Of all the saints, Prabhudeva stands out as the outstanding mystic of that epoch. His contemporary saints looked up to him with respect and reverence for spiritual guidance, enlightenment, philosophical explanations and mystical matters. Just as Socrates is the central figure of Plato's dialogues, so Prabhu is a pivotal force, nay the Shining Sun of Righteousness, around who rotate the rest of the planets (Sharanas) of the Shunya-Sampadane. This is why it is, in fact, correct to say that the Shunya-Sampadanedeserves to be called Prabhu's Dialogues.
Life Sketch of Sri Marulshankardeva
Marulushankaradeva, one of the foremost among the Shivasharanas, hails from Barbara according to one account; according to another, from Kalinga (modern Orissa). We know practically nothing about his life prior to his coming to Kalyana.
Attracted by the great religious movement started by Basavanna, Marulushankara came to Kalyana and stayed there twelve years, and, according to Camarasa, at the Pit of Gifts - Prasada Kunda - where the food left over by the sharanas was piled: the food which was most sacred, which could destroy all sins and do away with the fear of the cycle of births. People coming to Basavanna's palace must have seen him, but no one took notice of him. The reason is, perhaps, that he was in the guise of a simpleton. We know for certain that Marulushankara was no ordinary human being. He was a Ganeshwara - a member of the chief cohorts of saints. It may safely be assumed that even before his coming to Kalyana he had been sufficiently well-versed in Veerashaiva lore. That he was deeply versed in the Prasada lore needs no elaboration, since he could experience the Divine Grace in the crumbs of the sharanas.
Marulushankara's appraisal of the various sharanas makes it explicit that he was in touch with the great personalities and their activities though himself remaining unnoticed. Prabhu's words, comparing him to a ruby dropped on the road or to an alchemic stone mistaken for an ordinary stone, clearly bring out the fact that Marulushankara, though a great saint, was unheeded even by men of vision like Basavanna, Chennabasavanna and others. The curious thing is that even Basavanna, who day and night yearned for the coming of sharanas to his house, could not recognise the greatness of this sharana. To the discerning eyes of Prabhu, however, he was a 'wonder of wonders', a 'miracle'. When this truth was revealed and driven home to the sharanas, they were all struck with profound awe and astonishment. The songs of praise coming from Basavanna, Chennabasavanna, Appanna, Madivalayya and Bacarasa not only clearly point to his great statue as a saint, but throw into relief his outstanding eminence as Prasadi. On the other hand, the experiences which he himself recounts throw light on his mystical achievements.
The one thing, perhaps, which Marulushankara stood in need of was the art and knowledge to attain the principle of Shunya. This is exactly what Prabhu did for him. The account which relates that his body, breath, mind, consciousness and all were merged in the Absolute Void speaks volumes for what Prabhudeva did for him. The final incident in the life of the great saint may be easily disputed. But when we take into consideration the example of Prabhudeva, who is believed to have lived an ethereal existence, and the examples of Ghattivalayya, Bontadevi and others who attained the Void without leaving any remains of the body, such an event does not seem outside the range of possibility.
Marulushankaradeva's experiences have found expression in Vachanas which are of great aesthetic value. Besides those we find in the Shunyasampadane he has some more to his credit. He also wrote the "Prabhudevara Kanda" which consists of one hundred and thirty-five verses in Kanda metre. These verses generally end with the refrain "Parama Prabhuve" and are also of high poetic value.
