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Jammu Kashmir is the land of many thinkers, rulers, ascetics, poets, philosophers, spiritualists, and saints. It has also been a center of various social and religious think tanks. We can get the information in the book “Rajatarangini” written by Kalhana, about the most admirable personalities of Kashmir. There is also a long list of women personalities and saints from Jammu Kashmir, who have given enlightenment of spirituality to people from time to time. There are many women Rulers, philosophers, spiritualists, poets and saints in Kashmir. To name a few:
Kota Rani (the last ruler of the Hindu Lohara dynasty in Kashmir).
Habba Khatun (Kashmiri poet and ascetic in the 16th century).
Yeshovati (the First Queen of Kashmir).
Sugandha Devi (the ruler of Kashmir in the 10th century).
Vakpushta (the ruler of Kashmir from 100BCE to 64 BCE).
Arnimal (18th-century Kashmiri poetess).
One of these mystic personalities is Lalleshwari also known as Lal Ded of the 14th Century.
Lalleshwari, also known as Lal Ded (1320–1392), was a Kashmiri Spiritual Thinker of the Kashmir Shaivism philosophy. Lal Ded (Mother Lal or Mother Lalla) is also known by various other names, including
Lal Dyad (Grandmother).
Lalla Aarifa.
Lal Diddi.
Lalleshwari.
Lalla Yogishwari.
Lalishri.
She was the creator of the style of mystic poetry called Vatsun or Vakhs, literally means “speech”. A revolutionary mystic of her time, Lalleshwari (Lal Ded) verses are some of the earliest Kashmiri compositions and form an integral part of the Kashmiri literature.
Lalleshwari (Lal Ded) born between 1311 and 1320 C.E., near Pandrethan (Puranadhisthana, Padmapura, now known as Pampore), @8 miles from South-East of Srinagar. She is estimated to have died in 1373. We can find her a grave near Bijbehara, in Anantnag Dist. of Jammu & Kashmir, although there is no confirmation.
Lalleshwari (Lal Ded) is believed to have been born to a Shaiva Brahmin family by name Cheta Bhat. Lalleshwari (Lal Ded) was very wise and religious minded right from her childhood. She was married to Nika (Sona) Bhat at the age of twelve. Nika (Sona) Bhat was from Drangbal village near Pampore. He was very insensitive as narrated in most of the books. Following her marriage, she was renamed as Padmavati.
It is said that, in various texts, her mother-in-law was very cruel and did not like her. She mistreated and abused her so much that Lalleshwari (Lal Ded) had often go to sleep hungry. One day, Lalleshwari (Lal Ded) father-in-law realized the truth and scolded his wife. But this incident brought greater curses on Lalleshwari (Lal Ded) that, she created misunderstandings between Lalleshwari (Lal Ded) and her husband. This resulted in sufferings from her husband as well. In one of her Vakhs she says about the problems faced:
Vakh (Kashmiri):
Hond maran kina kath,
Lalli nalvuth tsali na Zanh.
Translation:
They may kill a big sheep or a small it makes no difference to Lalla. Lalla will have her Lump of stone always for dinner.
One of the noted stories written in many books is of the pond created near to her house. With the continuous harassments at home, Lalleshwari (Lal Ded) never lost her patience. Her mundane activity was to go to the river daily. She used to wash the cloths there. Then she used to visit a temple and spend time in meditation and return home with water in clay pot. Once she stayed longer at the river banks.
One day, while bringing the water in earthen pot on her head, on the way back, the angry husband broke the earthen pot into pieces. Surprisingly, the water remained stagnant and frozen as one piece and remained on her head. Lalleshwari (Lal Ded) later filled all the remaining vessels at home with the frozen water. Even after that some water remained surplus. She threw the remaining water out from the kitchen window and it became a pond (fresh water spring) which was called as “Lalla Trag” (Trag means pond). The miracle established Lalleshwari (Lal Ded) as a saint, and as the news spread, people from different villages started to visit her and started seeking blessings. This spring is now dried up and according to history it went dry in 1925-26.
Her marriage was unhappy, disappointments in love and domestic life, ultimately, she left home between the ages of twenty-four and twenty-six, and started living in the forest. She travelled alone on foot, surviving on wild fruits and alms. Later she wandered, from village to village, going naked or nearly naked, and singing songs of enlightenment (Vakhs). During roaming in forest, she used to find corners to meditate. She used to be naked and when asked about it she said that:
Covering the body in front of men, who have the animal instinct is important. So, any person without that divine trait and only with animal instinct is not a man.
Vakh (Kashmiri):
Gvarana vonanama kunuya vachuna
Nyabra dopanama andraya shrachuna
Suya gou lali mya vakh ta vachun
Tavai mya jhotum nangai nachun
Translation:
My Guru gave me one advice, leave the pleasures of materialistic life which surrounds us from outside and try to illuminate your inner awareness and inner enlightenment. I, Lalla implemented the advice of my Guru whole heartedly. Lalla danced naked, the day I realized this.
During her journey she met many saints and spiritual leaders. Swami Paramananda Tirth and Sidha Srikanth (Sed Bayu / Sedh Mol) to name few of them. Lalleshwari (Lal Ded) became a disciple of a spiritual leader, Siddha Srikanth, who was a Shaivite. She turned into an ascetic and became a nightingale (means wandering singer). As a part of her religious education, she travelled alone to become a teacher and spiritual leader herself. She was a crusader of truth. She started moving from village to village, town to town spreading the message of true worship, non-duality (Advaita), piety and search for inner awakening. She was conscious about the importance of very short life and worldly things. She expressed all her griefs in her Vakhs.
The first written record of Lalleshwari (Lal Ded) life is contained in the Tadhkirat-ul-Arifin (1587), a collection of biographies of saints and religious figures written by Mulla Ali Raina. Lalleshwari (Lal Ded) Vakhs will take you on a beautiful journey through the disillusionment of the world, the distress of the man, a search for God and finally, the realization of the highest truth.
Her Vakhs not only show her poetic genius but also depict her mystic experiences. These verses are deeply embedded in Kashmir’s culture. Generation after generation and century after century, her verses have been preserved in collective memory, in songs and in proverbs and hymns in the valley. Her poems (called Vakhs) have been translated into English by Richard Temple, Jayalal Koul, Coleman Barks, Jaishree Odin, Ranjit Hoskote and many more scholars.
She was known as one of the most prominent faces of “Trika Shaivism”, Lalleshwari (Lal Ded) also worked as a social reformer, and she spread the word of Nirguna Bhakti and did not support idolatry and criticized the rituals like Animal sacrifice and other religious malpractices.
Trika is a Sanskrit word meaning “triple” or “threefold.” The concept of Kashmir Shaivism is the Triple union of Shiva, Shakti and Nara (Manushya). Para, Parapara and Apara are the three energies of which the trifold system is composed. Para is the Hindu god, Shiva; Parapara is the goddess, Shakti; and Apara refers to Nara (Manushya). According to Trika Shaivism, Nara is a spiritual aspirant who seeks Para through Parapara. Trika Shaivism emphasizes that Shiva and the individual soul are the same. Trika Shaivism (Trika) is based on the three energies. Apara (Nara) is considered inferior energy, Parapara (Shakti) is intermediate energy and Para (Shiva) is supreme energy. Trika Shaivism guides humans with inferior energy to progress toward supreme energy. The ultimate aim of Trika is to make the individual feel one with Shiva.
Nirguna bhakti is devotion to and worship of the Divine as formless (Niraakara). The term comes from the Sanskrit, “Nir” meaning “without”; “Guna”, meaning “qualities / properties” and bhakti, which means “devotion” or “faithfulness”.
