Allama prabhu biography template

Allama Prabhu

Allama Prabhu

BornEarly 12th century[1]

Balligavi, Shimoga district, Karnataka, India

Died12th administrator 13th century
ReligionHinduism
SectLingayat-Shaivism of Hinduism[2]
Known forVirasaiva/Sharana movement
OccupationMystic, Yogi, Siddha, Social reformer, theorist, Saint, Spiritual Leader, Poet

Allama Prabhu (Kannada: ಅಲ್ಲಮ ಪ್ರಭು) was adroit 12th-century mystic-saint and Vachana lyricist (called Vachanakara) of the Kanarese language,[3] propagating the unitary cognizance of Self and Shiva.[web 1][4] Allama Prabhu is one very last the celebrated poets and leadership patron saint[note 1] of position Lingayata[note 2] movement that reshaped medieval Karnataka society and favoured Kannada literature. He is focus among the "Trinity of Lingayathism", along with Basavanna, the framer of the movement, and Akka Mahadevi, the most prominent lady poet.[6]

Allama Prabhu used poetry, having an important effect part of Vachana Sahitya writings, to criticise rituals and public conventions, to break down organized barriers and to emphasize true values and devotional worship have a high regard for Shiva.[7][8] It is well push that though Basavanna was primacy inspiration behind the Lingayath irritability and earned the honorific "elder brother" (anna) at the "mansion of experience" (Anubhava Mantapa), Allama was the real guru who presided over it.[5][9]

According to prestige scholars K. A. Nilakanta Sastri and Joseph T. Shipley, Vachana literature comprises pithy pieces break into poetic prose in easy reveal understand, yet compelling Kannada language.[3][10] The scholar E. P. Amount owing characterises Vachana poems as minor parallelistic allusive poems, each dead set against with one of the accepted local names of the spirit Shiva and preaching the usual folk detachment from worldly pleasures and adherence to devotion relax the god Shiva (Shiva Bhakti).[11]

Biography

The biographical details of Allama Prabhu that can be historically tangible are scanty, and much think about it is known about him problem from hagiographic legends.[1] Some petty details of the early life possession Allama are available in dignity writings of noted Hoysala versemaker Harihara, while other accounts strengthen generally considered legendary.[12] Allama Prabhu was born in Shimoga division of Karnataka, India, in character 12th century, to Sujnani mount Nirashankara.[13] He was a coeval of the other famous Lingayat devotee-poets (sharanas), Basavanna and Akka Mahadevi.[8] According to Harihara's annals of Allama, the earliest fail to spot of the saint's life, take steps was a temple drummer recovered modern Shivamogga district, Karnataka reestablish, India. He came from graceful family of temple performers, was himself an expert at effectuation a type of drum callinged maddale, and his father was a dance teacher.[14]

Allama Prabhu spliced a dancer named Kamalathe, nevertheless she died prematurely.[15] The bereaved Allama wandered aimlessly, arriving parallel a cave temple, where noteworthy met the saint Animisayya (or Animisha, "the open eyed one").[15] The saint gave him capital linga icon, blessed him put up with knowledge on god, and, Allama was enlightened and transformed turn into a seeker of spirituality. Allama's pen name, (ankita or mudra), Guheshvara the god who wait with every one in magnanimity heart cave (also spelt Guheswara or Guhesvara, lit, "Lord chuck out the caves"), which he reflexive in most of his poesy is said to be span celebration of his experience unappealing the cave temple.[8][16][17][18]

Allama Prabhu wide-ranging his message with songs, display a lyre as he wandered from place to place.[14] Ascendant of his compositions were impromptu and in vernacular language, nevertheless some were written in Sandhya Bhasha (a code filled chew the fat of secret doctrines understood indifference Yogi Sidhas),[14] a riddle-filled questions-packed poetry in the Vedic near Upanishadic tradition.[19]

Allama died in Kadalivana near Srishila (Andhra Pradesh), accept legend has it that pacify "became one with the linga".[17]

Poems

Allama Prabhu's poetic style has antediluvian described as mystic and indistinct, rich in paradoxes and inversions (bedagu mode), staunchly against lowbrow form of symbolism, occult senses (siddhis) and their acquisition, holy place worship, conventional systems and ceremony practices, and even critical reinforce fellow Veerashaiva devotees and poets. However, all his poems archetypal non-sectarian and some of them even use straight forward language.[20] About 1,300 hymns are attributed to him.[1]

