DOCSLIB.ORG

Three Women Sants of Maharashtra: Muktabai, Janabai, Bahinabai

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Three Women Sants of Maharashtra: Muktabai, Janabai, Bahinabai Three Women Sants of Maharashtra Muktabai, Janabai, Bahinabai by Ruth Vanita Page from a handwritten manuscript of Sant Bahina’s poems at Sheor f”kÅj ;sFkhy gLrfyf[kukP;k ,dk i~’Bkpk QksVks NUMBER 50-51-52 (January-June 1989) An ant flew to the sky and swallowed the sun Another wonder - a barren woman had a son. A scorpion went to the underworld, set its foot on the Shesh Nag’s head. A fly gave birth to a kite. Looking on, Muktabai laughed. -Muktabai- 46 MANUSHI THE main trends in bhakti in Maharashtra is the Varkari tradition which brick towards Krishna for him to stand on. Maharashtra took the form of a number of still has the largest mass following. Krishna stood on the brick and was so sant traditions which developed between Founded in the late thirteenth and early lost in Pundalik’s devotion that he forgot the thirteenth and the seventeenth fourteenth centuries1 by Namdev (a sant to return to heaven. His wife Rukmani had centuries. The sants in Maharashtra were of the tailor community, and Jnaneshwar, to come and join him in Pandharpur where men and women from different castes and son of a socially outcasted Brahman) who she stands as Rakhumai beside Krishna in communities, including Brahmans, wrote the famous Jnaneshwari, a versified the form of Vitthal (said to be derived from Vaishyas, Shudras and Muslims, who commentary in Marathi on the Bhagwad vitha or brick). emphasised devotion to god’s name, to Gita, the Varkari (pilgrim) tradition, like the The Maharashtrian sants’ relationship the guru, and to satsang, the company of Mahanubhav, practises nonviolence and to Vitthal is one of tender and intimate love. the good, as the path to self realisation. vegetarianism. In addition, they also They scarcely ever use the erotic or bridal By teaching in Marathi, the sants prescribe certain other practices, metaphors prevalent in other regions and contributed to developing a culture and especially an annual pilgrimage to do not dwell on Krishna the lover of the its language. They composed verse in the Pandharpur, a practice said to have been gopis or of Radha, as northern bhaktas abhang form, based on an old folk song started by Jnaneshwar. Their emphasis on do Instead, they relate to Vitthal as loving form called ovi. Most sant poetry was leading a devoted life while living as a friend and companion. Intimacy with god transmitted orally until the early householder, and their use of musical results in an inability to distinguish seventeenth century. devotion (bhajari) and congregational between self and god. One striking image There are five main sampradays or sant gatherings (kirtari) attracted ordinary used is that of two mirrors facing each other traditions in Maharashtra. The people. Maharashtra’s major sants, — which reflects which? The identity of Mahanubhav Sampraday, established in Chokhamela (Mahar), Savarta (gardener), the self with god often results in the sant the thirteenth century in Vidarbha by Eknath (Brahman) and Tukaram (Shudra) as guru being reverenced by other Chakradhar Swami, acknowledged no deity belonged to this tradition. It also had a bhaktas as god. The numerous legends other than Krishna. They established number of women sants, as well as many of Vitthal coming in different shapes to maths, and encouraged devotees to women followers. perform lowly service for different undertake the life of a wandering ascetic, The Varkari tradition drew upon both devotees reinforces this notion. living on alms, although they also had Shaiva and Vaishnav traditions. Conversely, service of other devotees, householder sants. Jnaneshwar’s older brother and guru, indeed of all living creatures, is seen as The first woman poet in Marathi, Nivritti, received initiation from a Nath the highest form of devotion, since god is Mahadamba (1233-1308) belonged to this guru, and Jnaneshwar states that the indistinguishable from the universe. tradition. She was a Brahman child widow, mantra transmitted by him was originally Almost all the sants have stories attached granddaughter of a learned woman priest. received from Shiva. The Varkaris’ deity, to them about their impoverishing She became Chakradhar Swami’s disciple Shri Vitthal of Pandharpur, themselves and distressing their families and composed two narrative poems on the iconographically combines Shaiva, by their generosity to others. One such wedding of Krishna and Rukmani. Vaishnav and folk traditions in himself. He story told of Namdev is that he ran after a The Nath tradition was an ancient is identified with Krishna but has a Shiva dog that had stolen his bread, in order to Shaiva cult, very popular, especially among ling on his head. Not just Vaishnavs but offer it his curds as well. the lower castes. Today, it survives in many