Some scholars describe Nirguna Bhakti as the ultimate form of bhakti. It is devotion that lacks any desire for personal gain and is not motivated by any of the three Gunas Sattva (purity / harmony / goodness), Rajas (passion / driven / egoistic) and Tamas (negative / disorder / lethargy).
To reach the masses, she spread her teachings and spiritual experiences in Kashmiri language only. She is also the creator of a style of mystic poetry called Vatsun or Vakhs, literally meaning “speech”. Her Vakhs are the earliest compositions in the Kashmiri language and are an important part in the history of Kashmiri literature.
Her Vakhs have played a very important role in shaping the Kashmiri language and literature. In Sanskrit Literature she is also known as “Lalla Yogeshwari” and she played a very important role to conveying the messages of philosophical teachings and collective spiritual behavior of the masses. Lalleshwari (Lal Ded) was a rare genius and is highly regarded as a saint and poetess by all Kashmiris, Hindus and Muslims.
In one of her well known Vakhs, she emphasizes on the fact that there is no distinction between the people of different faiths. In many of her verses, she even defied the patriarchal authority of the Guru.
Vakh (Kashmiri):
Nath! Na paan na parajonum
Sadayi boodum yee kva deeha
Cha bo cha myula no jonum
Cha kuss bba khwassh chyooh sandiha
Translation :
My lord, I never made any distinction between mine and other’s. I always inflicted suffering on this cursed body. “You are I” and “I am You” this mystery of identification was always beyond my comprehension. My doubt remained about answer to these questions “Who are You” and “Who am I”.
The life story of Lalleshwari (Lal Ded) resembles almost to 12th century Sharane Akkamahadevi. Both Sharane Akkamahadevi and Lalleshwari (Lal Ded) were known to be spiritual poetesses and challenged the ideas of caste system, social & religious discrimination, rejected conventional society tenets. If we compare the socio-religious ambience during the mediaeval Indian period, on one side there was a fire trap and exploitation of religious tenets of the priest’s cabal and on the other side the breeze of social equality order. In this period of turbulence, Lalleshwari (Lal Ded) and Akkamahadevi are the two pinnacles of spiritual ascetics emerged as icons of spiritual inspirations.
Even after @900 years, the moment we hear the name Akka Mahadevi, there are hundreds of questions and curiosities will arise in our mind. Her childhood life, marriage, the long journey from her birth place Udutadi to Kalyan and to Shrishaila all these matters will occupy our mind. The life sketch of Akka Mahadevi has a special place in the history of spiritual world. Its continuous flow of fountain of knowledge and wisdom. Being in the physical word, she has crossed beyond that physical world. Being within the boundary, she has the place above the boundary. A valiant promoter of metaphysical tenets, a great poetess Akka Mahadevi still is a lamp of knowledge for us.
Right from her childhood, Akka Mahadevi was in search of her Lord Chennamallikarjuna and filled his name in her body and mind. One of her Vachana says about her inner soul.
ಉದಯದಲೆದ್ದು ನಿಮ್ಮ ನೆನೆವೆನಯ್ಯಾ,
ಕಸದೆಗೆದು ಚಳೆಯ ಕೊಟ್ಟು
ನಿಮ್ಮ ಬರವ ಹಾರುತಿರ್ದೆನಯ್ಯಾ.
ಹಸೆ ಹಂದರವನಿಕ್ಕಿ
ನಿಮ್ಮಡಿಗಳಿಗೆ ಮಾಡಿಕೊಂಡಿರ್ದೆನಯ್ಯಾ.
ಚನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯಾ,
ನೀನಾವಾಗ ಬರುವೆಯಯ್ಯಾ ಎನ್ನ ದೇವಾ.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-795 / ವಚನ ಸಂಖ್ಯೆ-79)
Transliteration:
Udayadaleddu nimma nenevenayya
Kasadegedu cheleya kottu
Nimma barava haaruttidderdenayya
Hase handaravanikki
Nimmadigalige madikondirdenayya
Chennamallikarjunayya
Neenavaga baruveyayya enna deva.
Translation:
The moment I woke up early in the morning I think of you
Clean the floor in front of our home, sprinkling the water.
Awaiting your arrival in front of our home
Put a canopy with green leaves to see your holy feet there
My lord Chennamallikarjuna, when will you come.
Meaning:
There is not a fraction of a second, she forgets her divine lord Chennamallikarjuna. He occupies Akka Mahadevi mind – waking up, walking, working and in her every moment of life.
The same thought process we can find in following 2 Vakhs of Lalleshwari (Lal Ded).
- Vakh (Kashmiri):
Chaloon chooya vrujamal ta trataya
Chaloon chooya mandinyana ghatakaar
Chaloon choo paan panuna kadoona grataya
Haath maali santoosha vaati paanaya
Translation:
Patience to endure lightning and thunder,
Patience to face darkness at noon,
Patience to go through a grinding-mill
Be patient whatever befalls, doubting not
that He will surely come to you.
Meaning:
There are so many hurdles to see a God in our awakening. We should have patience to face lightening, thunder and darkness. Have patience to churn under the grinding mill. All these are should be faced to see a God within ourselves.
- Vakh (Kashmiri):
Yi yi karu’m suy artsun
yi rasini vichoarum thi mantar
yihay lagamo dhahas partsun
suy Parasivun tanthar”
Translation:
Whatever work I did become worship of the Lord; Whatever word I uttered became a prayer; Whatever this body of mine experienced became the sadhana of Saiva Tantra illumining my path to Parmasiva.
Looking at the above Vachana of Akka Mahadevi & 2 Vakhs of Lalleshwari (Lal Ded), both are spiritually matured persons and right from their childhood both are inclined to their inspirational God whom they worshipped.
Akka Mahadevi married, at an early age, to a person (King Kaushika) with whom she did not had the interest to marry. More or less it was a forced marriage. She was not having a pleasant married life, as Akka Mahadevi already accepted her God Chennamallikarjuna as her companion. In the same way Lalleshwari (Lal Ded) also married to a person with whom she did not had the happy married life.
Akka Mahadevi in one of the Vachana, says about the bad behaviors of Kaushika.
ಕೈಸಿರಿಯ ದಂಡವ ಕೊಳಬಹುದಲ್ಲದೆ,
ಮೈಸಿರಿಯ ದಂಡವ ಕೊಳಲುಂಟೆ?
ಉಟ್ಟ ಉಡಿಗೆಯ ಸೆಳೆದುಕೊಳಬಹುದಲ್ಲದೆ,
ಮುಚ್ಚಿ ಮುಸುಕಿರ್ದ ನಿರ್ವಾಣವ ಸೆಳೆದುಕೊಳಬಹುದೆ?
ಚನ್ನಮಲ್ಲಿಕಾರ್ಜುನದೇವರ ಬೆಳಗನುಟ್ಟು ಲಜ್ಜೆಗೆಟ್ಟವಳಿಗೆ
ಉಡುಗೆ ತೊಡುಗೆಗಳ ಹಂಗೇಕೋ ಮರುಳೆ.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-804 / ವಚನ ಸಂಖ್ಯೆ-179)
Transliteration:
Kai siriya dandava kolabahudallade
Mai siriya dandava kolalunte?
Utta udigey seledukolabahudallade,
Muchchi musukirda nirvanava seledukolabahude?
Chennamallikarjunadevara belaganuttu lajjegettavalige
Uduge todugegala hangeko marule?
Translation:
You can forcefully grab hold of the wealth on hand,
But, can you forcefully grab hold of the wealth of the body?
