Lessons from India The Contextual Christian: Channappa D. Uttangi by Brad Beaman

or those interested in Christian contextualization, the life of Channappa D. Uttangi of India uncovers a fascinating personality. The Hindu Lingayats con- stantly invited Uttangi to preach at their festivals and gatherings. The Lingayats published Uttangi’s writings, they wrote books about him, bestowed honors upon him and many accepted his Christ. Uttangi served for thirty-three years F as an evangelist with the Basel Mission, but according to the Lingayats Uttangi was “The True Lingayat.” Uttangi’s Heritage: The Lingayats Chennappa D. Uttangi was born October 28, 1881 in what is now the Karnataka State in South India. He was a third generation Christian. His grandfather, a Lingayat, became a Christian following a dramatic set of circumstances. To be an effective evangelist Uttangi studied Lingayatism, Hinduism and Buddhism, but most of all Lingayatism, because Lingayatism was his own heritage.

Lingayats are a unique Hindu sect based on the condemnation of caste discrim- ination. Another feature of the Lingayats is their monotheism. The Lingayat founder taught that as a faithful wife has one husband, the devotee who believes must have one God.

A Lingayat is one who wears the Linga, a small spherical object that the Lingayat believes represents God. Lingayats are officially considered as part of Hinduism, however Lingayatism is unique, as are other Indian based religions like Jainism, Buddhism and Sikhism. These religions, unlike Hinduism, have a founder. The Lingayat founder is Basava, a twelfth century social and religious reformer.

The twelfth century in India was a time of discrimination and extreme caste prejudice. Those of high caste treated the lower caste as less than human beings. Basava led a reform movement against these social injustices. He opposed caste Brad Beaman is the Director of and society divisions. Basava eventually became the Prime Minister of King Bradman Mgt. Consultancy Pvt. Ltd., Bangalore, India. He has been doing Bijjala’s Chalukyan Dynasty. In this position as Prime Minister Basava’s ideas research on Lingayats since 1998 and of social reform had a far-reaching influence. The platform of this new reform spoken at Lingayat gatherings. movement was the Anubhava Mantapa (Hall of Experience). Here social

