The song anandvada cidghana vastu na kanda I saw the absolute being which is pure and integral consciousness and bliss is by Nagalinga the saint of Navalgund in dharwar district.The poet Nagaling flourished in the middle of the last century.. We have discussed another important song of Nagalinga elsewhere,namely Yogigala lile pathawidu. this is the sportive path of the yogis.He is said to have had occult powers and therefore to have disappeared from the prison and appeared outside it even when all the doors were closed.

In the song under consideration.he describes very graphically
the multifarious and rich experiences he had in his spiritual life.I have seen the form of god says the poet. which was a solid embodiment of bliss and consciousness(Anandvada chidghana Vastu)I have seen the sunlight without the sun.It is only when one loses ones bodily consciousness that one attaihs to the state of self -realisation and visualises his own self .tanu allda tanna tadrupa maneyalli.. it is ones pious actions which lead to such an experience.The poet further says inside the ring of the heart,there is a blue mirror Inside which there is a circle. What is it that plays sportively whthin that circle?asks the poet .mandaladolagaduwadenamma He further tells us that he attained to the invaluable and beautiful form of god,when he reached the unmani or purely self conscious state by the grace of his Teacher. seriunmaniyolu
guruvinapunyadighana vastudorakituenagamma. The saint proceeds to describe some unique spiritual experiences I saw a Vata tree he tells us in the middle of the water. There were no flowers and yet there were small and tender as also ripe fruits on it and they were full of juice .Hivilla midigayi hannamma. In the illimitable dense forest that he saw in his vision There was a pitcher overflowing with nectar and the poet declares that he was leading a blissful and happy life by enjoying it time and again akhanda vannadolu amrut koda ukkiundundusukhisibaluvellama. What he saw in his vision was not Kailasa there were no ornaments of gold on the body of the god there .ie it was not Vaikuntha and yet what was it that moved sportively in the unlimited space there bailolagaduvadenamma. He finely confess it was due to the grace of his spiritual Teacher that he attained to the final and unchanging liberation Sthiramukti

Pathway To God in Kannada Literature page no256-257

सूफी संत मंसूर

सन् 858 ई. में ईरान में जन्मे सूफी संत मंसूर एक आध्यात्मिक विचारक, क्रांतिकारी लेखक और सूफी मत के पवित्र गुरु के रूप में प्रसिद्ध हुए। इनका पूरा नाम मंसूर अल हलाज था।

इनके पिता का जीवन अत्यंत सादगीपूर्ण था। बालक मंसूर पर इसका व्यापक असर हुआ। सांसारिक माया-मोह के प्रति ये विरक्त थे। इन्होंने सूफी महात्मा जुनैद बगदादी से आध्यात्म की शिक्षा ग्रहण की। बाद में अमर अल मक्की और साही अल तुस्तारी भी मंसूर के गुरु हुए।

मंसूर ने देश-विदेश की यात्राएं की। इस दौरान उन्होंने भारत और मध्य एशिया के अन्य देशों का भ्रमण किया। वे एक वर्ष तक मक्का में रहकर आध्यात्मिक चिंतन करते रहे। इसके बाद उन्होंने एक क्रांतिकारी वाक्य का उच्चारण करना शुरू कर दिया- ‘अनल हक‘, अर्थात, मैं सत्य हूं, और फिर बार-बार इस वाक्य को दुहराते रहे। ईरान के शासक ने समझा कि मंसूर स्वयं को परमात्मा कह रहा है । इसे गंभीर अपराध माना गया और उन्हें 11 वर्ष कैद की सजा दे दी गई।

अनल हक कहने का मंसूर का आशय यह था कि जीव और परमात्मा में अभेद है। यह विचार हमारे उपनिषदों का एक सूत्र- अहं ब्रह्मास्मि के समान है।

सच बोलने वालों को नादान दुनियावी लोगों ने सदैव मौत की सजा दी है। सुकरात से रजनीश तक, सब की एक ही कहानी है। 26 मार्च, 922 ई. को संत मंसूर को अत्यंत क्रूर तरीके से अपार जन समुदाय के सामने मृत्युदण्ड दे दिया गया। पहले उनके पैर काटे गए, फिर हाथ और अंत में सिर। इस दौरान संत मंसूर निरंतर मुस्कुराते रहे, मानो कह रहे हों कि परमात्मा से मेरे मिलने की राह को काट सकते हो तो काटो।
मंसूर की आध्यात्मिक रचनाएं ‘किताब-अल-तवासीन‘ नामक पुस्तक में संकलित हैं।

