Vol. 21, No. 2

SHARANA PATHA Vol. 21 No. 2 July-December 2019 A Half-Yearly journal devoted to religion, Sharana Philosophy, history, culture, literature and their comparative studies and practice. CONTENTS From the Editor's Desk 2 Jagadguruji Writes...... 3 Akka and Mira: Their relevance in the 21st century 4 Prof. Varada M. Nikalje Lesser known vachanakaras Founder Marithande 8 Dr. C.S. Nanjundaiah Jagadguru The Pioneering Palkuriki Somana 10 Dr. Sri Shivarathri Rajendra Dr. P.R. Harinath Mahaswamiji of is not a God of terror 13 Dr. Linga Raju President Virashaiva Concept of Linga-Dharana Jagadguru (Diksa) 17 Sri Shivarathri Deshikendra Mahaswamiji Dr. Veerabhadra Swamy Insight into the world of knowledge 21 Dr. Shobha Editorial Committee Meditation - the art of doing nothing 23 Dr. C.G. Betsurmath Sri Murlidhara Rao Dr. D.A. Shankar Marulashankaradeva: Dr. K.B. Prabhu Prasad A ruby dropped by the road side 26 Dr. C. Naganna Dr. C.R. Yervintelimath Indian philosophy 29 Sri Subbarao Prof. Lokeshamurthy Editor Vachanas of Allama Prabhud×va 32 Prof. Chandrasekharaiah Dr. N.G. Mahadevappa Vijnanabhikshu A Philosopher of the sixteenth century 36 Dr. H.V. Nagaraja Rao Lord of the Cave 38 Dr. Basavaraj Naikar News Round-up/Photo Gallery 44 Cover Page: President Sri Ram Kovind is seen unveiling the plaque laying foundation for the New Campus of JSS Academy of Higher Education and Reserch, Mysuru, in the gracious presence of HH Jagadguru Sri Shivarathri Deshikendra Mahaswamiji. Others in the picture are (L to R) Jagadguru Sri Nirmalanada Mahaswamiji, Smt. Savitha Kovind, Sri D.V. Sadananda Gowda, Sri Vaju Bai Rudabhai Vala and Sri V. Somanna (11.10.19) Subscription: Life Membership Rs. 500/- or $ 50 Single copy Rs. 10 or $ 1 Published by Dr. C.G. Betsurmath, Executive Secretary, on behalf of JSS Mahavidyapeetha Mysuru 570 004. Printed at : JSS Printing Press, Mysuru From the Editor's Desk…..

The Shivasharana diaspora in the 12th century socio-economic milieu was unique that it employed rational ways and means to clear a host of misconcepts which had practically killed the spirit of true religion. What passed on for religion then was but a set of draconian practices which the Shivasharana wanted to replace them with human centric values. To begin with they put their mind and hands together to restore self- esteem among the deprived lot. They chose the path spiritual unification through occupational diversity. To achieve that they had to raise the status of all form of work as high and noble that helps one to earn his or her livelihood honestly. Anything earned or produced honestly and proffered to God will entail divine merit, they said. Once this was accepted as a correct value ethically, morally, practically and spiritually, the stigma attached to the so called low or mean calling in life which as a corollary decided once caste or castes will be put at naught. The creation of Mantapa, assembly of the enlightened, too was a stroke of genius aspirationally conceived and practically realized. Sitting together of all and sundry, meaning the so called high and the low, as equals in the meant so much elevating to them when untouchability was discreetly practised. They talked about matters spiritual in the light of their life and work experiences. Such 'talks' became the vachanas, pithy sayings, jotted down by the lettered ones in that assembly. It was just not a talking place ! Next, those who subscribed to the sharana way of life worshipped together and dined together. Thus the Anubhava Mantapa became a powerful euphemism, a symbol of socio-religious unification. In fact most of the names of the Shivasharanas were prefixed with the kind of work they did. For example, Madivala Machideva-‘Madivala’ means washerman. Similarly, Dhoolayya was a cobber, Kannappa was a fishermen. Maraiah was a rice- gleaner, Basavaiah was tool maker, Ramanna was a cowherd, Somavve was a rice- pounder, Satyakka was a street-cleaner, Manchanna was a messenger, Muddanna was a farmer, Shantarasa was a copy-writer, Bacharasa was an officer, Chikkanna was a treasurer, Dasimayya was weaver, Shankara Dasimayya was a tailor, Marithande was an announcer - so goes the list. They prided in their avocation and they wanted to be known as such because that any righteous labour that earns once livelihood was both sacred and divine

Prof. Chandrasekharaiah Jagadguruji Writes....

Environmental concerns have taken the center-stage of national and international summits held day in and day out. Questions like why the increase in cataclysmic instances of droughts and heavy downpours, tidal waves and terrific winds, hot and cold weather, melting glaciers and drying rivers and lakes, denudation and disappear- ance of wild life, viral diseases and contaminated water et al? The question is absurd since everybody knows the answer that human hand alone is responsible for the trag- edy. Irreversible environmental degradation and destruction have been caused to na- ture everywhere. Man's materialistic approach to life has reached a flash point, it seems of no return. What little being done to correct this aberration is like a pint of elixir poured to sweeten the ocean mixed up with lethal toxic elements! No wonder if said that mankind is hunddled into a chamber of poisonous pollutants. Experts continue to warn against the consequence of this catastrophe. World lead- ers are struggling to offset this trend with not much success. It is pointed out that the booming world population is the main culprit that guzzles and swallows natural re- sources too fast to allow nature of recupe and restore itself. This is true that the planet earth is overecrowded. But man's greed and covetousness at present have no parallel in the known history. Lord Buddha has spoken so much about the perils of unbridled desires and advocated the 'Middle Path' between too much and too little. Now, scien- tists and environmentalists warn that man has to make the choice between his survival and extinction within the next fifty or hundred years. The Soligas, a hill-tribe, living in the Biligiriranganatha Swamy temple forest near Mysuru in for centuries used to say till recently that they never caused slightest dent to the verdant woods they lived in. They knew that nature alone sus- tained them for aeons that they never cut even a twig in excess of their dire need - a vow they had been keeping for centuries. Do these people have a lesson now to teach modern man? It seems not, since they too have changed their life style.

Sri Shivarathri Deshikendra Mahaswamiji Akka and Mira: Their relevance in the 21st century -Prof. Varada M. Nikalje Well- behaved women seldom make , a princess in Rajasthan, renounces history. "Well- behaved" meant a total married life and palatial comfort to seek her submission to the rules of patriarchal society, spiritual path. The path that these women where a woman's role was clearly delineated chose was one of thorns--both literally and at social and individual levels. Such women metaphorically. Both women suffered live as docile daughters, faithful wives and brickbats, displeasure and censure from guiding mothers. They are well-respected, family members, and the populace at large, for they take forward traditions and customs, and at times, even from those on a similar path. fulfilling their roles. Unquestioning, yes; There is a pivotal moment in each of their uncompromising, never. women's lives-- a moment in which they Akka and Mira were certainly not well- broke the chains of conventional behavior, behaved, according to societal customs and only to re-create themselves to make a place norms. The two names refer to Akka in history. When she eschews family life, Mahadevi, the 12th century poet-saint from Akkamahadevi discards jewellery, footwear Karnataka, and Mirabai, the 16th century and clothes, and walks out completely mystic from Rajasthan. So what, if at all, is unclothed. This is singular courage, and a their relevance today? Why should a 21st blinding single-minded devotion. How century reader even bother to read about them? many of us would dare do that? Again, one A human life lives on in the collective must reflect: if a male saint goes naked, there imagination, beyond mortal death, through two is some degree of acceptance, but does the things: the works of art created by a person, question of nudity in a woman need an extra and/ or the good qualities of the person. layer of acceptance? If so, then do we, as 21st century citizens, still think in terms of Rebelliousness is not a quality generally phallogocentrism? associated with saints, yet they were rebels, not only of their times, but even by the "People, male and female, standards of our time. History tells us that Blush when a cloth covering their shame Akkamahadevi, a woman living in the 12th Comes loose. century, could have easily chosen a life of When all the world luxury, married to the local king. Instead, Is the eye of the lord, she spurns riches, comfort and family life, to Looking on, everywhere become a wandering devotee of Lord . What can you cover and conceal? Centuries later, in another kingdom, -Akkamahadevi

Dr. Varada M. Nikalje, Prof. of English, Dept. of Languages, NCERT, Sri Arobindo Marg, New Delhi. Cut, chronologically and geographically, to Far above such linguistic vehicles of Mirabai, who refused rich silk and gold, the expression and figures of speech, however, hallmarks of a wedded queen, preferring lies their true appeal-- the marked sincerity instead a plain white sari and no ornaments, of tone. with a tanpura in one hand and prayer beads in the other. Just as she discarded the Sunlight made visible the whole length of a sky, role of a wife, she discarded the role of a movement of wind, widow when her husband died, for she leaf, flower, all six colours considered herself married to Lord : on tree, bush and creeper: all this "Without your presence within my heart, is the day's worship. I can neither eat nor sleep. I roam like a wounded doe, Night and day But no one knows my pain. in your worship If I knew that love brings pain I forget myself Such that I am experiencing, O lord white as jasmine. I would have openly announced to the world -Akkamahadevi That no one should fall in love with you. -Mirabai "Whatever is visible Between the sky and the earth, The vachanas of Akkamahadevi and the And within, of Mirabai were composed in the All will come to an end vernacular, and hence they could be Sooner than you think" appreciated and understood only by those -Mirabai who knew the language. However, even within their restricted linguistic sphere, the The intensity of passion is what makes compositions were extremely popular, and these compositions unforgettable. were sung by man and women, young and "The arrow that is shot should penetrate so deeply old alike. Their popularity can be attributed to that even the feathers do not show. the simplicity of expression, and the use of Hug the body of the Lord so tightly similes and metaphors from the everyday life that the bones must be crushed to crumble. of the people, as seen in the following examples: Weld to the divine until the very welding disappears. " "You are like milk -Akkamahadevi In water: 1 cannot tell What comes before, O my companion, saheli (female friend)! I am What after." married to The Eternal Husband (Krishna). I am -Akkamahadevi now married to The Indivisible Husband. "When a diamond After having gone through eighty four lakhs birth Seems the same and death cycles, I have suffered in this ocean of as another piece of rock, samsar (worldly life). how can one convey its real worth?" The Worldly Life and the samsari relatives are all -Mirabai selfish and terribly deceptive.But after marrying

Akka and Mira: Their relevance in the 21st century / 5 the Lord I am liberated, and feel joyous and at French, thus reaching a larger audience in peace. and beyond. Their compositions are set in different melodies and raagas, they are Gopi Mira's Lord is Giridhar (One who raised sung across generations and across religions. the mountain). He is the true, dependable, pure, The story of their spirituality is portrayed selfless friend and husband. through innumerable songs, dance forms, -Mirabai fiction and film, hagiography and history. It is remarkable that the poetry of The 21st century is a time characterized Akkamahadevi and Mirabai has cut across by incessant noise: the honking of traffic centuries and countries. "In the early 19th and overhead aeroplanes, the screeching of century, Mirabai had caught the imagination TV discussions and overcrowded public of British colonial admirers of Indian culture places, and the continual hum of electronic and religion - Price writing in 1827 and H.H. devices. It takes a deep and extremely Wilson in 1828, and Col. James Todd in conscious effort to de-link oneself from the Annals and Antiquities of Rajasthan (1829- outside world, in order to reflect on such 32). Their reports reflect the romantic quality compelling compositions. of her story and a simultaneous recognition Fundamental to the life- story of both of both vulnerability and strength in her women is their rebellion against restrictive character, drawing primarily on devotional norms: they suffered, yet they flourished. and legendary material." One of my first Perhaps this is why people still identity with childhood memories is that of reading Akka and Mira, mirroring their plight in their Mirabai, an Amar Chitra Katha publication. own, finding multiple points of struggle, Readers would also perhaps recall against resistance, challenge authority and M.S.Subbalakshmi starring in 'Mira' (1945) a determination to follow their hearts. and Gulzar's 'Meera'(1979). Louis Landes Society could not shame them, confine them Levi, a Tibetan Buddhist, has brought out a or silence them. Mira survived at least two translation of 25 bhajans by Mirabai. In the assassination attempts, not to speak of Introduction, she writes 'The Mira poems disownment by the royal family and being and her one-pointed passion for realization accused of sorcery. Akkamahadevi too, had were very much a basis for the spiritual to face an agnipariksha, or trial by fire, evolution in my own life.' through rather severe questioning, by the Similarly, there have been quite a few gathering of saints before being admitted compilations of Akkamahadevi's vachanas into the august assembly. "Some merely by leading authors and publishers in wanted to know her spiritual credentials; Karnataka: viz, M.M. Kalburgi, R.C others felt that no unmarried woman could Hiremath, and M.S Sunkapur, to name a possibly be fit for their company, and still few, and the Classical Kannada Texts in others were appalled by her nudity and the Translation Series, published by Kannada rejection of social standards which it University, , Karnataka, India. That implied." Akka continues to be of interest is seen in Perhaps this is also why the compositions publications as recent as Songs for Siva: of the two saints were readily translated - Vacanas of (2017) and Sky into many Indian languages, as well as - Clad: The extraordinary life and times of international languages such as English and Akkamahadevi (2018). Scribbles on Akka is

6 / Sharana Patha a short film in English, with subtitles, on gesture. This culminates in the 'trial by fire' Akkamahadevi. Released in the year 2000, where she stands in full nudity in the the film has been picturised using assembly of saint. She answers their contemporary music. The film also brings in questions on spirituality, and convinces them the work of artists and writers, and the that she is no bizarre attention- seeking perception of Akkamahadevi in the minds narcissist; that her femininity is a part of of the common people. If this does not speak herself; that her body need not be of relevance, then what does? circumvented to achieve her spiritual goal. Both were, in many ways, women ahead Akka Mahadevi does not deny the female of their times. body. She confronts it with a directness The human body, for instance, is never which is beyond parallel. Further, in seen as what it naturally is, but rather confronting it the way she does, she forces through the various lenses of gender and the world around her also to do so. culture. Having thrust aside her earthly husband, The body is seen as an enemy, an obstacle Akka Mahadevi was now free- to wander, to what the mind seeks to achieve. The to pray, and to seek her Lord. Hunger and division of the mind and body, between male thirst meant nothing to her. and female, is overthrown in one single

Be like a tree that gives you flowers Even if you ignore it Be like a tree that gives you shade Even if you take a fats at it. Be like a tree that gives you fruit Irrespective of what you do to it. Be like a tree that gives you fire and warmth even when you kill it. Be like a tree, ever present, ever sincere, never demanding That knows only love. - Sri Shivananda

Akka and Mira: Their relevance in the 21st century / 7 Lesser Known Vachanakaras KANNADA MARITHANDE -Dr. C.S. Nanjundaiah

