Akkamahadevi’s Spiritual Journey

Mystic Warbles of Akkamahadevi, Translated by Basavaraj Naikar,
Authorspress, New Delhi, 2023, Pages 214, Price Rs 495 $25

In a world that is increasingly becoming complex and chaotic, the mystical verses of Akkamahadevi, a 12th-century woman saint from Karnataka, translated into English by Professor Basavaraj Naikar, offer a beacon of hope and guidance for the present and coming generations. Akkamahadevi, who was a pioneer of the Veerashaiva movement in Karnataka, was known for her intense devotion to Lord Shiva and her profound spiritual insights. She left behind a legacy of powerful and intensely personal mystical verses, a testament to her unwavering devotion to Shiva, whom she addressed as "Chennamallikarjuna". Her verses, which are imbued with a deep sense of longing and yearning for the divine, provide a roadmap for course-plotting through the spiritual and social crises that confront us today. Her emphasis on the importance of self-realisation and self-transcendence, for example, is particularly relevant in a world that is increasingly materialistic and consumerist. Her focus on the importance of compassion, empathy, and kindness towards all beings is a much-needed reminder in a world that is often characterised by division, conflict, and strife.

The beauty of Akkamahadevi’s verses lies in their simplicity and directness. She speaks from the heart, expressing her innermost feelings and experiences in a language that is both accessible and inspiring. Her poetry is imbued with a sense of urgency and passion, reflecting her deep commitment to her spiritual path. At the same time, her verses are infused with a profound wisdom and insight, offering insights into the nature of the self, the world, and the divine. Akkamahadevi’s poetry also offers a powerful critique of the social norms and values of her time, many of which continue to persist in contemporary society. Her rejection of societal conventions and expectations, her insistence on the importance of individual freedom and autonomy, and her advocacy for the equal rights and dignity of all beings are all themes that resonate deeply with contemporary concerns.

Professor Basavaraj Naikar's translation of Akkamahadevi’s verses is a commendable effort, faithful to the original text and capturing the essence and spirit of her poetry. The translation is clear, lucid, and accessible to a wide audience, regardless of their background or familiarity with mystical poetry. The translator masterfully navigates the nuances of the original Kannada verses, capturing their literal meaning and underlying emotional intensity and spiritual depth. He has meticulously researched the historical and cultural context of her work, providing valuable insights that enhance the reader's understanding and appreciation. This book is not just a collection of ancient poems; it offers profound wisdom and guidance that resonates even in the modern era. This translation is an invaluable contribution to academic scholarship and spiritual exploration, ensuring that the wisdom and spiritual secrets embedded within Akkamahadevi’s verses continue to inspire and enlighten present and future generations.

Akkamahadevi, born in 1130 in Udutadi, believed in the value of knowledge and discarded gender, fortune, wealth, or caste disparities. She wrote vachanas, free verses, and prose poems about her quest for knowledge, making significant contributions to Indian feminist and social epistemology. Akkamahadevi was initiated into spirituality by her family guru, Sri Gurulingadeva, at the age of eight. Later, her spiritual guide and guru was Allamaprabhu. She paid tribute to her guru, focusing on Deeksha, the spiritual birth of an individual, and the spirit of surrender to the guru, expressed through Lingayatism and Sanatan Dharma. Her marriage to King Kaushika is a topic of debate among scholars. Some believe she was forced into marriage on the condition of not disrupting her religious practice, while others believe she never married anyone except her divine lord Chennamallikarjuna. In a revolt against her forcibly married husband, she stripped her clothes and walked out of his palace in stark nakedness, shocking everyone. Akkamahadevi’s nudity is interpreted by scholars as a sign of spiritual liberation, rejecting material possessions and social expectations while simultaneously raising concerns about its societal ramifications. After leaving her marriage, she visited Kalyana and participated in open discussions at Anubhava Mantapa, where she expressed her views on societal issues and patriarchy. She collaborated with notable saints including Allamaprabhu, Basavanna, Chenna Basavanna, Prabhudeva, and Madivalayya on spiritual development.

