Vachana means saying or assuring. Vachanas are the contribution of Kannada literature to the world literature because of its content and form. It is the bi-product in Kannada of the 12th century Veerashaiva Bhakti movement. Vachanas are very important tools to understand the great revolution underwent in the leadership of social reformer Basavanna. They are simple Kannada poems written in free verse. Prof. A.K.Ramanujan in his 'Speaking of Shiva' describes Vachanas are religious literary lyric. Vachanas are wisdom literature. They have been called Kannada Upanishads. They can be compared to Old Testament of the Chuang Tzn. Vachanas can be seen as still another version of the perennial philosophy. The main purpose of Vachanas was to bring a social upliftment of the poor and down-trodden along with religious awakening. Vachana format was available in very brief farm little earlier to Basavanna perhaps his older contemporary from Devara Dasimayya. Infact, Basavanna acknowledges his senior Vachanakaras with great reverence. In the entire Kannada literarary histiory spread out for last 16th centuries, one can not find such a powerful form of Vachanas of 12th century anywhere else. The medival Veerashaiva Bhakti movement is responsible for the growth of such a rich striking and original lyrics by Basavanna and other 450Veerashaiva Sharanas (saints). Prominent among them are Akkamahadevi, Allamaprabhu , Channabasavanna and Siddarama. Vachana movement gained momentum just not because of its innovative simple Kannada but for its strong voice of protest against the traditional Hidhu culture. Vachanas dramatizes an incidient and hence they make reading more intersting. Vachanas of Kannada are the out come against the brahminical Sanskrit which was not understood by common people in a society which was practicing superstition of Varnashramadharma. Vachanas can also be called as devotional poems. Those who wrote Vachanas are commonly referred as Vachanakaras. Each Vachanakara has a personal devotion to a particular god and it is reflected at the end of each Vachana. They are called, 'ankitha' (insignia). Basavanna's 'ankita' was Kudala Sangamadeva. Akkamahadevi's ankitha was Channamallikarjunadeva. Allamaprabhu's ankitha was Guheswara, Siddarameswara's ankitha was Kapilasidha Mallikarjuna. Vachanakaras ridiculed the superstitions, rituals, vedic beliefs, blind traditions and customs, idol worshipping, the caste system, animal sacrifice, the dirty tricks of middlemen prists, temple going, taking pilgrimage to a holy place, untouchability. They honoured dignity of labour, vegitararianism, non-violence, equality between men and women in all respects, treated all profession with great respect; their motto was work is worship. They disregarded Hiduism for having exploited the untouchables and down trodden for centuries in the name of religion (Dharma). It is important to note that Vachanakaras did not think themselves as writing poetry, but these vachanas can be called as the documents of spontaneous overflow of powerful feelings during deliberation in Anubhava Mantapa along with other Shivasharanas or Vachanakaras. Vachanas although look mere like prose their literary qualities and melodious flowing in rendering made them terribly great in world literature. They have used similies, paradoxes, phrases, proverbs, folk patterns in a colloquial language. Basavanna uses the metaphor of making a human botLinks itself as temple. When botLinks in considered as temple, people will keep it clean like a temple. More over, the difference between the rich and the poor is reflected here. The rich can spend money for construction of the temple but the poor cannot do it. But poor people can keep their botLinks like a temple. It is how Basavanna wanted to bring confidence among the common people.

Akkamahadevi vachanas are more poetic than others. Veerashaiva philosophy 'Sharana Sathi - Linga Pathi' concept is naturally find in greater attitude than male vachanakaras:

Four parts of day

I grieve for you.

Four parts of the night

I am mad for you.

I lie lost sick for you, night and day.

O lord Chenna Mallikarjuna

since your love was planted,

I have forgotten hunger, thirst and sleep.

Allamaprubhu, Siddarama, Channabasavanna are main vachanakaras along with Basavanna and Akkamahadevi. Let us learn about them and their vachanas. Although the vachanakaras selected their pet static temple Shiva idol name as the insignia (ankitha) at the end of every vachana, all vachanas reflects their thinking of formless spirit i.e. god.