SAMPADANE OF MARULUSHANKARADEVA
Basavanna's devout heart is bursting with love and joy. He must sing hymns of praise of the great Prabhu. The songs come straight from his heart and go straight to the heart of the Jangama. Prabhudeva is mightily pleased and with great joy moves slowly towards Basavaraja's palace in the midst of a throng of Pramathas, engaged in high discussions and triumphal shouts. Just in front, in the courtyard, there comes the Pit of Gifts, containing the crumbs of food left over by the Sharanas. Marulushankara, who lived in it, sees the throng and the person of Prabhudeva, and slowly starts from the Pit. Gulura Siddhaviranna points out in vivid detail Marulushankara's movements:
"As the shoots of the mango-tree come out with the advent of spring breezes; as in the Swati days of the rainy season the pearl-oyster in the sea is seen though still in the sea; as the needle, glad to see the lodestone, rises slowly from its place; as the Shivayogi who has forgotten his body in the rapture of Shivayoga and presses the holy feet of Shiva to his eyes when Shiva appears before him; as the sea comes moving, swelling forward slowly at the rise of the full moon" - this is how Marulushankara moves towards Prabhudeva. Though, perhaps, the whole throng observes the approach of Marulushankara, no one cares to see who he is. It is Prabhudeva alone who could recognise his eminence; to all else, perhaps, Marulushankara passes for a simpleton. Prabhudeva's movement is immediately arrested at the sight. He checks his praises of Basavanna and says, "Look you, Sangana Basavanna, I have seen a wonder."
Basavanna is completely taken aback. He wonders if there can be a greater wonder than Prabhu, the God of gods; can there be a sandal tree above a sandal tree or an alchemic stone above alchemic stone? Basavanna prays Prabhudeva to tell him the wonder he has seen. The latter has been so deeply struck by the grandeur of Marulushankara's personality that he sees in him the gentle Sun hiding behind the heaven of heavens - the divine Light of Linga undisturbed by the winds. No one noticed the ruby dropped on the road; everyone took this alchemic stone for just an ordinary stone. Prabhudeva reveals the identity of Marulushankara to Basavanna in these words:
Could you not recognise
The Linga who abides
Beside your courtyard gate?
O Sanganna Basavanna,
In Guheshvaralinga behold
The way Marulushankaralinga,
The Undivided Brahma,
Has his abode
In the pit where all gifts are heaped.
Lord Marulushankara has been staying for twelve long years in the Pit of Gifts of the sharanas eating what he could pick of the gifts. Because he has screened his true nature no one could unravel his secret. Having dedicated his mind and body to the Supreme, he has lodged himself in the Formless. He has become one with the Grace Divine which is the source of all beings:
He who has
Prasada for his breath;
Prasada for his body;
He who has
Prasada for his Light;
He who has
Prasada for his Meditation -
He is the Prasada
Who enjoys what first
The Linga has enjoyed;
He the true partaker
In Guheshvaralinga.
At this stage Marulushankara cheerfully steps forward, makes his obeisance to Prabhudeva and submits:
Hail, hail, O save me, save!
I waited, Lord,
Even as the baby waits
Nine months in the womb:
O Lord, today my birth
Has at last borne fruit!
O shuddha siddha prasiddha prasanna Prabhu
Shanta-chennamallikarjuna Lord,
By Basavaraja's mercy I
Have seen Prabhudeva's face
And I am saved!
Thine is the grace, it's Thine! ...
To all the mighty saints
I humbly bow.
How long and earnest have been Marulushankara's pining for the arrival of Prabhudeva! Now that he has come to Kalyana, Marulushankara feels that his worldly bonds are broken. His ignorance is swept away. The delusion of his mind has completely disappeared. He voices his experience:
The Light Divine, eternal, without stain,
Has shone at last.
As Lord Marulushankara offers his salutations and narrates to Prabhu what changes have been effected in him at the mere sight of the great Jangama, Prabhudeva relates Marulushankara's spiritual eminence to Basavaraja. He is just like the mysterious thread that moves the pupil of the eyes, and the soft glow hidden in gold that suddenly shines forth. He is Void without self-awareness, the Light that transcends Light. This is the unique stature of Marulushankara. But naturally Marulushankara shrinks back from the praises of the towering personality that Prabhu is. A servant can never match the master. It is Prabhudeva, he feels, that has come to alchemise the base metal. It is because of him that he has attained his present state.