The Bhakti movement in literature led to the emergence of vachana, free verse poems or sayings within the Kannada literary tradition during the 12th-century Sharana (Lingayat) movement. These vachanas emphasise unity of speech and action, central to the worship of Shiva, and reject social divisions, hierarchies, and formal structures of learning and worship. The Sharana (Lingayat or Virasaiva) movement criticised traditional beliefs and social systems, urging people to assess and think about socio-religious conditions. Lingayatism, or Virasaivam, aimed to bridge the gap between secular and spiritual by implementing spiritual ideals in society. The concept of Ishtalinga was used to resist Brahminical oppression, with the three pillars of Guru, Linga, and Jangama commanding equal reverence. Akkamahadevi’s vachanas, influenced by the Lingayat tradition, expressed resistance against patriarchy and monarchy, promoting Vedas and Brahmanical priesthood. Women saints' vachanas were a form of social resistance against traditional stereotypes and traits, emphasising the importance of women's spirituality and the struggle for equality in society.

Akkamahadevi’s vachanas in Kannada, containing over 300 verses, are a powerful critique of the existing social order and patriarchy. She surrendered her social position and residential security for Shiva's company, demonstrating that every spirit, regardless of sexual orientation, has the privilege to investigate and reach the Divine. Akkamahãdévi was a progressive social reformer and extraordinary writer deeply rooted in Lingayatism, a philosophy deeply influenced by the 12th-century Virasaiva and 16th-century Haridasa movements. These movements promoted love, devotion, and spiritual perfection through simple language.

Just as Goddess Parvati in Satayuga performed severe penance to seek Lord Shiva as her husband, Radha and other Gopis in the Dvapara Yuga, as well as Mirabai in the Kaliyuga, performed severe penance in their own ways after adhering to Lord Krishna as their spiritual husband; in the same way, in the twelfth century, Akkamahadevi revered Chennamallikarjuna as her spiritual husband, worshipped Him, and performed severe Hatha Yoga to attain Him. She revolutionized devotional poetry through her unique expression of bridal mysticism. This devotion manifests as a radical rejection of societal norms, family ties, and earthly possessions, all sacrificed for her divine beloved. In her vachanas, she boldly rejects earthly marriage and embraces Shiva, whom she refers to as Chennamallikarjuna, as her sole, eternal husband. The imagery of a bride separated from her beloved permeates her work, fueling a fervent pursuit of spiritual fulfillment. Her vachanas convey the profound depths of her devotion, portraying a deeply personal and transformative relationship with the divine.

In Verse 6, alluding to Puranic tales, she presents Lord Shiva as the Supreme God who reduced the potent God Kama to ashes, sundered the learned God Brahma’s head, broke the mighty God Vishnu’s backbone, and who is immortal and not subject to the cycle of birth and death. She proclaims:

Hence, Lord Chennamallikarjuna is my husband.
(As he is not subject to the cycle of mortality).  -  (p. 26)

Akkamahadevi believes that all forms of worship, meditation and rituals are insufficient to win the favour of her Ishta Deva (favourite deity), and she prays to God to grant her the gift of His own volition. She expresses this kind of spiritual awakening/realisation in Verse 9:

Shall I win Your favour
By rendering eight kinds of worship?
. . .
By rendering You in the midst of my heart-lotus?
No, I cannot do so,
As You are all-round perfect.
O Lord, I cannot win Your favour,
But You can incline to me voluntarily,
O Lord Chennamallikarjuna!  -  (p. 29)

In Verse 11, she expresses her ardent desire for liberation from the conflict between the body and the soul. She considers maya, the illusion of this world, a great obstacle in the path of her spiritual practice, and therefore, she prays to God to free her from it: “My body is tangible like the earth/Whereas my soul is intangible like the open air./Which of them should I hold on to? /. . ./Kindly release me from the entangling maya,/O Lord Chennamallikarjuna.” (p. 32)

Verse 22 expresses gratitude and devotion to the Lord for redeeming and saving the seeker from the clutches of maya: “My being has been toiling and moiling/From birth to birth in the mortal world. /. . ./Since You granted me Your grace/I experienced the nectarous sweetness.” (p. 43)   The verse expresses gratitude to Shiva for liberating her from the cycle of birth and death, a realm of "toiling and moiling". She laments the suffering of existence under the illusion of maya. The verse then contrasts the experience of divine grace, Shiva's benediction, as the catalyst for transcending suffering and experiencing divine bliss. This highlights the transformative power of divine grace in breaking free from the karmic cycle, a central tenet of Lingayat philosophy.