You can forcefully grab hold of the cloths from my body,
But, can you forcefully grab hold of the nakedness of my inner consciousness/awareness?
I am the one who wears the brightness showered upon me and became naked shamelessly in front of my Lord Chennamallikarjuna.
Meaning:
The lusty King Kaushika infatuated by the beauty of Akka Mahadevi, tried to molest her by forcefully snatching her dress. She gave a blunt reply to Kaushika. You can’t force me to the materialistic life. She says, I am already married to my Lord Chennamallikarjuna.
By giving befitting reply to Kaushika, Akka Mahadevi decided to leave the palace of Kaushika shedding all her cloths and covering herself only with her long hair.
The story of Lalleshwari (Lal Ded) also carries the same narratives as Akka Mahadevi. Lalleshwari (Lal Ded) married at the tender age. She was illtreated by her mother-in-law. It was inhuman and cruel. She mistreated and abused her so much that Lalleshwari (Lal Ded) had often go to sleep hungry. It was the most horrifying life she spent. According to a story, as I mentioned in the early paragraphs in this article, her mother-in-law used to put boulders in her plate at meal time. She would then cover with a thin layer of boiled rice so that others may feel that Lalleshwari (Lal Ded) plate was full. A Vakh substantiate all about this story.
Vakh (Kashmiri):
Hond martan kin kath
Lalli nalavath tsuli na Zanh
Translation :
They may kill a big sheep or a small it makes no difference to Lalla. Lalla will have her Lump of stone always for dinner.
Her mother-in-law even tried to poison her and also told her son that Lalleshwari (Lal Ded) was unfaithful to him. Notwithstanding the graciousness and pure character, the mother-in-law persisted in her harassment, and ultimately succeeded in driving her out of the house.
Vakh (Kashmiri):
Aami panedh sadras naw ches laman
Kati bozi daya myon metidiyi tar.
Aamyen taakyen pany chum srravaan
Zuv chum brimaun gachuha gaar.
Translation :
I am pulling my boat with yarn; Will God listen to my prayers and will ferry me across. These worldly attachments which duly came into conceivable senses
My conscious soul is eager to set for my real home.
Akka Mahadevi pulled out herself from the palace of Kaushika by rejecting everything including the cloths. She started walking towards Kalyana, the city where Basavanna and Basavadi Sharana started a movement to make an egalitarian society. The road to Kalyana was not an easy path. It passes through a dense forest. Can you imagine, how tough it was for a lady walking naked in search of her soulmate in a dense forest? No, it was not an easy job. She has to walk through lot of hurdles and humiliations on her way to Kalyana.
A beauty at its peak Akka Mahadevi was a beautiful woman. This beauty made her to suffer from the people of lust and longing. They even used to throw stones thinking she may be a mad. Akka Mahadevi pleaded them not to torture. In one of her Vachana she made this request.
ಮುಡಿಬಿಟ್ಟು ಮೊಗಬಾಡಿ ತನುಕರಗಿದವಳ
ಎನ್ನನೇಕೆ ನುಡಿಸುವಿರಿ? ಎಲೆ ತಂದೆಗಳಿರಾ
ಬಲುಹಳಿದು ಭವಗೆಟ್ಟು ಛಲವಳಿದು ಭಕ್ತೆಯಾಗಿ
ಚನ್ನಮಲ್ಲಿಕಾರ್ಜುನನ ಕೂಡಿ ಕುಲವಳಿದವಳ
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-820 / ವಚನ ಸಂಖ್ಯೆ-336)
Transliteration:
Mudi bittu moga baadi tanu karagidavala
Ennaneke nudisuvuri? Ele tandegalira
Baluhalidu bhavagettu chalavalidu bhakteyagi
Chennamallikarjunana koodi kulavalidavala.
Translation:
Loosened my hair, face withered, body shrunk,
Why do you force me to talk? O’ fathers
She has no strength of limbs, lost the world, lost the will power,
Lost all that comes from my caste, the moment married to Chennamallikarjuna.
Meaning:
O’ my brothers don’t bother me with your evil eyes. I am already tired due to the long journey from Udutadi. Married to my soulmate Chennamallikarjuna. Be kind to me please. Akka Mahadevi facing all the people who teases and taunts started journey towards Kalyana.
We can see almost similar narrative with Lalleshwari (Lal Ded). Disappointments in love and domestic life ultimately led Lalleshwari (Lal Ded) to renounce the worldly life, she turned into an ascetic and became a wandering singer. For this final blow of brutality started Lalleshwari (Lal Ded) on her inspired career of a wandering homeless and a great liberator and savior. She started moving from village to village, town to town, almost semi-nude form wearing tattered garments mere rags, spreading the message of true worship, non-duality, piety and inward search. She was vividly conscious about the impermance of the mundane worldly things. Lalleshwari (Lal Ded) was full of zest for life and used to dance and sing wherever she went. Due to her beauty some of the evil eyed people tried to harass he. She expressed her grief in the following Vakhs.
- Vakh (Kashmiri):
Vreeda (Laaj) kee saankal kab toot jaayegi?
Jab auro ke ulaahano ched aur hangi makhoul ko sahan karoongi
Lajja ka yaha avarana kab jal jaayega?
Jab antarman ka svachchanda Ghoda (Chanchal Man)
sadha kar niyantrita rahega.
Translation :
When will my shackle and chain of shyness and hesitation break? When will I tolerate the hecklings, jeers and mocking of people of evil eyes? When shall the cover of hesitation burn away? When my fickle mind will understand my inner consciousness?
- Vakh (Kashmiri):
Aasa bol pandinyam saasa,
Mya mani vaasa sveed naan a hiye.
Bva yod sahaj Shankar bhankcha aasa,
Mukaris saasa mal kya pyaye.
Translation :
I don’t regret the bad names uttered even a thousand times. When a devotee keeps Shankar within, such things can’t disturb him. If dirt is thrown on a heap of garbage, it remains unaffected.
As Akka Mahadevi requesting to the people not to torture, Lalleshwari (Lal Ded) also ignores people who tortured her. Lalleshwari (Lal Ded) says, those who abuse and torture me is like throwing dirt on a heap of garbage. I feel their act is to judge me from their own perspective. I am a sincere seeker and disciple of Shankar, I will not be affected by such ordinary and low-level act. Both Akka Mahadevi and Lalleshwari (Lal Ded) faced the tortures from people in their journey towards inner awakening and enlightenment.
Vakh (Kashmiri):
Lyak ta thavak pyatha shor jhyucham,
Nyanda sapanima patha bront tanyu,
Laal chchapas kal jhaah no chchayanima,
Aad yali sapanisa vyapihe kyaha.
Translation :
I became quite strong when people called me by bad names, abuses and backbiting, which is running from ages. Lalla’s inner consciousness is now filled with knowledge and the language with which people curse me will not deter from my spiritual path. Lal is now seasoned and cool person and never disturbed like the filled pot never makes noise.
Akka Mahadevi also consoles herself, like Lalleshwari (Lal Ded) and marched forward with a great courage. In her Vachana she emphasized her commitment.