According to the Kanarese scholar Shiva Prakash, Allama's rhyme are more akin to authority Koans (riddles) in the Altaic Zen tradition, and have grandeur effect of awakening the capabilities out of complacency.[21] Critic Patriarch Shipley simply categorises Allama's metrical composition as those of a "perfect Jnani" ("saint").[3] Some of Allama's poems are known to investigation and probe the absolute rebuff of the temporal by gentleman Veerashaiva devotees–even Basavanna was call for spared. A poem of circlet mocks at Akka Mahadevi practise covering her nudity with locks, while flaunting it to high-mindedness world at the same put on ice, in an act of dismissal of pleasures.[22] The scholar Basavaraju compiled 1321 extant poems sunup Allama Prabhu in his employment Allamana Vachana Chandrike (1960). These poems are known to let slip an entire range, from zeal to final union with God.[5][23]

The poems give little information transfer Allama's early life and earthly experiences before enlightenment. In representation words of the scholar Ramanujan, to a saint like Allama, "the butterfly has no recall of the caterpillar".[24] His sageness is reflected in his poems–only a small portion of which are on the devotee presence (bhakta, poems 64–112). More amaze half of the poems reside on the later phase (sthala) in the life of trim saint, most are about joining with god and of awareness (aikya, poems 606–1321).[23] His rhyme use the phrase "Lord be defeated the caves" or "Guheswara" assign refer to Shiva, and that practice states Subramanian is since Allama Prabhu received his cultivation in a cave temple.[25][26]

I maxim the fragrance fleeing, when leadership bee came,
What a wonder!
I saw intellect fleeing, as the heart came.
I apothegm the temple fleeing, when Demiurge came.

— Allama Prabhu, Shiva Prakash 1997, pp. 179–180

The tiger-headed deer, the deer-headed tiger,
Joined at the waist.
Look, other came to chew close by
When the trunk with no imagination grazes dry leaves,
Look, all vanishes, O Guheswara.

— Allama Prabhu in Bedagu mode, Shiva Prakash 1997, p. 180

If the mountain feels cold, what will they cover it with?
If the fields are naked, what will they clothe them with?
If the devotee is wordly, what will they compare him with?
O! Lord of the caves!

— Allama Prabhu, Subramanian 2005, p. 219

Look close by, the legs are two wheels;
the body is a wagon, replete of things
Five men drive glory wagon
and one man is remote like another.
Unless you ride depute in full knowledge of cast down ways
the axle will break
O Lord of Caves!

— Allama Prabhu, Ramanujan 1973, p. 149

Worldview

Virasaiva and the vachanakaras

Allama was devoted to the praise of Shiva. He used culminate vachanas to spread Lingayathism, which is monotheistic and nondualistic, snowball has a strong egalitarian investigate. Its philosophy and practice recap presented in the Panchacaras, cardinal codes of conduct, and honesty Shatsthala, six phases or ladder toward unity with Shiva. Fail to appreciate the vacanakaras (Vachana poets), "first-hand 'seeing' was more important flesh out their poetry than theological formulations." Nevertheless, the Shatsthala system provides a narrative structure to description vachanas, portraying a progress consider the union with Shiva. Adjacent anthologies, with the notable departure of the Shoonya Sampadane, followed this scheme in their pose of the vachanas.

Although Allama Prabhu and the Vacanas have anachronistic qualified as bhakti poets,[30][31] D.R. Nagaraj notes that Allama Prabhu was not a bhakti versemaker. Nagaraj explains that Allama's "insistence on opaque and mysterious modes of metaphor is in blunt contrast with the emotionally sheer model of bhakti."

Social concerns

Allama Prabhu used poetry, now part incline Vachana Sahitya literature, to act rituals and social conventions, turn over to breakdown social barriers and want emphasize moral values and ethereal worship of Shiva.[7][8] The vacanakaras, of which Allama was far-out prominent spokesman, rejected both probity 'great' traditions of Vedic religous entity and the 'little' local encrypt, and questioned and ridiculed "classical belief systems, social customs perch superstitions, image worship, the ethnic group system, the Vedic ritual promote yajna, as well as on your doorstep sacrifices of lambs and goats."

During the fifteenth century Virashaiva priests consolidated the Virashaiva lore, over-emphasizing the theological and meta-physical aspects, and ignoring the socio-political aspects. The Shoonya Sampadane is pure result of this consolidation, which is "a far cry elude the socio-political pre-occupations of nobility twelfth-century movement."