ALLAMAPRABHU

Allamaprubhu is also known as Prabhudeva but popular as Allama. His childhood details is not available in his vachanas. His vachanas are of high state might have flown out after enlightment. To cull out his life sketch we have to depend on the literary works closer to his period. Also versions of editors of Shunya Sampadane (zero earning) will help to reconstruct his life history. The story as given by Harihara seems to be more authentic rather than that of Chamarasa. According to Harihara (15th century) Allama was born at Balligave to the couple of Nagavasapathi and his wife. Chamarasa to give a divine power makes him directly descend from heaven. He describes Allama as Shiva himself and narrates a different story. Nirahankara and Sugnani were in a transexual penace praying for a child at Banavase, this divine child descended unborn into the world. According to Harihara Allama was the son a dance teacher. He learnt the art of playing drum When he was performing at a temple he fell in love with Kamalate. They were such a lovers that there was no beginning and end for it. Kamalate dies suddenly of fever. He wanders everywhere for his died lover. Accidentally while scratching the land in his toes, he finds a golden pinnacle. When the land was dug to their surprise, there found a hidden temple. When every one frightened of opening the closed door of the excavated temple, Allama comes forward.

He opens the door and goes inside the temple to find another surprise an living yogi Animishaiah who was concentrated on worshipping Istalinga in his left hand. As soon as Allama entered the temple the saint handed over the linga and collapses. Allama feels a strong current had hit him in transference and he was enlightened. The static linga of the temple was called Guheshwara as it was found in a cave.

But Chamarasa pictures him as a godly divine power which does not involve in any wordly pleasure of sex and lust. In his 'Prabhulingaleele' Allama out rightly rejects Maye's offer of love. It was one sided love by Maye. As Allama was Shiva himself, on a bet from Parvathi's dark side attraction 'Maye' was sent to trap, but Allama ridicules her sexual advances despite repeated submissions. Later Parvathi withdrew Maye to herself and Allama was taken to the new height of a great saint. The latter story of Allama's visit to Kalyana, occupying the zero throne at Anubhava Mantapa, testing Akkamahadevi and Siddharama remains at most same in all versions. Through these tests Allama either leades them to their own perfetion by leading them to understand the supreme power by further denouncing the wordly attachment nor the greatness of worshiping Istalinga. While touring the different parts, he lifts Goggayya to Shivayoga, he preaches the Omkara yoga to Muktayakka who was desperate after the death of his elder brother Ajaganna; he teaches the techniques of Shivayoga to Goraksha and brings enlightment and awakening in almost all Sharanas of that period including Basavanna.

Contrary to the general belief of simplicity in vachanas, Allama's Bedagina vachanas are difficult for common people to understand as they are filled with mystic language and symbolism. We will stutLinks few simple vachanas of Allama to understand his concepts about the society:

Crores dies for wishes

Crores dies for assurances

Crores dies for gold, women and land

Guheshwara, I have not seen any one

died for you.

This same trend towards finding the supreme is commonly found in all most all vachanakaras including Basavanna, It is a general search for the supreme power . He disagrees calling money, women and land as illusions and they are nothing but

our own wishes before the soul:

They say soil is Maye,

no, soil is not Maye.

Maye is the will of your

own soul - see Guheshwara.

It is how Allama simplifies the cause of our own wishes as 'Maye'. This is also a common factor reflected in vachanas of the period. Following is few vachanas translations of Allama.

AKKAMAHADEVI

Akkamahadevi was also popularly called Mahadeviyakka or simply and fondly as 'Akka'. She stands in the forefront of the Bhakti movements of India, second to none along with Meera. Her name itself was a great inspiration in the Veerashaiva spiritual and philosophical work. Akkamahadevi was a fragrant flower of 12th century vachanakaras bhakti movement.

She was born in Uduthadi in Shimoga district of Karnataka to Shivabhakta couple Sumathi and Nirmale. She was a younger contemporary of Basavanna and other Sharanas. Since her childhood she adores Lord Chennamallikarjuna that is Shiva as her companion, lover and husband. The King Kaushika of that region wanted to marry her as she was a very beautiful and charming girl. Akkamahadevi did not subscribe to this offer and opposes the marriage proposal. But Kaushika threatend her parents and by force he marries her. It was a conditional marriage, if the King exceeds his limits and crosses the agreed condition to fulfil his lust, she was permitted to walkout of the marriage. They lived together for some time but the on one dreadful day, when Kaushika forces her to have sex much against to her wishes she got rid of him and leaves the palace which is evident in her very popular vachana:

The buffalo has its own concern

The cobler yet another.

Followers of Dharma have their own concern,

Karmi has another.

I have my own concern

you have your concern for last

Chi, fool leave my saree, get away

I am concerned only whether my lord

Chennamallikarjuna loves me or not.

