International Journal for Social Studies ISSN: 2455-3220 Available at https://edupediapublications.org/journals Volume 03 Issue 02 February 2017

Erotic Spirituality of Women in : A Study on Akkamahādevi Pranay Bin Introduction

A feeling of respect, love and devotion are itinerant, and never putting down roots.1 In common phenomenon in religious life, which several important ways, Vīraśaiva stood and comes out from the heart of devotee that has continue to stand over and against their larger taken a shape of devotional movement. As a social context of Brahminical Hinduism as a full fledge devotional movement, it worked its sharply defined and sectarian protest way through India starting in the far south in movement. the sixth century CE, spreading through the middle and the western region around the The Vīraśaivas are worshiper of Śiva. The twelfth century, and flourishing in the north Sanskrit term Vīra means “heroic” or by the seventeenth century. Hindu women “militant” that cause one to think the strength voices emerge in full force in this movement. of their devotional encounter. The sectarian Some bhaktas were passionate lover of God mark is made with ash in the centre of the with attributes. Akkamahādevi, a twelfth- forehead, with or without the horizontal lines century Kanada saint who worshipped Śiva in of the Śiva devotee. Another term for the Śiva his in iconic form, where she alludes on her devotee is ‘Linguist (a)’ which means relational spirituality and accentuates what is “bearers of linga’, the insignia of Śiva. The more significant than Śiva. Akkamahādevi name is derived from the habitual wearing of vacanas are generally considered to be the a small stone Śivalinga. Those who receive a most poetic amongst Vīraśaivas. What is most linga from the family priest at an initiation characteristic of her vacanas is her desperate ceremony, usually on the day it is born. The searching for Siva, simultaneously what she linga is tied to the child’s cradle to symbolize expresses her love toward her beloved the divine origin of the soul in the body; later Channamalikarjuna, and her spirituality is it is strung on a thread and worn at the neck or highly erotic, which have been delved into on the arm, remove from its container only for 2 Vacana of Akkamahādevi. the twice-daily worship. While the term Vīraśaiva and Lingayat are often used Brief Sketch of Viraśaivism interchangeably, there is a tendency for the former to describe the philosophical or The Liṅgāyata (“people of the Linga”) or Vīraśaiva (“Siva’s heroes”) are a South Indian group common in . 1 Wendy Doniger, The An Alternative History Viraśaiva also called Charaṇas (New Delhi: Speaking Tiger Publishing Pvt. Ltd., (“wanderers”). Because they prided 2015), 469. themselves on being moving temples, 2 Julia laelie, “Understanding Basva: History, hagiography and Modern Kanada Drama,” Bulletin of the School of Oriental and African Studies, University of London, 61/ 2 (1998): 229.

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historical context while the latter denotes the years before.”6 Eva-Maria Glasbrenner views modern social group.3 that Basva was Śaivite mystic who revived an already existing religion and transformed into Origin of Vīraśaiva or Lingayata is difficult a new, powerful, morally and socially to trace the date but scholars like Dr. S. C. engaged spiritual movement.7 Ben-Herut sees Nandimath traced its religious origin to the that claims regarding the historical origins of 4 Śaiva sect before 12th century. Bhandarkar Vīraśaivism are traditionally divided between opines that “When it originated, it is difficult two factions. The first harks back to an to say. But it was clearly in a militant orthodox, Sanskritic, pan-Indian, and 5 condition in the time of . It must Brahminical antiquity, while the second therefore, have originated about a hundred points to the local, Kanada speaking movement that was led by the local leader named Basava during the 12th century in .8 Yet Vīraśaivism or