Shaivites, Buddhists and Jains also Another metaphor these sants very certain regions. The Datta tradition acknowledged him as a deity. The Varkaris’ commonly use is that of Vitthal as loving combines Shiva and Vishnu worship in the emphasis is on the name of god, and parent, especially mother. Vitthal is form of the deity Dattatreya, an incarnation Jnaneshwar states that it does not matter frequently addressed as a female, Vithai. of the three gods, Brahma, Vishnu and whether this name is that of Shiva or Vitthal’s yearning for his devotees is Shiva. The Samarth tradition was founded Vishnu. figured as often greater than his devotees’ in the seventeenth century by Ramdas, a Shri Vitthal’s defining characteristic is yearning for him. One of Janabai’s most Brahman, devotee of Ram, who became overwhelming love for his devotees. The popular verses gives a charming depiction Shivaji’s guru. His spiritual successor most popular story regarding the origin of of Vitthal as a loving parent of the devotees Akkabai was a woman, and so was one of his name exemplifies this characteristic. — men and women from different castes, his chief disciples, Venabai (1627-1678), This story is about Pundalik, a devotee including the untouchable Chokhamela, also a poet. Both were Brahman child whose devotion took the form of tireless thus imaged as equals, brothers and widows. Venabai herself was a guru to service of his parents. Hearing of sisters: many, including another woman poet, Pundalik’s virtue, Krishna came to his “My Vithoba has many children — a Baiyabai, Thus, the sect has a tradition of house at Pandharpur to visit him. Pundalik company of children surrounds him. He initiating women. was busy washing his parents’ feet and, has Nivritti sitting on his shoulder, and By far the most popular tradition in without interrupting his activity, threw a holds Sopan by the hand. Jnaneshwar NUMBER 50-51-52 (January-June 1989) A sage lives on the temple dome: of him, the great yogi asked : Moonlight by day, heat by night - how can this be brought about? Said the sage : Death quakes before a champak bud, knowledge and madness are one. That one is threaded through the universe, Easily Vitthal sets it free. The unexpressed, without form, is revealed in Vaikunth, Mukiai says, yet people seek wrong ways. Muktabai - 48 MANUSHI walks ahead, and beautiful Muktai behind. with, their wives, accepted women bhaktas who, in different ways, came to be Gora the potter is in his lap, and with him their disciples and inspired them in turn especially significant — Mukta, a founder are Chokha and Jiva. Banka sits on his become teachers. of the Varkari tradition; Jani, a maidservant back, and Namdev holds his finger. Jani The presence of these exceptional men whose devotion exemplifies the sants9 says, look at this Gopal who loves his as sants did not substantially change the emphasis on humility; and Bahina, for bhaktas.” (30)2 image of women in sant teachings and whom devotion becomes a life-line when Legends relating to the Varkari sants tradition; indeed, the women sants she is being crushed by the humiliating often depict them as coming into conflict with religious authorities the priestly Brahmans, because of their heterodox style of devotion, such as Chokhamela the untouchable coming to the temple, or Namdev singing and dancing in public amongst a crowd of devotees of different castes, thus disturbing ritualistic observances. The legends always end with god in person coming to the aid of the devotee or making some sign, such the temple swinging round to Namdev who was sent by the priests to the back of the temple. Brahmans are compelled to give way and recognise the bhaktas’ devotion as legitimate. Brahmanical hostility almost never reaches the point of the devotee being martyred. Women sants appear to be integrated in the Varkari tradition right m the start. The prominent ones usually from bhakta households do not individually have to face social slander or flout public convention when they express their devotion. Neither do they become wandering wise women nor do they appear miraculously at a young age. They seem to live relatively ordinary lives yet the tradition is able to make space for them as teachers and sants. They are referred to with the same honorific prefix: “Sant Janabai” as are the males: “Sant Namdev.” The integration is also suggested in that each has a clear guru parampara or lineage, which is important in sant tradition. The paradox, however, lies in the fact “My Vithoba has many children...” Modern religious illustration of Jani’s poem.” that these gurus, as indeed most sants, in their teachings strongly emphasise the themselves sometimes endorse this image. lot of the average woman. need to stay away from women. Woman, Also, most of them remain subordinate to Mukta, whose name means “liberated”, in the songs Eknath and Tukaram, is not a male guru who is often a relative and was born in 1279.