Refusing Kaushika's forcible advances, she not only deserts him, but she rejects the entire men folk. It appears that Kaushika, who was a full sensual man of desire for her mortal beauty, in the conflict tucked away her saree and Akkamahadevi leaves her village covering her botLinks with her beautifully grown dark tresses which touched to the length of the feet. Her beauty itself was a liability to her for long time in her very short span of time. From Uduthadi searching for his soul companion Lord Chennamallikarjuna she wanders from place to place singing her vachanas and reaches Kalyana, the work place of Basavanna and his contemporaries. During her admission inside the 'Mahamane'. Allama Prabhu questions her and asks about her husband. She identifies her husband as Lord Chennamallikarjuna, the eternal power. Not satisfied with her reply he asls why she has not wearing any clothes to cover herbotLinks and need for spreading tresses over her botLinks. Akkamahadevi boldly reacts in her vachana as follows:

Untill the fruit is ripe

the peel will not come out.

As I feel If I show my botLinkss lust symbol

it would hurt you.

Unnecessarily don't tease me my elder brother

I am totally surrendered

at feet of the Lord Chennamallikarjuna.

Convinced by her submissions Akkamahadevi was admitted into Mahamane where she deliberates boldly with the fellow Veerashaiva saints. Her vachanas have tremendous poetic qualities which lacks in many other contemporary vachanakaras. Her search for eternal love to Chennamallikarjuna, she uses the physical metaphors for mystical poetry making it very rich in expression. Her 315 vachanas reflects her true love naturally to the eternal power with 'Linga Pathi - Sharana Sathi' concept which is particular to Ligayaths alone. Besides they also represent the importance given to women saints during the 12th century revolution by empowering the lower ranks of the society as well.

From the Anubhava Mantapa of Kalyana she travels towards the Shrishaila in search of her Lord and Husband. On her way to Kadali she asks everyone whether they have seen her Lord Chennamallikarjuna in a very poetic format:

Oh! Chimmering birds

don't you know - don't you know?

Oh! swans in the lakes

don't you know - don't you know?

Oh! Kuhu Kuhu singing cuckoos

don't you know - don't you know?

Oh! dancing bees of flowers

don't you know - don't know?

Oh ! Peacooks in the forests

don't you know - don't know?

Tell me, where is my Lord Chennamallikarjuna?

Finally she enters the cave in Kadalivana to find her Lord and she becames one with the eternal at a very young age of 20 years. The wonderful butterfly which was swooping in circles over the beautiful flower with nector vanished in the path of finding the eternal power by just leaving the memories of great saint of Indian religious rebellion that is Akka- who just doesn't bothered for the low feelings of the society but remained great ever in the cultural history of India.

BASAVANNA
1.
Look, the world, in a swell of waves, is beating upon my face.
Why should it rise to my heart, tell me.
O tell me, why is it rising now to my throat ?
Lord,
how can I tell you anything when it is risen high over my head
lord lord listen to my cries
O Kudalasangamadeva, listen.

2.
I added day by day a digit of light like the moon.
The python - world, omnivorous Rahu, devoured me.
Today my botLinks is in eclipse. When is the release,
O Kudalasangamadeva ?

3.
Father, in my ignorance you brought me through mothers' wombs,
through unlikely worlds.
Was it wrong just to be born,
O lord ?
Have mercy on me for being born once before.
I give you my word, Kudalasangamadeva,
never to be born again.
4.
Like a monkey on a tree
it leaps from branch to branch:
how can I belive or trust
this burning thing, this heart ?
It will not let me go
to my Father,
Kudalasangamadeva.

5.
Nine hounds unleashed
on a hare,
the botLinks's lusts
cry out:
let go !
let go!

Let ! Let go !
cry the lusts
of the mind.

Will my heart reach you,
O Kudalasangamadeva,

before the sensual bitches
touch and overtake ?

6.
Like a cow fallen into a quagmire
I make mouths at this corner and that,

no one to look for me
or find me

till my lord Kudalasangamadeva
sees this beast
and lifts him out by the horns.

7.
Cripple me, father,
that I may not go here and there.
Blind me, father,
that I may not look at this and that
Deafen me, father,
Deafen me, father,
that I may not hear anything else.

Keep me
at your men's feet
looking for nothing else,
O Kuddalasangamadeva.

8.
Don't make me hear all day
'Whose man, whose man, whose man is this ?'

Let me hear, 'This man is mine, mine,
this man is mine'.