प्रस्तुत है, संत मंसूर की एक आध्यात्मिक ग़ज़ल। यह रचना उर्दू में है। संत मंसूर उर्दू नहीं जानते थे इसलिए यह ग़ज़ल प्रत्यक्ष रूप से उनके द्वारा रचित नहीं हो सकती। संभव है, उनके किसी हिंदुस्तानी अनुयायी ने उनकी फ़ारसी रचना को उर्दू में अनुवाद किया हो। चूंकि ग़ज़ल में अनल हक और मक्ते में मंसूर आया है इसलिए इसे मंसूर रचित ग़ज़ल का उर्दू अनुवाद माना जा सकता है। बहरहाल, प्रस्तुत है, ये आध्यात्मिक ग़ज़ल-

अगर है शौक मिलने का, तो हरदम लौ लगाता जा,
जलाकर ख़ुदनुमाई को, भसम तन पर लगाता जा।

पकड़कर इश्क की झाड़ू, सफा कर हिज्र-ए-दिल को,
दुई की धूल को लेकर, मुसल्ले पर उड़ाता जा।

मुसल्ला छोड़, तसवी तोड़, किताबें डाल पानी में,
पकड़ तू दस्त फरिश्तों का, गुलाम उनका कहाता जा।

न मर भूखा, न रख रोज़ा, न जा मस्जिद, न कर सज्दा,
वजू का तोड़ दे कूजा, शराबे शौक पीता जा।

हमेशा खा, हमेशा पी, न गफलत से रहो एकदम
नशे में सैर कर अपनी, ख़ुदी को तू जलाता जा।

न हो मुल्ला, न हो बह्मन, दुई की छोड़कर पूजा,
हुकुम शाहे कलंदर का, अनल हक तू कहाता जा।

कहे ‘मंसूर‘ मस्ताना, ये मैंने दिल में पहचाना,
वही मस्तों का मयख़ाना, उसी के बीच आता जा।

poem of Guruling Jangam Maharaj

Sharif, the Saint Poet of Shishunal Muhammad Sharif better known as Sharif of Shishunal (1819- 1889) is a splendid example of Indian Sufi tradition wherein Islamic and Hindu spiritual traits mingled inseparably. He was born at Shishunal village near Gudgeri railway station on Hubli-Banaglore route. His parents, Imam Hazrat Saheb and Hajjuma were childless for many years and finally Sharif was born with the blessing of Khader Shah Wali, whose tomb -- supposed to be wish fulfilling -- existed in nearby village of Hugular.Sharif studied at the Kannada village school and passed Mulki (VII standard) . He studied Marathi and Urdu as well and composed poems in all the three languages. He read Ramayana, Mahabharata and several other Kannada classics at a fairly young age. He participated in all Hindu and Muslim festivals, with equal enthusiasm, and enacted in folk �plays. For a short while, he worked as a primary school teacher in nearby villages. But the inner or spiritual call was too strong and he went in search of a Guru who would provide guidance in many of the puzzles he was facing while reading religious texts. Finally he met Govinda Bhatta, a Smartha Brahmin who professed Adi Shankara's philosophy of monism. Govinda Bhatta could at once gauze this Muslim devotee's deep insight and hunger for spiritual knowledge. Sharif became his disciple. His devotion to Guru reflects in many of Sharif's compositions. See: Kodagana Koli Nungitta A Muslim devotee for a conservative Brahmin Guru! Similar thing had happened in Varanasi, 400 years ago, when Kabirhad pleaded with Ramanand to be his Guru. Both Kabir and Sharif were born poets ,and their quest for self-realisation under able preceptors, made their perception clearer. They wrote hundreds of verses, trying to reform society. They condemned superstitions, advocated castelessness and laughed at hypocrisy. They regaled the audience by bringing in familiar anecdotes. Sharif was an avowed folk-poet. Local legends, deities, phrases, idiom and anecdotes abound in his compositions. Along with musical flavor, one is able to visualise social milieu of his times. Most of his verses have double meaning. His very popular songs like 'Let us go for a picnic' (allikerige hogona) 'Let us see God's chariot' (teraneleyutara tangi) "join for swing game" (jokali jeekona) have all legends and similes of everyday life but they ultimately convey eternal or otherworldly message. The homely similes are endearing and the lyrical quality is catching. The local flavor is lost in translation and few have tried to translate Sharif's compositions into English. Like the Vachanas of Virasaiva saints or Sarvajna, Sharif's compositions are very popular for their universal appeal as well. During his life time he was surrounded all the time by followers and admirers, some of whom took down verses which poured out extempore. His criticism of blind beliefs both in Muslim and Hindu communities were never taken amiss, and have survived today because of the sting clothed in pleasant and appealing language. He profusely used local slang. Profoundly knowledgeable and well-traveled, Sharif lived at Shishunal village most of the time, teaching monism, composing poems or spreading universal traits like love, charity, unstinted devotion to Guru and God. He was beloved of both Hindus and Muslims. He died on the very date of his birth viz- 7th of March 1889. A simple tomb (gadduge or sacred seat in Kannada) exists in Shishunal village under plenty of shade of huge tree amidst flowering creepers. On the left side, Muslim devotees perform namaz and offer sugar. Hindus offer comphor, fruit and arati, coconut, and pray. 'Sharifajja' is grandfather of all. It is the highest tribute paid by Kannada people to a unique saint who enriched their spiritual and social life in no small measure at the same time, with a very simple existence.

