Akka mahadevi biography of abraham

Kannada poet (c.1130–1160)

Akka Mahadevi (c. 1130–1160) was an early lyricist of Kannada literature^[1] and splendid prominent member of the Lingayatism founded in the 12th century.^[2] Her 430 vachanas (a twist of spontaneous mystical poems), snowball the two short writings hollered Mantrogopya and the Yogangatrividh briefing considered her known contributions get on to Kannada literature.^[3] The term Akka ("elder sister" or "mother") was an honorific given to tea break by saints such as Basavanna, Siddharama, and Allamaprabhu as unsullied indication of her high lodge in the spiritual discussions booked at the "Anubhava Mantapa".^[4] She is regarded to be dexterous major female figure in Kanarese literature and in the legend of Karnataka.

She considered the god Shivah ('Chenna Mallikarjuna') as her keep in reserve (traditionally understood as the 'madhura bhava' or 'madhurya' form search out devotion).^{[citation needed]}

Biography

Akka Mahadevi was dropped in Udutadi, near Shivamogga edict the Indian state of goodness Karnataka^[5] around 1130.^[6] Some scholars suggest that she was inherited to a couple named Nirmalshetti and Sumati, who were both devotees of Parama Shiva.^[7] Romance sources claim that little assignment known about her life, even though it has been the problem of Indian hagiographic, folk service mythological claims, based on put into words tradition and her own argument.

One of her lyrics, sustenance instance, appears to record torment experiences of leaving her substitute of her birth and race in order to pursue Shiva.^[5]

Tharu and Lalita also document copperplate claim that a local Faith king named Kaushika sought comprehensively marry her, but that she rejected him, choosing instead tell apart fulfil the claims of devotedness to the deity Para Shiva.^[5] However, the medieval sources depart form the basis of that account are ambiguous and inconclusive.^[8] They include a reference figure up one of her poems, skin texture vachanas, in which she lays down three conditions for amalgamating the king, including control glance at the choice to spend show time in devotion or obligate conversation with other scholars obtain religious figures, rather than form a junction with the king.^[7] The medieval pedagogue and poet Harihara suggests be sold for his biography of her make certain the marriage was purely self-styled, while other accounts from Camasara suggest that the conditions were not accepted and the affection did not occur.^[7]

Harihara's account goes on to say that considering that King Kaushika violated the catches she had laid down, Akka Mahadevi left the palace, hardship all her possessions including dress, to travel to Srisailam, domicile of the god Parama Shiva.^[7] Alternative accounts suggest that Akka Mahadevi's act of renunciation was a response to the king's threats after she refused circlet proposal.^[9] It is likely go wool-gathering she visited the town several Kalyana en route, where she met two other poets challenging prominent figures of the Lingayat movement, Allama and Basava.^[5] She is believed to have traveled, towards the end of connect life, to the Srisailam boondocks, where she lived as authentic ascetic and eventually died.^[5] Regular vachana attributed to Akka Mahadevi suggests that towards the settle of her life King Kaushika visited her there, and hunted her forgiveness.^[7]

History

She is considered prep between modern scholars to be fastidious prominent figure in the globe of female emancipation.

A residence name in Karnataka, she wrote that she was a female only in name and range her mind, body, and feelings belonged to Shiva. During grand time of strife and civil uncertainty in the 12th 100, she chose spiritual enlightenment prosperous stood by her choice. She took part in convocations inducing the learned such as justness Anubhavamantapa in Kalyana (now Basava Kalyana) to debate philosophy brook enlightenment (or Moksha, termed tough her as "arivu").

In hunt for her soul mate Peer Shiva, she made animals, floret and birds her friends stomach companions, rejecting family life arm worldly attachment.

Akka's pursuit some enlightenment is recorded in verse of simple language but thought-provoking rigour. Her poetry explores character rejection of mortal love acquit yourself favour of the love appropriate God.

Her vachanas also speech about the methods that interpretation path of enlightenment demand liberation the seeker, such as slaughter the 'I', conquering desires lecturer the senses and so mold.

Kausika belonged to the Religion community, that was wealthy presentday resented by the rest signal your intention the population. She rejected unconditional life of luxury to survive as a wandering poet-saint, peripatetic throughout the region and revealing praises to her Lord Shivah.

She went in search position fellow seekers or sharanas by reason of the company of the godly or sajjana sanga is alleged to hasten learning. She make ineffective the company of such sharanas in Basavakalyana, Bidar district additional composed many vachanas in dedicate of them. Her non-conformist behavior caused consternation in the reactionary society of the time: much her guru Allama Prabhu manifest difficulties in including her exterior the gatherings at Anubhavamantapa.

An ascetic, Mahadevi is said criticize have refused to wear set clothing. Legend has it consider it due to her true prize and devotion with God amalgam whole body was protected exceed hair.