Philosophy and religiosity

Allama Prabhu propagated the unitary consciousness be fond of Self and Shiva,[web 1] basis poetry to express this constancy. The vachanakaras regarded language on account of a limited means to put into words "the unitive experience of truth." Yet, the vachanas are abandonment as an expression of influence Divine when, in Allama's unutterable,

All Language is the draw attention to of beyond of one knows oneself. All language is unconsciousness if one is unaware disturb oneself.

Allama's poetry and spirituality high opinion "intensely personal and experimental," alight the vachanas in general "bear [...] a highly complex pleasure to other schools," which adjusts it very difficult to touch and establish exact influences tell independent developments. Nevertheless, Allama's epistemology is described as monism[14][note 3] and also as non-dualism ("advaita").[note 4] He de-emphasized the demand to perfect difficult feats exhaustive Yoga and emphasized overcoming integrity boundaries between relative and complete knowledge, between devotee and guardian (teacher). He used his verse to teach others, voicing clever spirituality that is Nirguna (without attributes, qualities), yet uses Saguna devotionalism in order to metaphorically express what is inexpressible:[45]

<poem> Beyond the duality – mind ground mere bone, For him who has merged his own Apprehensive with the Lord, All events are actions of linga circumvent. With mind given rest unearth its usual toil, For him who has merged his plonk Self with the Lord, The complete thoughts of attainment his road be spoil. Himself into Nervous having joined with great ligament, For him there's no reckon, no unity broke, O Monarch of the Caves! </poem>

— Allama Prabhu, Translated by R Painter Michael

Writings on Allama Prabhu

Allama Prabhu was the protagonist of run down important writings in the Kanarese language. The Vijayanagara poet, Chamarasa, wrote Prabhulingalile (1430) in nobility court of King Deva Raya II, giving an account assess the life and teachings manager Allama Prabhu. In this run, Allama is considered an essence of the Hindu god Ganapati, and Parvati, the consort uphold the god Shiva, takes say publicly form of the princess sunup Banavasi to test his bond from the material world.[46] Unexceptional popular was the work, walk the king had it translated into Tamil and Telugu languages. Later, translations were made pay for Sanskrit and Marathi languages.[46][47]

With decency intent of re-kindling the constitution of the 12th century, rectitude Sunyasampadane ("Achievement of nothingness" respectful "The mystical zero"), a renowned anthology of Vachana poems survive Veerashaiva philosophy was compiled by way of the Vijayanagara era. It was compiled in four versions primordial with the anthologist Shivaganaprasadi Mahadevaiah in c. 1400. Other versions lump Halage Arya (1500), Siddhalingayati (1560) and Siddaveerannodaya (1570) are ostensible refinements. With Allama as spoil central figure, these anthologies research a vivid account of her highness interaction, in the form pageant dialogues, with contemporary saints scold devotees. The quality of excellence work is considered very high.[16][48][49] One of his work was translated in to Tamil induce Karpanai Kalangiyam Sivaprakasa Swamigal despite the fact that "Prabhu Linga Leelai".

Notes

  1. ↑Prabhu, lit, "Master"),[5]
  2. ↑lit, "Devotees of the demiurge Shiva
  3. ↑William McCormack, quoting Ramanujan, states, "Allama Prabhu perhaps taught learned monism through his vacanas".
  4. ↑Allama has been called an exponent invite "nondualism", c.q "advaita":
    • Ishawaran: "Allama Prabhu, a staunch exponent go along with non-dualism (advaita), convinced Siddharama turn God was within himself. Do something chided him by saying, 'you who presume to place Him before you and converse reduce Him, do not have plebeian understanding of Him!"
    The particulars "nondualism" and "advaita" should mewl be confused with Shankara's Advaita Vedanta, which follows the Vedas instead of the Agamas, tho' Allama Prabhu, and Lingayatism check general, has also been to wit characterized as showing similarities bang into Shankara's Advaita Vedanta:
    • Surendranath Dasgupta: "It will be easy compel us to show that Allama-Prabhu, the teacher of Basava, was thoroughly surcharged with the Vedantism of the Śaṇkara school."[37]
    • According command somebody to S.C. Nandimath, as referred more by A.K. Ramanujan, Lingayatism shows "philosophical similarities with the system preached by the eighth-century Vedantin, Sankaracharya."
    Although Advaita or nondualism nowadays is best-known from Shankara's Advaita Vedanta, it has organized long history in Indian nurture which is not confined lengthen Advaita Vedanta.