International Journal of Frontier Missions 18:4 Winter 2001 • 187 188 Lessons from India The Contextual Christian: Channappa D. Uttangi 189 e was always referring to the life of Christ in the Hindu festival or weekly HBazaar or in the Lingayat institute. equality was upheld. At this Hall of Uttangi. He would invite Uttangi to the evidence. The Lingayats asked Experience high caste people would the Mutt (religious training center) Uttangi to write a book presenting the dine with untouchables. Basava tried to give moral and ethical advice for arguments for the historicity of the to eradicate untouchability by giving the Lingayat students. Uttangi would Hall of Experience. Uttangi said, “I freedom of worship to low caste come and address 150 students in the am a Christian, one of you Lingayat people. Wearing the Linga, the sign evenings. Uttangi spoke on Basava and scholars can write this book.” They of a Lingayat, was open to all, and a Christ quoting from books and from responded, “though you are a Christian symbol of social equality. “All have the his experience and this impressed the you are a true Lingayat.” same birth out of the same womb,” young Lingayat students. Uttangi studied and wrote about the Basava said. Uttangi wrote about Christian phi- Lingayat Hall of Experience and this To promote these radical reforms losophy and about contextual Indian was published in a journal. The author Basava arranged a wedding between a Christians. He wrote a four-part book who previously wrote against The Hall Brahmin girl and a low caste boy. This on the life of Sadhu Sunder Singh of Experience agreed that the Hall was wedding outraged the traditional soci- and classified Sunder Singh’s parables. historical. Lingayats then published ety. At pressure from Basava’s oppo- Uttangi also worked to make the life Uttangi’s work in the form of a book. nents, The King banished Basava and of Narayan Vaman Tilak available The Lingayats claimed Uttangi wrote punished the groom and the fathers of to Christians of Karnataka. Uttangi books as if he was born and brought the bride and groom by gouging out translated Winslow’s Biography of up a Lingayat. Uttangi said it was their eyes, and dragging them to death Tilak into Kannada. Uttangi’s works Christ within him that enabled him to behind elephants in public view. on Sunder Singh and Tilak were both write with such influence. published by the Basel Mission. The Lingayat movement lost its influ- After Uttangi’s death a Lingayat ence after this persecution. But, soon Almost all the Lingayat priests of scholar, Dr. S. R. Gunjal, wrote a 450 the Chalukyan Dynasty fell to Muslim Karnataka and all those scholars who page Ph.D. thesis about Uttangi. He invasion. As time passed the Lingayat knew Kannada literature respected received a gold medal for this work movement regained influence. Today Uttangi. This is primarily because of and later the Lingayat Society pub- the Lingayats are the largest single Uttangi’s ground breaking work on the lished this thesis on Uttangi in the community in Karnataka numbering Kannada poet Sarvajna. For twenty- form of a book. over twelve million. five years Uttangi researched this sixteenth century Kannada poet. Kirtan Method Used Evangelist and Scholar As an evangelist Uttangi shared the Channappa Uttangi began his theo- Before Uttangi’s work these poems of gospel using the Kirtan (worship song) logical studies at the age of twenty at Sarvajna were spread out among the method. This is the method Hindus the Basel Seminary. Upon complet- villages. Uttangi would go to the vil- use to communicate their religion. It ing his studies Uttangi joined Basel lages, stay with the people and collect consists of indigenous instruments, Mission as an evangelist in 1908. information on the poems of Sarvajna. singing and explanation. Uttangi’s first published work was In all Uttangi collected two thousand Uttangi used the Kirtana method with from a sermon preached at a Hindu Poems and classified them in a sys- a team of three people. One played gathering: tematic manner. To study these poems Bethlehem’s Appeal to Benares the stringed instrument, another sang (today Benares is called Varanasi). Uttangi developed a skill of reading and Uttangi told the stories. They Varanasi is known as a symbolic place and interpreting the ancient manu- would go from village to village and for Hindu culture and learning. scripts preserved on palm leaves. announce that a discourse about Christ Uttangi showed that what is longed The Hall of Experience was coming and invite the Hindus for in the Hindu literature is found A controversy arose in scholarly circles interested to listen. First, the musi- practically in Christ. Therefore regarding an article, which discredited cal instrument was played along with Uttangi argues, Christ is a fit person the historicity for the Lingayat Hall singing. Afterwards, Uttangi would for Indian people and for Hindus. of Experience. The Lingayat scholars explain the meaning of the songs. Logically Uttangi analyses the life read the article and disagreed, but not They loved Uttangi because he used of Christ. According to a Lingayat, a single one could counter the article examples from Hindu writings. He “Uttangi has written about Jesus in and conclusively establish the histori- would highlight the Hindu principles such a manner that no Hindu can deny cal evidence. and in suitable ways compare them to Christ.” Though Uttangi was a Christian he Christ. Uttangi told how Christ’s life One Lingayat Swamiji (Priest) was regarded as the only person who was superior. He was always refer- particularly had a great regard for could write an article documenting ring to the life of Christ in the Hindu