Among the lesser known either by him or by the others of his times. Vachanakaras, there are many interesting In particular, like many ardent Sharanas, personalities who have shown he was not interested in recording his commendable progress and change in their personal details. attitudes after the sudden twists in their Before examining his contribution, let lives. One such figure is Kannada us see what the literary historians tell Maritande whose earlier vocation was about his earlier vocation and the turning burgling the houses of the rich to make a point of his life. Kannada Marithande was living. May be he had no qualms about his a professional burglar. He was burgling job and continued to make a living till he only the houses of the rich, spend the booty was caught by Bijjala's security guards and to make a living, keep silent for sometime got severe reprimand and punishment. and when the money was spent he would Basavanna was, in fact, the change maker start again burgling another rich man's in Kannada Marithande's life. He house. This went on till he was caught red- impressed king Bijjala about the better handed by the security gaurds of the royal qualities of the burglar and requested him court when he was burgling the palace of to reduce the severe punishment of death. the ruler of the land Bijjala. As was the He redefined the burglar's life by bringing practice of the day, he ordered execution attitudinal change in him and thus of Kannada Marithande. This order came Kannada Marithande turned into a true to the notice of Basavanna, the Sharana and then began to write administrative head of the state. After vachanas and spread the ideology of hearing the tale, he pleaded before King Sharana movement by burgling into the Bijjala to extenuate the severe punishment hearts of many a common man. and release him from the clutches of death. The literary historians opine that King Bijjala agreed and liberated Kannada Kannada Marithande lived around 1160 Marithande. Basavanna brought about a AD and was a contemporary of complete change in him. After coming Basavanna. Lakkanna Dandesha makes a under the spiritual influence of Basavanna, mention of him in his Shivatatva this burglar transformed his life, became a Chintamani. The other details about his true sharana and led a decent life. Like place of birth, parentage and other many ardent devotees, he too started particulars of his life are not recorded writing vachanas. He must have written

Dr. C.S. Nanjundaiah, 'Achchoda' No. 43, 5th Cross, Basavanagudi, Shivamogga 577201 many vachanas but unfortunately only Basavanna and hence is refrained from four are extant. They are compiled and burgling. He cannot even enter the houses recorded in the Complete Vachana Set, of others because that action goes against Published by the Government of the precept of the creator. The only way Karnataka, Volume VII, Part 2. before him is to wake the slumbering and Maranavairi Maheshwara, (enemy of sleepy souls and show them the right path Mara) - is the ankitha (insignia) of the of enlightenment, good life and good Vachannas Kannada Marithande. In his living. He has taken his new assignment vachanas he freely employs the images seriously and hence this expression. from his erstwhile profession - burglary, In another vachana - Burgling the town, I burgling the houses and after the change, stole water - he states that he stole the he began to burgle the hearts and minds stored water for his need. When his action of people only to install ishthalinga in came to light, he poured the water out. them. Thousands of people responded to He knew the art of stealing and he was the call of Basavanna and his tribe at successful in that attempt. But soon he Anubhava Mantapa. It was really a period realizes that he could only get a little - anga of social rejuvenation and enlightenment. - the little finger. Men like Kannada Marithande contributed The vachanas of Kannada Marithande their mite to the great cause in their own reveal how he could make use of his simplicity and truthfulness. One can professional tools used in burgling - iron examine the veracity of these claims by rod and others only to highlight the nature reading this vachana: of his present vocation. He offers a dignified and elevated meaning to the If I burgle at night, images familiar to him. Converting and it is a disgrace to the master who gave me tools. changing the attitudes of the common men If I enter the house in stealth catching the people unaware, and women is his purpose. He seems to it is a disgrace to my knowledge of stealing. strive wholeheartedly for leading them to Waking up those who are asleep a better life based on honesty and and showing them their jewels spirituality. He knew that a true sharana I brought mine is born when one is made to realize the O father, Mareshwara, enemy of Mara. god within concealed and shrouded. The awareness of God within is a step in one's In a remarkable way, he states the two pathway to salvation. Kannada phases of his life. In the bygone days, Marithande moved among people of the without any care or concern, he would go day telling and showing them their Shiva, out and burgle the houses of the rich. Now the auspicious one within. For him that after the new life he cannot do that. He is was an act of burgling the inner soul. bound by the guidance of his master - The Gunas of Prakriti (in the form of the body, the organs and the mind) perform all actions. With the understanding deluded by egoism, a person thinks, “ I am the doer.’ But one with true insight into the domains of gunas and , knowing that the gunas as senses merely rest on the gunas as objects does not become attached. -The Bhagavadgeeta

Lesser Known Vachanakaras: Kannada Marithande / 9 The Pioneering Palkuriki Somana -Dr. P.R. Harinath During the time of Shaiva Poets, which He wrote Somanatha Bhashyam, Rudra is known as "Shiva Kavi Yugam"(The Era Bhashyam and Chaturveda saaram. He of Shaiva poets) in , recorded the lives of great devotees of Mallikarjuna Pandithaaradhya has shown Shiva. In common mans language he a strong influence on literature. As he had wrote Puranam, the life story of made a new path, he was regarded as Inspiring Basavana. Somana is a thorough (the creator) of Veerashaivism in scholar in Telugu, Kannada and Andhra Pradesh. Mallikarjana's impact also. Basavapuranam (an epic on Basavana) has gifted great personalities like Palkuriki is Somana's greatest work. He wrote this Somana or Somanath in Telugu literature. epic in 'dwipada' meter (two lined meter) People respected him as (the organizer which is easy to sing. He used the people's and manager) of Veerashaivism. Somana language to reach them in majority. This has emerged as an unparalleled powerful work was a sensation on those days. poet. Somana played a key role in spreading Strategies of poetry : the teachings of Basavana or Basavanna. Somana's ideas are astonishing. By the Somana lived between 13-14th centuries. time of Somana the literary field was He followed Basavana whole heartedly. getting dominated by classical literature Basavana's word was final word for him. and Sanskrit language. Kings courts are He became part and parcel of Veerashaivism patronizing mostly scholarly based works. during his days. The works that should reach everyone in For any religion continuity is quite an the society are not written. They were important issue. To continue for generations beyond the reach of many people. so many things need to happen. Disciples, Looking at the situation Somana felt believers and followers should be there; that he should reach common man. He got arguments and discussions are required. hold over the colloquial usage. In the They will make the next generation to beginning of his works he has shown his follow the path. If not, the religion may scholarship by writing poetry in classical slowly see extinction. To give continuity to style. It mesmerized the scholars. Veerashaivism as envisional by Mallikarjuna Simultaneously he thought to make common Panditharadhya, great scholar, Palkuriki man come near to his poetry. Hence he Somanatha entered the field and took the used both the styles to spread his ideas. responsibility to stand for it. He was a great scholar, a great poet and courageous In addition to this, Somana talked person. He did a lot of work in . about devotees who contributed a lot to Dr. P R Harinath, Associate Prof. of Telugu, Regional Institute of Education, Mysore 570006 Shaivism. Though the devotee may be a scholars said that it is in Telangana in poor person, an ordinary man or woman, Nalgonda district near Janagama which an untouchable (as in those days),a thief is presently called as Palakurthi. Some or so on, they were given enough importance think that the place may be on borders of in Shaivism. Somana did a great job by Andhra and Karnataka near Madakasira. focusing on such lives of devotees. In There is one village by name Halkuriki. Dr Basava Purana one can observe the tales Chilukuri Narayana Rao, a renowned literary about devotees from downtrodden personality in Telugu observed about this sections of the society. and told that In Telugu it became Palakuriki. Somana took legends from the lives of It is a general observation that Ha becomes Nayanmars. He is brilliant in observing Pa when it comes to Telugu. Like that the link between literature and society. He Halakuriki became Palakuriki. Somana looked at the works of and Buddhism used his scholarship in establishing the and understood how they are succeeding ethics for Veerashivites and did a lot to in reaching the people. The philosophy standardize the path. should be accessible to common man. He Janu Telugu: removed the jargons and depicted through He wrote in Janu Tenugu. This word tales. He hugged the common man's has similarity with Jaannudi of Kannada language. Essence of all the four language. It means a clever and lucid Rudrabhashyam (commentary on Rudra) usage of . For instance, is an extraordinarily scholarly way work which satisfied scholars in society. Balupoda tholu seerayunu baapa sarul gilupaaru Somana is a two edged sword. His kannu va usages were at times very scholarly with Nnelathala sedu kuththukayu nindina veluputeru Sanskrit compounds with high flowery valgu pll diction and at sometimes in a very colloquial Salu gala reni lenka nani jaanu tenunguna common language. People believed that he vinnavinchedan Valapu madin dalirpa basavaa ,basavaa, basavaa, was having spiritual powers to curse also. vrishaadhipaa! Somana was known as "Tatwa kavitha vichaara", "Anya vaada kolahala", This is a poem which is having pure "Prthyaksha Bhringeeswhara avathara". Telugu words in majority. This is a Not much is available about his life description about Lord Shiva. The Lord is history. Pidaparthy Somana, a Telugu poet wearing the skin of tiger. Snakes as wrote a rhapsody about Basavana "Padya garlands. Third eye with fire, long hair Basava Puranam," in which he has praised ,throat which is holding poison, river Palkuriki. He depicted the greatness of Ganges having all these ornaments -I am Palkuriki in a very lucid style. a servant to Shiva who is having all these In 1560AD a Kannada poet Viraktha ornaments. The poet says at the end ," Lord Thontadarya wrote about Palkuriki in his Shiva! like this I will pray in jaanu Tenugu". 'Karnataka Somanatha Purana' . About Besides the clever usage of language his Palkuriki much discussions took place in descriptions and poetic images are history of literature among scholars. In amazing. He described the sunset like fact, Palkuriki is the name of a place. Some this:

The Pioneering Palkuriki Somana / 11 Basavani bhakthi prabhaa patalambu This is the definition for Purana. All the Desala vasundhara divi deetu gonaga Telugu poets followed this. Somana took Dinakaru daathmeeya thejambu tharugu a new path . He got influenced by Jainism. Dunu madi lajjinchi chain yaparaabdhi One can see the close relation of the Badiyeno annattlu bhaanundu grunke structure of Jaina epic and Basava Purana. Chedi mirhrudarugu raajeevamul mogiche ------c. In 'Charithre' is well Varamukthi sathi basavaniki naarathulu known genre. Somana being a schaolar Paruvadi neththu deepambulo yanaga in Kannada language made it his own. Nakshatra chayamanthariskhambu nindi He depicted the life history of Basavana Yaksheenathara kaanthi yasalaara velige in those lines and showed a new path (from Basava Puranam) to Telugu literature. d. Dwipada, a two lined poem was given Poet says,that Basavana's devotion position in a rhapsody for the first time. originated an aura which covered all the He gave a great status to Dwipada by directions of earth. That was shining using it in an epic poem. everywhere. By this even Sun shine became e. He took all the genres of literature to dull. By this sun got ashamed and went spread the teachings of Basavana and and fell in the western ocean. to promote the path of Veerashaivism In the second description he says that He has shown all round scholarship by all the stars glittered in the sky after Sun using all these. set. It is looking like as if Mukthi sathi,( f. He successfully constructed a bridge Salvation personified as Lady) lit lamps between oral and written traditions. for him as auspicious aarathi. Many tales and legends were taken Somana as a pioneer : from the oral tradition and recorded in Palkuriki Somana proved himself as first Basava Purana. Many devotees are in many aspects. Prof. G.V. from downtrodden level. Subrahmanayam, a renowned scholar in Thus Somana has shown a new path to Telugu has analyzed it. the next generation. He used poetry for a a. Most of the epics in Telugu were taken movement. Palkuriki Somana's contribution from Sanskrit texts. Story board was not to Veerashaivism is unparalleled. of native persons. For the first time Somana took the tales of native devotees. But may be time was invented so that b. Regarding epics Sanskrit has certain missing might have on end. So that it features and characteristics. shouldn’t last forever? There may be Sargascha prati sargascha vamsho something in this. And bliss, just the opposite manvantharaanicha is eternal? There is no time in bliss. All the Vamshaanu charitham chethi puranam pancha clocks were thrown out of heaven. lakshanam - Saul Bellow (Purana will be having five elements. Sarga, Pratisarga, vamsha, manvanthara, vamshaanucharitham.)

12 / Sharana Patha Rudra of Rigveda is not a God of terror - Dr. Linga Raju

It seems that some scholars have benevolent divinity well agrees with wrongfully stated that the Divine Rudra 's etymological explanation of of Rigveda is a god of terror. Further, some Rudra. authors seem to have blindly perpetuated Sayana, respectfully and popularly this claim in their writings. This article known as Sayanacharya was a great reviews pertinent parts of Rigveda itself scholar, mentor and prime minister of king to further evaluate that which seems to be Bukkaraya I of the Empire a wrongful conviction. The review finds in Karnataka, India. Sayanacharya holds that Rudra of Rigveda is a benevolent divinity a unique place, not only because of the as well as a divinity destroying suffering extensive volume of work attributed to and evil-doers, but not a god of terror. him, but also because of its quality. The Professor M. R. Sakhare in his book Vedas are the result of many visionary 'History and Philosophy of the Lingayata seers, and that the ancient Vedic Sanskrit Religion' (1) categorically states that the was fashioned along with the Rigveda. The idea that Rudra is a god of terror will have Vedic Sanskrit is somewhat archaic and to be dismissed. He points the finger at difficult to interpret. Many ancient scholars Muir and Weber who falsely claim that have written commentaries on the in idea: Muir says that Rudra must be Sanskrit. But the only complete one of these regarded as a malevolent deity, and Weber older commentaries was authored in the says that Rudra should be regarded as the latter part of the 14th century Common lord, but the cause of every evil. Era (CE) by Sayanacharya. Professor Sakhare further states that, The Rigveda in Rigveda, Rudra is considered to be a The Rigveda is the oldest and the largest benevolent divinity when he confers of the four Vedas. The beginning of the wealth and welfare, and is considered to Rigveda period is generally considered to be a wrathful divinity when he punishes be around 10,000 before Common Era evil-doers. It is very comforting to note that (BCE/BC). Rigveda period had been well Professor Sakhare sets the record straight: established during the period prior to 3,100 'It can be easily seen, when the hymns of BCE. The readers may very well know that Rigveda addressed to Rudra are carefully Sanskrit and the Vedas are indigenous to analyzed, that twofold functions are India. The Theory of Invasion of attributed to Rudra - that of bestowing India is erroneous, and there is no evidence prosperity, and that of destroying suffering'. whatsoever of such an invasion. Professor Sakhare also states that the The Rigveda is wholly in the form of explanation of Rudra's nature as a hymns. It has a total of 10,589 verses/ Dr. Linga Raju, Plainview, New York stanzas which are grouped into 1,028 Divinity of Rudra. Further, Rudra comes suktas. These suktas are distributed into in many verses other than those of the five 10 mandalas. Mandala means circles or suktas, particularly in the suktas titled as cycles, equivalent to books or chapters, but Vishvedevas. more commonly referred to as books. As mentioned above, it is to be There are about 200 suktas of hymns emphasized that Veda is the effort of many on Agni, the god of fire; about 250 suktas seers, and that the Vedic Sanskrit is on Indra, the god of lightening thunder somewhat archaic and difficult to and rain; and over 100 suktas dedicated interpret. The five suktas referring to to . 'Soma' is the moon as well as the Rudra have been authored by five drink that stimulates the visionary different Rishis (seers/sages). We shall look experience. into a couple of excerpts from only three On the basis of the number of suktas of them, Sukta 43 of Mandala 1, Sukta 114 dedicated to the individual divinities, of Mandala 1 and Sukta 33 of Mandala 1, Indra, Agni and Soma appear to be the and find out how Rudra is presented: main Vedic Divinities. But the importance Sukta 43 of mandala I is titled Rudra. of these gods cannot be judged on the basis The Rishi who composed the sukta is said of the number of references to them. They to be Kanva Ghoura, The first six verses have to be judged by the functions they glorify Rudra, where we dont find any hint fulfill. In this regard, Rudra is the most of any terrifying depiction. They are: important father figure in the Rigveda. The 1. When we recite a most grateful hymn Maruts who are the Vedic storm gods are to the wise, the most bountiful, and called ; the rain-pouring Rudra is mighty Rudra, who is in our hearts: their father. Indra, the 'king' of the gods, is the leader of Maruts. 2. By which Aditi (here, Aditi is said to signify earth) may grant the gifts of Rudra is one of the Divinities adored Rudra to our people, our cows, our in Rigveda. The earliest phase of cattle, and our progeny. development of Rudra as the Supreme Being is in the hymns of Rigveda. All the 3. By which Mitra and Varuna, and Rudra Divinities that are adored in Rigveda are and all the gods, being gratified, may the facets of the same Supreme Being, or shower favors. the aspects of the same Supreme Reality 4. We ask the felicity from Rudra, the (4). The Divinities are really the names of the encourager of hymns, the protector of same Divine Unity; they are not separate sacrifices, and possessor of entities, but inter-related Universal Truth medicaments that confer delight. Principles. Any one of them can become 5. Who is as brilliant as the Sun, who is all of them. Divinities often display human refulgent as bright gold, the best of the traits or become humans; and seers/sages gods, and the provider of habitations? do often become Divinities. The Rigveda recognizes the Divine as One, as Many, as 6. Who bestows easily-obtained happiness the All, and as beyond all forms. on our steeds, our rams, our ewes, our men, our women, and our cows? Rudra Sukta 114 of mandala I is also titled as Rudra is glorified in five suktas of Rudra. The composer Rishi is said to be Rigveda. Pancharudram refers to the five Kutsa Angirasa. It has eleven verses. Four suktas in Rigveda designated to the