Amma's Column by Jyotsna Kamat

Sri Mahipathi Dasa was the son of Sri Koneri Rao, an orthodox and ardent devotee of Sri Hari. When Koneri Rao wanted to perform the Upanayana of his son, the astrologer who saw his horoscope predicted that Mahipathi would lead a royal life and become a sacred yogi.Mahipathi continued his early education with his father and became a popular scholar like him. He became very fluent in Sanskrit, Marathi, Hindi, Kannada, Urdu and Persian. His philosophical discourses were very popular and attended by thousands.

One day, Khawas Khan,  a minister in Adil Shah's court was passing by the Narasimha Temple in the town,  where Mahipathi Rao was conducting a discourse on Purana, and saw thousands of people listening to his  discourse. Khan listened  to his talk for some time and liked what he heard. He wanted a discourse to be conducted in his house too. Mahipathi immediately agreed to do so, as the Sultans were known for their brutality & also generosity, if they are happy. 

The next day, Mahipathi conducted a discourse in Khan's house. He explained incidents from Bhagawatha, Ramayana etc in urdu and parsi, languages which the people in the ministe's house  understood. His discourse was so well liked that it became a practice and later on,  discourses were conducted both in Khan's house and the temple. Many muslims, including mullas, attended his discourse and appreciated his knowledge and scholarship in Puranas & Scripture.

Once, the Nawab's Lekhadars, Accountants  were in trouble,  as they could not rectify a mistake in their accounts. Some one in the Palace  suggested that Mahipathi Rao,  should be consulted as he was good at accounts. When Mahipathi verified the accounts , he immediately identified the error. 

The Nawab was very happy and appointed Mahipathi as his courtier, as also a Manager of Accounts. Eventually, Mahipathi's sincerity and hard-work made him the Diwan of the Province.

Mahipathi married a girl called Tirumala, and led a very simple and austere life, even though he could afford luxuries and comforts. Still he continued eating Jola Bhakri & Akki Nucchu as earlier. He was not elated by the new post or power. 

Turning towards the inner Self

In Bijapur, there lived a brother and sister called Shahanunga and Shahanungi. They belonged to the Soophi sect and were very popular as they could predict the future,  show their Mystic Powers. However, their existence and character seemed  a mystery. No one in Bijapur, knew where they lived, what they ate, or wore.  Most of the time they appeared nude & wore rags. They were very pious and respected by both Hindus and Muslims.

One day, Mahipathi was inspecting some construction work on the banks of  Begum Talab, a water tank. Shahanunga appeared from some where,   and was curious to know what Mahipathi had in his hand. Mahipathi  Raya told him that it was the Nawab' s Signatory Ringring (raja mudra) given to him as he was Diwan of the Province

Shahanunga  stretched his hand asking Mahipathi to give  him the ring and upon receiving it, threw it into the the tank. Mahipathi was scared as the ring was a symbol of the Nawab's position and power, and could not be trifled with.  

He pleaded with Shahanunga to retrieve the ring. Shahnunga asked his sister to get the ring. She immediately  plunged into the tank and retrieved hundreds of identical rings from the water.

The baffled Mahipathi could not identify the Nawab's ring and requested Shahanunga to help him, whereupon Shahanunga retrieved his  original ring and uttering the words 'mouth kaa ghan, (smell of stinking dead body)   with this' and  he disappeared.

Mahipathi could not understand Shahnunga's utterance [mouth ka ghan  means smell of dead body] or its significance. After pondering about this for a while,  he gave up and decided to approach Shahnunga himself for an explanation. This was not easy as Shahnunga's whereabouts were difficult to predict. Finally, after great effort, Mahipathi finally met Shahnunga and prostrated before him, asking him to explain the significance  of his words and accept him (Mahipathi) as a disciple.

Shahnunga told him, I am not a Brahmana, like you,  to go to Bhaskar Swamy who was in Saravada and accept  him as your Guru. 

Renouncing Diwangiri 

After this Mahipathi Rao  decided  to give up his position and go to Bhaskar Swamy.The  Nawab was initially reluctant to let him go,  but as his Junior wife wanted her brother to have a seat of Power in Palace, agrred to relieve him after gifting wth Gold & wealth to Mahipati Rao. Even Tirumala was happy with Mahipathi's decision and decided to accompany him to Sarawada.