International Journal of Frontier Missions 188 Lessons from India The Contextual Christian: Channappa D. Uttangi 189 festival or weekly Bazaar or in the At one point even Uttangi’s daughter using the lecture preaching his Kirtan Lingayat institute. When they invited became concerned about his method method is more effective. They con- Uttangi to speak he would tell about of preaching. It was during a time cluded the Christian preachers must the Lingayat saints and compare them when Uttangi was addressing a group use the Hindu methods to impress the to the life of Christ. of Lingayat scholars. She observed principles of Christ. that Uttangi lectured forty minutes A Lingayat Professor, S. M. Angadi Uttangi Opposed but never even mentioned Christ. in his essay on Uttangi describes his When Uttangi was called to preach However, the last twenty minutes he preaching:: at the Hindu Festival of Lights he spoke in such a wonderful manner preached on the theme, “Christ the that he proved Jesus Christ to be the His method of preaching, unlike the Light of the world.” Lingayats asked only person having the ability to save traditional method of locating and Uttangi, if Jesus is the highest place sinners. The majority of the people pointing out flaws and loopholes in the other religions and harping upon and the light of the world, what is the accepted his views. place of Basava? Uttangi replied, “Jesus them day in and day out and in all is the Light of the world and Basava is Uttangi believed that awareness of sin places, was that of placing in juxta- position the best in every religion and the light of Asia.” is the first step toward repentance. He held that creating awareness of sin is giving a requisite exposition to the When fellow Indian Christians asked an important duty of the preacher. He comparative excellence in Jesus and his gospel.”1 Uttangi why he admires Basava and thought that exposing the secret per- Lingayat literature, he answered that sonal sins of the heart is more effective To Lingayats he always advised, look Basava is the best Christian. When the to bring a Hindu to repentance than a at Christ, not the Christian sects who Lingayats asked him why he should general condemnation of idol worship. quarrel. He did not condemn the not return to Lingayatism, the religion Hindu and Lingayat. He would only of his forebear’s which he admires and In his autobiography Uttangi stated his personal position on Christ. “I examine these faiths in the Light of writes about, he answered, because Christ. Jesus is the best Lingayat. have accepted Jesus Christ with all my heart as my Savior, my Lord and my Uttangi requested all Hindus to think Some foreign missionaries and Indian Protector.” When Rev. Chennappa D. of Christ in an impartial way and to Christians claimed Uttangi was Uttangi retired from Basel Mission remember the words of Jesus Christ in more interested in Lingayatism than in 1942 he completed thirty-three Matthew 11:28-30: Christianity and that he was on the years of ministry. Today congregations verge of converting to Lingayatism. Come to me, all you who are weary still exist where Uttangi worked as an and burdened, and I will give you An allegation arose that Uttangi evangelist. rest. Take my yoke upon you and was nearer to Lingayatism than the learn from me, for I am gentle and Christian faith. Some missionaries Conclusion humble in heart, and you will find lodged a complaint to the head Basel Uttangi faced many difficulties in rest for your souls. For my yoke is Mission office in Germany. his life. His wife was bedridden for easy and my burden is light. IJFM twenty-five years. In addition to this Some insisted that Uttangi who is paid a stroke left him paralyzed, but he by the Basel Mission should tell only Endnote quickly recovered and finished writing 1 of Christianity. There were mission- Anubhava Mantapa, The Heart of the Lingayat one of his books. He died August 28, aries who were sending confidential Religion. 1962 having lived eighty-two years. reports regarding whether he preached Basava or Christ only. They closely Uttangi was considered the first Indian observed him and sent reports during clergy in Karnataka to be honored Bibliography the years 1932-1940. and respected by the non-Christian. Basava, Bhakta, Krista Shatak, In 1949 when Uttangi was named 1995 A collection of poems in Kannada The Critics Answered president of the Kannada Literature on Jesus Christ, N. Mallanna Publishers, Bagepalli. Uttangi gave a lengthy reply to the Society, he in his presidential address Gunjal, Dr. S. R., (Ed.). charges against him and no one in referred to himself as, “A beggar of 1998 Anubhava Mantapa the Heart the Basel Mission could object to genuine Kannada “ referring to his of the Lingayat Religion, Akhila his reply. The confidential reports on work going from village to village col- Uttangi were released after his death. Bharatha Sharana Sahithya lecting Kannada poems. The Lingayats Parishat, Mysore. These reports stated that although said “Uttangi means Sarvajna and Uttangi’s critics told he is going nearer Mahadevi, Jagadguru Mate. Sarvajna means Uttangi”. This made 1990 Lord Basava: The Light of the to Hinduism and leaving Christ, his Uttangi an equivalent, in the eyes of life and work glorifies Christ. They World, Viswakalyana Mission, Lingayats and secular scholars, with Basavana Bangalore. noted that he is a great scholar and the greatest poet of Karnataka. Ramanujan, A. K. wrote of the Lingayat Poet and that On observation the Basel missionaries 1973 Speaking of Shiva, Penguin Books, all Lingayats respect him. Uttangi, the New Delhi reports concluded, was the best and saw and appreciated Uttangi’s meth- ods. They reported that instead of Sargant, N. C. most effective evangelist of his time. 1963 The Lingayats, Christian Institute