3 laelie, Understanding Basva . . . , 229. was given totally a newer radical 4 S. C. Nandimath, A Handbook of Veerasaivism form by Basava and his other socio-religious (Delhi: Motilal Banarsidass, 1979), 1. economic revolutionaries known as the 5 Basava was born in a family, whose were the devotees of Ś́́́iva. He was reared up in a Vacanakāras (composers of verses) and Brahminical teachings and practices he had different saraṇas in the 12th century and their number perception toward it rather than traditional way. He resisted against wearing the sacred thread, even it is was two hundred and ten including thirty five said that he rejected the Upanayana ceremony and women from different castes and profession preferred personal relationship with God. to compose vacanas at Kalyan (a place in the Consequently he reached to , a sacred place where two rivers meet. He found northern part of karnataka) to popularise their and learned the scripture and had many year of new concepts of socio-religious and economic spiritual experience. Lingayat community remembers equality for all irrespective of their castes, him as Bhandari (treasure of devotion) 9 Basavanna. Basava was a Śaiva at the culture and sex. On account of these views it court of King Bijjala, the king of Kalyana. He was a is conceivable that there is no point, which social and religious reformer. He expressed his devotion in poetry and founded a new community. Basava was vehemently against the caste system and 6 Ramakrishna Gopal Bhandarkar, Virasaivism, ritualistic religion. He began a community at Kalyana Saivism and Minor Religious Systems (New Delhi: which emphasized egalitarianism, including caste- Asian Educational Services, 1995), 190. free marriage, and developed an ethos of what Victor 7 Eva-Maria Glasbrener, “Cakra System and Tantric turner has called communitas or ‘communion’. Ritual in Viraśaivism,” The Journal of Hindu Studies Basavanna preached that the devotion of people to 10/22 (27 June, 2015): 180. God was a direct relationship and did not need the 8 Gil Ben-Herut, “Figuring the South Indian Siva intervention of the priestly class. Temple building is : The Broad Narrative Gaze of generally not practised among Lingayats. His Early Kanada Hagiographic Literature,” Journal of egalitarian philosophy and reform movement Hindu Studies 10/25 (2015): 274. attracted large numbers of people. Saints like Allama 9 S. H. Patil, “Impact of Modernization and Prabhu, and also Democratization on a Dominant Community: A Case played pivotal roles in the growth of the Lingayat Study of Lingayat Community in Karnataka,” The tradition. Gavin Flood, An introduction to Hinduism Indian Journal of Political Science LXVIII/4 (Cambridge: University Press, 1996), 172. (October-December, 2007): 665.

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state that the founder of Vīraśaivism is Basava vacanas, which can be termed as madhura11, rather he is developer and made remarkable or instead of madhura, theologians’ talk of contribution to the Vīraśaivism along with the mood of śṛṅgāra, or romantic love that is other contemporaries. However, it seems sometimes erotic. This mood is seen in the there are historical connections the Kanada vacana of Akkamahādevi that is highly Śaiva bhakti tradition with the earlier form of demonstrated. Śaivism.10 Moreover, during the time of Basava, vīraśaivism reached its zenith and Life of Akkamahādevi became more organized along with its objectives to achieve it. It was the time Akkamahādevi was born in the early half of Akkamahādevi, who was the youngest saint the 12th century at Udatadi village, (present district of Sivamogga) in Karnataka.12 Her of Vīraśaivism. father Nirmalshetti, and mother, Sumati, were Both male and female poets construct several ardent followers of Siva. It is said that models of relationships between the Akkamahādevi displayed her religious subordinate devotee and the powerful deity. proclivities even as a little girl. There is a In devotion the deity is sought not only as a popular legend that Rudrakanika, by the order husband, but also as an errant lover (who is of Paraśiva, took birth on the earth as a scolded, berated, and teased, and not just human being, who was Akkamahādevi.13 As treated with formal respect), and other times she grew older, her piety and devotion to her is referred to as the father and as the mother. God, Chenna Mallikarjuna, grew stronger. Sometimes, a male poet identifies himself as Even when she had reached the age of sixteen the mother of the incarnate deity and sings she was not married, a practice rare in those poems about the mischievous child. In the days. The reason for not marrying could be case of Akkamahādevi, Siva is the lover and “she considered herself betrothed to her Lord innermost soul, her relationship excludes and refused human loves”14 others, and the very unique nature of the divine-human relationship is such that no However, Akkamahādevi could not avoid models of an earthly relationship completely marriage too long. According to legend, when describe it or exhausts it. And it has been King Kausika was returning from the hunt, he vividly expressed by Akkamahādevi in her saw her standing near her house, watching the

11 Madhura, which denotes the sweet love that a woman feels toward her beloved. 12 Andrew Schelling, ed., The Oxford Anthology of 10 The earlier form of Śaivism we can see in South Bhakti Literature (New Delhi: Oxford University India in the Tamil speaking area, and they are known Press, 2011), 42. as Nāyaṇmārs (leaders). The hymns of the nayanmars 13 Chandra Y. Mudaliar, “Religious Experiences of were preserved in several collections that were Hindu Women: A Study of Akkamahadevi,” Mystics finally combined in the tenth century. P. S. Daniel, Quarterly 17/3 (September, 1991): 139. David C. Scott, G. R. Singh, eds., Religious 14 Schelling, ed., The Oxford Anthology of Bhakti Traditions of India (Delhi: ISPCK, 2011), 142. Literature . . . , 42.