ಹೆದರದಿರು ಮನವೆ ಬೆದರದಿರು ತನುವೆ
ನಿಜವನರಿತು ನಿಶ್ಚಿಂತನಾಗಿರು
ಫಲವಾದ ಮರನ ಕಲ್ಲಲಿ ಇಡುವುದೊಂದು ಕೋಟಿ
ಎಲವದ ಮರನ ಇಡುವರೊಬ್ಬರ ಕಾಣೆ
ಭಕ್ತಿಯುಳ್ಳವರ ಬೈವರೊಂದು ಕೋಟಿ
ಭಕ್ತಿಯಿಲ್ಲದವರ ಬೈವರೊಬ್ಬರ ಕಾಣೆ
ನಿಮ್ಮ ಶರಣರ ನುಡಿಯೆ ಎನಗೆ ಗತಿ
ಸೋಪಾನ ಚನ್ನಮಲ್ಲಿಕಾರ್ಜುನಾ
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-831 / ವಚನ ಸಂಖ್ಯೆ-428)
Transliteration:
Hedaradiru manave bedaradiru tanuve
Nijavanaritu nischintanagiru
Phalavaada marana kallalli iduvudondu koti
Elavada marana iduvarobbara kaane
Bhaktiyullavara baiyuvarondu koti
Bhaktiyilladavar baivarobbar kaane
Nimma sharanara nudiye enage gati
Sopana Chennamallikarjuna.
Translation:
O’ mind don’t get afraid, O’ body don’t get frightened,
Understand the reality and be calm and assured.
People will throw stone to a tree with full of fruits.
People will not throw stone to a tree which do not have the fruits.
People will scold only the followers of rituals and culture.
No one will scold the people do not have the devotion.
The words of appreciations from Sharanas are enough for me to satiate my devotion towards Chennamallikarjuna. It is like a ladder for me.
Meaning:
Whatever may be the conditions and situations I faced during my journey towards Kalyana, I am not afraid of any thing which comes on my way. For people I am like a tree which is full of fruits.
Lalleshwari (Lal Ded) consoles herself the same way as Akka Mahadevi. In her following 2 Vakhs she highlighted her commitment.
- Vakh (Kashmiri):
Latan dund maajh laarayom vatan
Aakeeya haavanam akichiya vath
Yim-yim bojan tim kon matan
Lali booj shatan kuniya kath
Translation :
My strength in the body and power of walking gone down, while roaming around. Lots of people gave their ideas according to their own mind. But, Lalleshwari (Lal Ded) did not take their views seriously. Lalleshwari (Lal Ded) heard only one thing from hundreds of people, which is right to her consciousness.
- Vakh (Kashmiri):
Shoonyaka maadaan kodum panas
Mya Lali roojam na bvad na hosh
Bhedo sapanis panaya panas
Ada kami gili phol Lali pamposha
Translation :
Lalleshwari (Lal Ded) alone traversed across the plane of Shoonya ground (The ultimate attainment of awareness), Besides the fact that lot of people taunted, tortured and humiliated. After all that pain, came upon the secret of self-realization. It’s like a dream come true for Lalleshwari (Lal Ded) like the lotus bloomed in the lake with full of mud.
When it comes to Akka Mahadevi, we can see every single person looked at her as a beautiful woman. But, she ignored every aspect of the humiliation and torture with consciousness and commitment towards her soulmate Chennamallikarjuna. In her Vachana reveals her mind.
ಎರದ ಮುಳ್ಳಿನಂತೆ ಪರಗಂಡರೆನಗವ್ವಾ
ಸೋಂಕಲಮ್ಮೆ ಸುಳಿಯಲಮ್ಮೆ
ನಂಬಿ ನಚ್ಚಿ ಮಾತಾಡಲಮ್ಮನವ್ವಾ
ಚನ್ನಮಲ್ಲಿಕಾರ್ಜುನನಲ್ಲದ ಗಂಡರಿಗೆ
ಉರದಲ್ಲಿ ಮುಳ್ಳುಂಟೆಂದು ನಾನಪ್ಪಲಮ್ಮೆನವ್ವಾ.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-797 / ವಚನ ಸಂಖ್ಯೆ-105)
Transliteration:
Erada mullinante paragandarenagavva
Sonkalamme suliyanamme
Nambi nachchi maatadalammanavva
Chennamallikarjunanallada gandarige
Uradalli mulluntendu nanappalammenavva.
Meaning:
Men other than her soulmate Chennamallikarjuna, for Akka Mahadevi, they are like a thorn of a tree. She further says, I won’t touch them, roam around them and even won’t speak to them. Men other than Chennamallikarjuna, they are like a fang of a scorpion. I can’t even imagine to touch them.
It’s a great philosophy of mind and consciousness. The psychologists say, for every action and reaction by the human body is because of the mind. In this context we need to understand Akka Mahadevi as a philosophy of beauty as well as philosophy of doctrines.
There are many questions arise about her hunger and staying at night during her journey. One of the Vachana of Akka Mahadevi gives the clarification.
ಹಸಿವಾದಡೆ ಊರೊಳಗೆ ಭಿಕ್ಷಾನ್ನಗಳುಂಟು.
ತೃಷೆಯಾದಡೆ ಕೆರೆ ಹಳ್ಳ ಬಾವಿಗಳುಂಟು.
ಅಂಗಶೀತಕ್ಕೆ ಬೀಸಾಟ ಅರಿವೆಗಳುಂಟು.
ಶಯನಕ್ಕೆ ಹಾಳು ದೇಗುಲಗಳುಂಟು.
ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯಾ,
ಆತ್ಮಸಂಗಾತಕ್ಕೆ ನೀನೆನಗುಂಟು.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-829 / ವಚನ ಸಂಖ್ಯೆ-410)
Transliteration:
Hasivadade oorolage bhikshannagaluntu.
Trusheyadode kere halla bavigaluntu.
Angasheetakke beesaata arivegaluntu.
Shayanakke haalu degulagaluntu.
Chennamallikarjunayya,
Aatmasngatakke neenaguntu.
Meaning:
I will satiate my hunger by begging for food in the town. Whenever I feel thirsty, drink the water from lakes, wells and streams. I will find discarded cloths whenever I feel cold. To sleep and take shelter, there are ruined temples. I have my lord Chennamallikarjuna as a companion for my soul.
It was not an easy journey for her. The way Akka Mahadevi narrates about food, water and shelter, we find her as a great determined person to pursue a mystical life, that compels rejection of worldly life.
We also see the same thing when we read Vakhs of Lalleshwari (Lal Ded). One of the Vakh narrate about her hunger and thirstiness.
Vakh (Kashmiri):
Khyana khyana karan kun no vatakha,
Na khyana gachchaka ahankari,
Somukh khya maali somuya aasakha,
Sami khyana mucharanai baranyana taaree.
Meaning:
You will not get anything by continuously eating, but the person keeping a fast may
become egoistic. Have just enough food to keep you alert. If you have a proper and adequate diet, then the doors will open.
Akka Mahadevi on her way to Kalyana, might not have bothered to think about food and shelter. That’s why she says, from now on I will not beg for food and shelter. Her Vachana says it all.
ಒಡಲ ಕಳವಳಕ್ಕಾಗಿ ಅಡವಿಯ ಪೊಕ್ಕೆನು.
ಗಿಡುಗಿಡುದಪ್ಪದೆ ಬೇಡಿದೆನೆನ್ನಂಗಕ್ಕೆಂದು.
ಅವು ನೀಡಿದವು ತಮ್ಮ ಲಿಂಗಕ್ಕೆಂದು.
ಆನು ಬೇಡಿ ಭವಿಯಾದೆನು; ಅವು ನೀಡಿ ಭಕ್ತರಾದವು.
ಇನ್ನು ಬೇಡಿದೆನಾದಡೆ ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯಾ, ನಿಮ್ಮಾಣೆ.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-799 / ವಚನ ಸಂಖ್ಯೆ-120)
Transliteration:
Odala kalavalakkagi adaviya pokkenu,
Gidugidudappade bedidenennangakkendu,
Avu needidavu tamma lingakkendu,
Aanu bedi bhaviyadenu; avu needi bhaktaraadavu,
Innu bedidenaadade Chennamallikarjunayya, nimmane.