14 / Sharana Patha of these verses contain a Sanskrit sufficient for mortals, and bestow compound word 'kshayadviraya'. Its literal happiness on me, my son and my meaning is 'in whom heroes perish'. But it progeny. is to be interpreted as 'of whom imperial 6 Desirous of protection, we have spoken heroes are the sons' (8). It is said that and adore him; may Rudra with the 'imperial heroes' refers to Maruts who are Maruts hear our invocations: may the storm gods and the sons of Rudra. Mitra, Varuna, Aditi, Sindhu, earth and Many other verses refer to Rudra as the heaven be favorable to this. 'father of the Maruts' directly. Kshayadviraya is translated by H. H. Sukta 33 of mandala II is the longest Wilson as 'destroyer of heroes' whereas with 15 verses. It is also titled Rudra, and Griffith (9) translates it to be 'the Lord of the Rishi is said to be Gritsamada Bhargava Heroes' and 'the ruler of valiant men'. Shaunaka. Adorations about Rudra are as follows: The description of Rudra in these verses is as follows: 1. Father of the Maruts, may the felicity extend to us; exclude us not from the 1. We offer these praises to the mighty sight of the sun; grant that our valiant Rudra, with the braided hair, of whom may overcome the fears, and that we imperial heroes are the sons, in order may be multiplied, Rudra, by progeny. that health may be enjoyed by bipeds and quadrupeds, and that all beings in 2. With the most saving medicines which this village may be well nourished and are bestowed by you, may I live a exempt from disease. hundred winters; extirpate my enmity and hatred, my sin and my manifold 2. Be generous to us Rudra; grant us infirmities. happiness, for we worship the lord of heroes with oblations; and by your 3. You, Rudra, are the chief of beings in directions, Rudra, may we obtain that glory; your wielder of the thunderbolt, freedom from disease and exemption are the might of the mighty: transport from dangers, which our progenitor us over trouble to safety; repel all the Manu had been bestowed. assaults of iniquity. 3. Rudra, the bounteous one, May we 4. I bow to you Rudra, approaching our obtain, through our worship of the rite, like a boy to his father when gods, the favor of you, who are the lord pronouncing a blessing on him! I golify of heroes: come to our posterity, you the giver of much wealth and the purposing to promote this happiness, protector of the virtuous; do you thus may we having our heroes in safety, glorified bestow healing herbs upon me. offer you oblations. In addition to the above suktas, Rudra 4. We invoke for our preservation the is glorified in many other suktas, illustrious Rudra, the accomplisher of particularly in the suktas titled sacrifices, the wanderer, and the wise; Vishvedevas which pertains to many may he remove from us the anger of the different divinities. Only a few of these gods, for we earnestly solicit his favor. verses are given below: 5. This praise, the sweetest of the sweet, Rigveda V.42.11: Praise him who has is addressed to Rudra, the father of the the sure arrow, the strong bow, who Maruts: Immortal Rudra, grant us food presides over all sanitary drugs; worship Rudra for a comprehensive and sound

Rudra of Rigveda is not a God of terror / 15 understanding; adore the powerful Nabhanedishtha was engaged in his divinity with prostration. religious studies, his brothers partitioned Rigveda VI.49.10: Exalt Rudra, the among themselves the whole of the parent of the world, with the hymns by parental wealth without leaving anything day; exalt Rudra by night; animated by the for him. When he returned, his brothers far-seeing, we invoke him, mighty, of refused to give any of their shares to him. pleasing aspect, un-decaying, endowed Nabhanedishtha appealed to his father. As with felicity, and the source of prosperity. a compensation, Manu recommended to him to help the Angirasas who are having Rigveda VII.36.5: Let the offerors of a hard time achieving salvation. The adoration, engaging in pious acts, worship Angirasas were engaged in a sacrifice, but in their own hall of sacrifice, solicitous of they were perplexed by the number of his friendship; praised by the leaders, he they had to recite, and could not lavishes food upon them; this most go any further without assistance. acceptable adoration is addressed to Nabhanedishtha went to them and Rudra. repeated the mantras, and through the Rigveda X.92.9: Address praise today efficacy of that recitation Angirasas went with reverence to mighty Rudra, the ruler to heaven leaving him the remainder of of the brave, who is accompanied by the the sacrifice - a thousand head of cattle. mounted Maruts, the granters of wishes, But Rudra claimed whatever was left at together with whom he, Shiva (propitious), the sacrifice as his right referring to Manu possessing kinsmen, besprinkles the who is the patriarch of the law. worshippers from heaven. Accordingly, abiding by Manu's law, Nabhanedishtha relinquished the cattle to As can be seen in the above verse Rudra. Divine Rudra was very impressed X.92.9, Rudra has been described as Shiva. that Nabhanedishtha acknowledged the Here, Shiva is a descriptive term meaning truth, and so Rudra presented the cows propitious, auspicious and such. The term back to him. 'Shiva' comes about forty-eight times in Rigveda. Agni, Indra, Soma and other The second story may be more familiar Divinities are also called Shiva, but the to the readers; it is as follows: When father term 'Shiva' is mainly used in Rigveda to Brahma had an incestuous passion for his mean 'auspicious, gracious, benign, kind, daughter, the gods sought someone to put benevolent, propitious, giver of happiness Brahma to death, but each of them felt his and such'. Shiva in Rigveda does not refer own inability to do so. They created Rudra to the Divinity of Shiva. for that purpose. Rudra then wounds Prajapati/Brahma who had assumed the Rigveda sukta X.61 titled Vishvedevas, form of a deer. in its first several verses gives two legendary stories pertinent to Rudra. Thus, it is evident from the above These verses do not narrate the stories discussion that Rigveda does not portray completely. But these legendary stories are Rudra as a God of terror. Rudra is glorified said to be described in the Aitareya in these suktas. This review finds that which is an appendage of the Rudra of Rigveda is a benevolent divinity Rigveda (8). The two stories are briefly as well as a divinity destroying suffering described here: and destroying evil-doers, but not a God of terror. The first story is this: While

16 / Sharana Patha Virashaiva Concept of Linga-Dharana (Diksa) -Dr. Veerabhadra Swamy

Diksa, initiation, is a very important Vedhadiksa involving yogic mysticism on ceremony in all schools of Saivism. It makes the part of the . This process comes the devotee eligible for Vedadhyayana, after some preliminary purificatory Sivapuja, and other religious duties of the functions of Linga- samskara and nitya and the naimittika types. The highest Angasamskara, i.e., sanctifying the purpose of Diksa is to illumine the mind miniature Linga and the devotee through of the devotee with Sivajnana and remove abhiseka, , etc. The Mantradiksa the impurities of mind and body. This consists of the Upadesa (instruction) of the purpose is evident from the very word Sivapancaksari mantra (a formula having Diksa, which is explained by the Saiva five letters in reverence to Siva; e.g. namah Traditions as- (sivaya) which is Sadksari-mantra with "The awareness of Siva is granted 'Pranava' in the beginning. This is followed (diyate), and the bondage of fetters is lost by an instruction to the devotee that he (ksiyate) by it. Hence, the wise call it should deem the Istalinga placed in his Diksa." hand as his Prana and worship it with devotion. The rest of the process consisting This sense-oriented etymology of Diksa in the Mandaparacana, Kalasasthapana, shows that it is jnanarupa as well a Anga- samskara, Llingasamskara, etc., is kriyarupa. Ethical and philosophical called Kriyadiksa. This constitutes the teachings and yogic mysticism form a part ritualistic aspect of the Diksa ceremony. The of it along with the different external rites. Sddanta-Sikhamani, which is a digest of the Accordingly the Virasaiva Diksa is three- Saivagamas from the point of view of the fold, viz., Vedhadiksa, Manudiksa or Virasaivism, presents three-fold Diksa as Mantradiksa and Kriyadiksa. The follows: presiding Guru places his right hand on the head of the devotee and meditates to "That Diksa is said to be three-fold by attract the devotee's 'citkala' (the word is those well-versed in Saivagmas as of the rather difficult to translate) installing in the nature of Vedha, Kriya and Mantra. The process the Bhavalinga and the Pranalinga infusion of the principle by the Guru and respectively in the Karanasarira (causal by the placing of the Guru's palm on the body) and the Suksmasarira (sublte body) head (of the devotee) is regarded as Vedha- of the devotee. Then in the same trance diksa. That which involved the instruction the Guru infuses the 'citkala' into the of the mantra (i.e. softly uttering the five- miniature Linga called Istalinga, placed on lettered mantra in the right ear of the the left palm of the devotee. This is called devotee) is said to be the Mantra-diksa. Dr.Veerabhadra Swamy, Professor of Sanskrit (Rtd.) University of Mysore, Mysore 570 006 Installing of the jars (kalasa), drawing of to the Virasaiva-diksa. The most important the circular diagram, etc., is the Kriya- rite is what is known as Pancakala- diksa" (VI. 12.14). sasthapana ("The establishment of five In the Saivasiddhanata (Southern jars"). The ground choosen for the purpose Saivism) tradition also there are various is sanctified by means of water mixed with aspects of Diksa, of which five are substances considered holy by all , important. According to Siddhantasekhara such as cow-dung and vegetable they are: Caksusidiksa, Sparsadiksa, ingredients. In the central part of that Mantradiksa, Vacikidiksa and Yogadiksa. ground the Svastika and other sacred This is how they are: designs are drawn. Five small heaps of rice are prepared, four at the cardinal points "In the Caksusi-diksa, the Guru closes and one in the middle. Five small jars his eyes and meditates on Siva; then he (kalasa-s) made of metal or mud are placed fixes his gaze on the devotee with a view to on the heaps in such a way as to maintain releasing him from all fetters. In the stability and equal level. These jars are filed Sparsadiksa, the Guru gazes at the head with water mixed with sandal-paste, of the devotee, placing his right palm on sprouts, etc. Betel levels at the rate of three the Sambhu endowed with Brahma-form. or five placed in an erect position into the In the Mantra-diksa the Guru makes the mouths of the jars in such a way as their devotee recite the relevant mantra-s, in his tips protrude upwards and they form mind only; and when the mantra-s are peripheries like those of lotuses. Coconuts recited audibly that is the Vaciki-diksa. In are placed into the cavities formed by the the -diksa, the method of meditating betel leaves at the tops of jars. Then a white on the holy principle is taught" home made cotton thread is woven in the (Siddhantasekhara, pp. 146-147). form of a design around the neck of the jars Barring a few details, these five aspects to connect them with one another. The of Diksa are found in the three aspects of thread connecting the jars is extended Diksa highlighted in the Virasaiva towards the seat of the officiating Guru on tradition. one side and towards the seat of the person Coming to the ritualistic aspect of Diksa to be initiated on the other side. called Kriyadiksa, it may be noted that The Kalasathapana appears to be an Ganapatipura, Svastivacana, Nandisamara- ancient custom among the Saivas of all dhana, Ankurarpana, Mandapadevata- brands. We find numerous passages in the pratistha, Sadadhvasodhana, Raksabandhana, existing portions of the Agamas referring Agniprati- sthapana, Svastikarohana, etc,. to the practice of establishing and are common to both the Saiva and the worshipping the Kalasas. Siddhanta- Virasaiva traditions as also to other sekhara of the Saivasi- ddhanta tradition traditions which follow the Veda and the describes the Kalasasthapana in many Agamas. The Saivas have the Saiva contexts of the naimittika and kamya rites. orientation in all these. The Vedic mantra- As a pat of the performed in the s employed in these are more or less the Saivadiksa called Samayadiksa, the same in all traditions. Kalasasthapnaa is described as follows: Now about the rites which are special "On a platform in the north-easern

18 / Sharana Patha quarter (Isanya) an altar is to be made with to the topic. The person is offered rice and sesame grains; the measure is pancagavya to sip. Then follow the seven prescribed by the sastra-s. A jar dedicated processes called subsidiary diksas to Siva should be decorated; in it there performed by the Guru. "Vatsa, sadcaran should be jewels, herbs, fragrant flowers, parityajya na pravartaya" (Child! do not darbha grass, etc., At the neck, it should act leaving good conduct) - Ajnadiksa, have three threads. The jar stands for Siva 'Sisya puratana-krtacarasadrsam acaram and is to be worshipped." kuru" (O Disciple, act according to the The Pancalasasthapana is, however, behaviours of the ancients") - This is known the exclusive practice of the Virasaivas. as a Upamadiksa. Then the devotee is The five Kalasas represent the made to sit on a 'Svastika', this process is Pancabrahmans, , , called Svastikarohana. As a part of it, the Aghora, Tatpurusa and Isana. Since the Guru initially looks at the devotee and Virasaiva tradition deems the five Acaryas resorts to Yoga to sanctify his body and Revanaradhya, Panditaradhya, Visvaradhya mind through mystic power. The Guru and Ekoramaradhya as the and the four priests take the holy waters Pancabrahmas, the Kalasas are also taken from the respective Kalasa and sprinkle as representing them. Thus the middle them on the head, face, chest, etc., to the Kalasa represents Isanabrahma and accompaniment of the recitation of the Visvaradhya, the eastern Kalasa Sadyojata Pancabrahmamantras and Aghama- and Revanaradhya, the southern Kalasa rsanasukta. Then the Guru performs the Vamadeva and Marularadhya, the western 'tripundradharana' with the "" Kalasa Aghora and Ekoramaradhya and (ashes) mixed with water on head, the northern Kalasa Tatpurusa and forehead, etc,. in all the fifteen places on Panditaradhya. It is a settled custom that the body of the devotee. This is known as the or Jangamas belonging to the the Bhutipattadiksa, "Tryambakam - of the respective Acaryas yajamahe" (RV.VII.59.12), etc,. are the should worship the respective Kalasas as mantra-s used in the process. The Guru representing them. The famous Pancabra- places the sanctified miniature Linga on hmamantras of the Taittiriya the left palm and worships it. Then he looks (VII. 43-47) are employed as prayers in the intently into the eyes of the pupil and worship of the Pancakalasas. Some resorts to Yoga, in the course of which he Agamic verses in praise of Pancakala- places his hand on the head of the devotee. sapura are rendered by the Guru and the Through this process he extracts the four Jangamas of the different 'citkala' (animating faculty of the devotee) officiating as the priests. and infuses it into the miniature Linga and places it on the left palm of the devotee. After this rite, the person to be initiated Through this process, he mystically comes into the picture. The person has his establishes the Pranalinga and the head shaven with a tuft left out, washed Bhavalinga in the Suksma (subtle) and himself clean and dressed in clean Karana (causal) bodies of the devotee. This garments, with a kaupina as his is the Vedhadiksa with the two processes undergarment. The Guru observes him called Ayattadiksa and Svayattadiksa. It with intent eyes and slowly introduces him is Ayatta as far as the infusion of sisya's