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royal procession, and fell in love with her. God and the worldly life. In one of her When the royal proposal was brought to her, vachanas, she expresses her desperation: she rejected it. Her parents pleaded with her to accept the proposal, for it became clear that O, Lord, listen to me if you will, her refusal endangered their lives. listen not if you will not; Akkamahādevi agreed to marry the King, but I cannot rest contented on conditions detailed in one of her vachanas: unless I sing of you. O, Lord, accept me if you will, I shall engage in the worship of , as I accept not if you will not; like it; I cannot rest contented I shall spend my time in the company of unless I hold you in my arms. Maheswaras, as I like it; O, Lord, look at me if you will, I shall be with the prince as I like. look not if you will not, I shall forgive only three violations of these I cannot rest contented conditions.15 unless I gaze at you in overpowering longing. King Kausika readily agreed to the conditions O, Lord, Chenna Mallikarjuna and the marriage was per formed. However, I worship you and revel there are two opinions regarding in the thrill of pleasure.18 Akkamahādevi’s marriage.16 Some sources, among them , who wrote the life Having agreed with the condition of story of Akkamahādevi, held that the Akkamahadevi Kausika got married but he marriage did take place, while others, desecrated Mahadevi’s conditions. Therefore, including Camasara, author of she left the palace, taking the Linga nothing Prabhulingalile,17 mentions that the marriage else. She bade farewell to her parents and left did not take place. After her marriage, the town. Her departure from the confines of Harihara says, she would spend as much time domesticity gave her freedom to search her as she wanted in prayers and in the company dear one Siva, God and lover. Even the pangs of the devotees of Siva and sing freshly of thirst and hunger also did not affect her composed vachanas. Life continued on this spiritual life since she has found her Lord. note, but not long. Her vachanas relate her devotion, her anguish, as well as her anger at For hunger, being compelled to flit between devotion to There is the town rice in the Begging bowl For thirst, 15 Swami Ghanananda and Sir John Stewart-Wallace, eds., Women Saints of East and West (London: There are tanks, streams, wells Ramakrishna Vedanta Center, 1955), 33. 16 Sarojini Shintri, Akka Mahadevi (Dharwar, 1983), 5. 17 Sir John Stewart-Wallace, eds., Women Saints of 18 Sir John Stewart-Wallace, eds., Women Saints of East and West . . . , 35. East and West . . . , 34.

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For sleep, and appreciated the communion with the There are the ruins of temples. devotees, as expressed in one of her For soul’s company vachanas: I have you, O Lord, white as jasmine.19 Except through contact, fire Completely relinquished for the sake of Lord cannot be kindled; nor seed sprout; Siva and on her way, “clad only with sky,” to Nor body be born, nor yet the Śrisailam Mountain abode of her Lord, Can any happiness come to be. Chenna Mallikarjuna. She threw even the O, Chenna Mallikarjuna Lord, because cloths and moved with the love of Siva but of thy Sarana’s mystic companionship she has not left without criticizing by people I was made supremely happy and was saved. and in response to this she writes: O! Prabhu.21

