Akkamahadevi
| dc.coverage.spatial | Karnataka | |
| dc.creator.coordinator | Bhashamandakini Team | |
| dc.creator.director | Veerappa Maralavadi | |
| dc.creator.producer | Devraj | |
| dc.date.accessioned | 2022-04-06T08:46:12Z | |
| dc.date.available | 2022-04-06T08:46:12Z | |
| dc.description.abstract | Akkamahadevi is a mystic and poet par excellence in the spiritual history of India. Her life reads like a legend. All the ancient poets believe that her birthplace was the village, of Uduthadi in the Shivamogga district. Several references have been made to her in literature, in both oral and written traditions, such as Harihara’s Uduthadi Mahadeviyakkana Ragale in 1220 AD, Cennabasavaanka’s Mahadeeviyakkana Purana in 1550 AD, Raacakavi’s Mahadeeviyakkana Saangatya in 1600 AD and Paalkurike Soomanatha’s Panditaradhya Charitra in Telugu in 1250 AD contains some details about Akkamahadevi. Baalapaapaamba wrote a full-length poem titled, Mahadevi Boodhoollaasa. The four variants of Suunyasampaadane revised between the 15th and 17th centuries AD make casual references to the life of Akkamahadevi. Harihara was the first to write a poem on Akkamahadevi. He states that Shivabhakta and Shivabhakte are her parents, but according to Chamarasa her parents were Nirmala and Sumathi. Harihara’s portrayal is not completely realistic and historical. The details about her life differ in the work of each author. The account of her marriage happens to be the most controversial part of all the narrations. According to Harihara’s narration, she married King Kousika but soon snapped out of her marital relationship because it was uncongenial to her spiritual pursuits. This narration is approved by the author of the second Suunyasampaadane and by Cennabasavaanka in his Mahadeeviyakkana Purana. According to Chamarasa’s narration, Akkamahadevi went to the royal palace but did not accept Kousika’s marriage proposal and went on to become an ascetic. This narration is followed by other ancient poets such as Elanduuru Hariisvara, Viruupaaksha Pandita, Adrisyakavi, Raacakavi, Saantalingadeesika, Toontada Siddhalingadeesika and Guuluura Siddaviirannodeya. According to Harihara’s narration, Kousika was spellbound by Akkamahadevi’s beauty and wanted to marry her. She refused to marry a non-believer, but when he threatened her parents, she agreed on the terms that he should not come in between her worship. She also laid the condition that if he misbehaved with her more than three times she would sever conjugal ties with him. On his third act of misbehavior, she left her marital ties to become an ascetic. She goes to Kalyaana, the city of her dreams. On approaching Kalyaana she faces the queries of Kinnari Bommayya. She clears his doubts by demonstrating that she had won over the lust by transforming the mortal sensibilities into spiritual ones, by always dwelling upon the Supreme and being in the company of mystics. She then moved into the Anubhavamantapa in Kalyaana, which is a congregation where debates on spirituality and philosophy occur. The true essence of her personality is unraveled by Prabhudeva, who continuously praises her mystic stance and spiritual attainments. She stayed for a while at Kalyaana in the presence of other spiritual leaders and then moved on to Sriisaila, where she attained eternal bliss in Kadalivana. This account of her final attainment of spirituality is covered by most poets. All four versions of Sunyasampadane cover a touching account of Akkamahadevi’s journey from Kalyaana to Srigiri. Her statue occupies a prime place on the compound wall of Mallikarjuna temple at Sriisaila. She abandoned dressing formally which was considered a social norm. This along with her abandonment of marital ties is a revolutionary move for all ages. Akkamahadevi’s vachanas or free verse poems are highly regarded out of which 354 are available today. Her compositions are lyrical in nature and give expression to her miseries and joy. Her vachanas express how society looks at the woman form. Her vachanas also include her utter disregard for worldly males. When she was young, she dreamt of marrying Shiva, particularly, Chenna Mallikarjuna. Although wooing Chenna Mallikarjuna was not an easy task, many of her vachanas speak of her sorrow of the separation of the female devotee. Apart from vachanas, she has also written “yoganga trividhi”, “srishtiya vaccana”, and “svaravacana”. “Yoganga trividhi” imbibes her yogic attainment and poetic genius. “Srishtiya vaccana” gives an account of the secrets of creation. “Svaravacana”, which is written in a riddle-like style, expresses the relationship between God and life. Akkamahadevi can be regarded as one of the earliest feminists because her life is in accordance with the basic feminist ideologies that a woman must strive to lead a lifestyle of her choice and the recognition for her own self. The feminist ideologies in Akka’s vachanas are relevant even today. | |
| dc.format.extent | 00:28:15 | |
| dc.identifier.other | BM0013 | |
| dc.identifier.uri | https://sanchika.ciil.org/handle/1/9644 | |
| dc.language | English | |
| dc.language.glottocode | nucl1305 | |
| dc.language.iso6393 | kan | |
| dc.subject.language | Kannada | |
| dc.subject.other | Akkamahadevi | |
| dc.subject.other | Harihara | |
| dc.subject.other | Kalyaana | |
| dc.subject.other | Sriisaila | |
| dc.subject.other | Sunyasampadane | |
| dc.subject.other | Vachanas | |
| dc.title | Akkamahadevi |