Load more

Recommended publications
  • Sr. No. College Name University Name Taluka District JD Region
    Non-Aided College List Sr. College Name University Name Taluka District JD Region Correspondence College No. Address Type 1 Shri. KGM Newaskar Sarvajanik Savitribai Phule Ahmednag Ahmednag Pune Pandit neheru Hindi Non-Aided Trust's K.G. College of Arts & Pune University, ar ar vidalaya campus,Near Commerece, Ahmednagar Pune LIC office,Kings Road Ahmednagrcampus,Near LIC office,Kings 2 Masumiya College of Education Savitribai Phule Ahmednag Ahmednag Pune wable Non-Aided Pune University, ar ar colony,Mukundnagar,Ah Pune mednagar.414001 3 Janata Arts & Science Collge Savitribai Phule Ahmednag Ahmednag Pune A/P:- Ruichhattishi ,Tal:- Non-Aided Pune University, ar ar Nagar, Dist;- Pune Ahmednagarpin;-414002 4 Gramin Vikas Shikshan Sanstha,Sant Savitribai Phule Ahmednag Ahmednag Pune At Post Akolner Tal Non-Aided Dasganu Arts, Commerce and Science Pune University, ar ar Nagar Dist Ahmednagar College,Akolenagar, Ahmednagar Pune 414005 5 Dr.N.J.Paulbudhe Arts, Commerce & Savitribai Phule Ahmednag Ahmednag Pune shaneshwar nagarvasant Non-Aided Science Women`s College, Pune University, ar ar tekadi savedi Ahmednagar Pune 6 Xavier Institute of Natural Resource Savitribai Phule Ahmednag Ahmednag Pune Behind Market Yard, Non-Aided Management, Ahmednagar Pune University, ar ar Social Centre, Pune Ahmednagar. 7 Shivajirao Kardile Arts, Commerce & Savitribai Phule Ahmednag Ahmednag Pune Jambjamb Non-Aided Science College, Jamb Kaudagav, Pune University, ar ar Ahmednagar-414002 Pune 8 A.J.M.V.P.S., Institute Of Hotel Savitribai Phule Ahmednag Ahmednag
    [Show full text]
  • Sant Dnyaneshwar - Poems
    Classic Poetry Series Sant Dnyaneshwar - poems - Publication Date: 2012 Publisher: Poemhunter.com - The World's Poetry Archive Sant Dnyaneshwar(1275 – 1296) Sant Dnyaneshwar (or Sant Jñaneshwar) (Marathi: ??? ??????????) is also known as Jñanadeva (Marathi: ????????). 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 "Dnyaneshwari"), and Amrutanubhav are considered to be milestones in Marathi literature. <b>Traditional History</b> According to Nath tradition Sant Dnyaneshwar 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.