People While she reached at the Anubhav Mantap, Male and female, Akkamahādevi delved the guidance of Allama blush when a cloth covering their shame Prabhu22 and Basaveswara to find her Lord, comes loose. Chenna Mallikarjuna. When the Lord of lives counselled her “to first disengage herself from lives drowned without a face ‘I-ness and thou ness,’ and that she would in the world, how can you be modest? then see with the eye of knowledge, the When all the world is the eyes of the Lord, Infinite Light and the Absolute Void, on looking everywhere, what can you 20 Cover and conceal? 21 Ramanuja, Speaking of Siva . . . , 12. 22 Alma Prabhu is respectfully called Prabhu, the Lord. Throwing away cloths is a throwing away of He was the son of a master musician in a temple, as a concession to social conventions, defences, student of music trained percussion instrument; Prabhu as falling in love with a girl and marrying her, and investments. Nakedness signifies being and upon her death becoming recluse; Prabhu open to the experience of God. It is one of the meeting his Guru Animisha in a cave doing various common phenomenon in Hindu religious spiritual practices and wandering all over the land conversing and teaching, criticizing and guiding sects. Having given up everything, on the way various disciple; another narrative states that Allama she visited Kalyana, the seat of Anubhav was courtier of Siva, born on this earth because of a course but born perfect, conquering the trap of love Mantap. Although she had gone to the and sex, and teaching the whole world the proper Anubhav Mantap for spiritual guidance, the way of spiritual attainment; during the sixteen elders realized that Akkamahādevi, though century the Soonyasampadane collections accorded him the status of undisputed leader of Viraśaivism. young, was already much advanced on the Moreover Soonyasampadane give the information spiritual path. Yet Akkamahādevi seemed to that he was a person of intelligence and rare intuition, frank and fearless in his expression, always have been very happy at Anubhav Mantap protesting against the order of established religion and upholding the value of personal experience 19 A. K. Ramanuja, Speaking of Siva (London: against learned theology. O. L. Nagabhusana Swamy, Penguin, 1973), 132. ed., The Sign: Vacanas of the 21st Century 20 Ramanuja, Speaking of Siva . . . , 184. (Prasaraupa: Kanada University-, 2007), 57.

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completely rid of all form.”23 Akkamahādevi Akkamahādevi, it is said, had in fact left the Anubhav Mantap after her short visit conquered Maya (illusion); there was no and reached to the Śrisailam mountains, and going back. Thereupon both her parents and settled down to the uninterrupted worship of King Kausika left the forest. She spent the her Lord Chenna Mallikarjuna. It is said she rest of her life in the mountains, singing her would be found roaming and singing near vachanas, which detail for us her rich caves and streams in the forest. Shadows of spiritual experiences. her former life, however, pursued her. Her parents came and were full of grief at her hard Akkamahādevi’s Erotic Spirituality ascetic life in the forest. King Kausika, after Many human beings recognize the existence embracing Vīraśaivism, also came and fell at of level of reality that exceeds the limit of her feet, pleading with her to be kind to him. ordinary human experience. The spiritual Seeing this unexpected turn of events, person believes in the more that what is seen Akkamahādevi uttered the famous vachana is not all there is but experiences. Experience on the ways of God: of the transcendent is the vital element in Oh! Lord your Maya does not give me up spirituality, suggesting that “spirituality Even when I have given it up. involves a personal quest to find meaning and In spite of my resistance it clings to me purpose in life and relationship to the 26 And follows me. Mystery/God and the rest of the universe.” Your Maya becomes Yogini to the Yogin. Walsh defines, “Spirituality an overarching It becomes a nun to the monk; construct refers more generally to 27 it becomes a herald to the saint. transcendent belief and practices.” Frederich It adapts itself to each according to his nature. says, “Spirituality is more concerned with 28 When I climbed up the hill, lived individual experience.” For your Maya too came up; when I entered the Helminiak, “Treatments of the matter usually forest, understand spirituality in terms of religion 29 your Maya too entered behind me.24 and one’s relationship with God.” However, spirituality concerns our human Lo, the world does not take its hand off my back even now! 25 Sir John Stewart-Wallace, eds., Women Saints of O, Lord of infinite mercy, your Maya East and West . . . , 37. 26 frightens me. Lawrence L. Lapierre, “Model for describing Spirituality” Journal of Religion and Health 33/2 O Lord Mallikarjuna, bestow your grace on (summer 1994): 157. me.25 27 Walsh F., ed., Spiritual Resources in Family Therapy (New York: Guilford, 1999), 6. 28 Thomas V. Frederich, Discipleship and Spirituality from a Christian Perspective,” Pastoral Psychol (8, July, 2008): 554. 23 Sarojini Shintri, Akka Mahadevi (Dharwar, 1983), 29 Daniel A. Helminiak, Sexuality and Spirituality: A 14. Humanist Account, Pastoral Psychology 47/2 (1998): 24 Ramanuja, Speaking of Siva . . . , 112. 119. 119-126.