Bhaskar Swamy was very famous in Karanataka and Maharashtra. Even though Sarawada was a small village, his presence attracted a number of devotees, turning Sarawada into a piligrimage centre.Mahipathi and his wife went to Bhaskar Swamy for obtaining sacred and philosophical knowledge. Bhaskar Swamy accepted Mahipathi as his disciple and gave him Upadesha. He also blessed the couple to have illustrious children. Mahipathi and his wife stayed with Bhaskar Swamy for some time before going to their native place in Bijapur.

Later, Mahipathi went to Shapura village in Gulbarga district, where he selected the Sri Hanuman Temple on the banks of the Mandakini river for his Spiritual  activites. From then on, he became known as Mahipathi Dasa and composed many songs with the ankitha 'Mahipathi'. He spent the rest of his life conducting philosophical discourses, bhajans and other devotional activites.

kOlu kOlennakOle kOlu kOlennakOle
sadvastuvina balagoMbekOle


kOlunikkuta banni bAlErellaru kUDi
myAlye maMdirada hAdEli kOle
myAlye maMdiradoLu bAlamukuMdatAnu
lOlyADuta oLagiddAne kOle


AdigiMtalyade hAdi anAdiyu
sAdhisa banni odaginnu kOle
sAdhisi baralikke sAdhyavAgutalyAde
bhEdisi nODi manadali kOle


kaNNinoLihya bOMbekANabaruttade
jANyEru nIvu tiLakoLLikOle
jANyEru nIvu kANade hOgabyADi
jANrisuthAne sadguru kOle


sadgurupAdake sadbhAvaviTTu nEvu
sadbhOdha kEli sAdhisi kOle
sAdhisi kELi nIvu budhajanaroDagUDi
caduratanadali ati byAge kOle


arahuveMda sIreyanuTTU kuravheMba kuppasali
iruvaMti puShTali muDidinnu kOle
muDidu baralu pUrNa oDigUDi barutAne
baDAvanA dAri balagoMbe kOle


balagoMbe sAdhanavu nelegODu mADabEku
valavhAMga tAne SrIhari kOle
SrIhari muMde nIvu sOhya tiLidubanni
sAhyamADuva ihaparake kOle


ihaparake dAta mahipatiswAmi
sahakAranobba SrIpatikOle
SrIpatistuti kODaDalikke pUrNa
bhukti muktiya nEDu tAne kOle|| 

Sri Mahipathi Dasa had two sons - Devaraya and Krishnaraya. Devaraya chose the career of a warrior and became the leader of some small army. Krishnaraya followed in his father's footsteps and became a haridasa,  Guru Mahipati Dasa and composed many songs. 

हिन्दी भाषांतर:
श्री महीपति दास  कर्नाटक की हरिदास परंपरा  मे एक अनोखा संत दार्शनिका और योगी थे| उन्होने अपनी कृतितों मे विष्णुभक्ति की प्रचार कराते हुए योगा साधना और प्राचीन योग रीति से बहुत परचित थे| वह दूसरे हरिदास जैसा सिर्फ ज्नान, भक्ति और वैराग्य की अनुभवी थे| वे  अपनी कृतियों मे उर्दू,  फारसी और संस्कृत भाषा की प्रयोगा भी की थी| 
श्री महीपति राया एक सुल्तान के सचिव होते हुये भी अपनी कृतियों मे लौकिक जीवन की अशाश्वत स्व्स्भाव, अनिश्चितता और मोह मे कभी नही पड़े| 
उनकी योगा गुरु एक महान वैराग्यशील साधु थे| उसकी नामा भास्कर योगी था| यद्यपि वैष्णव संप्रदाय की अनुवर्ती थे, परंतु योगमार्ग के द्वारा भागवत साक्षात्कारा की प्रवृत्ति इसकी क्रियों मे हम देखते हैं| कर्नाटक राज्य का अनुशाना जब आदिलशाह करता था, ताबा श्री महीपति जी उसकी अमात्य और मार्गदर्शका थे| एका दीना इस अधिकारा की लालच छोड़ कर हरिदास बन गए| उन्के पुत्र कृष्णराय भी एका महान साधका बन कर हरिदास बन गए| ऐसे पिता-पुत्र की हरिदास बनाने की उदाहरण श्री पुरंदर दासजी की जीवन मे भी हमे दिखाता है| महीपति दासजी की दोनों पुत्र-  देवराया और कृष्णराय भी  कर्नाटक हरिदासा परंपरा को अपनी योगदान दिये है| अभी श्री दासजी जी आराधना उनकी समाधिस्थाना काखण्डकी मे मनाए जाएगी| 

chimad

cave at kaneri math where nimbargi maharaj was initiated by muppin muni

NImbal

Umadi

Nimbal