International Journal of Frontier Missions 18:4 Winter 2001 190 Lessons from India

for the Study of Religion and Thesis Tatpati, Prasad C. Society, Bangalore. Konesagar, D. T. 1980 Reverend Channappa Daniel Uttangi, C. D. 1980 The Life and Works of Rev. Uttangi’s Interpretation of 2001 Complete works of Channappa Channappa Uttangi with special Christian Faith for the Lingayats. Uttangi Part III. Hubli. Rev Dr. reference to his understanding of B.D. Thesis, United Theologica Jayavanth M Jogula, (Ed.). Lingayatism. B.D. Thesis, United College, Bangalore Virupakshappa Theological College, Bangalore. 1994 B. Basava and His teachings, Shadakshari, T. K. Published by Basava Samiti, Sree 1998 Claims to Caste Status in the Lingayat Basaveshwara Road, Bangalore. Anti-caste Movement B.D. Thesis, United Theological College, Bangalore.

because it will help him or her see Book Hinduism from the inside. Especially noteworthy are the author's discussions Reviews on the meaning of the words Hindu and Hinduism, the unity of God and idol Understanding Hinduism According to Dayanand, a study of the worship. In keeping with the theme of by Dayanand Bharti (yet to be pub- Hindu is a study of the meaning of dharma, the author offers a definition lished) "dharma" because the common Hindu of a Hindu as "a member of a particular understands his way of life as "dharma.” community who professes his dharma ––Reviewed by Joseph Paul, Institute of Since dharma does not have an English according to his caste and stage of Hindu Studies, U.S. Center for World equivalent, the author presents sev- life.” He points out that the root word Mission, Pasadena, CA eral definitions. One definition is that of Hindu and Hinduism refers to the dharma is the social, economic, moral, Indus River which is a place and not a When my wife and I first began work- and biological duties of man in society religion. This gives credence to some ing with Hindus, we had no formal or “varna-ashrama-dharma” (caste- Hindu background believers refering to training in Hinduism but learned about social-class life). The underlying idea of themselves as Hindus. They are cultur- it from the people themselves. We vis- dharma is that "practice takes prece- ally Hindus but follow Christ. Later in ited them in their homes and businesses, dence over belief"; it is more impor- the book, however, he admits that "fun- observed them as they worshipped at tant what a Hindu does than what he damental to definitions of Hinduism is their family altars and in their temples believes. With the overall theme of its connection to the Vedas.” and attended their community celebra- dharma, he conducts his study of the Because idol worship is such an anath- tions of religious holidays. After several common Hindu person, covering the ema to Christian readers, the author's years in ministry, we finally were able origin and development of Hinduism, discussion on this topic is enlightening. to take a formal class in Hinduism and its fundamentals, scriptures, sects, Several times he explains the mis- but found that what was being taught and rituals. For the western reader, he understanding that Westerners have seemed out of touch with what we had includes a description of Hindu beliefs concerning the seeming contradiction learned from Hindus themselves. in the last chapter. of Hindus worshipping many gods and Dayanand's book, Understanding Here we should note that the reader goddesses while at the same time pro- Hinduism, however, fills this gap must keep in mind the aim of the claiming that God is one. At the same between what Hindus actually prac- author in writing this book. He states time, he seems to say that Hindus real- tice and what is formally taught about that he is writing to two groups of ize that images do "restrict our efforts to Hinduism. He echoes our own feelings people. Instead of writing to a Christian understand God in our spirit beyond all when he explains that, unlike other audience, his aim is first to write to human limitations.” religions, Hinduism, cannot be under- the common Hindu who has no time An additional value of the book is that stood by an academic study nor by a for scholarly research but wants to it is heavily footnoted which provides study of its scriptures but by under- understand what he believes. Secondly, details for the more serious reader. standing Hindus themselves. Hinduism, his aim is to write to the non-Hindu Perhaps more could have been said the author asserts, is a way of life and who wants to understand the common about fear in the life of a Hindu espe- that "without a 'subjective' involvement Hindu people. cially of the gods and goddesses, but and study of the people, there is little Because his main aim is to write a overall the book is a needed addition to chance to gain [a] real understanding book for Hindus, the book is especially our understanding of Hinduism and the [of Hinduism].” important for the Christian worker common Hindu.

International Journal of Frontier Missions