Meaning:
To satiate my hunger, rushed towards forest. For the sake of my body, I begged every tree after tree to give me fruits to satisfy my hunger. They gave me fruits, which they have that culture of giving. I became a worldly human by begging. They became devotees by giving to me. O’ my lord Chennamallikarjuna, I swear in front of you that, I never shall beg again.
When we read a Vakh of Lalleshwari (Lal Ded), it narrates about her journey in the deep forest.
Vakh (Kashmiri):
Shaya ban shashikal vujamu,
Prakruta honjhaam pvn sootiya,
Lolaki naar vaalij bujam,
Shankar lobum tamiy sootiya.
Meaning:
I saw Moon only when I crossed six forests. I shall keep my soul with the Prana Vayu. I found the path to see Shankar by burning my heart in the fire of love.
In the above Vakh of Lalleshwari (Lal Ded) explains that, wandering in the deep forest was not an easy path. She was able to see the crescent moon (Shashikal) only after passing through six forests. With help of “Pavan” meaning Prana Vayu, I could be free from the worldly life. As I could fill my heart with the love and faith only after undergoing the pain of burning in the fire. The pain which I undergone is the path to find my lord Shankar, which is the abode of Shiva.
The way Akka Mahadevi consoles herself by the suffering during her journey through deep forest is amazing. She said in one of her Vachana about how she has overcome those tough times.
ಆರೂ ಇಲ್ಲದವಳೆಂದು ಅಳಿಗೊಳಲುಬೇಡ ಕಂಡೆಯಾ?
ಏನ ಮಾಡಿದಡೂ ಆನಂಜುವಳಲ್ಲಾ.
ತರಗೆಲೆಯ ಮೆಲಿದು ಆನಿಹೆನು,
ಸರಿಯ ಮೇಲೊರಗಿ ಆನಿಹೆನು,
ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯಾ, ಕರ ಕೇಡನೊಡ್ಡದಡೆ
ಒಡಲನು ಪ್ರಾಣವನು ನಿಮಗರ್ಪಿಸಿ ಶುದ್ಧಳಹೆನು.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-793 / ವಚನ ಸಂಖ್ಯೆ-63)
Transliteration:
Aaroo illadavalendu aligolalubeda kandeya?
Ena madidadoo aananjuvalalla.
Taragaley melidu aanihenu.
Sariya meloragi aanihenu.
Chennamallikarjunayya, kara kedanoddidade,
Odalanu praanavanu nimagarpisi shuddhalaheni.
Meaning:
Don’t get panic by the fact that no one is there to look after you. I won’t get upset and get fear of being alone. I shall eat the heap of fallen vegetations. I shall sleep on the edge of a sharp sword. Even my lord Chennamallikarjuna gives me all sorts of trouble, I shall become pure with offering my body to him.
Akka Mahadevi never felt loneliness during her journey. She accepted each and every problem and the untoward incidents as a gift of her Lord Chennamallikarjuna and adjusted to situations. The above vachana of Akka Mahadevi says it all.
We see the fearless attitude towards the problems arise in the life as faced by Akka Mahadevi and we also find the same tenets as we go through the below Vakh of Lalleshwari (Lal Ded):
Vakh (Kashmiri):
Chalun chchoo ujhamal ta tratai,
Chalun chchoo mandinyana ghatakaar,
Chaaloon chchoo paan panun kadoon gratai,
Jhaat maali santoosh vaati paanai.
Meaning:
Acceptance or Tolerance is like thunder and lightning storm. Acceptance or Tolerance is like dimness of a moon. Acceptance or Tolerance is like crushing yourself in a mill. If you are gratified what you have, you will definitely get it.
Tolerance teaches us how to deal with the loneliness. That’s what both Lalleshwari (Lal Ded) and Akka Mahadevi said in the above Vakh and Vachana respectively. That’s what we see greatness of being alone and facing problems individually with both Lalleshwari (Lal Ded) and Akka Mahadevi.
Akka Mahadevi’s love and affection towards nature & environment of is entirely amazing and exceptional. On her way to Kalyana, she saw river, streams, trees, birds and animals with piousness, religiousness and passion. Akka Mahadevi saw her lord Chennamallikarjuna in all these biological and non-biological nature. In her many Vachanas we can find her love with nature. To mention we will see 3 of her Vachanas here.
ಚಿಲಿಮಿಲಿ ಎಂದು ಓದುವ ಗಿಳಿಗಳಿರಾ ನೀವು ಕಾಣಿರೆ ನೀವು ಕಾಣಿರೆ
ಸರವೆತ್ತಿ ಪಾಡುವ ಕೋಗಿಲೆಗಳಿರಾ ನೀವು ಕಾಣಿರೆ ನೀವು ಕಾಣಿರೆ
ಎರಗಿ ಬಂದಾಡುವ ತುಂಬಿಗಳಿರಾ ನೀವು ಕಾಣಿರೆ ನೀವು ಕಾಣಿರೆ
ಕೊಳನ ತಡಿಯೊಳಾಡುವ ಹಂಸೆಗಳಿರಾ ನೀವು ಕಾಣಿರೆ ನೀವು ಕಾಣಿರೆ
ಗಿರಿ ಗಹ್ವರದೊಳಗಾಡುವ ನವಿಲುಗಳಿರಾ ನೀವು ಕಾಣಿರೆ ನೀವು ಕಾಣಿರೆ
ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನನೆಲ್ಲಿದ್ದಹನೆಂದು ಹೇಳಿರೆ
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-807 / ವಚನ ಸಂಖ್ಯೆ-204)
Transliteration:
Chilimili endu oduva giligalira neevu kaanire neevu kaanire
Saravetti paaduva kogilegalira neevu kaanire neevu kaanire
Eragi bandaduva tumbigalira neevu kaanire neevu kaanire
Kolana tadiyoladuva hansegalira neevu kaanire neevu kaanire
Giri gahvaradoladuva navilugalira neevu kaanire neevu kaanire
Chennamallikarjunanelliddahanendu helire.
Meaning:
O’ my dear singing parrots please tell me, have you seen have you seen? O’ my dear playfully bouncing bees please tell me have you seen have you seen? O’ my dear swan playing in the lake please tell me have you seen have you seen? O’ my dear peacock dancing in the hills and caves please tell me have you seen have you seen? I beg you, I request you tell me where my lord Chennamallikarjuna is?
Akka Mahadevi spoke to all birds and animals during her journey through the forest, hills and streams. She asks them about her lord Chennamallikarjuna.
ಗಿರಿಯಲ್ಲಲ್ಲದೆ ಹುಲ್ಲುಮೊರಡಿಯಲ್ಲಾಡುವುದೆ ನವಿಲು?
ಕೊಳಕ್ಕಲ್ಲದೆ ಕಿರುವಳ್ಳಕ್ಕೆಳಸುವುದೆ ಹಂಸೆ?
ಮಾಮರ ತಳಿತಲ್ಲದೆ ಸರಗೈವುದೆ ಕೋಗಿಲೆ?
ಪರಿಮಳವಿಲ್ಲದ ಪುಷ್ಪಕ್ಕೆಳಸುವುದೆ ಭ್ರಮರ?
ಎನ್ನ ದೇವ ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಂಗಲ್ಲದೆ
ಅನ್ಯಕ್ಕೆಳಸುವುದೆ ಎನ್ನ ಮನ?
