Read Ebook {PDF EPUB} Palkhi by Digambar Balkrishna Mokashi Palkhi : An Indian Pilgrimage. Mokashi is a Marathi novelist of the post-independence generation of "Realists." This is a vivid account of his day-by-day experience on the Warkari pilgrimage from Alandi to Pandharpur on foot. Pilgrimage is one of the most visible and pervasive features of Hinduism. Every year the Warkaris carry palanquins, called palkhis, bearing sandals representing the feet of their saints from various towns to Pandharpur in --to the Temple of Vitoba. Mokashi accompanied the oldest and most revered of the palanquin processions, the palkhi of Jnaneshwar Maharaj, on its two-week journey. His account is the only sustained view of the pilgrimage in any language. . He was a 13th century Maharashtrian Hindu saint ( Sant - a title by which he is often referred), poet, philosopher and yogi of the Nath tradition whose works Bhavartha Deepika (a commentary on Bhagavad Gita, popularly known as ""), and Amrutanubhav are considered to be milestones in . Contents. Traditional history. According to Nath tradition Sant Dnyaneshwar [1] was the second of the four children of Vitthal Govind Kulkarni and Rukmini, a pious couple from Apegaon near Paithan on the banks of the river Godavari. Vitthal had studied Vedas and set out on pilgrimages at a young age. In Alandi, about 30 km from , Sidhopant, a local Yajurveda brahmin, was very much impressed with him and Vitthal married his daughter Rukmini. After some time, getting permission from Rukmini, Vitthal went to Kashi(Varanasi in Uttar Pradesh, India), where he met Ramananda Swami and requested to be initiated into sannyas , lying about his marriage. But Ramananda Swami later went to Alandi and, convinced that his student Vitthal was the husband of Rukmini, he returned to Kashi and ordered Vitthal to return home to his family. The couple was excommunicated from the brahmin caste as Vitthal had broken with sannyas, the last of the four ashrams . Four children were born to them; Nivrutti in 1273, Dnyandev (Dnyaneshwar) in 1275, Sopan in 1277 and daughter Mukta in 1279. According to some scholars their birth years are 1268, 1271, 1274, 1277 respectively. It is believed that later Vitthal and Rukmini ended their lives by jumping into the waters at Prayag where the river Ganges meets Yamuna hoping that their children would be accepted into the society after their death. The couple set out on a pilgrimage with their children to Tryambakeshwar, near Nashik, where their elder son Nivrutti (at the age of 10) was initiated in to the Nath tradition by Gahininath. The paternal great grandfather of Dnyaneshwar had been initiated into the Nath cult by Goraksha Nath (Gorakh Nath). The orphaned children grew up on alms. They approached the Brahmin community of Paithan to accept them but the Brahmins refused. According to the disputed "Shuddhi Patra" the children were purified by the Brahmins on condition of observing celibacy. Their argument with the Brahmins earned the children fame and respect due to their righteousness, virtue, intelligence, knowledge and politeness. Dnyaneshwar became the student of Nivruttinath along with his younger siblings Sopan and Mukta at the age of 8. He learnt and mastered the philosophy and various techniques of kundalini yoga. Writings. The child moved to Nevasa, a village in Ahmednagar district, where Dnyaneshwar began his literary work when Nivruttinath instructed him to write a commentary on Bhagavad Gita. The Dnyaneshwari or Bhavartha Deepika was written down by Sacchidananandbaba from discourses by Dnyaneshwar. By the time the commentary was complete Dnyaneshwar was only 15 years old. Considered a masterpieces of Marathi literature, the Dnyaneshwari's 18 chapters are composed in a metre called "ovi". Dnyaneshwar liberated the "divine knowledge" locked in the language to bring that knowledge into Prakrit (Marathi) and made it available to the common man. He was confident that he would write in marathi in as good or better manner than Sanskrit. Amrutanubhav , written some time after, is difficult and finds fewer readers [ citation needed ] . Containing 10 chapters and 806 ovi , the basis of this book is non dualism ( advaita siddhanta ). The seventh and biggest chapter (295 ovi) is the most