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awareness of and relationship to those aspects out her enhancement of spirituality and of life that are intangible, something greater intimacy with Cennamalikarjua. and powerful than us, yet we cannot touch and see. These definitions suggest the relationship of spirituality to the human Phenomenon of Akkamahādevi’s spirituality experience of awe and wonder. But it is not clear whether or how the quest for meaning or When she was to enter the mantappa purpose is connected to the search for a Prabhudeva gives her a test, not to test her, relationship with the mystery or God. It but to show her purity to the others present. generates our sense of unity with and a Who, he asks, in a beautiful poem, is your reverence for all existence. Akkamahadevi husband? Akka replies: they wed me to a has adopted a method of love to quest for groom by name Cennamalikarjuna. relationship with Siva. Her erotic spirituality was an attempt to achieve spiritual depth, and Guru was the kinsman to officiate ideally perfection or it was the practice of Linga the bridegroom, I the bride; attempting to achieve contact with Siva. It This all the world do know. also portrays her religious self-image. My father and my mother were Therefore, her way of devotion was The innumerable saints. emphasized a particular aspect of devotion Behold they gave me to groom becoming that is related to love. It is called viraha, the Prabhu’s house experience of separation. From the prism of Therefore Cennamallikarjuna is my Lord A. D. Coffey we can trace that No other husbands in the world 32 Akkamahādevi’s spirituality is within the Are taught to me, Prabhu. marriage and family therapy domain it was a Once she accepted into the mantappa relationship dimension.30 In the context of Akkamahādevi longs to see her divine mate to Akkamahādevi’s spirituality it is necessary to unite with him. It was her long desire to see note that her experience is more to do with with the eye of knowledge wide open and she sexuality as Helminiak opines, “the sexuality will come to the experience of the infinite and is thought to foster or hinder one’s spiritual absolute one. Subsequently as she meets her growth to the extent that one’s sexual divine lover she sings: behaviours accord with religious belief and ethical requirements and thus enhance one’s The hunger of my eyes is now appeased intimacy with God.”31 It is the picture which Seeing the radiant form... we see in her vacanas, where she has brought I have been saved I call it not touch,

30 T.D. Carlson and M.J. Erickson, eds., Spirituality 32 R. Blake Michael, “Women of Śūnyasaṃpādane: and Family Therapy (Binghamton, NY: Haworth, Housewives and Saints in Vīraśaivism,” Journal of 2003), 35. the American Oriental Society 103/2 (April-June, 31 Helminiak, Sexuality and Spirituality . . . , 119. 1983): 363.

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Nor yet absence of touch... All other husbands in the world I call it not Thou or I Are naught to me.35 Once I have become one With the absolute linga... Akkamahādevi challenges the conventional Drained of all wish to say aught more- ideal of pativrata. One may argue that they I am.33 substituted the divine lord for their human husbands, but there is a significant difference However, as she goes along with her destiny in that the divine husband is not seen as a she reaches there. Having encountered with patriarchal monarch. Akkamahādevi have her Lord she experiences the erotic moment in opened up an alternative path for women who her spiritual journey as she expresses in her may not want to follow the traditional songs, her love for her beloved is that of wife pativrata ideal and condemns the physical for husband, sensual, even erotic: body, as,