O Kudalasangamadeva,
make me feel I' m a son
of the house.

9.
Shiva, you have no mercy.
Shiva, you have no heart.

Why did you bring me to birth,
wretch in this world
exile from the other ?

Tell me, lord Kudalasangamadeva,
don't you have one more
little tree or plant
made just for me ?

10.
As a mother runs
close behind her child
with his hand on a cobra
or a fire,

Kudalasangamadeva
stays with me
every step of the way
and looks after me.

11.
The master of the house, is he at home, or isn't he ?
Grass on the threshold,
dirt in the house:
The master of the house, is he at home, or isn't he ?

Lies in the botLinks,
lust in the heart:
no, the master of the house is not at home,
O Kudalasangamadeva.

12.
Does it matter how long
a rock soaks in the water:
will it ever grow soft ?

Does it matter how long
I' ve spent in worship,
when the heart is fickle ?

Futile as a ghost
I stand guard over hidden gold,

O Kudalasangamadeva.

13.
When a whore with a child
takes on a customer for money,

neither child nor lecher
will get enough of her.

She'll go pat the child once,
then go lie with the man once,

neither here nor there.
love of money is relentless,

O Kudalasangamadeva.

14.
A snake-charmer and his noseless wife,
snake in hand, walk carefully
trying to read omens
for a son's wedding,

but they meet head-on
a noseless woman
and her snake-charming husband,
and cry 'The omens are bad !

His own wife has no nose
there's snake in his hand.
What shall I call such fools
who do not know themselves

and see only the others,
O Kudalasangamadeva.

15.
I went to fornicate,
but all got was counterfeit,

I went behind a ruined wall,
but scorpions stung me.

The watchman who heard my screams
just peeled off my clothes,

I went home in shame,
my husband raised weals on my back.

All the rest, O Kudalasangamadeva,
the king took for his fines.

16.
See-saw watermills bow their heads.
So what ?
Do they get to be devotees to the master?

The tongs join hands,
so what?
can they be humble in service
to the Lord

Parrots recite.
So what ?
Can they read the Lord ?
How can the slaves of the Bodiless God,
Desire,
know the way
Our Kudalasangamadeva's men move
or the stance of their standing ?

17.
The sacrificial lamb brought for the festival
ate up the green leaf brought for the decorations.

Not knowing a thing about the kill,
it wants only to fill its belly:
born that day, to die that day.

But tell me:
did the killers survive,
O Kudalasangamadeva?

18.
You can make them talk
if the serpent
has stung
them.

You can make them talk
if they're struck
by an evil planet.

But you can't make them talk
if they're stuck dumb
by riches.

Yet when Poverty the magician
enters, they 'll speak
at once,
O Kudalasangamadeva.

19.
The crookedness of the serpent
is straight enough for the snake-hole,

The crookedness of the river
is straight enough for the sea.

And the crookedness of our Lord's men
is straight enough for our Kudalasangamadeva!

20.
Before
the grey reaches the cheek,
the wrinkle the rounded chin
and the botLinks becomes a cage of bones:

before
with fallen teeth
and bent back
you are someone else 's ward :

before
you drop your hand to the knee
and cluth a staff:

before
age corrodes
your form:

before death touches you:
worship
our Kudalasangamadeva.

21.
Look at them,
busy, making an iron frame
for a bubble on the water
to make it safe!

Worship the all-giving lord,
and live
without taking on trust
the botLinks's firmness.

22.
Don't you take on
this thing called bhakti:
like a saw
it cuts when it goes

and it cuts again
when it comes.

If you risk your hand
with a cobra in a pitcher
will it let you
pass ?

23.
a grindstone hung at the foot
a deadwood log at the neck

the one will not let me float
and the other will not let me sink

O time's true enemy
O Kudalasangamadeva.

tide me over this life at sea
and bring me to

24.
The root is the mouth
of the tree: pour water there
at the bottom
and, look, it sprouts green
at the top.

The Lord's mouth is his moving men,
feed them. The Lord will give you all.

You'll go to hell,
if, knowing they are the Lord,
you treat them as men.

25.
Out of your eight - four hundred thousand faces
put on just one
and come test me, ask me.


if you don't come and ask me,
I'll swear by the names of your elders.

Come in any face and ask me;
I'll give,
Kudalasangamadeva.

