page_title: Western Chalukya literature in Kannada
section_title: Rebel literature
hierarchical_section_title: Western Chalukya literature in Kannada / Kannada writings / Bhakti literature / Rebel literature
caption_attribution_description: Statue made at Studio Pratima (Mysore) of the Kannada poetess, Akkamahadevi installed at her birth-place Udathadi (Udatadi/Udugani), Shimoga district, Karnataka, India
context_page_description: A large body of Western Chalukya literature in the Kannada language was produced during the reign of the Western Chalukya Empire in what is now southern India. This dynasty, which ruled most of the western Deccan in South India is sometimes called the Kalyani Chalukya Dynasty after its royal capital at Kalyani and sometimes called the Later Chalukya Dynasty for its theoretical relationship to the 6th-century Chalukya dynasty of Badami. For a brief period, the Kalachuris of Kalyani, a dynasty of kings who had earlier migrated to the Karnataka region from central India and served as vassals for several generations, exploited the growing weakness of their overlords and annexed the Kalyani. Around 1183, the last Chalukya scion, Someshvara IV, overthrew the Kalachuris to regain control of the royal city. But his efforts were in vain, as other prominent Chalukya vassals in the Deccan, the Hoysalas, the Kakatiyas and the Seunas destroyed the remnants of the Chalukya power.
  Kannada literature from this period is usually categorised into the linguistic phase called Old-Kannada.
context_section_description: In the mid-12th century, the Kalachuris successfully warred against their overlords, the Western Chalukyas, and annexed their capital Kalyani. During this turbulent period lasting three decades (1153–1183), Veerashaivism gained popularity. According to H.S. Shiva Prakash, the Kalachuri period is one of the high points of medieval Kannada literature. Basavanna (or Basava), a social reformer and the prime minister of Kalachuri King Bijjala II, is generally regarded as the inspiration behind this movement. Allama Prabhu, Chennabasava, Siddharama, Akka Mahadevi, and Kondugoli Keshiraja are other well-known poets among several hundred in this cadre.
  A centre of religious discussions called Anubhava Mantapa ("Hall of experience") in Kalyani became the conclave where devotees gathered to discuss their mystic experiences. Here, they expressed their devotion to Shiva in simple poems called Vachanas. These were spontaneous utterances of rhythmic, epigrammatical and satirical prose emphasising the worthlessness of riches, rituals and book learning. Many of these poems are anonymous, but the authors are identifiable by the unique divine name of the god Shiva that is invoked in the poem.
  Basavanna
  Born to Brahmin parents in the town of Basavana Bagewadi, Basavanna (1106–1167) rejected the upanayanam ("ritual thread ceremony")  and left home for Kudalasangama, a holy place at the confluence of the Krishna and Ghataprabha rivers in Bagalkot district, Karnataka. According to historian P.B. Desai, it was here, during his tutelage under the saint Ishanyaguru, that Basavanna had visions of his life's purpose. The life of Basavanna marks a milestone in the history of Karnataka state, India. A towering personality, his zeal and socio-cultural achievements in the realm of peace and equality of mankind have brought about enduring changes in society.
  Information about his life and achievements come from the many Kannada writings, the earliest of which were written just after his death. Hoysala poet Harihara's Basavarajadevara ragale is the first known biography on Basavanna. Vijayanagara poet-writer Bhima Kavi's Basavapurana (1369),  Singiraja's Amala Basavacharite (1500), Vijayanagara minister Lakkanna Dandesa's Shiva Tatwachintamani (1425–1450) are some of the important sources. The cornerstone of Basavanna's philosophy was "work-worship is heaven", the rejection of mere worship of God and the acceptance of one's own body as a temple of God. Basavanna strongly advocated a life of complete commitment to work. As a poet, he finds a pride of place in Kannada literature. His deftly written poems end with the word "Kudalasangama" which literally means "God of the confluence of two rivers", the poet's version of the god Shiva. About 1,300 such poems have survived, and have been described by H.S. Shiva Prakash as lyrical, satirical, deeply contemplative and self-critical.
  In one satirical poem, Basavanna decries the hypocrisy of a snake charmer and his wife, who on their way to find a bride for their son cancel the journey when they come across a bad omen – another snake charmer and his wife. Though Basavanna himself was a minister under the patronage of the king, some of his poems betray his contempt towards kingship and deep devotion to the god Shiva.
  A poem by Basavanna:
  I am one. Five are burning me.
   Unbearable, the fire above
   I cannot stand. When
   A tiger is dragging a wild bull away
   Can you not rescue, Kudalasangamadeva.
  Allama Prabhu
  Allama, also known as Allama Prabhu (lit, "Allama the master") was a mendicant saint-poet who took to the path of asceticism after the untimely death of his wife Kamalate. He was born into a family of hereditary temple performers and was himself an expert on the drum (called maddale) in Balligavi, a town of great antiquity in the Shivamogga district, Karnataka. Wandering around grief-stricken by his wife's death, he came across a saint called Animisayya who initiated him into asceticism.
  Ascribed to Allama are 1,321 extant poems, each of which end with the word "Guhesvara" (lit, "Lord of the Cave", a form of t
caption: Akka Mahadevi, noted female Kannada poet, 12th century
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