important. Apart from Dnyaneshwari and Amrutanubhav works like Changdev Paasashti (a collection of 65 ovi addressed to an allegedly 1400 years old yogi named Changdev Maharaj), Haripath and around 1000 "abhanga" (authorship of many is disputed due to differences in writing style) are attributed to Dnyaneshwar. Siblings. Nivruttinath was the elder brother of Dnyaneshwar. Nivrutti was an authority on philosophy of the Nath sect. Gahininath, one of the nine Nath gurus, accepted Nivrutti as his disciple and initiated him into the Nath sect, instructing him to propagate devotion to Krishna. Dnyaneshwar accepted his elder brother as his own guru. After the early Samadhi of Dnyaneshwar, Nivrutti travelled with his sister Mukta on a pilgrimage along the Tapi river where they were caught in a thunderstorm and Mukta was swept away. Nivrutti took to salvation (Samadhi) at Tryambakeshwar. Around 375 abhangas are attributed to him but, the authorship of many of them is disputed due to difference in writing style and philosophy. Sopandev was a younger brother Sopandev attained ‘samadhi' at Saswad near Pune. He wrote a book "Sopandevi" based on the Bhagvadgita's Marathi interpretation along with 50 or so abhangas. Muktabai was the youngest of the siblings, Muktai or Muktabai was known for her simple and straightforward expression of thoughts. She could be considered as one of the first poetesses in Marathi along with Mahadamba. There are around 40 abhangas attributed to her. She accepted Yogi Changdev as her disciple. Varkari Movement. DNYANDEVE RACHILA PAYA TUKA ZALASI KALAS. Dnyaneshwar maharaj build/ started Bhakti moment temple in Maharashtra and Tukaram maharaj put this bhakti moment to its certain level. Dnyaneshwar introduced the Varkari Movement (or Vitthala Sampradaya) of Pandharpur (founder of the Varkari movement). The Varkaris soon considered him their teacher and spiritual leader, who initiated his contemporaries associated with the Dvaita (dualism) school of the bhakti movement into Advaita (non-dualism). [ citation needed ] He strongly advocated jnana yukta bhakti (devotion guided by knowledge). Every Year Around 3 Laks of Devotees Travel from Alandi to Phandharpur in month of June-july (Month Ashad in Hindu calendar). Varkari covers this journey by walk in 18 days, distance Travel from Alandi to Phandharpur is around 228 kilometers. Varkari travel along with Padukas (footwear) of Guru Dnyaneshwar in palkhi (palanquin). For year 2012 the Palakhi was scheduled on Jun 23 from Alandi. Entering into a state of Samadhi. After having composed Amrutanubhava , Dnyaneshwar made a pilgrimage to northern India with Namdev and other saints. After completing this pilgrimage he expressed his intention to enter into a state of Samadhi because he felt that the mission of his life was complete. Although many scholars believe that his disappearance at a young age could be the handiwork of those who were against his Bhagwat dharma. It is widely propagated that at the age of 21 on 13th day of the second half of Kartik in Shaka 1218, [ 3 ] Dnyaneshwar entered into a permanent state of Sanjeevan Samadhi [2] at Alandi in Maharashtra, India. [ 4 ] An account of this incident is described by the contemporary Saint Namdev in a set of Abhangas named as Samadheeche Abhanga (translation: Abhangas of Samadhi). Miracles. Stories recounted in many holy books of the Bhagawata Sampradaya sect about Dnyaneshwar’s life are full of miracles, such as the baking of bread (mānde, or roti in ) on his heated back, and his making a wall move. Pasayadan. Dnyaneshwar wrote the Pasayadan which is a prayer for the general well being of the people. Pasaydan is included in the end of the Dynaneshwari. Mauli Dnyaneshwar maharaj completed his work on Shrimad Bhagavad Gita(Have 700 Vowels in 18 chapters) called as Gyaneshwari or Dnyaneshwari which have 9000 vowels. Pasayadan is an 9 vowels work written at end of Gyaneshwari's 18 Chapter. This Pasayadan describe Mprel of this 9000 vowels. pasaayadana (&aana oEvarI AQyaaya 18 AaovaI 1794 ta 1802) | | | ||1 || | | | ||2 || | | | ||3 || | | | ||4 || a | | | ||5 || | | | ||6 || | | | ||7 || | | | ||8 || | | | ||9 || 1. May the Self of the universe be pleased with th is sacrifice of words and bestow His grace on me. 2. May the sinners no longer commit evil deeds, may their desire to do good increase, and may all beings live in harmony with one another. 