Basavanna is overcome with regret and is trembling with grief to think that when a sharana who has attained the Union has been staying in his courtyard so long, he could not recognise his magnitude. ... "The greatness of the sharanas can only be seen when time is ripe", observes Prabhudeva. Is it not an eternal truth that greatness, to be recognised, requires a ripened mind and heart?
Though Basavanna is downcast with grief and remorse, Marulushankara knows full well Basavanna's spiritual height. He hails him as a divine being. He exclaims:
Therefore,
The horrors of all Hell to him
Who says
Basavanna is a mortal man!
O shuddha siddha prasiddha prasanna Prabhu
Shanta-chennamallikarjunadeva
Thou alone know'st
The greatness of Thy sharana Basavanna:
But how can I?
Thy mercy! Show Thy mercy, Lord!
Basavanna bursts into praise of Marulushankara. According to him, his eyes are free from dotage. His body is rid of illusion and his mind knows no pride. He is not aware of the existence or non-existence of the body. He is rich in gifts of grace of Linga and Jangama. He has grown a part of the Absolute. But he has clouded the world's eyes with the mist of Maya.
At this point Chennabasavanna comes forward with his account of the majesty of Lord Marulushankara. He says:
His body he gave to discipline;
His discipline to body too;
So he became the prasadi
Of Acharalinga.
To Linga he has given his breath,
And to that breath the Linga too;
So he became the prasadi
Of Pranalinga.
Because the spirit of service alone
Can break the pride of body consciousness,
To Linga and Jangama he's given his all;
So he became the prasadi
Of Linga and Jangama.
For twelve long years, beside the pit
Wherein your gifts are piled,
Vowed to pick up the crumbs that fall
Within the courtyard of
Your true sharanas,
He has remained a beggar for Grace.
Look you, Sanganna Basavanna,
Before Kudala Chennasangama I say,
Because of you I've seen
The great and glorious feet
Of Marulushankara,
And I am saved.
In these words Chennabasavanna strikes the key-note of Marulushankara's life.
Regarding the marvellous achievements of Marulushankara in the realm of mystic experience, Siddharamayya, Madivalayya and Kinnara Bommanna have their own observations to make. According to Siddharamayya,
He is not the form of the Begun;
Nor the Unbegun's
Utter vacuity!
He is disembodied in the body still!
Look you, Kapilasiddhamallikarjuna,
I've, through Prabhu's and Basavanna's grace,
Beheld the majesty
Of Marulushankaradeva,
Who has entered into union with
The Absolute State,
And I am saved!
Then follows Madivalayya's applause:
O Kalideva Lord,
I've by the grace of Basavanna,
Beheld the majesty
Of Marulushankara, who is himself
The Light of lights,
The splendour of the Absolute,
And I am saved.
Last but not least comes the appraisal of Kinnara Bommayya:
Shall I say He's Form? Formless is he!
Shall I say formless? He's beyond that too!
Look you, Sangana Basavanna,
I've, by your grace, beheld
The image of Marulushankara
Who has seen and absorbed
The glory of Mahalinga-tripurantaka
And effacing his self, exists
As the Absolute,
And I am saved.
Marulushankara's heart is full of profound gratitude to all the sharanas. He expresses his eternal gratefulness to Prabhudeva, Siddharamayya, Basavanna, Appanna, Madivallaya and Kinnara Brahmayya for having lighted his self-consciousness and keeping it burning to eternity.
The Vachana Literature of the sharanas abounds in enigmatic sayings and it is a unique feature of the Sharana Literature. One of Marulushankara's vachanas describes his experience which has found allegoric expression is worth our attention. It holds before our eyes a graphic picture of Marulushankara crossing the waters of the world with the help of a ferry-man:
When I would cross
The waters of this world,
And Consciousness, the boat, was put out
And Wisdom, the rower, had taken his seat,
The oar of Enlightenment
And the punting pole of Supernal Light
In his hand,
And I, at sight of the river, asked
The ferryman, he said
'I can take you across!'
O brother ferryman, I, trusting you,
Boarded your boat!