ಪೇಳಿರೆ ಕೆಳದಿಯರಿರಾ
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-805 / ವಚನ ಸಂಖ್ಯೆ-189)
Transliteration:
Giriyalallade hullumoradiyalladuvude Navilu?
Kolakkallade kiruvallakkelasuvade Hanse?
Maamara talitallade saragaivude Kogile?
Parimalavillada pushpakkelasuvude Bhramara?
Enna deva Chennamallikarjunangallade
Anyakkelasuvude enna mana pelire Keladiyara?
Meaning:
Can a peacock dance in the meadow rather than the mountain? Can a Swan swim in the shallow pond rather than a lake? Can a Cockoo sing in the season other than the mango ripening season? Can a be crave for a fragrance less flower? O’ my dear sisters can my heart pine for anything other than my lord Chennamallikarjuna?
Akka Mahadevi in this Vachana talks about the various characters of various birds, which speaks about the love towards the life on the earth. The same way Lalleshwari (Lal Ded) also loved the nature. The following Vakh refers to the same.
Vakh (Kashmiri):
man push tay yatsh pushaani
Bhaavaki kusam lagijeys puujhe
Shisharas goadda dijheys jhaldaani,
Tshwapi mantra Shankara swaatam-vuze.
Meaning:
Mind is the florist and the flower girl a devotee, who brings the flower every day to worship the flower of faith. He should be worshipped with the flowers of faith and bathed in the nectar of the Mystical Moon. To awaken the faith, silence is the only mantra. The deep silence of the mind that awakens the inner consciousness.
Finally, Akka Mahadevi reaches Kalyana. When she reached the outer side of the Kalyana, people of Kalyana were eager to see her. In one Vachana of Akka Mahadevi, she describes Kalyana city in her own spiritual way.
ಕಲ್ಯಾಣವೆಂಬುದಿನ್ನಾರಿಗೆ ಹೊಗಬಹುದು?
ಹೊಗಬಾರದು, ಅಸಾಧ್ಯವಯ್ಯಾ.
ಆಸೆ ಆಮಿಷ ಅಳಿದಂಗಲ್ಲದೆ ಕಲ್ಯಾಣದತ್ತಲಡಿಯಿಡಬಾರದು.
ಒಳಹೊರಗು ಶುದ್ಧನಾದಂಗಲ್ಲದೆ ಕಲ್ಯಾಣವ ಹೊಗಬಾರದು.
ನೀನಾನೆಂಬುದ ಹರಿದಂಗಲ್ಲದೆ
ಕಲ್ಯಾಣದ ಒಳಗು ತಿಳಿಯಬಾರದು.
ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಂಗೊಲಿದು ಉಭಯ ಲಜ್ಜೆ ಅಳಿದೆನಾಗಿ
ಕಲ್ಯಾಣವಂ ಕಂಡು ನಮೋ ನಮೋ ಎನುತಿದ್ದೆನು.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-801 / ವಚನ ಸಂಖ್ಯೆ-147)
Transliteration:
Kalyanavembudinnarige hogabahudu?
Hogabaradu, asaadhyavayya.
Ase aamisha alidangallade kalyanadattaladiyirabaradu.
Olahoragu shuddhanaadangadallade kalyanava hogabaradu.
Neenanembuda haridangallade
Kalyanada olagu tiliyabaradu.
Chennamallikarjunangolidu ubhaya lajje alidenagi
Kalyanavam kandu namo namo enutidfdenu.
Meaning:
Who can step into the Kalyana city? The ordinary people are can’t enter Kalyana. Those who are not having desires, lure and lust can only enter Kalyana. The people who are pure and perfect in both inner and outer consciousness and awareness are fit to enter Kalyana. Its not possible to understand the Kalyana city, only if you know yourself and understand yourself completely. I salute to the Kalyana city as I am aware of my own inner and outer consciousness and also the devotee of my lord Chennamallikarjuna.
Akka Mahadevi was clear in her view about purity and greatness of the Kalyana city. So, she embraces the Kalyana city with devotion and pride. Here in Kalyana she met lots of Sharanas (Devotees of formless God Shiva). Mainly she met with Mystic Messiah Allama Prabhu and Basavanna in Anubhava Mantapa and in Anubhava Mantapa raised lots of questions about her various incidents happened in her life. The conversation between Allama Prabhu and Akka Mahadevi is one of the greatest poetries in the history of Kannada literature.
The same way as Akka Mahadevi, Lalleshwari (Lal Ded) also was a travelling preacher, she led a strictly ascetic life. She travelled throughout her life in almost minimum cloths or nearly naked. Having forsaken all her living comforts by consciousness, promoted her experiences to the masses. During her journey she met many saints and spiritual leaders. Swami Paramananda Tirth and Sidha Srikanth (Sed Bayu / Sedh Mol) to name few of them. Lalleshwari (Lal Ded) became a disciple of a spiritual leader, Siddha Srikanth (Sed Bayu / Sedh Mol), who was a Shaivite. On the basis of her Vakhs, we can understand the depth of spiritual knowledge and clues about her initiation into yoga at the hands of her Guru, Siddha Srikanth (Sed Bayu / Sedh Mol), who was an accomplished siddha as a follower of the Shaivite path.
As we see in the case of Akka Mahadevi meeting many Sharanas and Allama Prabhu tested her knowledge and her inner consciousness. Very interesting resemblance with life of Lalleshwari (Lal Ded) and Akka Mahadevi. We can relate Lalla talks of her initiation into spirituality and of the remarkable effect of the guru mantra on her with Akka Mahadevi.
As Akka Mahadevi enters the court “Anubhava Mantapa” there was a pin drop silence in the convention. All were eagerly waiting to see Akka Mahadevi. Basaveshwara opened the session by introducing Akka Mahadevi.
ಕಾಯದ ಲಜ್ಜೆಯ ಕಲ್ಪಿತವ ಕಳೆದು,
ಜೀವದ ಲಜ್ಜೆಯ ಮೋಹವನಳಿದು,
ಮನದ ಲಜ್ಜೆಯ ನೆನಹ ಸುಟ್ಟು,
ಭಾವದ ಕೂಟ ಬೆತ್ತಲೆಯೆಂದರಿದು,
ತವಕದ ಸ್ನೇಹ ವ್ಯವಹಾರಕ್ಕೆ ಹುಗದು,
ಕೂಡಲಸಂಗಮದೇವಯ್ಯ, ಎನ್ನ ಹೆತ್ತ ತಾಯಿ
ಮಹಾದೇವಿಯಕ್ಕನ ನಿಲವ ನೋಡಯ್ಯಾ ಪ್ರಭುವೆ.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-104 / ವಚನ ಸಂಖ್ಯೆ-1144)
Transliteration:
Kaayada lajjeya kalpitava kaledu,
Jeevada lajjeya mohavanalidu,
Manada lajjeya nenaha suttu.
Bhavada koota bettaleyandaridu,
Tavakada Sneha vyavaharakke hugadu,
Kudalasangadevayya, enna hetta taayi
Mahadeviyakkana nilava nodayya prabhuve.
Meaning:
Not carrying the bashfulness of the nakedness of the body.
Not having the love & affection towards the life.
Burnt all that in the mind regarding material world.
Understood all the nakedness of every feelings.
Artificial longingness of all the friendships were cremated.
O’ my lord Kudalasangamadeva, she is my mother,
And, Prabhudeva look at the stance of Akkamahadevi.