26.
I drink the water we wash your feet with,
I eat the food of worship,
and I say it's yours, everything,
goods, life, honour:
he's really the whore who takes every last bit
of her night's wages,

and will take no words
for payment,
O Kudalasangamadeva.

7.
Feet will dance,
eyes will see,
tongue will sing,
and not find content.
What else, what else
shall I do?

I worship with my hand,
the heart is not content.
What else shall I do?

Listen, my lord,
it isn't enough.
I have it in me
to clave thy belly
and enter thee
O Kudalasangamadeva!

28.
I don;t know anything like time-beats and metre
nor the arithmetic of strings and drums;
I don't know the count of iamb and dacryl.

My Kudalasangamadeva,
as nothing will hurt you
I'll sing as I love

29.
Make of my botLinks the beam of a lute
of my head the sounding gourd
of my nevers the strings
of my fingers the plucking rods.

Cluth me close
and play your thirty-two songs
O Kudalasangamadeva!

30.
Certain gods
always stand watch
at the doors of people.
Some will not go if you ask them to go.
Worse than dogs, some others.
What can they give,
these gods,
who live off the charity of people
O Kudalasangamadeva?

31.
How can I feel right
about a god who eats up lacquer and melts,
who wilts when he sees fire ?

How can I feel right
about gods you sell in your need,
and gods you bury for fear of thieves ?

Kudalasangamadeva is
self-born, one with himself,
he alone is the true god.
32.
The pot is a god. The winnowing
fan is a god. The stone in the
street is a god. The comb is a god.
The bowstring is also a god.
The bushel is a god and the spouted cup is a god.

Gods, gods, there are so many
there's no place left
for a foot.

There is only
one god. He is our
Kudalasangamadeva.

33.
They plunge
wherever they see water.

They circumambulate
every tree they see.

How can they know you
O Lord
who adore
waters that run dry
trees that wither ?

34.
In a brahmin house
where they feed the fire
as a god

when the fire goes wild
and burns the house

they splash on it
the water of the gutter
and the dust of the street,

beat their breasts
and call the crowd

These men then forget thei worship
and scold their fire,
O Kudalasangamadeva!

35.
You went riding elephants.
You went riding horses.
You covered yourself
with vermilion and musk.
O brother,
but you went without the truth,
you went without sowing and reaping
the good.
Riding rutting elephants
of pride, you turned easy target
to fate.
You without knowing
our Kudalasangamadeva.
You qualified for hell.

36.
He'll grind till you 're fine and small
He'll file till your colour shows.

If your grain grows fine
in the grinding,
if you show colour
in the filing,

then our Kudalasangamadeva.
will love you
and look after you.

37.
Look here, dear fellow:
I wear these men's clothes
only for you.

Sometimes I am man,
Sometimes I am woman.

O Kudalasangamadeva
I 'll make wars for you
but I 'll be your devotees bride.


38.
If a rich son is born
to one born penniless,
he 'll delight his father's heart
with gold counted in millions;

if a warrior son is born
to a milk - livered king
who doesn't know which way
to face a battle, he 'll console
his father with a battlefront
sinking and floating
in a little sea of blood;

so will I console you
O Kudalasangamadeva,
if you should come
and ask me.

39.
The rich
will make temples for Shiva.
What shall I
a poor man,
do ?

My legs are pillars,
the botLinks the shrine,
the heat a cupola
of gold.

Listen, O Kudalasangamadeva,
thingsngs standing shall fall,
but the moving ever shall stay.

40.
I'am no worshipper;
I'am no giver;
I'am not even beggar,

O lord
without your grace.

Do it all yourself, my lord Kudalasangamadeva
as a mistress would
when maids are sick.

41.
When
like a hailstone crystal
like a waxwork image
the flesh melts in pleasure
how can I tell you ?

The waters of joy
broke the banks
and ran out of my eyes.

I touched and joined
my lord Kudalasangamadeva.
How can I talk to anyone
of that ?

42.
Sir, isn't the mind witness enough,
for the taste on the tongue ?

Do buds wait for the garland maker's word
to break into flower ?

Is it right, sir, to bring out the taxts
for everything ?
And, sir, is it really right to bring into the open
the mark on our vitals
left by our lord's love - play ?

43.
The eating bowl is not one bronze
and the looking glass another.

Bowl and mirror are one metal.
Giving back light
one becomes a mirror.

Aware, one is the Lord's
unware, a mere human.
Worship the lord without forgetting,
the lord Kudalasangamadeva.