The opening verse is a powerful declaration of spiritual independence. She uses bold, martial imagery to confront the daunting concept of karma, the force dictating one's destiny. This verse is a battle cry against the forces hindering her complete union with God, Chennamallikarjuna, and its power lies in its bold use of military imagery. The verse begins with a declaration of identity: "A darling child of the unprecedented Lord/I give a title to the mortal world." (p. 21) This establishes her status as both a chosen one and an active participant in the earthly realm. She takes ownership, ready to engage with the challenges it presents. This is immediately followed by an act of spiritual discipline: "I put shackles around the legs of lust, /Wrath, greed, infatuation, pride and envy." (Ibid.) These are the classic obstacles to enlightenment, the "shadripu" or six enemies of the mind, presented here as wild creatures to be restrained. The image of shackles powerfully conveys her intent to control and suppress these base desires.

The core of the verse lies in its revolutionary spirituality. Akkamahadevi anoints herself "with the guru's grace", signifying the initiation into spiritual warfare. The "vermilion dot" transforms into a weapon, "the great 'sarana'," a symbol of the devotee’s complete surrender to the divine will. But the most striking element is the acquisition of the "sword called 'Sivasarana'," a divine stratagem with which she vows to “kill and conquer” karma. This is repeated for emphasis: "I hold the sword called Sivasarana/I shall kill and conquer you." (Ibid.) The verse culminates in a symbolic dismantling of Hindu cosmology: "I shall remove the rope of Brahma / and the darting arrow of Vishnu." This act signifies transcending the traditional framework of creation and preservation, moving beyond the limitations of the manifested universe. Her final goal is to "play in such a way as my Master/Chennamallikarjuna nods His head in approval," (Ibid.) highlighting the ultimate reward of divine grace. The pervasive use of military imagery – shackles, sword, rope, darting arrow, kill, conquer, remove – is deliberately confrontational. This verse portrays the struggle of karma as a literal war, symbolising unwavering will and divine protection. She advocates for dismantling internal obstacles that prevent union with the divine, not physical violence. The "killing" is not of external enemies but the false self. The verse urges listeners to take responsibility for their spiritual growth and confront the forces holding them back.

The concluding verse is a powerful declaration of complete union with the divine, Lord Chennamallikarjuna. It explores the paradox of devotion culminating in absolute absorption. She questions the need for worship, invocation, and adoration when her body, mind, and breath have become one with the divine. The verse moves from physical to increasingly subtle aspects of the self, culminating in the dissolution of awareness itself. This suggests a journey of spiritual refinement, shedding layers of individual identity to achieve oneness with the divine. The final line, "I forgot You after merging into You," (p. 206) is the crux. It highlights the ultimate realisation: that the devotee and the worshipped are not separate entities. Critically, this verse challenges traditional notions of devotion, where a distinct deity is worshipped. It suggests transcendence beyond duality, a merging so complete that even the concept of "You" disappears, leading to a poignant, almost melancholic, forgetting. It is a potent expression of Advaita Vedanta within the context of devotional poetry.

In all, Professor Basavaraj Naikar's selection of Akkamahadevi’s 182 verses offers a profound insight into a 12th-century woman mystic's spiritual journey. The collection explores her rejection of earthly bonds and her eventual union with the divine. These verses depict her struggle with karma, loneliness, doubt, and divine connection. As the collection progresses, it shifts towards peace, acceptance, and a deeper understanding of the interconnectedness of all things. The final verse affirms her liberation and the transformative power of devotion. These vachanas well depict Akkamahadevi’s spiritual journey from stark nakedness to divine negligee. This book is a must-read for those seeking to deepen their spiritual understanding and cultivate a more compassionate relationship with the world. Professor Naikar's translation serves as a crucial bridge, connecting present and future generations to the timeless wisdom of a poet-saint who dared to envision a world grounded in spirituality and social justice. The inclusion of critical analyses, annotations, diacritical marks, and a glossary makes this book highly accessible and invaluable for those seeking solace, guidance, and a renewed understanding of the spiritual unity of all humans.