Wellbeing was the bed, glances ornaments, Why do you damn yourself for love of this Embraces for clothes, and body! Kisses nourishment; Think of Chenna Malikarjuna, you fool...36 Love talk was betel leaves, So Chennamallikarjuna the beautiful is my The ardour of passion the unguents; husband Take these mortal husbands that decay and The union with Cennamalikarjuna, jasmine throw them into the furnace!37 tender, 34 Is supreme felicity, O mother. Spirituality of Akka: The Image of Marital Further, we see in her songs that it is explicit Union or that of Adultery about her love toward Siva, where she has The idea of Akkamahādevi’s poetry is the brought out the inner spiritual urge which she devotion to God in the form of a love had in her spiritual life. She compares relationship. On the one hand it was a Cennamalikarjuna with the husbands of the separation from her lover and she expresses world and comments that the husband of this her anguish, not because that God does not world is nothing to her. Presumably it could love her in return but because the God is be the utmost devotion how well she apparently occupied elsewhere, which was expresses her love as, unbearable. The unbreakable relationship of O Sir, I love the beautiful one, Akkamahādevi with Siva was constituted by The formless one her people as she expresses in her vacana: Who is beyond death and dissolution... Cennamalikarjuna is my groom; 35 Chaitanya, Songs for Siva . . . , 129. 36 R. H. Lesser, Lesser Known Saints and Sages of India (Delhi: ISPCK, 2000), 51. 33 Michael, Women of Śūnyasaṃpādane . . . , 54. 37 Swami Muktirupananda, “Akka Mahadevi” Saints 34 Vinay Chaitanya, Songs for Siva: Vacanas of and Mystics (Chennai: Sri Ramakrishna Math, 2005), Akkamahadevi (Lanham: Alta Mira Press, 2005), 118. 241.

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Before my breasts had grown This form of devotion is called satipatibhakti, before I had begun to feel shy devotion as the love of a woman for her my people had got me married husband. Akkamahādevi also express her before I could feel I was a woman faithfulness and says to her Lord, my people had got me married to Channamalikarjuna of Srishaila.38 You are my husband And I your wife At the same time she also got married with There is none other Kausika, it seems that dual marital status. But In love have I followed you married with kausika is being regarded as the When strange men lusted after me and held marriage rather than with Siva. However, it is my hand being identified that she married with Siva How could you later on but her vacan makes explicit that My husband Akkamahādevi married with Kausika later. Bear it. On the other hand it is remarkable that she Tell me Channamalikarjuna used in this respect both the image of marital When other men were dragging away the union and that of adultery. Her vacana give a woman picture of the tension between her married life who should have been your arms with Kausika and her longing for union with lord of kindness the Lord of jasmine. Being absorbed in was it right for you to stand watching.40 devotion next to family life is regarded as a kind of extramarital relation: “inside my The mystical union with the deity is described husband, outside my lover.” However, most in a figurative language that is derived from poems in this category express the happiness experience with marital happiness. Love life that Akkamahādevi experiences in the supplies the images by which spiritual relationship with the God who is to her the achievements can be brought into sight. real husband. One of the clearly erotic verses Akkamahādēvi regards the lord of the in her oeuvre may illustrate this point. jasmines as her real husband. Just as intimacy and lovemaking with a human lover give Blissful is the bed, his looks are my jewels, happiness, so the bond with the divine his embrace my clothing, husband brings about the highest enjoyment. His kisses are my food, his sweet words my Akkamahādēvi is not the only bhakti poet stimulant. who employed this special type of spiritual Yes, passion is my perfume. language. Particularly women mystics had a The union with the Lovely Lord of the preference for this kind of devotion. Jasmines is really supreme pleasure.39

39 Vinay Chaitanya, Songs for Siva: Vacanas of 38 O. L. Nagabhusana Swamy, ed., The Sign: Vacanas Akkamahadevi (Lanham: Alta Mira Press, 2005), 107. of the 21st Century (Prasaraupa: Kanada University- 40 Swamy, ed., The Sign: Vacanas of the 21st Century . . Hampi, 2007), 30. . , 35-36.

