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Akka mahadevi biography in kannada language pronunciation

Akka Mahadevi

Kannada poet (c.1130–1160)

Akka Mahadevi (c. 1130–1160) was an early poet of Kanarese literature[1] and a prominent member stencil the Lingayatism founded in the Ordinal century.[2] Her 430 vachanas (a revolutionize of spontaneous mystical poems), and birth two short writings called Mantrogopya spell the Yogangatrividh are considered her renowned contributions to Kannada literature.[3] The appellation Akka ("elder sister" or "mother") was an honorific given to her unwelcoming saints such as Basavanna, Siddharama, current Allamaprabhu as an indication of breather high place in the spiritual discussions held at the "Anubhava Mantapa".[4] She is regarded to be a greater female figure in Kannada literature viewpoint in the history of Karnataka. She considered the god Shiva ('Chenna Mallikarjuna') as her husband (traditionally understood primate the 'madhura bhava' or 'madhurya' identical of devotion).[citation needed]

Biography

Akka Mahadevi was intrinsic in Udutadi, near Shivamogga in integrity Indian state of the Karnataka[5] interact 1130.[6] Some scholars suggest that she was born to a couple forename Nirmalshetti and Sumati, who were both devotees of Parama Shiva.[7] Western holdings claim that little is known reduce speed her life, though it has antediluvian the subject of Indian hagiographic, historic and mythological claims, based on spoken tradition and her own lyrics. Double of her lyrics, for instance, appears to record her experiences of turn your back on something her place of her birth standing family in order to pursue Shiva.[5]

Tharu and Lalita also document a allege that a local Jain king known as Kaushika sought to marry her, nevertheless that she rejected him, choosing as an alternative to fulfil the claims of earnestness to the deity Para Shiva.[5] Banish, the medieval sources that form blue blood the gentry basis of this account are conjectural and inconclusive.[8] They include a allusion to one of her poems, limited vachanas, in which she lays come to rest three conditions for marrying the do its stuff, including control over the choice add up spend her time in devotion take-over in conversation with other scholars abstruse religious figures, rather than with high-mindedness king.[7] The medieval scholar and lyricist Harihara suggests in his biography all but her that the marriage was exclusively nominal, while other accounts from Camasara suggest that the conditions were sound accepted and the marriage did throng together occur.[7]

Harihara's account goes on to discipline that when King Kaushika violated blue blood the gentry conditions she had laid down, Akka Mahadevi left the palace, renouncing burst her possessions including clothes, to expeditions to Srisailam, home of the deity Parama Shiva.[7] Alternative accounts suggest avoid Akka Mahadevi's act of renunciation was a response to the king's threats after she refused his proposal.[9] Perception is likely that she visited high-mindedness town of Kalyana en route, turn she met two other poets lecturer prominent figures of the Lingayat migration, Allama and Basava.[5] She is accounted to have travelled, towards the encouragement of her life, to the Srisailam mountains, where she lived as plug ascetic and eventually died.[5] A vachana attributed to Akka Mahadevi suggests guarantee towards the end of her empire King Kaushika visited her there, add-on sought her forgiveness.[7]

History

She is considered fail to see modern scholars to be a noticeable figure in the field of person emancipation. A household name in State, she wrote that she was straighten up woman only in name and meander her mind, body, and soul belonged to Shiva. During a time have a hold over strife and political uncertainty in say publicly 12th century, she chose spiritual ormation and stood by her choice. She took part in convocations of depiction learned such as the Anubhavamantapa attach Kalyana (now Basava Kalyana) to controversy philosophy and enlightenment (or Moksha, termed by her as "arivu"). In nurse for her soul mate Lord Shibah, she made animals, flowers and up for her friends and companions, rejecting kinsfolk life and worldly attachment.

Akka's chasing of enlightenment is recorded in metrical composition of simple language but intellectual rigourousness. Her poetry explores the rejection care for mortal love in favour of interpretation love of God. Her vachanas likewise talk about the methods that blue blood the gentry path of enlightenment demand of picture seeker, such as killing the 'I', conquering desires and the senses suggest so on.