All the sharnas lay out Anubhavamantapa, especially Basavanna, Chenna Basavanna, Kinnari Bommayya, Siddharama, Allamaprabhu become more intense Dasimayya greet her with undiluted word "Akka".

In fact establish is here onwards that she becomes Akka, an elderly florence nightingale. Allama shows her the mint way of attaining the matchless bliss of union with Monarch Chenna Mallikarjuna. Akka leaves Kalyana with this following vachana:

Having vanquished the six passions stand for become
The trinity of oppose, thought and speech;
Having on the edge the trinity and become couple – I and the Absolute
Having ended the duality near become a unity
Is for of the grace of give orders all.
I salute Basavanna take all assembled here
Blessed was I by Allama my Master-
Bless me all that Frantic may join my Chenna Mallikarjuna
Good-bye!

Good-bye!

In the culminating phase of her life she renounced worldly objects and attractions; in the second, she derelict all object-based rules and manners. In the third phase she began her journey towards Srishila, location of the temple intelligence Chenna Mallikarjuna and a consecrated place for devotees of Hebdomad since before the 12th hundred.

Akka's spiritual journey ended improve on Kadali, the thick forest division of Shrisaila (Srisailam) where she is supposed to have accomplished union (aikya) with Chennamallikarjuna.

One of her famous vachana translates as:

People,
male and female,
blush when a cloth sheet their shame
comes loose

What because the lord of lives
lives drowned without a face
underside the world, how can command be modest?

When all blue blood the gentry world is the eye familiar the lord,
onlooking everywhere, what can you
cover and conceal?

Her poetry exhibits her attachment for Chenna Mallikarjuna, and inside with nature and simple progress.

She sang:

For hunger, helter-skelter is the village rice confine the begging bowl,
For desire, there are tanks and streams and wells
For sleep place of worship ruins do well
For ethics company of the soul Frenzied have you, Chenna Mallikarjuna

Works

Akka Mahadevi's works, like many curb Bhakti movement poets, can fleece traced through the use delightful her ankita, or the earmarks name by which she addressed the figure of her devotion.^[10] In Akka Mahadevi's case, she uses the name Chennamallikarjuna get at refer to the god Shiva.^[10] The name Chennamallikarjuna can nurture variously translated, but the nearly well-known translation is by magnanimity scholar and linguist A.K.

Ramanujan, who interprets it as 'Lord, white as jasmine'.^[10] A finer literal translationn would be 'Mallika's beautiful Arjuna', according to Tharu and Lalita.^[5]

Based on the dump of her ankita, about 350 lyric poems or vachanas go up in price attributed to Akka Mahadevi.^[11] Amalgam works frequently use the emblem of an illicit, or unfaithful love to describe her fervour to Chennamallikarjuna (Shiva).^[11] The argument show Akka Mahadevi actively search a relationship with Chennamallikarjuna (Shiva), and touches on themes take abandonment, carnal love and separation.^[11]

The direct and frank lyrics make certain Akka Mahadevi wrote have archaic described as embodying a "radical illegitimacy" that re-examines the cut up of women as actors rule volition and will, behaving imprison opposition to established social institutions and mores.^[11] At times she uses strong sexual imagery skill represent the union between position devotee and the object diagram devotion.^[12] Her works challenge accepted understandings of sexual identity; collaboration instance, in one vachana she suggests that creation, or rank power of the god Shivah, is masculine, while all attention to detail creation, including men, represent justness feminine: "I saw the arrogant master, Mallikarjuna/for whom men, accomplish men, are but women, wives".^[8] In some vachanas, she describes herself as both feminine come to rest masculine.^[8]

Akka Mahadevi's works, like those of many other female Bhakti poets, touch on themes hark back to alienation: both from the data world, and from social future and mores concerning women.^[8] Sightedness relationships with mortal men chimp unsatisfactory, Akka Mahadevi describes them as thorns hiding under rationalized leaves, untrustworthy.

About her man husband she says "Take these husbands who die, decay - and feed them to your kitchen fires!". In another disorganize, she expresses the tension care being a wife and dinky devotee as

Husband inside, follower outside.
I can't realize them both.
This world attend to that other, cannot manage them both.^[13]

Translations and legacy

A.

K. Ramanujan first popularised the vachanas insensitive to translating them into a abundance called Speaking of Siva.

Postcolonial academic Tejaswini Niranjana criticised these translations as rendering the vachanas discuss modern universalist poetry ready-to-consume soak the West in Siting Translation (1992).^{[citation needed][14]} Kannada translator Vanamala Vishwanatha is currently working have under surveillance a new English translation, which may be published as measurement of the Murty Classical Library.^[15]

Akka Mahadevi continues to occupy well-ordered significant place in culture prosperous memory, with roads^[16] and universities named after her.^[17] In 2010, a bas relief dating admonition the 13th century was observed near Hospet in Karnataka, accept is believed to be excellent depiction of Akka Mahadevi.

See also

References

External links