3. May the darkness of sin disappear, may the world see the rising of the sun of righteousness, and may the desires of all creatures be satisfied. 4. May everyone keep the company of saints devoted to God, who will shower their blessings on them. 5. Saints are walking gardens filled with wish-fulfilling trees, and they are living villages of wish-fulfilling gems. Their words are like oceans of nectar. 6. They are moons without blemish and suns without heat. May these saints be the friends of all people. 7. May all beings in all the worlds be filled with joy, and may they worship God forever. 8. May all those for whom this book is their very life be blessed with success in this world and the next. 9. Then, Nivrittinath, the great Master said that this blessing will be granted. This brought great joy to Jnaneshwar. Modi . Modi (Marathi: , Mōḍī , IPA: [moːɖiː] ) is a used to write the , which is the primary language spoken in the state of Maharashtra in . There are at least two different theories concerning its origin. Modi was an official script used to write Marathi until the 20th century when the style of the script was promoted as the standard for Marathi. Although Modi was primarily used to write Marathi, other languages such as Urdu, , Gujarati, Hindi and Tamil are also known to have been written in Modi. [2] Pungs-chen Pungs-chung Marchen Marchung Modi alphabet. Contents. Etymology. The name ‘Modi’ perhaps derives from the Marathi verb moḍaṇe (Marathi: ), which means “to bend or break”. Modi is believed to be derived from broken Devanagari characters, which lends support to that particular etymology. [2] Origin Theories. Hemāḍpant Origin Theory. Hemāḍpant was a minister during the reign of Mahadeva [3] (ruled 1261–1271) and the initial years of the reign of Rāmachandra (ruled 1271 to 1309) [4] of the Yadava Dynasty. [5] [6] [7] Creation Subtheory. Hemāḍpant created the . [6] Refinement Subtheory. The Modi script already existed in the 13th century. It was refined and introduced as an official script for Marathi by Hemāḍpant. [1] Sri Lanka Subtheory. Hemāḍpant brought the Modi script to India from Sri Lanka. [2] [7] Bāḷājī Avajī Origin Theory. Bāḷājī Avajī was the secretary of state to the Maratha king Raje Bhonsle (ruled 1642–1680). Bāḷājī Avajī created the Modi script. [2] History. There are various styles of the Modi script associated with a particular era. Many changes occurred in each era [2] [3] Proto-Modi. The proto-Modi style, or ādhyakālīn ( ) , style appears in the 12th century. Yādav Era. The Yadav Era style, or yādavkālīn ( ) , emerged as a distinct style in the 13th century during the Yādav Dynasty. Bahamanī Era. The Bahamanī Era style, or bahamanīkālīn ( ) , appeared in the 14th–16th centuries during the Bahmani Sultanate. Shiva Era. In Shiva Era, or shivakālīn ( ) , which was during the 17th century, the Chitnisi style of the Modi script developed. Era. In the Peshwa Era, or peshvekālīn ( ) , various Modi styles proliferated during the Maratha Empire and lasted until 1818. The distinct styles of Modi used during this period are Chitnisi, Bilavalkari, Mahadevapanti, and Ranadi. British Colonial Era. The British Colonial era, or the anglākālīn ( ) , is the final stage of the Modi script. It is associated with British rule and was used from 1818 to 1952. On 25 July 1917, the decided to replace the Modi script with the Balbodh style of Devnagari as the primary script of administration for the sake of convenience and uniformity with the other areas of the presidency. The Modi script continued to be taught in schools until several decades later and continued to be used as an alternate script to the Balbodh style of Devnagari. The script was still widely used up until the 1940s by the people of older generation for personal and financial uses. Post-independence Era. The use of Modi has diminished since the independence of India. Now the Balbodh style of Devnagari is the primary script used to write Marathi. [8] [9] Some linguists in Pune have recently begun trying to revive the script. [10] Description. Overview. The Modi script derives from the Nāgari family of scripts and is a modification