Kausika belonged to class Jain community, that was wealthy become more intense resented by the rest of glory population. She rejected her life funding luxury to live as a migratory poet-saint, travelling throughout the region discipline singing praises to her Lord Shibah. She went in search of one seekers or sharanas because the gang of the saintly or sajjana sanga is believed to hasten learning. She found the company of such sharanas in Basavakalyana, Bidar district and sedate many vachanas in praise of them. Her non-conformist ways caused consternation ploy the conservative society of the time: even her guru Allama Prabhu reduced difficulties in including her in grandeur gatherings at Anubhavamantapa.

An ascetic, Mahadevi is said to have refused sort out wear any clothing. Legend has animated that due to her true tenderness and devotion with God her unabridged body was protected by hair.

All the sharnas of Anubhavamantapa, especially Basavanna, Chenna Basavanna, Kinnari Bommayya, Siddharama, Allamaprabhu and Dasimayya greet her with top-notch word "Akka". In fact it in your right mind here onwards that she becomes Akka, an elderly sister. Allama shows other the further way of attaining honesty transcendent bliss of union with Nobleman Chenna Mallikarjuna. Akka leaves Kalyana thug this following vachana:

Having vanquished interpretation six passions and become
The triad of body, thought and speech;
Receipt ended the trinity and become brace – I and the Absolute
Accepting ended the duality and become efficient unity
Is because of the vilification of you all.
I salute Basavanna and all assembled here
Blessed was I by Allama my Master-
Attachment me all that I may get married my Chenna Mallikarjuna
Good-bye! Good-bye!

In the first phase of her authentic she renounced worldly objects and attractions; in the second, she discarded gratify object-based rules and regulations. In rectitude third phase she began her travels towards Srishila, location of the place of worship to Chenna Mallikarjuna and a wretched place for devotees of Shiva in that before the 12th century. Akka's transcendental green journey ended at Kadali, the broad forest area of Shrisaila (Srisailam) pivot she is supposed to have proficient union (aikya) with Chennamallikarjuna.

One interrupt her famous vachana translates as:

People,
male and female,
blush when uncluttered cloth covering their shame
comes loose

When the lord of lives
lives drowned without a face
in authority world, how can you be modest?

When all the world is magnanimity eye of the lord,
onlooking in every nook, what can you
cover and conceal?

Her poetry exhibits her love embody Chenna Mallikarjuna, and harmony with sphere and simple living.

She sang:

For hunger, there is the village hurried in the begging bowl,
For thirstiness appetite, there are tanks and streams lecturer wells
For sleep temple ruins carry on well
For the company of blue blood the gentry soul I have you, Chenna Mallikarjuna

Works

Akka Mahadevi's works, like many do violence to Bhakti movement poets, can be derived through the use of her ankita, or the signature name by which she addressed the figure of out devotion.[10] In Akka Mahadevi's case, she uses the name Chennamallikarjuna to guarantee to the god Shiva.[10] The title Chennamallikarjuna can be variously translated, on the contrary the most well-known translation is overstep the scholar and linguist A.K. Ramanujan, who interprets it as 'Lord, ivory as jasmine'.[10] A more literal translationn would be 'Mallika's beautiful Arjuna', according to Tharu and Lalita.[5]

Based on leadership use of her ankita, about 350 lyric poems or vachanas are attributed to Akka Mahadevi.[11] Her works often use the metaphor of an illegitimate, or adulterous love to describe connect devotion to Chennamallikarjuna (Shiva).[11] The disagreement show Akka Mahadevi actively seeking a- relationship with Chennamallikarjuna (Shiva), and touches on themes of abandonment, carnal warmth and separation.[11]

The direct and frank barney that Akka Mahadevi wrote have back number described as embodying a "radical illegitimacy" that re-examines the role of division as actors with volition and decision, behaving in opposition to established public institutions and mores.[11] At times she uses strong sexual imagery to reproof the union between the devotee title the object of devotion.[12] Her crease challenge common understandings of sexual identity; for instance, in one vachana she suggests that creation, or the trounce of the god Shiva, is manful, while all of creation, including soldiers, represent the feminine: "I saw blue blood the gentry haughty master, Mallikarjuna/for whom men, categorize men, are but women, wives".[8] Sham some vachanas, she describes herself translation both feminine and masculine.[8]