Virashaiva Concept of Linga-Dharana (Diksa) / 19 citkala into the sanctified Linga. The is that the Linga should be borne by him Svayatta consists in making the Linga the as if it were his own life; it should never be sisya's own by placing it on his left palm. kept away. (Siddhanta- sikhamani, VI.25). Then follow the Mantopadesa or During this ceremony itself the devotee Manudkisa and Upadesa to the devotee becomes Astavarana- sampanna, the on the significance of the Linga placed in Astavaranas being Guru, Linga, Jangama, his and the method of worshipping it, and Bhasma, Rudraksa, Mantra, Padodaka so on. This is, in brief, the Diksa ceremony and Prasada. of the Virasaivas. The Diksa ceremony of As regards Virasaiva Diksa, some the followers of southern Saivism involves important points are to be noted. Firstly all these processes except the Pancakala- Diksa is given to both men and women in sathapana and actual Lingadharana. After the Virasaiva community. Women are as Diksa, the Saivas of that fold become much eligible for Lingadharana as men eligible for worshipping the Linga installed are. Then Lingadharana is done for the in the temples or the Linga sanctified and child in the womb externally in the eighth placed in the God-chamber of their houses. month of pregnancy. After the child is Wearing the miniature Linga called born, the same Linga is again sanctified Istalinga on the body right from the time with abhiseka and tied to the arm of the of initiation is a special feature of the child. Then in the eigth year or later the boy Virasaivas. The instruction to a Virasaiva or the girl is initiated again.

Subtract from the great man all that he owes to opportunity, all that he owes to chance, and all that be gained by the wisdom of his friends and the folly of his enemies, and the giant will often be seen to be a pygmy. - Charles C. Cotton

I have surrendered my soul at the fearless feet of the mother. Am I afraid of death anymore? Unto the tuft of hair on my head Is tied the Almighty mantra, mother ’s name My body I have sold in the market-place of the world And with it have bought Sri ’s Name. - Sri Ramakrishna Paramahamsa

20 / Sharana Patha Insight into the world of knowledge -Dr. Shobha Plato defined Knowledge as "Justified quality, an act or an emotion, the existent true belief”. In philosophy, the study of as well as the non-existent. But in every case knowledge is called epistemology, there in which there is knowledge there must are several definitions of knowledge and be something that stands out as the object a theory to elucidate its existence. Plato specifies of knowledge. that an assertion must meet three criteria in order to be considered knowledge: it Hindu Scriptures present two kinds of must be justified, true, and believed. knowledge, Paroksh Gyan and Pratyaksh Some claim that these conditions are not Gyan. Paroksh Gyan (also spelled - adequate, Robert Nozick's arguments for Jnana) is second hand knowledge: a requirement that knowledge 'tracks the knowledge obtained from books, hearsay, truth' and Simon Blackburn's prerequisite etc. Pratyaksh Gyan (also spelled Pratyaksha- that we do not want to say that those who Jnana) is the knowledge borne of direct meet any of these conditions 'through a experience, i.e., knowledge that one defect, flaw, or failure' have knowledge. discovers for oneself. ("path of Richard Kirkham suggests that our knowledge") is one of three main types of definition of knowledge requires that the yoga expounded by Krishna in the Bhagavad evidence for the belief necessitates its truth. Gita. (It is compared and contrasted with Yoga and .) Knowledge is a familiarity, awareness, or understanding of someone or The Old Testament's tree of the something, such as facts, information, knowledge of good and evil contained the descriptions, or skills, which is acquired knowledge that separated Man from God: through experience or education by "And the LORD God said, Behold, the man perceiving, discovering, or learning. is become as one of us, to know good and Apprehension of objects is also called as evil..." (Genesis 3:22) In Islam, knowledge knowledge. All things are made manifest has been given great significance, “al- to us when they become objects of Alim” means "The Knowing" of the 99 knowledge. It is said to be the property of names reflecting distinct attributes of God. illumination or manifestation that belongs The Qur'an asserts that knowledge comes to the self. Without this luminous light of from God (2:239) and various hadith knowledge we lose the ground of all encourage the acquisition of knowledge. rational practice and intelligent activity. It Muhammad is reported to have said "Seek includes all cognitions that have a more or knowledge from the cradle to the grave" less determinate objective reference. The and "Verily the men of knowledge are the object of apprehension may be a thing or a inheritors of the prophets". Dr. Shobha, Asst Professor, JSS College of Arts, Science and Commerce, Ooty road, Mysuru According to the Nyaya, knowledge is It can grasp, not itself, but an ‘other’. an attribute of the self, and it is not a phase Knowledge is not indeed, like the will, a of feeling or the will, although it may be way of acting on other objects, only it refers generally connected with them. It has a or points to some-thing else. distinctive and self-sufficient character of its own and should not be reduced to In western philosophy thought or feeling or violation. It is not a substance, consciousness, as a cognitive fact, has since it cannot be the stuff or the sometimes been regarded as an essential constitutive cause of anything, nor is it the attribute of the mind and a pervasive permanent substratum of certain character of all mental phenomena. The recognised and variant properties. The Nyaya, however, does not pass over the Sankhya and the Yoga systems look upon distinction between thought (Jnana), on cognition as a substantive mode or the one hand, and feeling, including modification (vrtti) of the material pleasure and pain, desire and aversion, principle called buddhi, as it reflects the and will, on the other. Under knowledge light or consciousness, which is immaterial it brings together all cognitive facts, like and intangible, can be reflected on any sensation, perception, inference, memory, material substances. doubt, dream, illusion and the like. It is generally believed that knowledge Knowledge is the most fundamental is neither a mode nor a substance but a fact of reality. The real is, therefore, an kind of activity or function (Kriya). The objective system, of which existence and Budha and the Mimamsa systems agree knowledge are two inseparable aspects. It in describing knowledge as an activity, a is true that what we know as the transitive process. The Nyaya, however, consciousness or knowledge of human emphatically repudiates the conception of beings is a specific phenomenon knowledge as an activity. Just as physical determined by certain conditions as the qualities are perceived by their special subject-object relation or the activity of the sense organs, so knowledge is perceived nervous system and the brain. But while by the internal sense called Manas. Being these conditions explain the specific thus fundamentally different from all empirical form and character of this or that physical qualities, knowledge is to be knowledge, they cannot account for the regarded as the property of an immaterial original sentience or experience which is substance called soul. Still, knowledge is embedded in reality and conditions and not an essential attribute of the soul. To those conditions themselves. Therefore the Advaita , knowledge or knowledge is present in all reality and is consciousness is just the self, the very stuff manifested in a specific form in man by of it. For the Nyaya, knowledge appears the subject-object relation. It does not be as the result of a relation between the soul requiring to be attached as a quality to any and the body, which in themselves are not other reality, say, matter or mind or soul. knowledge. The capacity of self- It is just the self-expression of reality. In manifestation in knowledge is, according the words of Bosanquet we may say: to the Nyaya, a mere hypothesis of the “Knowledge is an essential form of the self- Sankhva-Vedanta and the Prabhakara revelation of the universe; experience as a Mimamsa. Cognition cannot cognise itself. whole is the essential form”.

22 / Sharana Patha Meditation - the art of doing nothing -Sri Murlidhar Rao There is one more definition of It is our true self; it is our inner self, which meditation, which says it is the art of doing is deep within us. It is that somebody who nothing. We always do something or the always keep telling us what is right and other. "I don't think we do anything during what is wrong. It is what we call our sleeping." My friend commented. Even consciousness. It is our soul. It is the divine during sleep we are doing something. We one within, we can call it spirit or life force. are moving our body, snoring, dreaming, When he leaves the body life ends and we some even walk in sleep. If we are not are no more. It is very easy to see him and doing anything physically, the mind is hear him when our mind is clear but with active. It dreams of wonderful things, the accumulation of dust and dirt, the which reflects on our body. Sometimes we image gradually fades and finally dream that we are running and a tiger is disappears. Just like it happens in the case chasing us. We are frightened and run of a mirror. We cannot see our face clearly faster and faster. Suddenly we get up and in a dirty mirror. find that we are sweating, our breathing rate and heartbeat very high. This clearly "But the mind is deep inside the body. indicates that even while sleeping we are How can dust deposit on it?" He asked. active. It is only during meditation we try There are five doors or openings in our to relax totally doing nothing. But even body from which impurities enter our during meditation the thinking process mind. These openings are the five senses. continues what is called the cleaning Eyes, nose, ear, mouth and skin. What all process till our mind is totally cleaned of that we see, smell, hear and feel is deposits and covering on it and reaches transferred to the mind by the senses its original calm and quiet state. leaving an impression on it. Desire to possess all we see, smell, taste and feel The original state of mind is very pure, create ripples in the calm water of Manas very calm, quiet and peaceful. It is like a Sarovar, a mind lake. That is why it is said calm and clear water of a lake. The water that desire is the cause of misery. "How to of the lake is so calm and clear that we overcome the desire? How to prevent these can see lake's bottom. Similarly we can see impurities from entering mind?" he asked. our own self clearly when we look inward "How do you stop somebody entering your and our mind is calm and free from house? By closing the door. Similarly to impurities like worries, grossness, prevent entry of impurities close the doors complexes, ego and tension. "But what is of five senses and sit quietly. You need not this 'self within' you are talking about from do anything, doing nothing and sitting last two days?" He was curious to know. quietly is meditation. That is why it is Sri Murlidhar Rao, 401, Ganesham pride Appt., Behind KVG Bank, Near New Bust Stand, Dharwad 580008 called art of doing nothing." his mind, which prompts him to do penance adopting a difficult style like "Is it possible to sit quietly doing standing on one leg, hanging from a branch nothing? Do not thoughts bother us? Even of tree upside down or sitting under if I try to sit for five minutes so many ground. He chants the name of his favorite thoughts start coming in and I get restless." God or a mantra to please him. He takes a He questioned. When we sit for meditation pledge that he would not stop his tapa till we feel that thoughts are coming in but the God feels pity for him and comes down actually they are going out. As I told you to heed to his request. There are many meditation is a cleansing process. Just like examples of great tapasvis who did tapa if you do not clean a room for a long time for many years to compel their God to a thin layer of dust gets collected on the come down and grant the boon they furniture. Nobody knows when and how desired. the dust gathered inside the room. When we start cleaning the room, the dust rises It is surprising that many Tapaswi's are up and we notice it. Similarly when we sit highly egoistic even after doing tapa for for meditation thoughts that we have many years even after pleasing their God accumulated inside over a period of time with their tapas. They do not care even start going out and we notice them and for the God whom they prayed and who think that they are coming though the fact granted them boons. One such interesting is they are going out. Gradually all the example is of a demon called Bhasmasura thoughts clear out and the mind becomes who pleased Lord Shiva by his hard tapa calm and quiet. This is also not an end of and got a boon that would empower him the journey, it is the beginning. Beginning to reduce anybody to ashes on whose head of a long journey, a journey with no end. he places his hand. The only intention of This is one more definition of meditation, the demon was to become powerful a journey with no end. enough to conquer all the three worlds. Once he got the boon, he wanted to test it Mind is most powerful. I can control the by keeping his hand on Lord Shiva himself whole world but not my own mind who granted the boon. Lord Shiva had to run to save himself. The demon chased One day my friend surprised me. him. Finally lord Vishnu had to come in Somewhere he got a big poster of a the form of a beautiful dancer called standing on one leg with closed eye and Mohini, to rescue Shiva. The demon was doing tapas. He wanted to know whether attracted by the beauty of the dancer and this is also a way of doing meditation. "You forgot chasing Shiva. He wanted to marry never told me about this type of Mohini. Once the demon was under the meditation? What type of meditation is this spell of Vishnu he was challenged to man doing? How long we have to stand compete in dancing. The egoistic demon on one leg to reach our goal? What will accepted the challenge readily. It so happen if we fall down while standing on happened that in the course of the one leg?" This man is not doing meditation performance Vishnu in the guise of or dhyan. He is doing tapa, I tried to beautiful dancer took a difficult posture explain him. Tapa or penance is done with by placing his palm on his own head. The a specific purpose. It is a sort of stubborn demon had to repeat the act. Obviously, strategy. A Tapasvi has a specific goal in the demon was caught unaware and by

24 / Sharana Patha placing his hand on his own head got silent japa continues in the mind. This is a himself reduced to ashes. The story shows higher stage of japa that leads further on how a tapaswi even after pleasing Shiva the path of spirituality. got himself reduced to ashes due to his own ego. On the other hand dhyana burns the There was a great saint who used to ego. This is the difference between tapas advise everybody to do Japa but he himself and meditation. Tapas are done to please was never found doing it. One day one of God to get boons. Whereas dhyana is done his disciples asked him why he does not to have God himself and to be one with do Japa? He smiled and asked the disciple Him. to keep his ear on any part of his body. The disciple was surprised to hear the There is also a good example of sales mantra emanating from every part of his promotion in which it was announced that body. It is called the ajapa stage where the whatever you touch would be yours but japa stops automatically but every cell of the condition was that you were allowed body starts vibrating at that frequency. It to touch only one thing. Hundreds of is said that even to-day after many years people rushed to the shop to touch and of his departure from this world the sound takeaway the thing they wanted. Many of japa is heard from his on a people took expensive furniture and some specific day. Thousands of people gather took huge television sets. Finally an on that day every year to hear the japa. intelligent fellow came and touched the This is the power of japa, which leads to owner of the shop himself. As per the the meditation state then to Samadhi, state condition the owner himself became his of union with the infinite. property along with the shop and many more such shops the owner possessed. Let What is samadhi? He wanted to know us also become intelligent. Instead of everything to-day itself. It was past asking a boon from God let us try to own midnight. My friend who was particular Him. In meditation we do not ask him for about punctuality had forgotten about the a thing but we crave to be one with Him time. Seeing his interest I was compelled and wait for His grace, that is why to continue. It is very difficult to tell what meditation is also known as process of Samadhi is, because great people who waiting. reached this stage never like to tell their experience. We do not know what "Now I understand the difference happens after death because nobody between tapas and dhyana but what is this comes back to tell about his experience. japa?" My friend wanted to know. "As I Anyway I can try to tell you about various told you it is very difficult to control our stages of developments during the journey, mind, Japa is one of the methods I cannot tell about the destination because prescribed to control the mind. It is it is a journey without end. As I already repeating one word or a set of words told you Meditation is also defined as a whenever the mind is free. There are three journey with no end. stages of Japa. First stage is doing japa, The night has come to an end. We have chanting the mantra loudly, it is the spent the whole night talking. Sun was starting point. Then japa is done silently. rising, driving the darkness of ignorance The last stage is called ajapa. In which we away. Everything was illuminated in the go beyond words. Even though mouth is golden light of the rising Sun.