Basavanna introduces Akka Mahadevi to Anubhava Mantapa in a very much classical and emotional way. Very interesting to know the spirituality and beauty of the language which Basavanna uses. He says:
Akka Mahadevi not at all carrying any thing from the material world. We can understand from her attire she does not have the attachment on her body. There are no attachments as male or female. Not carrying bitterness in her mind. Though she is naked, none of us having the bad intension to look at her. The greatness of Akka Mahadevi is that she reached the pinnacle of spirituality & respect and she is my mother.
Akka Mahadevi felt very much happy after listening word “My mother” from Basavanna. She salutes and greets the assembly in the Anubhava Mantapa. Then the proceedings started which created a history in the Vachana Literature world. As Akka Mahadevi reaches Kalyana with facing difficulties during her journey, Lalleshwari (Lal Ded) also met her spiritual teacher Siddha Srikanth (Sed Bayu / Sedh Mol) after struggling through the forest. We can get the glimpses her first meeting with her Guru in one of her Vakh.
Vakh (Kashmiri):
Gvaraya mol taya gvaraya maajya
Gvaraya divan netrana gash
Yogya chhaarisa vastra laagi
Chhuya punyasa bhaagi paapasa naasa.
Meaning:
Guru is father and Guru is mother. Guru has given vision to eyes. He may be wearing simple and undecorated outfits. But, only he is the partner in good karma – merits and removes sins.
Here Lalleshwari (Lal Ded) says about the importance of Guru in redefining the life. Guru shows the right path towards spiritual life. Outer looks of the Guru may be simple, but his inner consciousness to glitter the life of his disciple is very much bright. In the case of Lalleshwari (Lal Ded), her Guru Siddha Srikanth played important role to up bring her spiritual life. As a Guru he never thrown his tantrums or shows off his spiritual greatness on Lalleshwari (Lal Ded). Guru Siddha Srikanth shared his knowledge and removed the unwanted aspects or the impurities of mind.
Coming to Anubhava Mantapa, sitting at the center of the Anubhava Mantapa as a chairperson, Allama Prabhu questions Akka Mahadevi various soul finding questions. His intension has 2 parameters. One is to introduce the person who enters the Anubhava Mantapa and the other significant role is to show the highness of the knowledge the person carries, to the world. So, he continues the conversation with Akka Mahadevi. The very first question is heart touching question.
ಉದಮದದ ಯೌವನವನೊಳಕೊಂಡ ಸತಿ,
ನೀನು ಇತ್ತಲೇಕೆ ಬಂದೆಯವ್ವಾ?
ಸತಿ ಎಂದಡೆ ಮುನಿವರು ನಮ್ಮ ಶರಣರು.
ನಿನ್ನ ಪತಿಯ ಕುರುಹು ಹೇಳಿದಡೆ ಬಂದು ಕುಳ್ಳಿರು,
ಅಲ್ಲದಡೆ ತೊಲಗು ತಾಯೆ.
ನಮ್ಮ ಗುಹೇಶ್ವರನ ಶರಣರಲ್ಲಿ
ಸಂಗಸುಖಸನ್ನಿಹಿತವ ಬಯಸುವಡೆ
ನಿನ್ನ ಪತಿ ಯಾರೆಂಬುದ ಹೇಳೆ ಎಲೆ ಅವ್ವಾ.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-226 / ವಚನ ಸಂಖ್ಯೆ-956)
Transliteration:
A beautiful lady with beautiful looks of the body.
How did you appear here?
Our Sharanas here will get upset looking at your beauty.
Kindly tell your name of the husband and site here.
If not, get lost from here.
If you are really interested to involve in the sessions of Anubhava Mantapa,
Please disclose the name of your husband, O’ my dear mother.
Meaning:
You are a beautiful woman of beautiful body. Here in Anubhava Mantapa, all Sharanas maybe embarrassed to look at you if you are not married. Please you’re your name of husband and participate in the session. Otherwise you may go out from here.
The very first question from Allama Prabhu is very sharp. Tell the name of your husband or otherwise get lost from here. The truth is Allama Prabhu knows she abandoned her husband and came to Kalyana in search of spirituality. She is very much strong in her intellectual and inner awakening. Allama Prabhu wants to disclose her knowledge and her height she has climbed to the crest of spirituality.
This is how Akkamahadevi was introduced to the Anubhava Mantapa. In the due course of time she was accepted very well in the city of Kalyana and rose to get a highest respect as Akka meaning elder sister.
In the case of Lalleshwari (Lal Ded), her Guru Siddha Srikanth played important role to up bring her spiritual life. In her Vakh, she narrates about the teachings of her Guru.
Vakh (Kashmiri):
Gvarana vonanam kunooya vachun
Nyabra dopanam andraya achun
Sooya gou Lali mya vakh ta vachun
Tavai mya jhotum nangai nachun
Meaning:
My Guru said only one thing. What you search outside is there inside. This single advice has become Vakh and Vachana for Lalli. Then I started dancing freely.
Lalleshwari (Lal Ded) Says, after prolonged teachings, my Guru has told me “Whatever you look for outside, is already present within”. This became Vakh – the final Gurumantra for me and my Vachana – promise to him. He asked me to stop seeking others help. That was the time where in I enjoyed the ultimate happiness, that I rejected the outer world. I started travelling my path in “Nissanga Avastha”, (Nissanga meaning without any attachments). Her Guru Siddha Srikanth enlightened her inner awakening. Then she started writing Vakh freely. Those Vakhs till today gives enlightenment for readers.
As the discussion continues in the Anubhava Mantapa, Akkamahadevi explains how she defeated lust and desires:
ಅಂಗದ ಭಂಗವ ಲಿಂಗಮುಖದಿಂದ ಗೆಲಿದೆ.
ಮನದ ಭಂಗವ ಅರುಹಿನ ಮುಖದಿಂದ ಗೆಲಿದೆ.
ಜೀವದ ಭಂಗವ ಶಿವಾನುಭವದಿಂದ ಗೆಲಿದೆ.
ಕರಣದ ಕತ್ತಲೆಯ ಬೆಳಗನುಟ್ಟು ಗೆಲಿದೆ.
ಜವ್ವನದ ಹೊರಮಿಂಚಿನಲ್ಲಿ ನಿಮ್ಮ ಕಣ್ಣಿಂಗೆ ತೋರುವ
ಕಾಮನ ಸುಟ್ಟುರುಹಿದ ಭಸ್ಮವ ನೋಡಯ್ಯಾ?
ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನ,
ಕಾಮನ ಕೊಂದು ಮನಸಿಜನಾಗುಳುಹಿದಡೆ
ಮನಸಿಜನ ತಲೆಯ ಬರಹವ ತೊಡೆದೆನು.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-785 / ವಚನ ಸಂಖ್ಯೆ-3)
Transliteration:
Angada bhangava lingamukhadinda gelide.
Manada bhanava aruhina mukhadinda gelide.
Jeevada bhangava shivanubhavadinda gelide.
Karanada kattaleya belaganuttu gelide.
Javvanada horaminchinalli nimma kanninge toruva
Kamana sutturuhida bhasmava nodayya?
Chennamallikarjuna,
Kaamana kondu manasijanaguluhdade
Manasijana taleya barahava todedenu.
Meaning:
I burnt my desires of the body by inculcating the culture. I burnt my desires of mind by surrendering consciousness to the inner awakening. The love towards my life is burnt by being in the company of spiritual leaders (Sharanas Discourses). To put off my bad vision and the desires of my youth, I looked at the light of my lord Chennamallikarjuna. Can you see my Vibhuti after all my desires are burnt? I completely changed the face of God of Desires, by wiping out the predestination written on his forehead.