44.
Milk is left over
from the calves.
Water is left over
from the fishes,
flowers from the bees.

How can I worship you,
O siva, with such offal
But it 's not for me
to despise left - overs,
so take what comes,
lord Kudalasangamadeva.

AKKAMAHADEVI

1.

Like treasure hidden in the ground,

taste in the fruit, gold in the rock

oil in the seed,

the Absolute hidden away in the heart,

no one can know the ways of our Chennamallikarjuna.

2.

You 're like milk in water.

I cannot tell what comes before,what after;

which is the master, which is the slave;

what 's big, what 's small.

O Chennamallikarjuna.

if an ant should love you

and praise you, will he not grow to great powers ?

3.

My botLinks is dirt, my spirit is space:

which shall I grab,

O lord ? How and what,

shall I think of you ?

cut through my illusions, Chennamallikarjuna.

4.

Like a silkworm weaving

her house with love from her marrow,

and tLinksing in her botLinks's threads

winding tight round and round,

I burn desiring what the heart desires.

LIST OF 12th CENTURY VACHANAKARAS AND THEIR PENNAME (Ankitha)

1. Ambigara Chowdayya - Ambigara Chowdayya

2. Agghavani Hampayya - Hampiya Virupayya

3. Anathi Chandayya - Anathiya Linga

4. Anamika Nachayya - Nachayya Priyachennarama

5. Amugi Devayya - Mahaghana Sadguru Somanatha

6. Amugi Devayya - Siddha Somanathalinga

7. Arivina Maritande - Sadashivamurthylinga

8. Allamaprabhu - Guheswara

9. Avasarada Rekanna - SatLinksojathalinga

10. Ahankara Bheemayya - Nirahankara Bheemayya

11. Adayya - Sourashtra Someshwara

12. Aydakki Marayya - Amareswaralinga

13. Uggadisuva Bibbidevayya - Kudalasangamadevaralli Basavanna

14. Uppara Gudiya Somadevayya - Gaarudeswara

15. Urilinga Devaru - Urilinga Deva

16. Urilinga Peddi - Urilinga Peddipriya Vishweswara

17. Eccharike Kayakada Muktinath - Turangeshwararalinga

18. Eekantada Ramayya - Eekanta Rameshwaralinga

19. Eekanta Ramitande - Eekanta Veerasoddala

20. Eeleeshwarada Ketayya - Eeleeshwaralinga

21. Vokkalu Muddayya - Kaamabheemajeevadhanadodeya

22. Kambada Maritande - Kadambalinga

23. Kanakada Nachayya - Kanakada Nachilinga

24. Kannadi Kayakada Ramayya - Sadgurusanga Nirangalinga

25. Kannadi Kayakada Ammidevayya - Channabasavapriya Kamaleshwaralinga

26. Kannada Maritande - Madanangadura Mareswara

27. Karastalada Nagideva - Gurushanta

28. Karula Ketayya - Manakke Manohara Shankheswaralinga

29. Kalaketa Bommayya - Mekhaleshwaralinga

30. Kamatada Bheemanna - Dhareshwara

31. Kinnara Brahmaiah - Thripurantakalinga

32. Kirata Sangayya - Kiateshwaralinga

33. Kilarada Bheemanna - Kalakarmavirahitha Thripurantakalinga

34. Kuppasada Chandayya - Kuppasada Chandeshwaralinga

35. Kugina Maritande - Mahamahima Mareshwara

36. Kedara Guru - Kedara Gurudeva

37. Kolashantayya - Punyaranyadahana Bheemeshwaralinga

38. Kovura Brahmaiah - Ambudhara Ramanatha

41. Ganadasi Veeranna - Shanta Kudalasangamadeva

42. Ganada Kannapayya - Guheshwara Nallayya

43. Gavudi Machayya - Thripurantaka lingadalli Gavudi Machayya

44. Gupta Manchanna - Govalapriya Ramanatha

45. Gupta Manchanna - Narayanapriya Ramanatha

46. Goraksha - Gorakshapalaka Mahaprabhu Siddhasomanathalinga

47. Ghattivalayya - Chikkayyapriya Siddhalinga