Meditation - the art of doing nothing / 25 MARULASHANKARADEVA A ruby dropped by the road side -Dr. C.R. Yeravintelinath

(Attracted by the great religious revolution as well as holy and was greater and holier started by Basavanna, Marulashankaradeva than . He had earned a lot of of Kalinga( present Orissa) came to Kalyana. merit by gathering a large number of Marulashankaradeva, one of the contem- sharanas . Some he knew and some he poraries of Basavanna was a wonder of knew not personally. But all were blessed wonders since he attained the Unitive state by Basavana's grace and pleased with his while still in body. He was staying in the selfless service. One such person as dwelt meditative state incognito in Basavanna's on the holy campus and yet Basavvanna courtyard, hidden in the heap of the left-over did not know him was Marulashan- Prasada. He had been in that state for twelve karadeva. , an ethereal long years. Yet Basavanna did not take Jangama, himself a wonder of wonders cognizance of his presence on his own campus. among Shivasharas, noticed another The following dramatic scene shows how wonder on Basavanna's campus. He saw Allamaprabhu removed the screen from off a Sharana in the guise of a marulaIa Basavanna's eyes so that he could see the (simpleton) emerge from the Pit of Prasada, precious stone lying in the Pit of Prasada that containing the left-over food of the Marulashankara waited for the arrival of Shivasharanas. Marulashankara who had Allama Prabhu who would grant him the bliss been living in it for nearly twelve years of uniting with the Ultimate, even as Ahalya incognito, on seeing a holy person of waited for the arrival of Shree who Allama Prqabhu's stature among the would deliver her from the curse of her throng , rose slowly from the Pit. As the husband that had turned her into stone, needle glad to see the lodestone, rises speaks volumes for the greatness of Allama slowly from its place, Marulashankara, Prabhu as a savior of the needy devotees.) forgetting himself slowly moved towards Blessed by Allama Prabhu, when Allama Prabhu. Although all saw him, Basavanna's devout heart burst with joy, none cared to know who he was and how the former pleased with the latter's great he was. It is curious to note that even spotless piety, moved slowly along with Basavanna who had harboured innumerable Basavanna, Chennabasavanna, Siddharama,, Sharanas in his palace and in whose and other countless Shivasharanas walked, vicinity the simple Sharana had been living amidst triumphal shouts: "Hurrah! Hurrah!", for several years, did not know him. But towards Basasvanna's very spacious it is Allama Prabhu who could recognize palace. Basavana's campus was expansive the eminence of a simple person in the

Dr. C. R.Yaravintelimath , Professor Emeritus(Rtd.), 'Chaitra', 11/A, Nirmal Nagar, Dharwad 580003 guise of a fool. "As soon as Allama entered who did not understand Marulashankara- the abode of Basavavanna, he saw deva who lived in the guise of an innocent Marlashankaradeva, who had ennobled man like gold hidden in rock, like oil hidden himself and conquered the terror of in sesame. He told him also: worldliness by lessening his sins and been "Dear Basava, this foolish Shankara- meditating day in and day out, by the side deva is one among the innumerable great of the hearth." P.L.Ch. 15., V.3). Seeing souls, who have come to seek shelter Maarulashankara, Allama Prabhu stopped under your tree of devotion. He is simply and turning to Basavanna said that he saw incomparable. You are indeed very lucky a wonder in his courtyard. Then Basavanna to have all these believers at your door." said to Allama Prabhu: At the same time turning to "O God of gods, pray can there be Siddharama, Allama Prabhu said: Sandal-tree above a sandal tree? "The innocent Shankara is the essence Alchemic stone above alchemic stone? of enlightenment; the quintessence of Or any food above ambrosia? divine knowledge and embodiment of O Prabhu, Kudala Sangama Lord, righteousness and tranquillity. He is If you have seen a greater miracle, incomparable, indeed." The pray tell me". When the greatness of Marulashankara- Then Allama Prabhu said that true deva was driven home to the Sharanas, devotees are like a precious treasure they showered praises over him, saying- hidden from the eyes of common men and He knows no pride; not aware of like an alchemic stone turning into existence or non-existence of the body; is ordinary stone at the sight of sinners. rich in gifts of grace of Linga and Jangama.; has grown a part of the Abslute. "None can see the ruby lying Allama Prabhu was the chief among On the road nor the hoarded treasure. the Sharanas whom Marulashankara Can the mortals find the life restoring herb? praised before merging in the void: Sharanas appear as ordinary persons Like the alchemic stone appearing as mere stone "O Shuddha, , Prasiddha, To the eyes of a sinner. Prasanna Prqabhu, O Sangana Basavanna, Shantacchennamallikarjuna Lord, Behoold the majestic stature You alone know The greatness of Prabhudeva, who's Of Marulashankara our Guheshwara's Greatness is greater than your own Sharana!" greatness: As soon as Marulashankaradeva But how can I? approached Allama Prabhu, he fell Your mercy, O your mercy!" prostrate at his feet and said: "O innumerable great saints Prabhu chief among them, "Ah, How lucky I am indeed! Today I've made obeisance to your holy feet, Isaw my guru; my wishing-tree of good And silencing all speech luck, the treasure trove of my liberation!" As camphor is consumed in fire, Allama Prabhu wondered at Basavanna Have merged in your holy feet!"

Marulashankaradeva: A ruby dropped by the road side / 27 Marulashankaradeva was a wonder for the greatness of Allama Prabhu as a both in life and in death for his exit from savior of the needy devotees. this world was nothing short of a miracle, With all his spiritual perfection attained as he united with the Ultimate along with being hidden from the eyes of the world, his body. it seems he lacked in something , and that Attracted by the great religious is knowledge to attain the principle of revolution started by Basavanna, Shunya. This is exactly what Allma Marulashankaradeva of Kalinga( present Prabhu did for him. Allamaq Prabhu Orissa) to Kalyana and stayed there twelve taught him the highest spiritual lesson to years at the great Pit of Gifts where the Marulashankara who could perform the left-over of the Sharanas was piled up. impossible, conquering his senses, mind That food was the most sacred food which and body, merging on the void along with could heal all kinds of diseases and destroy his body. all sins and free people from the fear of Thus Allama Prabhu helped mankind the cycle of birth and death. People visiting attain eternal happiness by playing with Basavanna's place must have seen him, some, by speaking to some, by making but none took notice of him, the reason some speak out, by seeing some, by being he was in the guise of a simpleton. scolding some, by thrashing some, by Marulashankara was not an ordinary singing to some, and by blessing some. person. He was a Ganeswhwara, a Within a few seconds of seeing member of the chief cohorts of saints. That Maraulashankara , he granted him eternal was versed in the Prasda lore needs no bliss, the result of mystic experience of the explanation, since he could experience the Divine Principle , which is not possible for Divine Grace in the crumbs of the others to achieve even after innumerable Sharanas. births. The underlying purpose of Allama That Marulashankara waited for the Prabhu's revealing the greatness of arrival of Allama Prabhu who would Marulashamkaradeva was to show to grant him the bliss of uniting with the Siddharama the greatness of Basasvanna Ultimate. even as Ahalya waited for the from whom Marulashankara was to arrival of Shree Rama who would deliver receive enlightenment in respect of her from the curse of her husband that Ishtalinga and Pranalinga had turned her into stone, speaks volumes

It I am your pupil, and you are my Master, Destroy to works of my body, Expunge the taint of my senses; Clothe yourself is my limbs, Empty yourself in my breath, Lose yourself in my will! Come to my palm as grace healing balm, O Lord of the Hidden Caverns -Allma Prabhu Tr. A.K. Ramanujam

28 / Sharana Patha Indian Philosophy - Prof. Lokeshamurthy Philosophy (from Greek philosophia, Philosophers believe that asking literally "love of wisdom") is the study of philosophical questions is fruitful because general and fundamental problems it brings wisdom and helps people to learn concerning matters such as existence, about the world and each other. Some knowledge, values, reason, mind, and people think that philosophy is harmful language. as it encourages free thinking and often Philosophy is a way of thinking about questions the belief that others hold. the world, the universe, and society. It Philosophy is important for us because works by asking very basic questions about it help us to develop critical thinking, skills the nature of human thought, the nature as well as a development for logical of the universe, and the connections thinking which help us to understand and between them. decide what is and what is not true. It "Philosophy" comes from Greek words encompasses not only logical but a moral meaning "love of wisdom." Philosophy uses and ethical means of understanding. the tools of logic and reason to analyze the Benefits of Studying Philosophy ways in which humans experience the  The ability to think logically. world. It teaches critical thinking, close reading, clear writing, and logical analysis;  The ability to analyze and solve problems. it uses these to understand the language  The ability to assess proposed solutions. we use to describe the world, and our place  The ability to write and speak clearly, within it. attending to details. It is to introduce students to the life of Indian philosophy refers to ancient the mind, with all the characterological as philosophical traditions of the Indian well as intellectual changes that requires. subcontinent. The principle schools are It is to welcome the young man or woman classified as either orthodox or heterodox into a moral sphere in which argument, - astika or nastika - depending on one of honesty, and a passion for ideas reign. three alternate criteria: whether it believes Does philosophy do any good? Very few the Vedas as a valid source of knowledge; people would dispute it. It is easy to argue whether the school believes in the premises that philosophy is a good thing because it of and ; and whether the helps us to think more clearly. Philosophy school believes in afterlife and Devas. helps people to understand the world and There are six major schools of orthodox the way the people think and act. Indian -Nyaya, Prof.Lokeshamurthy, Principal (Retd), No. 21, Block No. 8, Dr. Rajkumar Road, JSS Nagar, Mysore-570029 Vaisheshika, Samkhya, Yoga, Mimasa and Gobind Singh. Vedanta, and five major heterodox schools Indian philosophies share many - Jain, Buddhist, Ajivika, Ajñana, and concepts such as , karma, samsara, Charvaka. However, there are other reincarnation, dukkha, renunciation, methods of classification; Vidyaranya for meditation, with almost all of them instance identifies sixteen schools of Indian focussing on the ultimate goal of liberation philosophy by including those that belong of the individual through diverse range of to the Shaiva and Raseshvara traditions. spiritual practices (, nirvana).They The main schools of Indian philosophy differ in their assumptions about the were formalised chiefly between 1000 BCE nature of existence as well as the speci?cs to the early centuries of the Common Era. of the path to the ultimate liberation, Competition and integration between the resulting in numerous schools that various schools was intense during disagreed with each other. Their ancient their formative years, especially between doctrines span the diverse range of 800 BCE and 200 CE. Some schools like philosophies found in other ancient Jainism, Buddhism, Yoga, Shaiva and cultures. Vedanta survived, but others, like Ajñana, Orthodox schools Charvaka and Ajivika did not. accept the testimony of the Vedas. Ancient and medieval era texts of  Samkhya, the rationalism school with Indian philosophies include extensive dualism and atheistic themes discussions on Ontology (metaphysics, Brahman-Atman, Sunyata-Anatta), reliable  Yoga, a school similar to Samkhya but means of knowledge (epistemology, accepts personally defined theistic ), value system (axiology) and themes. other topics.  Nyaya, the realism school emphasizing Common themes analytics and logic. Indian philosophical traditions  Vaisheshika, the naturalism school with atomistic themes and related to the Earliest Hindu philosophy were Nyaya school. arranged and codified by Hindu Vedic sages, such as (c. 8th century  Purva Mimamsa (or simply Mimamsa), BCE), who is considered one of the earliest the ritualism school with Vedic exegesis philosophers in recorded history, after and philology emphasis, and Aruni (c. 8th century  Vedanta (also called Uttara Mimamsa), Jain philosophy was propagated by the Upanishadic tradition, with many Tirthankaras, notably Parshvanatha (c. sub-schools ranging from dualism to 872 - c. 772 BCE) and Mahavira (c. 549- . 477 BCE). These are often coupled into three Buddhist philosophy was founded by groups for both historical and conceptual Gautama Buddha (c. 563-483 BCE). reasons: Nyaya-Vaishesika, Samkhya- Yoga, and Mimamsa-Vedanta. Sikh philosophy was crystallized in Guru Granth Sahib enshrined by Guru The Vedanta school is further divided into six sub-schools: Advaita (/

30 / Sharana Patha nondualism), also includes the concept of Carvaka / Charvaka is a materialistic Ajativada, Visishtadvaita, Dvaita (dualism), and atheistic school of thought and, is Dvaitadvaita (dualism-nondualism), noteworthy as evidence of a materialistic Suddhadvaita, and Achintya Bheda movement within . Abheda schools. Heterodox (Sramanic Schools) Besides these schools Madhava Several Sramanic movements have Vidyaranya also includes the following of existed before the 6th century BCE, and the aforementioned theistic philosophies these influenced both the astika and based on the Agamas and . nastika traditions of Indian philosophy.  Pasupata, school of Shaivism by Nakulisa The Heterodox (Sramanic schools)  Saiva, the theistic Sankhya school Sramana movement gave rise to diverse  Pratyabhijña, the recognitive school range of heterodox beliefs, ranging from  Rasesvara, the mercurial school accepting or denying the concept of soul, atomism, antinomian ethics, materialism,  Panini Darsana, the grammarian school atheism, agnosticism, fatalism to free will, (which clarifies the theory of Sphota) idealization of extreme asceticism to that The systems mentioned here are not the of family life, strict ahimsa (non-violence) only orthodox systems, they are the chief and vegetarianism to permissibility of ones, and there are other orthodox schools. violence and meat-eating. Notable These systems, accept the authority of philosophies that arose from Srama?ic Vedas and are regarded as orthodox movement were Jainism, early Buddhism, (astika) schools of Hindu philosophy; Carvaka, Ajnana and Ajivika. besides these, schools that do not accept Ajnana philosophy the authority of the Vedas are heterodox (nastika) systems such as Buddhism, Ajnana was one of the nastika or Jainism, Ajivika and Carvaka. This "heterodox" schools of ancient Indian orthodox-heterodox terminology is a philosophy, and the ancient school of construct of Western languages, and lacks radical Indian skepticism. It was a scholarly roots in Sanskrit. Sramana movement and a major rival of early Buddhism and Jainism.