Scarcely had I
Sat in the boat, when, midstream, I found
Lust, like a log,
Athwart my course.
Anger, the whirlpool, caught me up;
The shark of Arrogance
Stood in my way;
Illusion, the crocodile,
Its jaws wide open, gaped;
Infatuation's frothy waves
Rolled over me;
Greed, like a current, dragged me away;
The roar of Conceit pushed me to and fro;
The wind of Envy set us
Pitching and rolling.
But despite
Of all these obstacles,
My ferryman bore me across.
When he asked to be paid
For taking me across,
What fare could I give?
When I refused, he dragged me away
Bound hand and foot.
In payment of his dues
He made me graze a calf ...
Because, unwittingly,
I boarded a ferry-boat to cross a stream
Lo, for my fare I tend a calf!
O shuddha siddha prasiddha prasanna Prabhu,
Shanta-chennamallikarjuna Lord,
I have lost my all, in my faith in you,
And dwell in the Absolute Void ...
Yours is the grace, yours is the grace!
Marulushankara, as he is on the verge of withdrawing into the Absolute Void, sings the glory of the great Jangama, Prabhudeva, at whose sight he has come to the realisation of the Ultimate. And like a swan he sings his last song glorifying the greatness of Basavanna.
As Marulushankara attains the Absolute Void, body and all, Chennabasavanna sings his glories:
I have said, Hail, O hail!
To the glory of Marulushankara,
Who has transformed himself
Into the Absolute Void:
He who has performed
Impossible devotions;
He who has seen
Invisible visions;
He who has attained
An unattainable Union;
Beyond the praiser's praise,
Intangible to touch -
And I am saved,
O Lord Kudala Chennasangama!
Prabhudeva also expresses his profound admiration of the great Marulushankara. At this moment we find Basavanna in great bewilderment. The problem that baffles him is this: he could understand the formless Prana attaining the Void. But how could the gross body also attain that Niravaya? Like lightning, flash Prabhudeva's words of reply: A sharana has no Karmic body. He is not an image or form of Brahma. He is not born of parents. He is free from the six colours. Basavanna, convinced, exclaims:
One and entire those glorious ones:
The impossible, to them, is possible!
For Chennabasavanna, however, there is nothing extraordinary about this singular event. That Chennabasavanna is past master in the spiritual lore is evident from the confident words coming from him as a rejoinder to Basavanna:
What if the body die?
What if the body live?
What if the body turn to nought?
When mind is merged in Mind,
And you see sharanas higher than the High,
The word Kudala Chennasangama
Must be reduced to silence ... Then,
Tell me, Sangana Basavanna,
Where is the cause of wondering?
And his final verdict in this regard is worthy of the utmost attention:
When Kudala Chennasangama's sharanas,
Have gone into the Void
With body-garment still unshed,
The truth must satisfy us; for
Can it be otherwise,
O Sangana Basavanna?
Note:
Some attempts have been made in recent times to publish the original Shunyasampadane in Kannada; but for the benefit of non-Kannada readers, a
comprehensive edition with an English translation of each vachana and an introduction in English was felt to be necessary. This suggestion was,
in fact, made by Shri Kumarswamiji of Navakalyanamath of Dharwar. He also offered to help translate these vachanas into English and to write a
general introduction to the work. At that time, he was Honorary Professor of Veerashaiva Philosophy at the University; but owing to pressure of
other commitments he had to give up the teaching work in the University and also that of editing Shunyasampadane as he originally desired to do.
So an independent committee consisting of Dr. S.C. Nandimath, Prof. Armando Menezes and Dr. R. C. Hiremath was formed. This committee has now
completed the first volume of the work, consisting of the first three chapters of the Shunyasampadane. The remaining chapters will be published
in about five further volumes in the course of the next year or so.
Karnatak University
Dharwar, July 15, 1965
This article 'Shunya Sampadane - Sampadane of Marulshankardeva' is taken from SHUNYASAMPADANE, Volume II, 1968, KARNATAK UNIVERSITY, DHARWAD.
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