48. Ghanalingadeva - Ghanalingiya Mohada Chennamallikarjuna

49. Chandimarasa - Simmaligeya Chennarama

50. Chikkanna - Uliyumeshwara

51. Chennabasavanna - Kudala Chennasangamadeva

52. Jedara Dasimayya - Ramanatha

53. Jodara Mayanna - Somanathalinga

54. Dohara Kakkayya - Abhinava Mallikarjuna

55. Dhakkeya Bommanna - Kalanthaka Bheemeshwaralinga

56. Thalavara Kamidevayya - Kamaharapriya Ramanatha

57. Thurugahi Ramanna - Gopathinatha Visweswaralinga

58. Telugu Jommanna - Telugeswara

59. Dasarayya - Dasareshwaralinga

60. Dasohada Sanganna - Madhukeshwaralinga

61. Nageya Maritande - Athiravairi Mareshwara

62. Nijagunadeva - Nijagunayogi

63. Niranjanadeva - Nirnjanalinga

64. Nivrutti Sangayya - Nivrutti Sangayya

65. Nuliya Chandayya - Chandeshwaralinga

66. Panditaradhya - Gurusiddhamalla

67. Purada Naganna - Amaragundada Mallikarjuna

68. Padihari Uttanna - Padiharipriya Kudalasangamadeva

69. Parvathanatha - Parvathanathalinga

70. Pakada Bheemayya - Bheemeshwaralinga

71. Pushpada Somayya - Someshwaralinga

72. Prasadi Bankanna - Channabasavannapriya Mallikarjunalinga

73. Prasadilenka Bankanna - Chandikeshwaralinga

Prasadi Bhoganna - Channabasavannapriya Bhogamallikarjunalinga

74. Pharaku Devayya - Mahadevalinga

75. Battaleshwara - Nirvanalinga

76. Basavanna - Kudalasangamadeva

77. Bahurupi Choudayya - Rekannapriya Naginatha

78. Ballesha Mallayya - Balleshwara

79. Bachikayakada Basappa - Basavannapriya Viswakarmatakke

Kalikavimala Rajeshwaralinga

80. Balabommanna - Veerashura Rameshwaralinga

81. Balasanganna - Kamatheshwaralinga

82. Bahurabommanna - Sangana Basavannapriya Brahmeswaralinga

83. Bibbi Bachayya - Anankadhara Someshwaralinga

84. Bedagina Sundarayya - Sundara Shivalingayya

85. Bokkasada Chikkanna - Basavannapriya Nageshwara

86. Bharitarpanada Chennabasavanna- Chennakudala Rameshwaralinga

87. Bhoganna - Nijaguru Bhogasanga

88. Madivala Machideva - Kalidevaradeva

89. Maduvayya - Arkeswaralinga

90. Manasanda Maritande - Manasanda Mareshwara

91. Manumuni Gommatayya - Agameshwaralinga

92. Marula Shankaradeva - Shuddha Siddha Prasiddha

Prabhuve Shantachannamallikarjuna

93. Marula Siddeswara - Revannaprabhu

94. Malahara Kayakada Chikkadevayya - Urdhwarethomurthy

Shweta swayambhu Kapileshwaralinga

95. Mallayya - Gurupurada Mallayya

96. Madara Channayya - Kai Ulikatti Adigutakkedeyagabeda

Ari Nijathma Ramaramana

97. Madara Dhulayya - Dhuleshwara

98. Mareshwarodeya - Mareshwara

99. Minda Sangayya - Tarunasangamalingadeva

100. Mugdha Sangayya - Mugdha Sangayya

101. Mummadi Karyendra - Mahaghana Doddadeshikarya Guruprabhu

102. Mulapranamadeva - Mulapranamadeva

103. Meremindadeva - Ighatadoora Rameswaralinga

104. Medara Kethayya - Goureshwara

105. Maiduna Ramayya - Mahalinga Channarama

106. Molige Marayya - Emmadi Nikalanka Mallikarjuna

107. Rakkasa Bommayya - Rakkasanodeya

108. Ratnada Rachayya - Veerarachotalinga

109. Rayasada Manchanna - Jambeshwara

110. Lingasatyanna - Lingsatyanna

111. Vachanabhandari Shanatarasa - Alekhanatha

112. Varadasanganna - Varada Shankeswara

113. Veerachanda - Veerachandalinga

114. Veeragollala - Beereshwara

115. Vedamurthy Sanganna - Lalama Bheemasangameshwaralinga