of the Balbodh style of the Devanagari script intended for continuous writing. Although Modi is based upon Devanagari, it differs considerably from the it in terms of letterforms, rendering behaviors, and orthography. The shapes of some consonants, vowels, and vowel signs are similar. The actual differences are visible in the behaviors of these characters in certain environments, such as consonant-vowel combinations and in consonant conjuncts, that are standard features of Modi orthography. The Modi script has 46 distinctive letters, of which 36 are consonants and 10 vowels. [2] Features. The Modi script has several characteristics facilitate writing so that moving from one character to the next miminises lifting the pen from the paper for dipping in ink. Some characters are “broken” versions of their Devanagari counterparts. Many characters are more “circular” in shape. Thus, Modi was a sort of “cursive” style of writing Marathi. The Modi script does not have long ‘ī’ ( ) and long ‘ū’ ( ) of Devanagari. [3] The cursive nature of the script also allowed scribes to easily make multiple copies of a document if required. [10] Features of the Letters. There are numerous modifications that are made to the Modi script in writing as "shortcuts," reflecting its history as a quasi- form of Devanagari. The consonants fall into three broad categories: 1) Those that always retain their isolated form and attach their dependent vowel forms in a way common to most Indic scripts; 2) Those that take on a "contextual" form and change their form only in the presence of a dependent vowel immediately after, in which case those vowel forms are attached to the contextual form of the consonant in a uniform way as done with the consonants in Category 1 and with most other Indic ; and 3) Those that form ligatures in the presence of vowel following the consonants. The ligatures are generally determined by the shape of the consonant and the presence of a loop on the right. Regarding conjuncts, as in Devanagari, ksha and tra have special conjuncts, while other consonants typically occupy half forms or contextual forms. The letter is special, as it can take different visual positions as the first consonant in a conjunct cluster depending on whether it is palatalized or not. As the second consonant in a cluster, however, it functions almost identically to Devanagari. Alternative forms of the letter ra are also used to make multisyllabic clusters involving ra. This is seen in kara, tara, sara, and a few others as a subjoined ra to the bottom right of a letter, and in joining at the end of other syllables, it is seen with a curved head. Following dependent vowel signs like -aa and marks like dandas, the ra also joins underneath, and any additional vowel marks are written directly on top of the subjoined ra. Modi also has an empty circle that indicates abbreviations, which also may have been borrowed by , used for writing Konkani, which is closely related to Marathi. Headstroke. The headstroke in Modi is unlike Devanagari in that it is typically written before the letters are, in order to produce a "ruled page" for writing Modi in lines. Thus, there are no word boundaries that can be visibly seen, since the headstroke doesn't break between words. Usage. The Modi script was frequently used as a shorthand script for swift writing in business and administration. Modi was used primarily by administrative people as well as businessmen in keeping their accounts and writing Hundis (credit notes). Modi was also used to encrypt the message since not all people were well versed in reading this script. [10] Printing and Typing. Printing. Before printing in Marathi was possible, the Modi script was used for writing prose and Balbodh was used for writing poetry. When printing in Marathi became possible, choosing between Modi and Balbodh was a problem. William Carey published the first book on in 1805 using Balbodh since printing in the Modi script was not available to him in Serampore, Bengal. At the time Marathi books were generally written in Balbodh. However, in subsequent editions of William Carey's book on Marathi grammar, starting in 1810, were written in the Modi script. [11] [12] Using offset printing machines, previously Lithography printing was in