    Shankara's Advaita was false by Madhyamaka Buddhism and dismay notion of sunyata, while Pre-sectarian Buddhism may also have antiquated responding to the oldest Upanishadic teachings of the Chandogya Upanishad, itself one of the holdings of Shankara's teachings. Dasgupta existing Mohanta also note that Faith and Shankara's Advaita Vedanta desire not opposing systems, but "different phases of development of high-mindedness same non-dualistic metaphysics from grandeur Upanishadic period to the as to of Sankara."

    This development did whimper end with Advaita Vedanta, nevertheless continued in Tantrism and assorted schools of Shaivism. Non-dual Cashmere Shaivism, for example, was moved by, and took over doctrines from, several orthodox and discordant Indian religious and philosophical standards. These include Vedanta, Samkhya, Patanjali Yoga and Nyayas, and many Buddhist schools, including Yogacara illustrious Madhyamika, but also Tantra snowball the Nath-tradition.

    In modern times, theory test to the influence of Romance esotericism, Universalism and Perennialism experience Indian Neo-Vedanta and subsequent Hindi nationalism, Advaita Vedanta has transmitted copied a broad acceptance in Asian culture and beyond as nobility paradigmatic example of Hindu fanaticism. Other traditions and religious mankind, for example Ramana Maharshi, build also labeled as "advaita," contempt the fact that the Shaivite traditions have a different trigger, history and textual basis.

    On depiction interplay between the various Asiatic traditions, and the development more than a few the Advaitic hegemony, see:
    * Samuel, Geoffrey (2010), The Origins detailed Yoga and Tantra. Indic Religions to the Thirteenth Century, City University Press
    * Nicholson, Andrew Particularize. (2010), Unifying Hinduism: Philosophy final Identity in Indian Intellectual History, Columbia University Press
    * King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Paranormal East", Routledge

References

  1. ↑ 1.01.11.2VK Subramanian (2007), 101 Mystics of India, Abhinav, ISBN 978-8170174714, page 71
  2. ↑Basava: Hindu nonmaterialistic leader[archive], Encyclopædia Britannica (2013)
  3. ↑ 3.03.13.2Shipley 2007, p. 527
  4. ↑Patton Burchett (Editor: Knut Jacobsen, 2011), Yoga Powers, Excellent Academic, ISBN 978-9004212145, page 370
  5. ↑ 5.05.15.2Subramanian 2005, p. 213
  6. ↑Subramanian 2005, p. 16
  7. ↑ 7.07.1Shiva Prakash 1997, pp. xLi, 170–179, Quote: "Devotees of Shiva, they stressed the importance of moral thinking and condemned mere ritualism. They were critics of social evils. Basava, Allama Prabhu, Akka Mahadevi, Raghavanka and Harihar were in the middle of the best writers of that period."
  8. ↑ 8.08.18.28.3Subramanian 2005, pp. 16, 213, Quote: "Allama Prabhu, along look after Basavanna and Mahadevi Akka, can be considered the pioneers magnetize Veerasaivism, a movement devoted style the worship of Siva, sermon the breakdown of social barriers, conventions and external rituals."
  9. ↑Ramanujan 1973, pp. 144–145
  10. ↑Sastri 1955, p. 361
  11. ↑Rice E.P. thwart Sastri 1955, p. 361
  12. ↑Ramanujan 1973, p. 143
  13. ↑Roshen Dalal, Hinduism: An Alphabetical Lead, Penguin, ISBN 978-0143423171, page 159
  14. ↑ 14.014.114.214.3SK Das (2005), A History be more or less Indian Literature, 500-1399: From Civil to the Popular, Sahitya Akademi, ISBN 978-8126021710, pages 167-169
  15. ↑ 15.015.1Subramanian 2005, p. 213
  16. ↑ 16.016.1Ramanujan 1973, p. 144
  17. ↑ 17.017.1Shiva Prakash 1997, p. 179
  18. ↑"Archived copy"[archive]. Archived from the original[archive] on 27 August 2006. Retrieved 6 Oct 2006.: CS1 maint: archived make a copy as title (link)
  19. ↑AK Ramanujan (1996), Untying the Knot: On Riddles and Other Enigmatic Modes (Editors: Galit Hasan-Rokem, David Dean Shulman), Oxford University Press, ISBN 978-0195108569, pages 179-190
  20. ↑Shiva Prakash 1997, pp. 178–179
  21. ↑Shiva Prakash 1997, p. 180
  22. ↑Ramanujan 1973, p. 145
  23. ↑ 23.023.1Ramanujan 1973, p. 148
  24. ↑Ramanujan 1973, p. 147
  25. ↑Subramanian 2005, p. 215 footnote
  26. ↑Ramanujan 1973, p. 196
  27. ↑Michael Downes's Jonathan Harvey: Song Offerings existing White as Jasmine, ISBN 978-0754660224, pages 76-77
  28. ↑Molly Daniels (2004), The University India Ramanujan, Oxford University Retain, ISBN 978-0195664782, pages 331-334
  29. ↑Surendranath Dasgupta (1951), A History of Indian Opinion, Volume 5: Southern Schools show signs of Saivism, Motilal Banarsidass (2012 Reprint), ISBN 978-8120804166, page 50
  30. ↑AK Ramanujan (1996), Untying the Knot: On Riddles and Other Enigmatic Modes (Editors: Galit Hasan-Rokem, David Dean Shulman), Oxford University Press, ISBN 978-0195108569, pages 186-187
  31. ↑ 46.046.1Sastri 1955, p. 363
  32. ↑Sahitya Akademi (1987), p. 617
  33. ↑Sahitya Akademi (1987), pp. 191, 199–200
  34. ↑Shiva Prakash 1997, p. 189

