"Prabhu Devara Ragale"

"Prabhu Devara Ragale"

(A GLORIOUS CHAPTER FROM KANNADA SAHITYA)

In the realm of Virasaiva philosophy, Allamaprabhu, the Principal of Sivanubhava Mantapa (academy of spiritul experience), which flourished in the twelfth century A. D., holds a very high place. The profundity and richness of his thoughts, his radical approach to the various problems of life, of the soul and the spirit, are as interesting as the non-creationistic theory or ‘Ajathivada’ of Gaudapada as expounded in his "Karikas" based on the Mandukyopanishad. "Prabhu Devara Ragale" by Harihara, the poet of Karnataka, is a splendid work of literature in Kannada Sahitya, and with the wake-up of Kannada consciousness it is the duty of every Kannadiga not only to draw inspiration from the works of Harihara, but also to obtain therefrom that mental poise so necessary for one in these days of hectic living.

There are certain portions relating to the life of Allama which are not generally liked by Lingayats; but we have to look at the whole question from a historical perspective to understand the significance of his life and teachings. The philosophy of Vachanas of Allama, like the Vachanas of Basava or Sarvagna, have a universal appeal and are applicable to all people for all times.

Allama was born in the twelfth century in Bellegavi. Myth-lore has it that Allama fell in love with an ‘apsarasa’ in the court of God Mahadeva who, detecting this breach of decorum on the part of Allama, cursed him to be born as a mortal. Allama, born in Banavasi, marries the identical ‘apsarasa’ who is now known as Kamalata, and lives for a long time in happy wedlock. As the period of redemption had approached, Kamalata dies, and we find Allama struck down, as a tree by lightning. Over-powered by grief, Allama goes about in despair raving about the death of Kamalata, and entering an abandoned cave, meets with a sage ‘Ammisha’ who tells him about the existence of Linga in the cave. Allama takes the ‘Linga’ in his hand and by the mere touch of it he becomes a Jivan-muktha. The reality of the material world unfurls itself. No more does Maya blind his vision. He realises his folly. To him it is god that manifests himself in myriad forms. His ‘anganga’ is merged in the Linganga. To him there is no separate existence. He actually feels that he is one with the divine energy, with the world and the cosmos. There was such a thorough transformation in him, with the divine effulgence, that the very spectators who had seen him raving mad over the death of his consort were taken a. "Is it the same Allama who the other day was in despair? Could it be possible that by the mere touch of the Linga there could be such a thorough metamorphosis?" They were lost in wonder. Allama’s presence was awe-inspiring. He did not see them. He did not know where he was going. He did not care whether it was day or night. With the Linga in his hand and in divine ecstasy, God-intoxicated Allama walked straight into the jungle. . . . One who reads this interesting chapter is reminded of the spiritual experiences of Sri Ramakrishna Paramahamsa, the saint of Kamarpukur. Nature is joyous at the sight of Allama. The branches bend in grace and afford shade for the Linga. Flowers drop from tree tops. The Kokils sing in praise. The creepers kiss his foot, while the beasts of the jungle assemble round him. The sweet fragrance of Allama’s spiritual life was however not to run to waste. It was not the will of god that he should lead a life of seclusion in the forest, unknown and unheard. Slowly but surely his footsteps were directed towards Kalyan, where was located that institution famous throughout the twelfth century–the Anubhava Mantapa, the Nalanda of South India.