vogue. Typing. Most Modi fonts are currently clip fonts. The ‘kotem1’ developed by Ashok Kothare is no longer available. Another Modi clip font is ModiGhate. [13] The Modi script was included in for the first time in version 7.0. This inclusion in Unicode will help preserve the script and make it easier to use in digital media. [2] [14] Documents in the Modi Script. Most documents in Modi are handwritten. The oldest document in the Modi script is from 1389 and is preserved at the Bhārat Itihās Sanshodhan Mandal (BISM) in Pune. [3] The majority of documents and correspondence from before Shivaji Raje Bhonsle's times are written in the Modi script. [10] Unicode. The Modi alphabet (+11600–U+1165F) was added to the Unicode Standard in June 2014 with the release of version 7.0. Dnyaneshwar. He was a 13th century Maharashtrian Hindu saint ( Sant - a title by which he is often referred), poet, philosopher and yogi of the Nath tradition whose works Bhavartha deepika teeka (a commentary on Bhagavad Gita, popularly known as "Dnyaneshwari"), and Amrutanubhav are considered to be milestones in Marathi literature. Contents. [edit] Traditional history. According to Nath tradition Sant Dnyaneshwar [1] was the second of the four children of Vitthal Govind Kulkarni and Rukmini, a pious couple from Apegaon near Paithan on the banks of the river Godavari. Vitthal had studied Vedas and set out on pilgrimages at a young age. In Alandi, about 30 km from Pune, Sidhopant, a local Yajurveda brahmin, was very much impressed with him and Vitthal married his daughter Rukmini. After some time, getting permission from Rukmini, Vitthal went to Kashi(Varanasi in Uttar Pradesh, India), where he met Ramananda Swami and requested to be initiated into sannyas , lying about his marriage. But Ramananda Swami later went to Alandi and, convinced that his student Vitthal was the husband of Rukmini, he returned to Kashi and ordered Vitthal to return home to his family. The couple was excommunicated from the brahmin caste as Vitthal had broken with sannyas, the last of the four ashrams . Four children were born to them; Nivrutti in 1273, Dnyandev (Dnyaneshwar) in 1275, Sopan in 1277 and daughter Mukta in 1279. According to some scholars their birth years are 1268, 1271, 1274, 1277 respectively. It is believed that later Vitthal and Rukmini ended their lives by jumping into the waters at Prayagwhere the river Ganges meets Yamuna hoping that their children would be accepted into the society after their death. The couple set out on a pilgrimage with their children to Tryambakeshwar, near Nashik, where their elder son Nivrutti (at the age of 10) was initiated in to the Nath tradition by Gahininath. The paternal great grandfather of Dnyaneshwar had been initiated into the Nath cult by Goraksha Nath (Gorakh Nath). The orphaned children grew up on alms. They approached the brahmin community of Paithan to accept them but the brahmins refused. According to the disputed "Shuddhi Patra" the children were purified by the brahmins on condition of observingcelibacy. Their argument with the brahmins earned the children fame and respect due to their righteousness, virtue, intelligence, knowledge and politeness. Dnyaneshwar became the student of Nivruttinath along with his younger siblings Sopan and Mukta at the age of 8. He learnt and mastered the philosophy and various techniques of kundalini yoga. [edit] Writings. The child moved to Nevasa, a village in Ahmednagar district, where Dnyaneshwar began his literary work when Nivruttinath instructed him to write a commentary on Bhagavad Gita. The Dnyaneshwari or Bhavartha Deepika Teeka was written down by Sacchidananandbaba from discourses by Dnyaneshwar. By the time the commentary was complete Dnyaneshwar was only 15 years old. Considered a masterpieces of Marathi literature, the Dnyaneshwari's 18 chapters are composed in a metre called "ovi". Dnyaneshwar liberated the "divine knowledge" locked in the Sanskrit language to bring that knowledge into Prakrit (Marathi) and made it available to the common man. He was confident that he would write in marathi in as good or better manner than Sanskrit. Amrutanubhav , written some time after, is difficult and finds fewer readers [ citation needed ] . Containing 10 chapters and 806 ovi , the basis of