We say “Complete surrender to God” in literary world, this Vachana of Akkamahadevi is the beautiful example. She completely surrenders to her Lord Chennamallikarjuna by cleansing he Body and Mind by burning all sorts of desires of outer and inner awakening. She never allowed any type of desire to enter her body and mind. Lovely piece of evidence to show her height of purity and spirituality.
Now, let us turn towards Lalleshwari (Lal Ded), to find out the similar tenets. In her one of the Vakh Lalleshwari (Lal Ded) also reveals her intensions of burning the inner and outer desires.
Vakh (Kashmiri):
Atha ma travun khara baa
Looka hanja kvanga vaara khwayiya
Teen khus baa aari thar baa
Yati nanisa karatala pyayiya
Meaning:
Don’t allow your donkey to move freely. It may graze in someone else’s fields of saffron. Who will pay for your donkey’s mistakes? You only will be the target of sword.
A very beautiful metaphor Lalleshwari (Lal Ded) explains here. The mind is equated to a stray donkey. If its not in our control it will enter other’s garden and start grazing there. So, the seeker or the one who wants to learn has to pay heavy price for making the mind free to roam.
Both Akkamahadevi and Lalleshwari (Lal Ded) understood the tenet and principle of mind control and they continued to do this till the end of their life. Akkamahadevi might have spent around 5 years in the city of Kalyana. From Udutadi (her Birth place) to Kalyana she came only to see Basavanna and other spiritual dignitaries. In the Anubhava Mantapa she spent a very good time and she wrote @ 432 Vachanas. She explains the greatness, dignity and caliber of the people in the Anubhava Mantapa in one of her Vachana.
ಅಯ್ಯಾ, ನಿಮ್ಮ ಅನುಭಾವಿಗಳ ಸಂಗದಿಂದ
ಎನ್ನ ತನು ಶುದ್ಧವಾಯಿತ್ತು.
ಅಯ್ಯಾ, ನಿಮ್ಮ ಅನುಭಾವಿಗಳ ಸಂಗದಿಂದ
ಎನ್ನ ಮನ ಶುದ್ಧವಾಯಿತ್ತು.
ಅಯ್ಯಾ, ನಿಮ್ಮ ಅನುಭಾವಿಗಳ ಸಂಗದಿಂದ
ಎನ್ನ ಪ್ರಾಣ ಶುದ್ಧವಾಯಿತ್ತು.
ಅಯ್ಯಾ, ನಿಮ್ಮ ಅನುಭಾವಿಗಳು
ಎನ್ನ ಒರೆದೊರೆದು ಆಗುಮಾಡಿದ ಕಾರಣ,
ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯಾ ನಿಮಗಾನು ತೊಡಿಗೆಯಾದೆನಯ್ಯಾ.
(ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: ಒಂದು-2016 / ಪುಟ ಸಂಖ್ಯೆ-788 / ವಚನ ಸಂಖ್ಯೆ-27)
Transliteration:
Ayya, nimma anubhaavigala sangadinda
Enna tanu shuddhavaayittu.
Ayya, nimma anubhaavigala sangadinda
Enna mana shuddhavayittu.
Ayya, nimma anubhaavigala sangadinda
Enna prana shuddhavaayittu.
Ayya, nimma anubhaavigalu
Enna oredoredu aagu madida karana,
Chennamallikarjunayya, nimagaanu todigeyaadenayya.
Meaning:
O’ my lord please listen, with the company of your devotees my body, my mind and my life became pure and divine. Your devotees tested me as the Gold burns in the furnace. By doing so, I have become a beautiful ornament for you my Lord Chennamallikarjuna.
Icon of independency Akkamahadevi was never under the influence of any one. One day in the Anubhava Mantapa, she announced the desire to leave Kalyana and said she is going to Kadali Vana in Shrishaila. She was there till her last breath.
(Shrishaila, the place where Akkamahadevi spent her last days of life)
It is believed that, Lalleshwari (Lal Ded) is estimated to have died in 1373. We can find her a grave near Bijbehara, in Anantnag Dist. of Jammu & Kashmir, although there is no confirmation.
For many centuries the teachings and writings of both stalwarts Akkamahadevi and Lalleshwari (Lal Ded) were not came to limelight. There may be hundreds of excuses we can give but, slowly they caught up the literary world with great respect. There are great scholars of their times and all of them are touched the pinnacle of spiritual and literature field.
One thing which must be kept in mind is that Ramanand’s teaching and those who came after, for that matter, had no impact on Lalleshwari (Lal Ded) as Ramananda became popular between 1440 and 1518, Kabir written Dohas between 1440 and 1518, Tulsidas did not come till 1532 and Meerabai who was born in 1498, flourished much later. The question which arises that why they ignored Lalleshwari (Lal Ded). Our history books rarely talk about Lalleshwari (Lal Ded) and few times we see a vakh in literature books.
Jagadguru Swamy Ramananda or Ramanand Acharya was an Indian Hindu Vaishnava devotional poet saint of 14th Century. Born in Gaur Brahmin family, lived in the holy city Varanasi, the Ganga Basin area of Northern India. He is considered as a founder of the “Ramanandi Sampradaya” the largest monastic Hindu renunciant community in modern times. Ramananda is the author of many devotional poems. “Gyan Leela” and “Yoga Chintamani” are the 2 discourses written in Hindi. “Vaishnava Mata Bhaja Bhaskara” and “Ram Archana Paddati” are the Sanskrit works. His verse is mentioned in the Sikh holy book “Guru Granth Sahib”.
As on today, we find heated debates about the importance of mixed cultures, degradation of moral values and ethics. We observe and argue about the corruption and communalism, is seen as a major problem. Also, there is very much noise about Kashmiriyat and secularism all around. In this turbulent time, both Akkamahadevi and Lalleshwari (Lal Ded) and their teachings shall act as a guide. Both Akkamahadevi and Lalleshwari (Lal Ded) stands as most powerful symbol of culture and civilization and a reminder of how things should be.
That, Both Akkamahadevi and Lalleshwari (Lal Ded) were a rare genius-as a saint and as a poetess-is disputed by none, and is acknowledged by all in the literary and spiritual world. It is essentially through the Vachanas and Vakhs, which they uttered as direct outpourings from her heart rather than as consciously wrought poetic compositions, that both became very popular as a saint poetess in the history of literature world. During their closing days of their life, they became he moving spirits of the people.
Compiled & Written by:
Dr. VIJAYAKUMAR KAMMAR
“Savicharana” Near Sumathi English School,
Subhash Nagar, Kyathsandra,
Tumkur – 572 104. Karnataka-India.
Mob No. +91 9741 357 132.
e-Mail ID: vijikammar@gmail.com
References:
Remembering Lal Ded, the Kashmiri Yogini : Shonaleeka Kaul
LALLESHWARI- Light of wisdom in valley : Chiranjeevi Karnail
Lalla Vakhs : M. K. Raina.
I, Lalla-Poems of Lal Ded : Ranjit Hoskote.
Lal Ded: The Great Kashmiri Saint-Poetess : Dr. S. S. Toshkhani.
Daughters of the Vitasta : Prem Nath Bajaj.
Ph. D Thesis-Socio Cultural and Economic
Development in Kashmir under the Mughals
(1853 AD to 1753 AD) : Showkat Ahmad Dar.
Studies in Kashmiri : Jayalal Koul.
ಎಲ್ಲ ಎಲ್ಲೆ ಮೀರಿ-ಅನುವಾದ ಕೃತಿ : ಡಾ. ವಿಜಯಾ ಗುತ್ತಲ.
Readers are kindly requested to contact the author for any queries and suggestions please.
Co-Ordinator contact No. 9741 357 132 / e-Mail ID: info@vachanamandara.in
