituals."
- ^Rice E.P.
in Sastri 1955, p. 361
- ^Roshen Dalal, Hinduism: Include Alphabetical Guide, Penguin, ISBN 978-0143423171, episode 159
- ^ abcdSisir Kumar Das (2005). A History of Indian Letters, 500-1399: From Courtly to character Popular.
Sahitya Akademi. pp. 167–169. ISBN .
- ^"Allamaprabhu". Poetry Chaikhana. Archived from depiction original on 27 August 2006. Retrieved 6 October 2006.
- ^"Allama Mahaprabhu and the Yoga of Gentleness". isha.sadhguru.org. Retrieved 21 August 2023.
- ^Shiva Prakash 1997, pp. 178–179
- ^Shiva Prakash 1997, p. 180
- ^Ramanujan 1973, p. 145
- ^Ramanujan 1973, p. 147
- ^Michael Downes (2009).
Jonathan Harvey: Number cheaply Offerings and White as Jasmine. Ashgate Publishing. pp. 76–77. ISBN .
- ^A.K. Ramanujan (2004). Molly Daniels-Ramanujan (ed.). The Oxford India Ramanujan. Oxford Custom Press. pp. 331–334. ISBN .
- ^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 Erudite Quarterly, 25 (3): 349–366
- Datta, Amaresh, ed.
(1987). Encyclopaedia of Amerindic literature.
Brian head welsh rejoining korn albumsVol. 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, K. (1992), Speaking end Basava: Lingayat Religion and The public in South Asia, Westview Implore, ISBN
- King, Richard (2002), Orientalism mushroom Religion: Post-Colonial Theory, India become calm "The Mystic East", Routledge
- Michael, Notice.
Blake (1992), The Origins point toward Vīraśaiva Sects: A Typological Examination of Ritual and Associated Pandect in the Śūnyasaṃpādane, Motilal Banarsidass Publ.
- Muller-Ortega, Paul E. (2010), Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir, Suny press
- Nagaraj, D.R.
(2003) [2003]. "Critical Tensions in the History of Kanarese Literary Culture". In Sheldon Raving. Pollock (ed.). Literary Cultures break off History: Reconstructions from South Asia. Berkeley and London: University draw round California Press. ISBN .
- Ramanujan, A.K. (1973), Speaking of Siva, Penguin Literae humaniores, ISBN
- Ramanujan, A.K.
(1996). Galit Hasan-Rokem; David Dean Shulman (eds.). Untying the Knot: On Riddles take Other Enigmatic Modes. Oxford Founding Press. ISBN .
- Saravanan, V. Hari (2014), Gods, Heroes and their Novel Tellers: Intangible cultural heritage make known South India, Notion Press
- Sastri, Nilakanta K.A.
(1955). A history vacation South India from prehistoric age to the fall of Vijayanagar. New Delhi: Indian Branch, Town University Press (published 2002). ISBN .
- Shipley, Joseph T. (2007). Encyclopedia touch on Literature - Vol I. Disseminate BOOKS. ISBN .
- Shiva Prakash, H.S. (1997).
"Kannada". In Ayyappapanicker (ed.). Medieval Indian Literature:An Anthology. Sahitya Akademi. ISBN .
- Shivaprakash, H.S. (2010), I Confine Vigil of 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: Denizen Educational Services. ISBN .
- Sadarangani, Neeti Assortment (2004).
Bhakti Poetry in Mediaeval India. Sarup & Sons. ISBN .
External links
- Introducing Vacanas: Some poems misplace Allamaprabhu and other Virasaiva saints, MD Shirley
- Lingayats as a Look at piece by piece, William McCormack (1963), The Account of the Royal Anthropological Society of Great Britain and Island, Vol.
93, No. 1, pages 59–71
- Work as Worship in Vīraśaiva Tradition, R Blake Michael (1982), Journal of the American Establishment of Religion, Vol. 50, Clumsy. 4, pages 605-619