May we hear with our ears what is good and auspicious, may we see with our eyes what is good and auspicious, may we live the life allotted to us with our hearts devoted to thee, O Lord. - Atharva Veda

Indian Philosophy / 31 Vachanas of Allama Prabhud×va

- Translated by : Prof. Armando Menezes and Sri S.M.A—gadi Edited by: Dr. N.G. Mahadevappa (Continued from previous issue) Why doesn't it heed? When, knowing this mystery, I speak to them, 95. In the heart-lotus a young bee was born; There is harmony. It flew away and swallowed the sky. Because Guh×ÿvara-liøga was pleased, In the breeze stirred by that bee's wings, The shame of my conceit departed wearily. The three worlds stood upon their heads! If you should break the cage 99. The rafters were well-jointed, and Of the five-coloured swan, There were twin pillars: fine the house, Its wings being broken, the bee And fine the roof above. Rolls on the ground, O Guh×ÿvara. But then, setting the body on fire, Dwelling close to I did enlarge the house, The experience of Thy µara‰as, I saw To make it fit for Liøga and Jaøgama. The mysterious dawn of the Reality! My birth destroyed, I dwell In the utter Void, O Guh×ÿvara! 96. There is the guru who unified 100. All tremor gone, my mind is caught up in Liøga and Prð‰a; there's also Liøga; Thee! As witnessing to this, there's Jaøgama too. Vision is changed to Prð‰a, all thirst is O Guh×ÿvara, seeing these three sights, quenched; I was amazed at the ignorance My heart at peace, O Guh×ÿvara, That says there're different! Is caught up in the Absolute! 97. Stop, archer, you who made 101. I saw, when mind was pregnant, A bow of sugarcane The hand give birth; And arrow of a scented flower; I saw the ear drink up the camphor scent; Can you, pray, shoot into my heart I saw the nose absorb the lustre of the pearl; At Liøga named Guh×ÿvara? I saw the hungry eyes swallow the diamond; I saw the three worlds merge 98. When I ask my eyes not to see, In a sapphire, O Guh×ÿvara! Why won't they heed? When I ask my ears not to hear, 102. The lustre of the feet is in the hand; Why don't they heed? The lustre of the hand is in the eyes; When I ask my tongue not to taste, If you would know the cause, Why does't it heed? The eyes are cause. When I ask my nose not to smell, There is thought in one word, Why does't it heed? And action in the looking-glass. When I ask my skin not to feel, They know not why it is, O Guh×ÿvara! 103. Inhabiting a nectar sea, Unless the capital becomes nought, Why should you fret for a cow? The greed for profit will not cease. Dwelling in a M×ru mountain, If you'd attain the Truth Why worry to wash gold-dust? Called Guh×ÿvaraliøga, birth will not cease Abiding in the holy Guru, Unless the fruit of worship dies. Why fret for spiritual knowledge? Being in the midst of Prasðda, 109. Should a mountain feel cold, Why should you yearn for liberation? What would you cover it with? When once the Li-ga dwells upon your palm, If space is thrown bare, Why worry about anything else? What would you dress it in? Tell us, Guh×ÿvara! If a devotee should return to worldliness, What could you say of him, Guh×ÿvara? 104. Boasting that they know ¢ÿvara's words, They say, 'Prð‰a is Liøga'. 110. If you should worship in the hope Not knowing that the mind is great, Of liberation after death, They act as fools. What shall God give you? If you know ¢ÿvara, yourself are µiva; Thy µara‰a, O Guh×ÿvara, There is no other, Guh×ÿvara! Who, not suffering death and pain, Is liberated, uniting with you fully!

105. I neither affirm nor deny Karma. I speak being knowledge-proud, 111. When, cutting the image in the water, And I act as I speak. Swallowing the M×ru mount, By coming to my palm Tying the mouth of µðradð, With all your company, The canal swallows the harvest You are not becoming Void, Of the black cloud, the path, Nor do you make me Void, O Guh×ÿvara! Swallowing death, keeps laughing! When her lord comes and sits upon her back They break the pitchers of all those who go 106. My Lord was grieved when she Unto the river bank for water. Demanded her heart's fee day after day. When the kðre thorn got up and chased But when she, carrying the fire, The warrior pounding him, Adored Him, he was pleased. A long-haired woman united with a Gorava. When the burden of worship is removed, When a jackal swallowed an elephant, He was relieved from care, O Guh×ÿvara! And a water-snake drank up the sea, A sitting baby thoroughly swallowed many. 107. When you lift the child called greed The mother-in-law united with her Anger, the mother, stands in front. son-in-law, O Guh×ÿvara, one is a Liøgaikya who And then brought forth a monkey, which Can lift the child Swallowed a snake-charmer near-by. That does not know duality. When a frog, catching a serpent, Crushed and swallowed it, 108. Unless the mother is barren, And the white and the red appeared in its Child-bearing cannot cease; throat, Unless the seed dies, no plant can grow; Guh×ÿvara's µara‰a gained peace of mind, Unless the name dies, the ritual does not die; Like flame of camphor right in front.

Vachanas of Allama Prabhud×va / 33 112. Fixing a corner-stone upon An ugly man, does he become ugly himself? The main hall of the earth, If one thinks of such as are rich, There was a foundation-stone Does poverty depart? Upon the pinnacle of the mast. They say that, thinking of forbears, A single monastery had They find fulfilment: Nine bees humming; and upon Guh×ÿvara is not pleased to see The colour of a part of it Those who have not firm Bhakti in them! There was a great union. Then A billion bodies of cupid's army 116. Do you say, since there is Danced raising their trunks. Neither effect nor cause, why be a Bhakta? Guh×ÿvara went past You eat the leavings of five mouths; The earth that had experienced fight. You know the faces of five women; You know not how to break the three chains. M¾HȵVARA-STHALA Behold, Guh×ÿvara, The foolishness of those who claim, 113. O masters of the ¾gamas, Still clinging to their body, to reach Liøga! Your ¾gamas have gone in vain, alas! O masters of learning, you, 117. On seeing dawn, they boil for belly's sake; Your learning has turned ignorance, On seeing dark, pour water for the bath. And you are woebegone, alas! Liøga demands no vow. O masters of the V×das, your V×das have gone One vow for the night, another for the day! Astray, alas! And you are lost No vow for Liøga! Thinking the V×das are divine! The body goes one way; You masters of the Purð‰as, The soul, another; while Your Purð‰as, reft of reason, are gone, The Liøga called Guh×ÿvara another still! And you along with them are lost! You masters of the µðstras, 118. They travail, worshipping day and night Your µðstras fell into the stream the Great With water, leaves, light, incense and food. And you not knowing that the Bhakta's They know not what or how! As it is said, body is God, 'Either the people or the pilgrimage Are lost! Long, long ago, it was said Is foolish', they all worship in vain. That where µiva is there Mah×ÿvara is. Guh×ÿvara, they become victims of So, Thy µara‰a, O Guh×ÿvara, dissolution! Is but the Bhakta in whom the God indwells. 119. Bathing the Liøga, they straightway ask 114. I saw the fire kindled in a hole for their reward: Within a stone; How can they get that which is due to I saw the play between water alone? A tiger and a deer grazing on grass; They worship with leaf and flower, and ask And all, already dead, were playing there. For their reward: how can it come to them Tell me, Guh×ÿvara, When it is due to trees? They offer food Can there still be Bhakti? And ask for Prasðda as their reward But how is it theirs when it is due 115. If an ugly man thinks of To several kinds of grain? A handsome man, does he become What shall I call, O Guh×ÿvara, handsome himself? Those perpetrators of all sins And if a handsome man thinks of

34 / Sharana Patha Who, giving Liøga what is His, Even so, our Guh×ÿvara abhors Ask for reward? The worship of an impostor!

120. One who has taken a vow of milk 123. For joy of mustard size there is Shall find rebirth as cat; A sorrow wide as sea. One who has taken a horse-gram vow Look at the way they want Shall find rebirth as horse; To make love for a little while! One who has taken a vow of flowers If you would risk yourself to find a Shall find rebirth as bee. treasure-trove, These are shut out from ªaÝ-sthala; Your logic's has failed, O Guh×ÿvara! Guh×ÿvara is not pleased to see Men lacking faith in Bhakti! 124. If a thief who has robbed The God of Death should break loose, 121. Although they know fire-stopping magic, All seekers for the company of µara‰as Their home burns down; Spread wide as sky Although they have the right-twisted conch, To search him everywhere! They lose their rank; Do look all over, ye! Although they own the one-faced All seekers trying to realize Rudra-bead, Are lost because they did not know They have their difficulties. The inscrutable, O Guh×ÿvara! Even if you find all these, It is as though it's nought, O Guh×ÿvara! 125. So long as you are liable to rebirth, Worry shall be your lot; 122. Even as they say that when a thorn pricks So long as you have a body, you A fisherman's foot, it pains; Cannot escape the signs of age; Or that a butcher weeps over So long as you think of A corpse in his house; Guh×ÿvara, you cannot miss Liøga! Or that at a burglar is grieved Over a missing saucer; **

Just as a person has dreams that seem real for a time but lose their validity when he emerges into the waking state of consciousness, so it is possible for man to awaken from the dream of matter-reality and to live in the changeless realm of Spirit. - Sri Pramahamsa Yogananda

Vachanas of Allama Prabhud×va / 35 VIJNANABHIKSHU A Philosopher of the sixteenth century - Dr. H.V. Nagaraja Rao India is cradle to various schools of influence on the Vedantic thought of the philosophy flourished in this land from later centuries. times immemorial. There were theistic, The works authored by this great atheistic, hedonistic and idealistic thinker are as follows: philosophers propagating different doctrines at any given period of time. Some 1. Vijnanamruta Bhashya schools gave prominence to the Vedas This is a commentary on the Brahmasutras while others refuted their authority. Some of and belongs to the schools were dogmatic but a few were Vedanta school. pragmatic. The Yoga school of Patanjali 2. Gitabhashya was pragmatic and taught the people a way of life that could lead them to spiritual This is a commentary on the Ishvaragita emancipation. The Vedanta school, which is found in the Kumarapurana. which had many branches, became very 3. Sankhyasara popular due to the influence of great This work gives the quintessence teachers like Shankara, and of the Sankhya philosophy. Madhva. In the sixteenth century C.E. 4. Sankhya Sutrabhashya there were attempts to synthesize the theory of Vedanta with the practical who worked This is a commentary on the in this direction was Vijnanabhikshu. Sankhyasutras ascribed to sage Kapila Nothing is known about the personal 5. Yogasarasamgraha life of Vijnanabhikshu. It is believed that This is a compendium on the essence of he lived in the region which is presently Patanjali's Yogasutras. called Bihar. The thinker who was in all 6. Yogabhashyavarttika probability a yogi, has left to us a few works written in good Sanskrit which testify to This is a sub-commentary on the the vast knowledge of their author. bhashya by Vyasa on the Yogasutras of Obviously, Vijanabhikshu was proficient Patanjali. Other works of Vijnanabhikshu in the systems of Samkhya, Yoga and if any have not survived the ravages of Vedanta. He believed that a harmonious time. Among the works cited above, the blend of these systems was possible. Yogasarasamgraha has been translated Scholars are of the opinion that into English by Dr. Ganganatha Jha. Dr. Vijnanabhikshu has wielded a lot of Shiva Kumar has translated the Dr. H.V. Nagaraja Rao, No. 90, 9th Coss, Navilu Road, Kuvempunagar, Mysuru 570023 Sankhyasara and Dr. T.S. Rukmani has and sin have to be regarded as the products translated the Yogabhasyavarttika into of Brahman and that is an absurd position English. Shankara is a protagonist of the path of The Sankhya and Yoga Philosophies are knowledge but Vijnanabhikshu prefers the dualistic in the sense that they accept two path of devotion. According to him, a soul eternal realities called Prakruti and dissolves itself in God just as a river merges Purusha. They are also pluralistic because, in the ocean through the emotion of Bhakti according to them, there are infinite (devotion). Among the followers of number of Purushas. The Sankhya school Shankara, some propagate the theory of is silent about God but the Yoga school reflection or . It states that posits Ishvara whom it describes as Jiva and (individual souls) are only the Purusha free from Karma and also as a reflections of Brahman (The Absolute). omniscient entity. However, even in Yoga Vijnanabhikshu rejects it because in that concept of emancipation called Kaivalya, case the Jivas would be unreal and there is no merger of the individual soul in therefore bondage and emancipation the universal soul or God. would also be unreal. This is untenable because it makes philosophy itself is In Vedanta there are many branches useless. like Dvaita, Advaita tec. Vijnanabhikshu favours Advaita, but differs from Shankara Deep study of Vijnanabhikshu's complete in some ways, Shankara asserts that works is necessary to understand his Brahman is the only reality and everything philosophy and to assess his contribution else emanates from it. But Vijnanabhikshu to the world of knowledge. Critical disagrees and says. If the whole world has editions of his works and their translations come into existence from Brahman, evil in Kannada are a desideratum.

A few of his definitions (given in the Dictionary) must be admitted to be erroneous. Thus Windward and Leeward though directly of opposite meaning, are defined identically the same way; as to which inconsiderable specks it is enough to observe, that his Preface announces that he was aware there might be many such in so immense a work; nor was he at all disconcerted when an instance was pointed out to him. A lady once asked him how he came to define Pastern the Knee of a horse: instead of making an elaborate defence, as she expected, he at once answered, 'Ignorance, Madam, pure ignorance.' -James Boswell From James Boswell's life of Dr. Samuel Johnson

Vijnanabhikshu A Philosopher of the sixteenth century / 37 LORD OF THE CAVE Allama's vachanas in English translation - Dr. Basavaraj Naikar