this book is non dualism ( advaita siddhanta ). The seventh and biggest chapter (295 ovi) is the most important. Apart from Dnyaneshwari and Amrutanubhav works like Changdev Paasashti (a collection of 65 ovi addressed to an allegedly 1400 years old yogi named Changdev Maharaj), Haripath and around 1000 "abhanga" (authorship of many is disputed due to differences in writing style) are attributed to Dnyaneshwar. [edit] Siblings. Nivruttinath was the elder brother of Dnyaneshwar. Nivrutti was an authority on philosophy of the Nath sect. Gahininath, one of the nine Nath gurus, accepted Nivrutti as his disciple and initiated him into the Nath sect, instructing him to propagate devotion to Krishna. Dnyaneshwar accepted his elder brother as his own guru. After the early Samadhi of Dnyaneshwar, Nivrutti travelled with his sister Mukta on a pilgrimage along the Tapi river where they were caught in a thunderstorm and Mukta was swept away. Nivrutti took to salvation (Samadhi) at Tryambakeshwar. Around 375 abhangas are attributed to him but, the authorship of many of them is disputed due to difference in writing style and philosophy. Sopandev was a younger brother Sopandev attained ‘samadhi' at Saswad near Pune. He wrote a book "Sopandevi" based on the Bhagvadgita's Marathi interpretation along with 50 or so abhangas. Muktabai was the youngest of the siblings, Muktai or Muktabai was known for her simple and straightforward expression of thoughts. She could be considered as one of the first poetesses in Marathi along with Mahadamba. There are around 40 abhangas attributed to her. She accepted Yogi Changdev as her disciple. [edit] Varkari Movement. Dnyaneshwar was probably introduced into the Vaishnava Sampradaya (or Vitthala Sampradaya) of Pandharpur (founder of the Varkarimovement), influenced by the piety of contemporary members of the movement such as Namdev, Gora Kumbhar, Savta Mali, Janabai, Narhari Sonar, Chokha Mahar and Sena Nhavi, after his writing of Dnyaneshwari since there is no mention of it in that work. [ citation needed ] The Varkaris soon considered him their teacher and spiritual leader, who initiated his contemporaries associated with the Dvaita (dualism) school of thebhakti movement into Advaita (non-dualism). [ citation needed ] He strongly advocated jnana yukta bhakti (devotion guided by knowledge) and believed that one can not be liberated unless one attains the true and divine knowledge of Brahman. For year 2011-12 the Palakhi is scheduled on Jun 23 from Alandi. [edit] Entering into a state of Samadhi. After having composed Amritanubhava , Dnyaneshwar made a pilgrimage to northern India with Namdev and other saints. After completing this pilgrimage he expressed his intention to enter into a state of Samadhi because he felt that the mission of his life was complete. Although many scholars believe that his disappearance at a young age could be the handiwork of those who were against his Bhagwat dharma. It is widely propagated that at the age of 21 on 13th day of the second half of Kartik in Shaka 1218, [3] Dnyaneshwar entered into a permanent state of Sanjeevan Samadhi [2] at Alandi in Maharashtra, India. [4] An account of this incident is described by the contemporary Saint Namdev in a set of Abhangas named as Samadheeche Abhanga (translation: The Abhangas of Samadhi) . [edit] Miracles. Stories recounted in many holy books of the Bhagawata Sampradaya sect about Dnyaneshwar’s life are full of miracles, such as the baking of bread (mānde, or roti in Hindi) on his heated back, and his making a wall move. [edit] Pasayadan. Dnyaneshwar wrote the Pasayadan which is a prayer for the general well being of the people. Pasaydan is included at the end of the Dynaneshwari. Palkhi : An Indian Pilgrimage by D. B. Mokashi (1987, Trade Paperback) С самой низкой ценой, совершенно новый, неиспользованный, неоткрытый, неповрежденный товар в оригинальной упаковке (если товар поставляется в упаковке). Упаковка должна быть такой же, как упаковка этого товара в розничных магазинах, за исключением тех случаев, когда товар является изделием ручной работы или был упакован производителем в упаковку не для розничной продажи, например в коробку без маркировки или в пластиковый пакет. См. подробные сведения с дополнительным описанием товара.