It is worth while to understand the condition of religion in India at the time Basava founded this famous institution. The subtleties of the Advaita philosophy had left people cold. There was too much of theory but little doing. On the other hand, the precepts of Jainism were so overgrown with traditional observances and ceremonial rites that the fundamental principles were completely ignored. Sick of both, a group of rebels in society, headed by Basava, who wanted to lead a life of piety and work out their salvation, had come together. Being rebels, each held it different view. Each thought in a most independent manner and could not be easily convinced. There were people with different avocations in this ‘mantapa.’ There was absolutely no difference of colour, caste, or creed. A place where piety of life was more valued than nobility of birth, where dignity of labour was recognised, where the ownership of private property was abolished, a really casteless, classless society, a republic in itself, the dream of the modern socialist, Anubhava Mantapa attracted people from all over India, History records that Allama visited Sonalapura (Sholapur) before he came to the Mantapa. Struck by the strength of his intellectual and spiritual genius, the inmates of the Mantapa proclaimed him as the principal of the institution. Allama’s attitude towards his Creator was different from the attitude of other Bhakthas in general. A perusal of the Vachanas of Basava will reveal that he pleads and prays to the Almighty for a ‘darshan.’ This is the case with all other spiritual seekers in all climes and places. Allama’s attitude is different, He says, "Where am I to worship thee? I find you in all creatures, both animate and inanimate. I find that you are in me. Am I to worship myself by worshipping thee?" An attitude of equality, a claim rarely preferred by any Bhaktha, denotes the unique status Allama had reached in the spiritual hierarchy, Basava was a good man. He implicitly believed a man by his outward appearance. If a man had put on the Linga it was sufficient for him to regard him as a Lingayat. Overlooking the faults in others was a good trait of Basava’s character, but it was his weak point as well. For there was a likelihood of many a bogus aspirant misusing Basava’s hospitality, defiling the fair name of Anubhava Mantapa and cutting at the very roots of Virasaivism, Chenna Basava, though he was feared, was too young to lead and guide the group. Madivala Machayya, though learned, was from a lower strata of society and was diffident about his capacities and attainments, Hence it was that Allama accepted the Principalship of Anubhava Mantapa. He was both feared and respected.

Allama carefully tested every entrant into the Mantapa. He was not satisfied by mere outward show; mere learning was of no account, what was needed was earnest zeal– "Sadbhakti sadachara illadai guruthva unteno guhesa." In another Vachana he tells, "Look! God laughs at your outward show and at the emptiness of your hearts." He believed that a ‘Gnani’ was above ‘Sukha’ and ‘Dukkha.’ Hypocrites had such a fright of him. "What if you wear the Linga next to your body? Nobody should think that they would be purified by merely wearing a Linga. You can draw a life-like picture, but you cannot put life into it." Likewise Allama held that Bhakthi was essential for a spiritual aspirant. "Unless the wick of form is filled with the oil of Bhakthi it is not possible to realise the light of Knowledge." ‘Sug-gnana’ was also necessary for the realisation of the ‘Atman.’

After preparing the ground for the ‘Sadhaka,’ Allama discusses the nature of truth or ‘Atman.’ He does not believe in the worship of the Linga or image. He thus ruled out of order the worship of the "Sthavira Linga." He puts a pertinent question, "Kallu devara madi da re, devaru elli podanaya?" In another place, he exclaims: "God, if you are to be a stone, what am I to be?"

Allama proceeds to discuss where God is.

He believed in the complete effacement of the self in the divine energy. ‘Vairagya’ and an all-embracing love were necessary requisites for this. Many of the Lingayats have objected to, and do not see eye to eye with, the philosophical deductions of Allama. Sunya Sampa Dani of Allama is different from the Nihilistic idea of the soul, represented by a state corresponding to the complete extinction of the fire, held by the Buddhists. It has a different connotation from the Dwaita conception of the gradations of the spirit and ‘Atman.’ Even the Adwaita conception, which denies the reality of the individual soul and the material world, is different from it. Allama believed that both the individual soul and the material world in the "Avyaktha" or un-manifested state have a reality in God. This is akin to the philosophy of St. Paul. "It is no longer I that live, but Christ liveth in me"–the transformation of ‘Anganga’ into the ‘Linganga.’ These gems of thought, representing a state of perfect self-abnegation, are expressed in the following Vachanas:

If a mountain should feel chill, could you Cover it?
If the open void should stand naked, could you cover it? If the Earth should become a policeman, where could the thief hide?
when I go to worship or try to pluck a flower" I do not find the flower but God. How then am I to do puja? Who is the Bhaktha and who is the Bhoktha? When they are one, who is to worship whom?

Thus lived and taught the great Gurudeva, Allama Prabhu of Sivanubhava Mantapa, during the twelfth century A.D., guiding and inspiring his disciples by his superb intellectual and spiritual powers. And it goes to the credit of Harihara, the great poet of Karnataka, that he has given to posterity a work so superb and full of interest, which forms a glorious chapter in Kannada Sahitya.

SIRI KANNADAM GELGE.