Coming to the field of translation of viously, is the most difficult task. That is vachana literature, I would like to state why many translators who have rendered from my little experience in the field that the vachanas of other saranas like translating the vachana literature into En- Basaveswara and Siddharama have not glish happens to be more challenging and touched those of Allamaprabhu so far. problematic than translating Vedantic One is easily frightened by the element of texts, because the technical vocabulary or mysticism, metaphysics, and philosophi- phraseology of Vedanta has been stabi- cal concepts masquerading as obscure sym- lized by great scholars by their common bols. But Dr. Yaravintelimath has dared practice and consent. But such stabiliza- to translate such a difficult Vachana poet, tion of technical vocabulary has not taken for which he should be congratulated. He place in the case of vachana translation, has translated all the 1636 vachanas avail- perhaps because many scholars have not able in print running into 1192 pages, an worked in this field with great dedication evidence of his sustained and patient work and in a team spirit. In this context i may for years together. His deep knowledge of be permitted to discuss Dr. Virasaiva philosophy and dedication to the Yaravintelimath's translation of Allama study of Vachana literature all through his Prabhu's Vachanas into English published career has enabled him to undertake this under the title Lord of the Cave published adventurous task. in 2016 by Basava Samithi, Bengaluru. Allamaprabhu’s vachanas are gener- Among all the vachana poets, ally known as 'fancy' Vachanas character- Allamaprabhu happens to be the most dif- ized by riddles, paradoxes, pan-Hindu ficult one, as his vachanas are character- philosophical symbolism and a mystical ized by mystic height, metaphysical para- and metaphysical elevation. Even the doxes, and obscure yogic symbolism. That Kannada readers are frightened by the el- is why even the Kannada scholars are not ement of obscurity in his Vachanas. in a position to understand and interpret Dr. Yaravintelimath has dared to en- them satisfactorily. One has to be deeply ter the cave of the tiger and has had a dia- grounded in the pan-Hindu philosophy to logue with the tiger as it were. The title of understand and interpret the yogic sym- his translation is Lord of the Cave. It shows bolism ingrained in his vachanas. Then Allamaprabhu’s philosophy which be- translating such a difficult mystic poet, ob- lieves in the view that the Infinite God Dr. Basavaraj Naikar, Professor Emeritus, Former Professor & Chairman, Department of English, Karnatak University, Pawate Nagar, Dharwad 580003 dwells in the heart cave of the individual We may examine a few of the soul and not elsewhere in the outside Vachanas in his collection and have a fore- world. So the title is quite appropriate and taste of the aesthetic delectation. The very points to Allamaprabhu’s basic philosophy first Vachana reads as follows: of life. At the same time Dr. Yaravinteli- math has wisely rejected A.K.Ramanujan’s Like the spark in a stone; ridiculous and undesirable habit of trans- Like the reflection in water; lating the proper names acting as the sig- Like a tree in the seed; natures of Vachana poets. He employs Like silence in sound Guheswara as the signature of Is your kinship with your devotees, Allamaprbhu, which is welcome and de- O Guheshwara.(1) sirable in order to create the flavor of the local Kannada culture. This Vachana is, obviously, known for its utter simplicity and profundity at the He begins his magnificent work with same time. Since it shows the immanence a detailed biographical sketch about of God in the world and its objects, it is Allamaprabhu. As we all know the Indian universal and not culture specific. The poet writers of yore never cared to publicise shows the immanence of God with the themselves as they believed that their work help of a chain of similes and indirectly is more important than their biography. suggests that a mystic should understand This belief is also part of their religious this mystery by traversing from the visible achievement of effacement of ego. Because to the invisible. The translator has of this belief many of our great writers achieved the correct equivalence between have not left sufficient details about their the source language and the target lan- biographies. Likewise Allamaprabhu also guage by retaining the similes, although has not left sufficient information about the original mellifluity of Kannada cannot his personal life. But we have to reconstruct be reproduced in an alien language like his biography with the slight and slender English. material that is available in Kannada in- scriptions, narrative poems and his own The following Vachana shows the stark Vachanas. Dr. Yaravintelimath has offered materialism of humanity and their ten- a comprehensive picture of Allamaprabhu's dency for sensuous pleasures and enjoy- life as available both in ’s Ragales ments: and Camarasa’s Prabhulinga Lile. The Millions died for gold, detailed biographical sketch helps the Millions died for woman, non-Kannada and Western reader to a Millions died for land. great extent. I do not find any Dr. Yaravintelimath has endeavoured Who died for You, O Guheshwara. (1633) to transfer the meaning of the Vachanas This Vachana shows the combination (utterances) from the source language of of simplicity, profundity and universality twelfth century Kannada to the target lan- of truth about humanity. In the source lan- guage of twenty first century modern guage, Kannada, Allamaprabhu has used Kannada and made it as appealing as in- the word 'crore'. He says crores of people teresting. have died for gold, land and woman. But

Allama's vachanas in English translation / 39 in the target language, English the fiscal gap between external rituals and scholar- term 'crore' is not in usage. Hence the ship and the internal hollowness: translator has achieved a cultural equiva- Those who are well-read in Veda, lence by turning ‘crore’ into million thereby , Purana and Agama, and communicating the basic idea of the poet Don the outer garb of Vibhuti and Rudrakshi to the target language audience success- Are elders observing rigid rules. fully. They are like the mud doll, Allamaprabhu has composed many That waits at the door of him satirical Vachanas commenting on the gap Who gives food and clothing. between personal ethics and public eth- If you ask why, the reason is: ics. The following Vachana shows one of It is said, “Elders versed in Veda, Agama and Shastra such gaps: Are servants, waiting at the door of him, Can a person be called a jangama Who is elderly in respect of wealth.” By tying jingle bells to the knee So all the elders are door- keepers And by wearing the garb? At Goddess Laxmi’s door, Missing them, he is no jangama, look! O Guheshwara! (1636) They do not know The Vachana shows that everyone is a How to become a jangama from within, Mammon worshipper at heart though out- Guheshwara is the Great Absolute wardly they may be great scholars known That is beyond the reach of such disguisers. (470) for their so-called pursuit of spirituality. In this Vachana Allamaprabhu has In these satirical Vachanas the trans- exposed the yawning gap between out- lator has brought out the central idea of ward religiosity of a jangama who ties Allamprabhu in a very clear fashion and jingle bells to his knee and goes about beg- achieves the goal of easy communication ging, but he has not internalized the true to the reader of the target language. ethics of a jangama. In the following satirical Vachana In another satirical Vachana Allama Allamaprabhu, like Basaveswara, de- prabhu highlights the conspicuous gap nounces the temple-craft widely practiced between private suffering and public in- by people in the twelfth century as it gave fliction of suffering on others: place to priestly high-handedness, cunning and exploitation and the evil of devadasi Like a fisherman feeling pain system and commercial transactions like When a thorn pricks his leg; lending money at exorbitant rates of in- Like a butcher bewailing terest. This socio-religious movement is When someone dies in his house; reflected in the following Vachana: Like a thief feeling sad When a cup is missing, You build a stone house A cunning person’s devotion is false. And make a stone god. Our Guheshwara will not be pleased If stone falls on stone, With the worship of a cunning devotee. (122) where should that go? Arch hell awaits those, In yet another satirical Vachana Who install a Linga, Allamaprabhu highlights the conspicuous O Guheswara. (212)

40 / Sharana Patha In the following Vachana Allama This is one of several Vachanas com- prabhu, like Basaveswara, advises people posed by Allamaprabhu wherein he ex- to convert their being (or body) itself into hibits the height of his mystic achievement. a temple so that all the evils connected with When mystic experience reaches its height, temple-craft may be avoided: it abandons realistic language and has re- course to symbolic language. Here My legs became pillars, Allamaprabhu has employed philosophi- My body, temple, cal symbolism, and the technique of para- My tongue a bell and dox thereby making it very difficult for the My head a golden cupola – ordinary readers to decode its meaning. What is this, O Sir! The translator has made a sincere attempt to bring out the enigma of the Vachana. It My voice became a throne for the Linga. is only the reader (like Sri Siddheswara I lived without disturbing the installed Pranalinga, Swamiji of Jnana Yogasrama of Vijayapur) O Guheshwara. (195) who is deeply steeped in Hindu philoso- phy can decode the meaning coherently In these two Vachanas, the translator and satisfactorily. The translator has done has brought out the satirical and the affir- his best to offer the key to the understand- mative element quite aptly thereby appeal- ing of such Vachanas by interpreting the ing to all the readers as the message is uni- meaning of suc h philosophical and nu- versal and not highly culture-specific. merological symbolism in his Notes. Allamaprabhu’s riddle like and para- It is a well known fact that technical doxical utterances containing the philo- terms of any discipline of knowledge cre- sophical and numerological symbolism ate a great problem and challenge for any may be seen in the following Vachana: translator because of cultural difference. Therefore it may not be possible for him to On the tip of a thorn, achieve equivalence between the source Four and eighty lakh towns were built. language and the target language easily. A headless watchman kept guard He may either domesticate them or On those four and eighty lakh towns. foreignize them according to his wish and That headless watchman’s sister ability. The following two Vachanas may Was very clever in talk. be examined to illustrate this principle. Carrying on her head a pot without bottom With a coil of snake under it, When the Linga on the palm penetrated the body, She went to fetch water from a well without water. It became Kaya Linga; In that waterless well, grew a plant without roots. When such great Linga penetrated Prana, When that plant grew into a tree, It became Prana Linga; A monkey without legs climbed it up; When such great Linga penetrated Bhava, A blind person saw it; It became Bhava Linga; A lame person, holding a bow without strings, When such great Linga penetrated Jnana, Discharged an arrow without blade, It became Jnana Linga; Which failed to hit the monkey, Therefore But wounded the embryo within its womb. To our Guheshwara’s Sharana, Our Guheshwara was amazed to see it! (1013) Awareness having shrunk and The sign becoming perfect,

Allama's vachanas in English translation / 41 The sense of one-self became nil, tion and how much of foreignization Like the camphour consumed by fire. (1058) should be achieved in a translation are left to the sweet will and ability of the transla- In this Vachana the translator has, ob- tor. The critic remains rather helpless and viously, followed the technique of cannot dictate his terms to the translator. foreignization by using the technical But one thing is certain that a translation words like Kaya Linga, Bhava Linga and with too much of foreignization will not so on, which are not understood by the be totally useful to a Western scholar, reader of the target language. Hence he though it may be quite helpful to a bilin- has to depend upon notes and annotations gual (and bicultural) scholar. It is desir- offered by the translator and struggle to able for an ideal translation to have mini- understand the meaning of the Vachana mum foreignization and maximum domes- belonging to a different culture. tication. In spite of the excellent printing A similar technique of foreignization and production of the book there have is employed in the following Vachana: crept many spelling mistakes into it, which In Adhara, Brahma dwelt; could be corrected in the next edition. The In Swadhisthana, Vishnu; dignity of this magnificent work would In Manipuraka, Rudra; in Anahata, Ishwara; have increased further if the diacritical In Vishuddhi, Sadashiva and in Ajna, marks with the attendant international Maheshwara who is beyond compare. spelling were used therein. The price of the I saw all these book is not mentioned in the book perhaps Born and brought in Void, because it is priceless. Wearing the Linga called Void, On the whole, it may said without any O Guheshwara. (201) hesitation that Dr. Yaravintelimath has ac- The technical terms of Patanjali’s yoga complished a monumental and daring system and those of Virasiavism are com- task, which had not been done by any bined in this Vachana, (as also words like other stalwarts of Kannada language. It Ayatalinga, Swayatalinga, Nada, Bindu, holds mirror to his sustained hard work Kala, Bhakta, Mahesh, Prasadi, Pranalingi and dedication, perseverance and pa- and Aikya and so on in several other tience, scholarship and creativity. He has Vachanas) which alienate the Western met the terrific tiger in its cave and has reader, because he cannot easily under- held dialogues with it successfully and stand the meaning of the Vachana due to come out safe and alive. He has immor- his unfamiliarity with Hindu religion and talized Allamaprbhu by releasing him philosophy. The use of such technique of from the local orbit of Kannada into the foreignization may be quite useful to the larger global market. In turn he has im- native reader of the Vachana who knows mortalized himself as an efficient transla- both the source language and the target tor. He has turned out to be a great cul- language; in other words, to a bilingual tural ambassador to the West. May his tribe scholar but a Western reader is bound to increase! At the beginning of his transla- be confounded by these technical words, tion, Dr. Yaravintelimath quotes T.S. Eliot in which case he has to wade through the saying “In my beginning in my end.” But detailed notes and annotations offered by we may reverse and adopt it to our con- the translator. How much of domestica-

42 / Sharana Patha text and say that in the end of his transla- frontiers of knowledge and wisdom. His tion is the beginning of Translation Stud- work needs greater publicity and adver- ies and Comparative Literature. His trans- tisement to attract the attention of the lation has, obviously, generated the possi- scholars interested in the field of Compara- bility of further scholarship in the field of tive Religion and Mysticism. Late Dr. comparative religion, literature and mys- D.R.Nagaraj has done an excellent study ticism. Three cheers to Dr. Yaravintelimath! of Allamaprbhu’s Vachanas by placing him Dr. Yaravintelimath’s translational in the pan Indian or Hindu philosophical achievement is not appreciated and ad- tradition and interpreting him from a com- mired by our scholars now as they have parative perspective. Now that Dr. not opened their eyes yet to such rare and Yaravintelimath’s translation has emerged difficult accomplishment. Perhaps another refulgent in the field, the Western schol- fifty years have to go before translation ars may undertake a comparative study theory and practice as well as Compara- of Allamaprabhu and the Western mys- tive become institution- tics like St. Teresa and St Augustine and alized and standardized in the universi- so on profitably and arrive at the principles ties of Karnataka and India. Perhaps it is of mystic universals. Likewise it is pos- only the Christian scholars and Western sible for adventurous Indian scholars to scholars in Western Universities who can codify the typical nature and stages of understand the extraordinary importance Hindu or Virasaiva mysticism as a paral- of Dr. Yaravintelimath’s translational lel to what the great scholar, Evelyn achievement and use it for extending the Underhill has done in the West.

It is the , Shiva as Lord of the Dance, which is arguably the greatest artistic creation of the entire Chola dynasty. On one level Shiva dances in triumph at his defeat of the demons of ignorance and darkness, and for the plea- sure of his court. At another level-dreadlocks flying, haloed in fire-he is also dancing the world into extinction so as to bring it back into existence in order that it can be created and preserved anew. With one hand he is shown holding fire, signifying destruction, while with the other he bangs the damaru drum, whose sound denotes creation. Renewed and purified the Nataraja is dancing the universe from per- dition to regeneration in a circular symbol of the circular nature of time itself. -William Dalrymple

Allama's vachanas in English translation / 43 News Round-up

Foundation for the New Campus of life sciences. These would include pro- JSS AHE&R, Mysuru grams on health management, pharmacy, bio-medical sciences, psychology and hu- Foundation for the New Campus of JSS man behaviour, yoga and Indian system Academy of Higher Education and of medicine. These areas of study are Reserch, at Varuna, Mysuru, was laid by linked to our wellbeing and health in some Hon'ble Sri Ram Nath way of the other. I am sure that the pro- Kovind on 11.10.2019 in the gracious pres- fessionals coming out of this campus ence of HH Jagadguru Sri Shivarathri would play an important role in fulfilling Deshikendra Mahaswamiji and many our vision of achieving 'health for all' and seers and dignitaries. Declaring that he 'holisitic health' in the country. There is was very happy to be here and lay the strong interest in yoga around the world. foundation stone for the new campus the The Indian system of medicine is also gain- president said Sri Suttur Matt has a thou- ing acceptance abroad. This may open sand year-old history. It is a source of a opportunities for you beyond the shores consistent and ongoing movement to up- of India. Further he said . Our health chal- hold the cause of social and economic jus- lenges are linked to our larger socio-eco- tice, based on spiritual values and ideals. nomic challenges. Our solutions to meet His Holiness Jagadguru Sri Shivarathri our health challenges need to be broad- Rajendra Mahaswamiji, the 23rd head of based and multi-pronged. They must use Sri Suttur Matt established the Jagadguru the power of both modern medicine and Sri Shivarathreeshwara Mahavidyapeetha traditional knowledge. They must focus on in 1954. The JSS Mahavidyapeetha leads both the mind and the body. They must the Math's educational initiatives. I am told involve both prevention and cure. In this it runs more than 300 educational insti- regard, I am happy to learn that the health tutes enlisting over one lakh students. My related programs on this new campus will illustrious predecessors like Shri Pranab cater to different aspects of health. For in- Mukherjee, Smt Pratibha Patil and Dr APJ stance, programs in yoga and traditional Adbul Kalam had inaugurated some of Indian medicine will enrich the domain of these institutions and facilities. Congratu- alterative therapies based in our age-old lating the JSS Mahavidyapeetha for its yeo- knowledge. And programs in psychology man services to education and society the and mental health will strengthen our fight president observed The new campus will against mental disorders and diseases cater to different academic programs many rooted in our stressful lifestyles. of which shall be focussed on health and The function was graced by HH Sri Dasoha Math, at Kethahalli, T. Nirmalanada Mahaswamiji, Sri Narasipura Taluk was held in the gracious Siddhalinga Mahaswamiji, Sri presence of H.H. Jagadguruji. His - Siddheswhara Mahaswamiji, Smt Savith ness said that India is rich in spirituality. Kovind, Sri Vaju Bai Rudabhai Vala, Sri Other countries may have progressed D.V. Sadananda Gowda, Sri V. Somanna. much in science and technology but they The funcation was largely attended by look towards India seeking guidance in people coming from all walks of life. spiritual sciences which, they have under- Life-Rejuvenating Camp at Ooty stood now, alone bring about peace and happiness in life. It is in Indian blood that The Valedictory of Jeevanotsaha Camp people here feel happy to serve food to the conducted at JSS International School, hungry. Helping the needy will earn di- Teetakal, Ooty, organized by JSS vine merit, they know. This is spiritual- Mahavidyapeetha and Sri Shivarathree- ity. Sharing once bounty or happiness with swara Endoment, was held in the gracious others is ingrained in our philosophy. presence of Jagadguru Sri Shivarathri Seers and saints of the land have said that Deshikendra Mahaswamiji on 17.4.2019. this is the first step in one’s spiritual so- In his discourse Sri Siddheshwara journ leading to understand the oneness Mahaswamiji of Jnanayogashrama, of all that lives in God’s creation. The mon- Vijayapura observed that in the past our asteries established in the name of Sri saints and sages lived amid nature peace- Gurumalleshwara Swamiji are known for fully sharing space with birds and beasts. this kind of charity, Dasoha, as pro- To-day man is living amid concrete jungle pounded by the Sharanas of our land. Sri inviting all sorts of hurdles disturbing Gurumalleshwara are a source of peace and happiness. Nature alone can inspiration to others too, the Jagadguruji contribute to human happiness. It also is observed. The Swamijis of Vatalu, truly beautiful. It was this beauty that Madrahalli, Alahalli, Parinamipura and prompted our seers to proclaim, ‘Satyam Benakahalli were present in the function. Shivam Sundaram’ the Swamiji said. Speaking on the occasion H.H. Jagadguruji Symposium on Soteriological said everyone should strive to acquire literature equanimity in life so that he or she can A Symposium was held under the ageis accept both success and failure as part and of the Seers'b Association of Mysuru- parcel of life. That in due course enable Chamarajanagar districts, May 2019. The one to grow strong spiritually which in subject of the programme was Kaivalya turn lead to peace and happiness pure div- literature (Soteriological literature). At- ing times of distress, the Jagadguruji said. tended by all the seers of the maths in the Sri Go.Ru. Channabasappa, Dr. K.R. area the inaugural talk was given by Sri Vasanthkumar and Dr. S.P. Dhanapal Siddheshwara Swamiji who stated that were present in the function. this exclusive form of literature entails all India and Spirituality including the heads of the religious insti- tutions to find a sure and certain path The inauguration of Sri Gurumalleshwara