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Assessing the Erotic Spirituality of readily she left all. By leaving entire relative Akkamahādevi and dear one she has not feel bummed to them. Simultaneously, it is human tendency to By physicalising the mind heart union express that her detachment was crestfallen to through body there is radicalising of classical her parents and husband and failed to be Kanada conventions in order to challenge responsible person. The disconsolate and religious and social gendered expectation. gutted parents and husband are vividly Particularly in the ways Akkamahādevi express of her erotic spirituality. The pinnacle utilises the image of body she can be of emotional bhakti of Akkamahadevi can be interpreted as utilizing common gender said that female voice is reduced to emotion, assumption to subvert them. She argues that which played vital role in her spirituality. But it is her male God who fulfils her biological, emotion or feeling is not only in woman but social cultural identity as woman. At the same men as well especially in religious affairs. time it also shows that as a woman she is Her emotion was extremely relational and quite dependent on male God to achieve the separation from beloved as he is hijacked by desire of her heart. The ideal womanhood is someone. At the same time it shows that he is ultimately fulfilled in relationship to Siva, a far and trying her best to reach him with her male God. Moreover, woman hood becomes all effort, here the vehicle, love and emotion the lens which the divine human relationship is being used to obtain him. Her emotion was is viewed and is the basis for Akkamahādevi. so intense in her devotion, she has not Based on the biography her marriage was disturbed with any forces like society, people distasteful to her, we are told, as inwardly she and worldly things. There is complete was married to Siva, and Kausika’s carnal attachment to the Lord Śiva and it is explicit desire distressed her. Siva was babe magnet that she has emotionally, spiritually and for Akkamahādevi, with whom she wanted to psychologically attached that she has chosen be united and her only desire was for Siva. Śiva as her beloved. The relationship is used For her, Siva was dream boat, where she was as hook to become more attached; on account longing to reach. She recognized the alluring of this she was ecstatic about her attachment. features in Siva, therefore she made up of her She was besotted with the lord Śiva and her mind to be unite with Siva than human. This love was not crush love. She had great love demonstrates her infatuation, which contains for Śiva and complete loyal to the Lord Śiva her intimacy with Shiva that was unrequited. as ardent Hindu woman who is loyal to her Though her adoration was pretty much ardour husband. Śiva was idolized by Akkamahādevi and thus its uncanny but frequently addressed and her love toward Śiva was moonstruck, in a way that we found Śhiva was a therefore, she was obsessed with love and compatible partner. emotion. Moreover, she was possessive that The world and human was body blow to she will be requited as well as she was Akkamahādevi to her spiritual journey and completely smitten by Śiva. She worshipped

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him from afar, which is surprised, because it union with Śiva. Her ultimate goal was to seems very unlikely. Effervescent love of attain Siva in her life and adopted way Akkamahādevi is unfathomable that through which she can reach. Thus, her constitute of the positive emotions and spirituality was affiliated to Śiva and well feelings are embedded. accepted as well as highly mystic amalgamated with erotic devotion. Erotic Akkamahādevi was engrossed in her devotion spirituality is the best way of expressing her and persuading incessantly was remarkable in unperceivable spirituality. However, there is the devotion of women, which is recognized prospect to explore more from her vacanas, in the life of Akkamahādevi. She piqued which provides an understanding of God and others to be devotee of her Lord even Kausika epistemology. Her experience is the source accepted Viraśaiva and linga. Her interest on from which knowledge is generated, though it Śiva was so mystery and enigma it was due to was the erotic spirituality. Her spiritual her experience and from her young age as she experience has related dimension and it was was unaware of any God than Śiva. She was sacred than mundane and temporal. intrigued by knowing him through the Therefore, women’s experiences are vital constant devotion, which provided her category in feminist religious studies and incredible experience, thus she was chuffed theology. Experiences also can be used as by Śiva. Therefore, she preens even today source and norms for theology but experience through her vacana to the devotee to follow cannot be taken as individualistic or Śiva. It seems she was absolutely riveted by exclusively one person. Śiva’s greatness. Bibliography Some Concluding Reflection [1] Ben-Herut, Gil. “Figuring the South The process of defining the term spirituality is Indian Siva Bhakti Movement: The Broad quite relevant and at the same time it is Narrative Gaze of Early Kanada difficult to trace out the method of Hagiographic Literature,” Journal of Hindu Studies 10/25 (2015): 274- 295. spirituality. Akkamahādevi has used the method of love between her and Śiva. It is her [2] Bhandarkar, Ramakrishna Gopal. ultimate way for knowing God and Vaisnavism Saivism and Minor Religious Syatems. experiencing the divine human relationship. New Delhi: Asian Educational Services, 1995. Her spirituality is beyond common people knowledge, she left the entire world including [3] Carlson, T. D. and M.J. Erickson, eds., cloths and there is complete detachment. Spirituality and Family Therapy. Binghamton, Therefore, she could be the fervid lover or NY: Haworth, 2003. bhakta par excellence. She stigmatized human [4] Chaitanya, Vinay. Songs for Siva: body, dear one and entire world and Vacanas of Akkamahadevi. Lanham: Alta Mira accentuated the inner being, relationship and Press, 2005.

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