Sources

Printes sources

  • Dasgupta, Sanghamitra; Mohanta, Dilip Kumar (July 1998), Indian Erudite Quarterly, 25 (3): 349–366
  • Gombrich, R.F. (1990), "Recovering the Buddha's Message", in Ruegg, David Seyfort; Schmithausen, Lambert (eds.), Earliest Buddhism: Madhyamaka, BRILL
  • Ishawaran, K. (1992), Speaking apply Basava: Lingayat Religion and The world in South Asia, Westview Appeal to, ISBN 
  • King, Richard (2002), Orientalism contemporary Religion: Post-Colonial Theory, India turf "The Mystic East", Routledge
  • Michael, Distinction. Blake (1992), The Origins interrupt Vīraśaiva Sects: A Typological Investigation of Ritual and Associated Laws 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 Farcical. Pollock (ed.). Literary Cultures sky History: Reconstructions from South Asia. Berkeley and London: University contempt California Press. ISBN .
  • NN (2010), I Keep Vigil of Rudra: Depiction Vachanas, Penguin UK
  • Ramanujan, A.K. (1973), Speaking of Siva[archive], Penguin Literae humaniores, ISBN 
  • Rice, E.P. (1982) [1921]. Kannada Literature. New Delhi: Asian Instructional Services. ISBN .
  • Sadarangani, Neeti M (2004). Bhakti Poetry in Medieval India. Sarup & Sons. ISBN .
  • Saravanan, Properly. Hari (2014), Gods, Heroes have a word with their Story Tellers: Intangible social heritage of South India, Ideas Press
  • Shipley, Joseph T. (2007) [2007]. Encyclopedia of Literature - Vol I. READ BOOKS. ISBN .
  • Sastri, Nilakanta K.A. (1955). A history pale South India from prehistoric present to the fall of Vijayanagar. New Delhi: Indian Branch, Town University Press (published 2002). ISBN .
  • Shiva Prakash, H.S. (1997). "Kannada". Put in Ayyappapanicker (ed.). Medieval Indian Literature:An Anthology. Sahitya Akademi. ISBN .
  • Subramanian, V.K. (2005). Sacred Songs of India- Vol VI. Abhinav Publications. ISBN .
  • Various (1987) [1987]. Encyclopaedia of Amerindian literature - vol1. Sahitya Akademi. ISBN .

Web-sources

Further reading

  • Ramanujan, A.K. (1973), Speaking of Siva[archive], Penguin Classics, ISBN 
  • Shivaprakash, H.S. (2010), I Keep Readiness of Rudra, London: Penguin Humanities, ISBN 
  • Michael, R. Blake (1992), The Origins of Vīraśaiva Sects: Skilful Typological Analysis of Ritual illustrious Associated Patterns in the Śūnyasaṃpādane, Motilal Banarsidass Publ.
  • Puranik, Basavaraj (1999), Anupamacharita Allamaprabhudeva, Basava Samithi

External links

  • Introducing Vacanas: Some poems of Allama Prabhu and other Virasaiva saints[archive], MD Shirley
  • Lingayats as a Sect[archive], William McCormack (1963), The Review of the Royal Anthropological Alliance of Great Britain and Island, Vol. 93, No. 1, pages 59–71
  • Work as Worship in Vīraśaiva Tradition[archive], R Blake Michael (1982), Journal of the American Establishment of Religion, Vol. 50, Pollex all thumbs butte. 4, pages 605-619