News Round-up / 45 leading to ones liberation. While giving eration researchers go to the roots of his benediction H.H. Jagadguruji said that this thoughts and interpret them realistically. Association if the seers has for the last four No wonder that differences that usually decades continued to bring the Swamijis arise in all religions have also begun to of the Maths on a single platform from dodge Virashaiva religion too. This need where they can broadcast the principles not be overstretched, Dr. S. Shettar cau- and values of spiritual life as enshrined in tioned. Basava Jayanthi celebrations were the literature produced in this unique form held in gracious presence of H.H. of literature termed as Kaivalya Sahitya. Jagadguruji, the Swamijis of various Disseminating this literature among one maths, the office bearers of the Virashaiva and all in the society will in turn contrib- Lingayath organizations and the general ute to the good of every individual, His public. Holiness observed. Foundation for Basava Jayanthi Celebrations 2019 Sri Basaveshwara Centre Basava Jayanthi was celebrated on Foundation Stone for constructing a 7.5.2019 in Mysuru at Kalamandira jointly building for Sri Basaveshwara Centre for organized by Akhila Bharatha Virashaiva Social Reformation, Reserch and Mahasabha, Virashaiva-Lingayat Extention, University of Mysore, Mysore, Assoications and the Federation of Basava in the Manasagangothri Campus of the Balagas. Inaugurating the Celebrations University was laid by H.H. Jagadguru Sri retired Chief Justice of India Dr. M.N. Shivarathri Deshikendra Mahaswamiji Venkatachalaiah said that Sri Basave- and Sri Siddheshwara Mahaswamiji of shwara was an unparalleled humanist Jnanayogashrama, Vijayapura on who in the 12th century led a movement 11.5.2019 in the presence of Prof. G. which sought to establish a society sans Hemanthakumar, Vice-Chancellor of the all forms of discrimination in the name of University and Prof. Lingaraja Gandhi religion, caste, colour, gender or creed. His Registrar. Speaking on the occasion H.H. vachanas in Kannada are timeless in their Jagadguruji observed that establishing appeal. At a time when the present day Peethas as chairs in the names of great mankind stands torn in the name of reli- ones is not worthwhile unless they succeed gions and castes the spirit of Basava can in taking their message beyond their aca- unfailingly lead us, he observed. Deliver- demic domains to benefit one and all in ing keynote address, historian Dr. S. society. Given their importance or rel- Shettar commented that quite a lot of in- evance to the present youth of the coun- justice has been done to the thoughts of try need to the awakened to them, so that Basaveshwara by both his followers and they are inspired by them. Much discus- researchers. While researching into his sion is taking place about Basaveshwara philosophy and values interpretations all over the world now. He was a rare have created quite some confusion lead- phenomenon and adhering to his ideals ing to some sort of unrest in his follows. will bring about success in life to and all, This can be avoided provided the new gen- His Holiness observed. Speaking briefly

46 / Sharana Patha on the occasion Sri Siddheshwara Swamiji Values' and 'Suttura Suradhenu' and also said if the mind and hand of the doer is confer Sri Shivarathreeshwara pure and clean one can expect a miracle Endowment Awards. Sri Siddheshwara by him. In this context Basaveshwara Mahaswamiji of Jnanayogashrama, stands out as a unique personage in the Vijayapura, who spoke on the occasion galaxy of the world’s great ones. Dr. observed that honouring the persons who Chandrasekharaiah visiting professor of have made significant contribution in their the centre welcomed the guests in the be- respective fields is really heart-warming ginning of the function. and also timely. The books just now Futuristic vision guided the seers released need to be taken home and read in order to assimilate the values contained Speaking in the function to celebrate in them. Retired IAS officer Sri Chiranjivi Basava Jayanthi and anniversaries of Dr. Singh said that it is rather difficult to write Sri Shivarathri Rajendra Mahaswamiji of a novel on the contemporary world, but Sri Suttur Math and Dr. Sri Shivakumara in ‘Suttura Suradhenu’ we get a beautiful Mahaswamiji of Sri Siddhaganga Math narrative of the life of HH Jagadguru Dr. arranged at the APMC yard at T. Narasipura Sri ShivarathriRajendra Mahaswamiji. by All India Virashaiva Mahasabha on Releasing the two works Dr. Hampa 8.6.2019 H.H. Jagadguruji said that both Nagarajaiah recalled the warmth and the seers and Sri Basaveshwara were pro- affection that Sri Rajendra Swamiji gressive and futuristic in their thoughts, showered on all. actions and deeds. What they perceived When people are by and large ego- to be good for the society was their life centric today this work on Sri Rajendra breath that they lived every minute of their Mahaswamiji's life is an eye-opener. life in the service of society. Historians Similarly ‘The Glimpses of the Cherished point out that Basaveshwara was certainly Values’, a collection of speeches by far ahead of his times, may be centuries, Jagadguru Sri Shivarathri Deshikendra that his contemporary conservative soci- Mahaswamiji is a mine of gems spread ety could not digest what he said and did. across the pages of this huge work. Sri This may the reason why his movement Shivarathreeshwara Award for 2017 and did not succeed as such as he and his con- 2018 respectively were conferred on Sri temporary Sharanas whished, Jagadguruji Nirupadheesha Swamiji and Dr. C. said. Seers of various Maths and local lead- Shivakumaraswami for their works ers were present in the largely attended ‘Siddharama Vilasa’ and ‘Vedagamagalu function. and ’ about which Dr. Honouring the Achievers Pradhan Gurudatt spoke Simultaneously Vachana Chitra Rachana Pitamaha Sri In the gracious presence of HH Veerapa Endowment Award to Sri Jagadguruji a function was organised by Mallikarjuna M. Koravar and Sri D.V. JSS Mahavidyapeetha, Mysuru, at Sri Halabhavi Award to Sri P.S. Hiremath for Rajendra Bhavana on 26.9.2019 to release the year 2019 were conferred. two books, 'Glimpses of the Cherished

News Round-up / 47 Myuru Dasara Kalavaibhava history. But foreign countries have invaded our county and plundered our wealth. A curated programme Mysuru Dasara India has consistently maintained cordial Kalavaibha was arranged at JSS Urban relation with all the countries of the world. Hath on Ring road during 2019. Dasara He said India's economy is now on the celebrations at Mysuru in assoication with path of recovery despite global recession. the Director of Kannada Big and Mega In this context Sri Naidu observed that Industries and district level home medical expenses should never be a industries. The exhibition was burden to the poor. Doctors and hospitals inaugurated by Minister Sri C.T. Ravi. JSS know that not only the rich get diseases Urban hath is the result of H.H. but the poor too would fall victims to Jagadguruji’s vision aimed at supporting diseases. You know who can afford and rural based artists and craftsman whose who cannot. But life is precious to artefacts and creations are delightful to everybody and therefore hospitals and look at And if bought and purchased by doctors need attach greater importance to tourists who visit Mysuru from all parts of human life that should not suffer due to India and abroad during Dasara economic reasons. But then there are Celebrations will go a long way in instances of hospitals and doctors fleecing supporting them. Dr. C.G. Betsurmath, Dr. the patients irrespective of them being poor C. Ranganathaiah, Sri D.K. Lingaraju, Sri or rich. In the convocation 1668 students Janardhan and Sri M. Shivanandaswamy were conferred medical, dental, Bio- were present on the occasion. science, Pharmacy degrees. The India never attacked other countries convocation was held in the gracious presence of HH Jagadguru Sri Shivarathri 0 While delivering the decennary annual Deshikendra Mahaswamiji. District in convocation address of JSS Academy of charge minister Sri V. Somanna, MLA Sri Higher Education and Research at Mysuru Tanveer Sait, MP Sri Pratap Simha, Pro- on 3.11.19, Vice-President Sri M. Venkaiah chancellor Dr. B. Suresh, E.S. of JSS Naidu said that India never committed Mahavidyapeetha Dr. C.G. Betsurmath aggression on any country in its long and other were present.

Contributions for publication, exchange of journals, books for review, letters need to be addressed to the Editor, Sharana Patha, JSS Mahavidyapeetha, Dr. Sri Shivarathri Rajendra Circle, Mysuru 570 004 or e-mailed to: [email protected]

48 / Sharana Patha PHOTO GALLERY

The 120th commemoration day celebration of Sri Gurumalleshwara Swamiji at Devanur Math, Devanur and inauguration of the new Dasoha Bhavan was held on 20.6.2019 by lighting the lamp in the gracious presence of Jagadguru Sri Shivarathri Deshikendra Mahaswamiji and the Swamijis of Somahalli, Devanur, Hosamath, Kanakapura, Vatalu, Baradanapura, Madahalli and Dadadahalli. Sri Mallanna and Prof. D.M. Shanthappa are also seen.

The Centernary Celebrations of Maharaja Sri Jayachamarajendra Wadeyar organised by was inaugurated at Jaganmohana Palace Auditorium by lighting the lamp on 22.6.2019 in the gracious presence of H.H. Jagadguruji. Picture are Smt. Pushpalath , Sri Y.D. Rajanna, Sri Yaduveer Krishnadatta Chamaraja Wadeyar, Sri Manu Baligar and Dr. N.S. Taranath. H.H. Jagadguru Sri Shivarathri Deshikendra Mahaswamiji is felicitating President Sri Ram Nath Kovind at Rashtrapathi Bhavan, New Delhi on 13.6.2019. Central Minister Sri D.V. sadananda Gowda and Dr. B. Suresh are seen in the picture.

H.H. Jagadguruji is seen honouring Sri Jaggi Vasudev, founder of Isha Foundation, who visited Sri Suttur Math, Mysuru, on 2.6.2019. Sri Siddheshwara Swamiji of Jnanayogashrama, Vijayapura, is seen giving a discourse in the Jeevanotsava Camp held at Ootacamund in the gracious presence of H.H. Jagadguruji. Sri Go.Ru. Channabasappa and Dr. S.P. Dhanapal, principal of JSS Pharmacy College, Ooty, are seen in the picture.

Sri Shivarathreeshwara Award, Sri D.V. Halabhavi Award and Sri H. Veerappa Endowment Awards conferred on Sri P.S. Hiremath, Dr. C. Shivakumaraswami, Sri Nirupadheesha Swamiji, Sri Mallikarjuna M. Koravarkar, Sri Morabada Mallikarjuna, Sri Chandrakanth bellad, HH Jagadguruji, Sri Siddheshwara Swamiji, Sri Chiranajeevi Singh, Dr. Hampana, Dr. Pradhan Gurudatt, Smt. Susheela Sateesh, Prafulla Chandru, Dr. C.G. Betasurmath and Prof. Chandrashekaraiah are in the picture. A book by Sri S. Gurumurthy titled Bharath Global Ambition and Local Challenges was released by Dr. K.R. Venugopal, Vice-Chancellor, Bengaluru University, in the Endowment Lecture of the Golden Jubilee of JSS Mahavidyapeetha and Book release function held at Mysuru in the gracious presence of H.H. Jagadguruji. In the picture are Dr. Geetha Gopinath, Professor, Harvard University and Prof. G. Hemanthkumar, Vice-Chancellor, University of Mysore, Mysore.

Releasing of the Books, 'Glimpses of the Cherished values' and 'Suttura Suradhenu' at Sri Rajendra Bhavan, Mysuru. In the picture Sri P.S. Hiremath, Sri Shivannand Swami, Sri Mallikarjuna M. Koravarkar, Sri Nirupadheesha Swamiji, HH Jagadguruji, Sri Siddheshwara Swamiji, Sri Chiranajeevi Singh, Dr. Pradhan Gurudatt, Dr. C.G. Betasurmath and Prof. Chandrashekaraiah. Moonlight Music Concert-213 at Sri Sutturu Math: Vidushi Bhargavi Venkataram, Master Sumanth Manjunath (Violin) and Master Akshay Anand (Mrudanga) are seen performing.

H.H. Jagadguru Sri Shivarathri Deshikendra Mahaswamiji and Sri Siddheshwara Mahaswamiji are seen giving discourses at Alumnus gathering of SJCE, Mysuru, at Kupertino, Sanfranscisco, USA. A cheque for Rupees One crore was handed over to Sri B.S. Yediyurappa, Chief Minister, Govt. of Karnataka, in the presence of H.H. Jagadguruji by the members of the Citizens forum, Mysuru to the flood relief fund.

Graduates’ Day was celebrated at JSS Law College, Mysuru, in the presence of Jagadguru Sri Shivarathri Deshikendra Mahaswamiji. Others seen in the picture are (L A R) Prof. Shivananda Bharati, Prof. K.S. Suresh, Hon’ble Justice Sri Ravi Malimath, Sri Shankrayya B. Vastrad, Secretary Dept. of Law, Dr. C.G. Betsurmath, Dr. S. Nataraj and awardee students.