116. Vaidhya Sanganna - Marula Shankarapriya Siddharameshwaralinga

117. Shankaradasimayya - Nijaguru Shankaradeva

118. Shankara Somayya - Samba Someshwaralinga

119. Shantarama - Shantaramalinga

120. Shantashetty - Shivashantalinga

121. Shardula Sangayya - Shardulalinga

122. Shivapoojeya Bheemayya - Shivapoojeya Bheemayya

123. Shivalenka Manchanna - Eeshanyamurthy Mallikarjunalinga

124. Shivanandadeva - Shiavanandalinga

125. Sakaleshamadarasa - Sakaleshwara

126. Sagarada Bommanna - Sagarada Bommanodeya Sangameswara

127. Sattigekayakada Ramitande - Ighateshwaralinga

128. Siddharama - Kapilasiddha Mallikarjuna

129. Siddhanti Veerasangayya - Golakakara Vishwavirahitalinga

130. Sunkada Bankanna - Bankaleshwaralinga

131. Sujikayakada Ramitande - Prasannakapilasiddhamallikarjuna

132. Soddala Bacharasa - Soddala

133. Hadapada Appanna - Basavapriya Kudalachennasangamadeva

134. Hadapada Rechanna - Nikalanka Kudalachennasangamadeva

135. Havinahala Kallayya - Kalleswara

136. Hendada Marayya - Dharmeswara

137. Hodehulla Bankanna - Kumbheshwaralinga

VACHANAKARTHIS OF 12th CENTURY AND THEIR ANKITHA:

1. Akkanagamma - Basavannapriya Chennasanga

2. Akkamahadevi - Chennamallikarjuna

3. Akkamma - Acharave Pranavada Rameshwaralinga

4. Amuge Rayamma - Amugeshwaralinga

5. Kadira Kayakada Remmavve - Kadirarommiyodeya Gummeshwara

6. Kalakanniya Kamamma - Nirbhithi Nijalinga

7. Kalavve ( wife of Bachikayakada Bappana) - Karmahara Kaleshwara

8. Kalavve (wife of Buddayya) - Bheemeshwara

9. Kalavve (wife of Urilingapeddi) - Urilingapeddigalarasa

10.Kottanada Somavve - Nirjajjeshwara

11. Gangamma - Gangeshwaralinga

12. Gangambike - Gangapriya Kudalasangamadeva

13. Guddavve - Nimbeshwara

14. Goggavve - Nasthinatha

15. Duggale - Dasayya Priyaramanatha

16. Neelambike - Basavapriya Kudalasangamadeva

17. Bonthadevi - Bidadi

18. Masanamma - Nijaguneshwara

19. Mahadevi - Mahadevajyothi

20. Mahadeviyamma (wife of Molige Marayya) - Ennayya priya emmadi

Nihkalanka Mallikarjuna

21. Mukthayakka - Ajaganna Tande

22. Rechavve - Kumbheshwara

23. Lakkamma (wife of Aydakki Marayya) - Marayyapriya Amareshwaralinga

24. Lakkamma - Agajeshwara

25. Lingamma - (wife of Padihari Appanna) - Appannapriya

26. Veeramma - Gurushanteshwara

27. Satyakka - Shambu Jakkeshwara

28. Remmavve - Acharave pranavada Rameshwaralinga

29. Kadira Kalavve - Gummeshwara

30. Remamma - Sadgurusanga Nirangalinga

31. Sule Sankavve - Nirlajjeshwara

32. Gajesha Masanayyagala Punyasthree - Masanayyapriya Gajeshwara

33. Rekamma (wife of Revanasiddayya) - Shree Guru Siddheshwara

34. Lashmamma (wife of Kode Manchanna) - Agajeshwaralinga

35. Rechavve (wife of Katakutayya) - Nijalinga Shanteshwara

36. Kethaladevi (wife of Gundayya) - Kumbheshwara

37. Suvarnadevi - Suvarnalinga

VACHANAKARAS AFTER 12TH CENTURY

1. Kadakolada Madivalappa - Nirupamaniralaprabhu Mahanthayogi

2. Kanilingadeva - Kanilingadeva

3. Gummalapurada Siddalingadeva - Cholabasaveshwara

4. Gurubasava - Gurubasava

5. Thontada Siddhalingeshwara - Mahalingguru Shivasiddheshwara Prabhuve

6. Siddhaveeradeva - Thontada Siddhalingadeva

7. Swatantra Siddhalingeshwara - Nijaguru Swatantra Siddhalingeshwara

8. Rekamma - Shree Gurusiddheshwara

9. Shnmukhaswami - Akhandeshwara