Hadapada Appanna (ಹಡಪದ ಅಪ್ಪಣ್ಣ)

Hadapada Lingamma (ಹಡಪದ ಲಿಂಗಮ್ಮ)

Hadapada Rechanna (ಹಡಪದ ರೇಚಣ್ಣ)

Haralayya and Kalyanamma

Havinhaala Kallayya (ಹಾವಿನಹಾಳ ಕಲ್ಲಯ್ಯ)

Hemagalla Hampa (ಹೇಮಗಲ್ಲ ಹಂಪ)

Hendada Maarayya (ಹೆಂಡದ ಮಾರಯ್ಯ)

Hodehulla Bankanna (ಹೊಡೆಹುಲ್ಲ ಬಂಕಣ್ಣ)

Hunjina Kaalagada Daasayya

Kaadasiddheshwara (ಕಾಡ ಸಿದ್ಧೇಶ್ವರ)

Kaalakanniya Kaamamma (ಕಾಲಕಣ್ಣಿಯ ಕಾಮಮ್ಮ)

Kaalavve (ಕಾಳವ್ವೆ)

Kaatakutayyagala Punyasthree Rechavve (ಕಾಟಕೂಟಗಳ ಪುಣ್ಯಸ್ತ್ರೀ ರೆಚವ್ವೆ)

Kadira Remmavve (ಕದಿರೆ ರೆಮ್ಮವ್ವ/ರೆಮ್ಮವ್ವೆ)

Kalaketayya (ಕಲಕೇತಯ್ಯ)

Kannada Maarithande

Kannadi Kaayakada Ammidevayya

Kannadi Kaayakada Revamma (ಕನ್ನಡಿ ಕಾಯಕದ ರೆವಮ್ಮ)

Karasthalada Mallikaarjunadeva (ಕರಸ್ಥಳದ ಮಲ್ಲಿಕಾರ್ಜುನದೇವ)

Karula Kethayya (ಕರುಳ ಕೇತಯ್ಯ)

Keelarada Bheemanna (ಕೀಲಾರದ ಭಿಮಣ್ಣ)

Kethaladevi (ಕೇತಲದೇವಿ)

Kinnari Brahmayya (ಕಿನ್ನರಿ ಬ್ರಹ್ಮಯ್ಯ)

Kola Shaantayya

Koogina Maarayya (ಕೂಗಿನ ಮಾರಯ್ಯ)

Kottanada Somamma (ಕೊಟ್ಟಣದ ಸೊಮ್ಮಮ್ಮ/ಸೊಮ್ಮವ್ವೆ)

Kushtagi Karibasaveshwara (ಕುಷ್ಟಗಿ ಕರಿಬಸವೇಶ್ವರ)

Kaalavve (ಕಾಳವ್ವೆ)

Full Name: Urilingapeddigala Punyastree Kaalavve
Pen Name (Vachana Signature): Urilingapeddigalarsa

Kalavve was wife of Urilingapeddi who hailed from shudraa community. She was truly dedicated to her kāyaka. She has said:

Those who are without kāyaka are not devotees.
That which is not truthful and pure is not kāyaka.
Desire is the seed of this world,
Lack of desire is liberation
Look avva,
It’s not easy with Urilingapeddigalarasa.

The Sharanas believed that without financial self dependence the fabric of the society would be torn asunder and collapse. Hence, they paid paramount importance to the principle of ‘kāyakave Kailasa’ and hence, they devised the concept of kāyaka to afford everyone an opportunity to contribute to the health of the society according to his/her best ability. This is certainly depicted in the Vachana of Urilinga Kalavve. Her succinct statement, that the prasäd prepared by borrowing from friends and relatives becomes unfit for offering to GOD, clearly suggests her spiritual attainment

To her, a religious vow is not just a vow. It was a sacred, binding covenant. One has to fulfil it at all costs, otherwise no meaning to it. Twelve of her vachanas are currently available. She has made her conviction abundantly clear in her own words: ‘Urilingapeddigaarasa' does not appreciate those who break their vows.” She considers it an unholy act to offer things obtained through false pretense and means. She condemns those who speak ill of other devotees, a virtue we all need to practice in this day and age. She has stated that a person is not a devotee if her/his kāyaka is performed without devotion and purity of heart.

Her main concern, like other women saints, was strict adherence to vow. She slashed boldly at the high caste Brahmins. The Basava movement had reached the lowest of the low. Ka1avve’s defiant attitude is a result of the involvement of the low caste people in the movement which encouraged women and low caste people to join the band of liberators. Her vachana also contain a criticism against caste-hierarchy.

References

[1] Vachana No.1303 in "VACHANA" English Version Translation by: O.L. Nagabhushana Swamy, ISBN: 978-93-81457-12-2, 2012, Pub: Basava Samithi, Basava Bhavana Benguluru 560001.
[2] Shivasharaneyaru, by: Shri Somashekhar Munavalli and Shri Siddhayya Puranik, 1994, Pub: Shree Basaveshwara Peetha, Karnataka University Dharwad-580003.
[3] Heaven of Equality, Transalted by: Dr. C. R.Yaravintelimath and Dr. M. M. Kalburgi, 2003, Pub: Shree Basaveshwara Peetha, Karnataka University Dharwad-580003.

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