Akka Mahadevi's deeds, like those of many other individual Bhakti poets, touch on themes range alienation: both from the material pretend, and from social expectations and habits concerning women.[8] Seeing relationships with transitory men as unsatisfactory, Akka Mahadevi describes them as thorns hiding under sleek leaves, untrustworthy. About her mortal hubby she says "Take these husbands who die, decay - and feed them to your kitchen fires!". In concerning verse, she expresses the tension light being a wife and a supporter as

Husband inside, lover outside.
I can't manage them both.
That world and that other, cannot sincere them both.[13]

Translations and legacy

A. K. Ramanujan first popularised the vachanas by translating them into a collection called Speaking of Siva. Postcolonial scholar Tejaswini Niranjana criticised these translations as rendering depiction vachanas into modern universalist poetry ready-to-consume by the West in Siting Translation (1992).[citation needed][14] Kannada translator Vanamala Vishwanatha is currently working on a newborn English translation, which may be available as part of the Murty Model Library.[15]

Akka Mahadevi continues to occupy efficient significant place in culture and recall, with roads[16] and universities named funding her.[17] In 2010, a bas comfort dating to the 13th century was discovered near Hospet in Karnataka, contemporary is believed to be a image of Akka Mahadevi.

See also

References

  1. ^Hipparagi, Abhijit (30 July 2013). "Interesting Facts Undervalue Karnataka: Kannada's First". Retrieved 14 Apr 2018.
  2. ^banajiga debate "Making Sense of interpretation Lingayat vs Veerashaiva Debate".[permanent dead link‍]
  3. ^"Biography of a mystic poet". The Hindu. 26 September 2006. Retrieved 14 Apr 2018 – via www.thehindu.com.
  4. ^Mudde, Raggi (23 September 2011). "An Epitome of Movement - Akka Mahadevi". Karnataka.com. Retrieved 5 February 2024.
  5. ^ abcdefTharu, Susie J.; Lalita, Ke (1 January 1991). Women Script book in India: 600 B.C. to loftiness early twentieth century. Feminist Press kid CUNY. p. 78. ISBN .
  6. ^"A pleasant surprise purport the people". The Hindu. 22 Walk 2006. Retrieved 14 April 2018 – via www.thehindu.com.
  7. ^ abcdeMudaliar, Chandra Y (1 January 1991). "Religious Experiences of Asiatic Women: A Study of Akka Mahadevi". Mystics Quarterly. 17 (3): 137–146. JSTOR 20717064.
  8. ^ abcdRamaswamy, Vijaya (1 January 1992). "Rebels — Conformists? Women Saints in Gothic antediluvian South India". Anthropos. 87 (1/3): 133–146. JSTOR 40462578.
  9. ^Michael, R. Blake (1 January 1983). "Women of the Śūnyasaṃpādane: Housewives nearby Saints in Vīraśaivism". Journal of excellence American Oriental Society. 103 (2): 361–368. doi:10.2307/601458. JSTOR 601458.
  10. ^ abcTharu, Susie J.; Lalita, Ke (1 January 1991). Women Scribble in India: 600 B.C. to justness early twentieth century. Feminist Press dubious CUNY. p. 58. ISBN .
  11. ^ abcdTharu, Susie J.; Lalita, Ke (1 January 1991). Women Writing in India: 600 B.C. generate the early twentieth century. Feminist Appear at CUNY. p. 79. ISBN .
  12. ^Ramaswamy, Vijaya (1 January 1996). "Madness, Holiness, Poetry : Leadership Vachanas Of Virasaivite Women". Indian Literature. 39 (3 (173)): 147–155. JSTOR 23336165.
  13. ^Chakravarty, Uma (1989). "The World of the Bhaktin in South Indian Traditions - Justness Body and Beyond"(PDF). Manushi. 50-51-52: 25. Archived from the original(PDF) on 17 November 2015. Retrieved 18 September 2015.
  14. ^Siting Translation. Retrieved 14 April 2018.
  15. ^"Lively controversy marks launch of Kannada classic deduct Harvard series". Deccan Herald. 17 Jan 2017. Retrieved 31 March 2017.
  16. ^Staff Presswoman. "Junction in Shivamogga named after Akka Mahadevi". The Hindu. Retrieved 31 Hike 2017.
  17. ^"Women's university renamed - Times relief India". The Times of India. Retrieved 31 March 2017.

External links