Cowherd-Saint Ramanna (c1160 CE)

One turugahi or cowherd Ramanna had reached spiritual height, following his vocation of supervising cattle grazing. Late D.L.Narasimhachar who has edited Ramanna's available 45 vachanas or pithy sayings, observes that there must have been a sound system of education in Karnataka, whereby ordinary workers received lessons not only in understanding ways of the world, but also in expressing their feelings poetically. Idioms, similes and double entender, came to them easily.

It was compulsory for all shiva sharanas or devotees to take up one job or the other, "work is worship" (kayakave kailasa)declared Basavanna. It is a wonder how they could convey the mystic ideas in the form of similes, with which they were familiar in their respective trades. Their respective vocation became a way of realizing God. Thus cowherd Ramanna uses only those terms in cattle raising and grazing with which common folk were familiar and to which cows and calves responded. But the imagery or symbols used by Ramanna has double meaning and his aim seems to have been self-redemption.

"Just like a stick which controls cattle of all kind and age, human mind must act like stick in controlling all senses"

"A sign to the cow, a touch to the bull and affectionate call to a calf are required in controlling the herd. Similarly three gunas in human beings exist and act differently. These should be nurtured with a trained mind"

Similarly Ramanna points to miseriesof human life, to the different situations in cattle- grazing.

While taking the herd down the vale, a huge tiger is prowling near by. While driving them over a hillock, a rogue (wild elephant) looks menacingly and in the midst of safe rocks (supposed to be safe), a wolf pounces and catches a calf unawares. In life also one has to be alert to avoid three enemies. These are lust, greed and anger, though Ramanna does not refer to them specifically.

From the 45th and last vachana found in the mss, it appears that Ramanna was a contemporary of Basava and a witness to the gory events that followed assassination of king Bijjala. He exclaims that all prominent saints ((pramatharu) Chenna Basavanna, Allama Prabhu and Akkamahadevi, left for the sacred spots of their respective deities and vows that he will also go to the abode of Gopatinatha Vishweswarainga his personal God, after his pursuit ends.

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