    [Show full text]
  • International Multidisciplinary Research Journal
    Vol 4 Issue 9 March 2015 ISSN No :2231-5063 InternationaORIGINALl M ARTICLEultidisciplinary Research Journal Golden Research Thoughts Chief Editor Dr.Tukaram Narayan Shinde Associate Editor Publisher Dr.Rajani Dalvi Mrs.Laxmi Ashok Yakkaldevi Honorary Mr.Ashok Yakkaldevi Welcome to GRT RNI MAHMUL/2011/38595 ISSN No.2231-5063 Golden Research Thoughts Journal is a multidisciplinary research journal, published monthly in English, Hindi & Marathi Language. All research papers submitted to the journal will be double - blind peer reviewed referred by members of the editorial board.Readers will include investigator in universities, research institutes government and industry with research interest in the general subjects. International Advisory Board Flávio de São Pedro Filho Mohammad Hailat Hasan Baktir Federal University of Rondonia, Brazil Dept. of Mathematical Sciences, English Language and Literature University of South Carolina Aiken Department, Kayseri Kamani Perera Regional Center For Strategic Studies, Sri Abdullah Sabbagh Ghayoor Abbas Chotana Lanka Engineering Studies, Sydney Dept of Chemistry, Lahore University of Management Sciences[PK] Janaki Sinnasamy Ecaterina Patrascu Librarian, University of Malaya Spiru Haret University, Bucharest Anna Maria Constantinovici AL. I. Cuza University, Romania Romona Mihaila Loredana Bosca Spiru Haret University, Romania Spiru Haret University, Romania Ilie Pintea, Spiru Haret University, Romania Delia Serbescu Fabricio Moraes de Almeida Spiru Haret University, Bucharest, Federal University of Rondonia, Brazil Xiaohua Yang Romania PhD, USA George - Calin SERITAN Anurag Misra Faculty of Philosophy and Socio-Political ......More DBS College, Kanpur Sciences Al. I. Cuza University, Iasi Titus PopPhD, Partium Christian University, Oradea,Romania Editorial Board Pratap Vyamktrao Naikwade Iresh Swami Rajendra Shendge ASP College Devrukh,Ratnagiri,MS India Ex - VC.
    [Show full text]
  • Modern-Baby-Names.Pdf
    All about the best things on Hindu Names. BABY NAMES 2016 INDIAN HINDU BABY NAMES Share on Teweet on FACEBOOK TWITTER www.indianhindubaby.com Indian Hindu Baby Names 2016 www.indianhindubaby.com Table of Contents Baby boy names starting with A ............................................................................................................................... 4 Baby boy names starting with B ............................................................................................................................. 10 Baby boy names starting with C ............................................................................................................................. 12 Baby boy names starting with D ............................................................................................................................. 14 Baby boy names starting with E ............................................................................................................................. 18 Baby boy names starting with F .............................................................................................................................. 19 Baby boy names starting with G ............................................................................................................................. 19 Baby boy names starting with H ............................................................................................................................. 22 Baby boy names starting with I ..............................................................................................................................
    [Show full text]
  • Bahinabai Chaudhari - Poems
    Classic Poetry Series Bahinabai Chaudhari - poems - Publication Date: 2012 Publisher: Poemhunter.com - The World's Poetry Archive Bahinabai Chaudhari(24 August 1880 - 3 December 1951) Bahinabai Chaudhari (Devanagari: ???????? ?????) or Bahinabai Nathuji Chaudhari, was a noted Marathi poetess from Maharashtra, India. Bahinabai was born to a Brahmin family in the village of Aasod in the district of Jalgaon. Her poetry brings alive her surroundings through the Ahirani dialect which is spoken in those parts of the State. Hailing from a farmer’s household, most of her poems are based on farming, land, joy and sorrow of farmers, trees, animals and the nature. Bahina, at the age of 5, was married to a 30-year-old Brahmin, a widower and relative. When she was 9, Bahinabai, her immediate family and her husband had to leave their village because of a family quarrel. After a long journey and two years in a town where her husband performed religious services, the family arrived in the holy city of Kolhapur. There, Bahina heard the devotional verses of the Warkari teacher Tukaram (c.1608-1650), recited not in the Sanskrit of Brahmin worship, but in the vernacular and so accessible to all. This experience was to determine the rest of Bahina's life. Although a member of the highest (Brahmin) caste, she wished to become a follower of Tukaram, of the lowest (Shudra) caste; the wife and daughter of priests committed to upholding the ancient rituals wished to become a devotee who chooses pure devotion over ritual. Following the narrative section of her work are over 350 Abhanga (a kind of devotional verse) on various devotional matters: on the life of bhakti (devotion), on true Brahminism, on the duties of a wife.
    [Show full text]
  • Reg. No Name in Full Residential Address Gender Contact No. Email Id Remarks 9421864344 022 25401313 / 9869262391 Bhaveshwarikar
    Reg. No Name in Full Residential Address Gender Contact No. Email id Remarks 10001 SALPHALE VITTHAL AT POST UMARI (MOTHI) TAL.DIST- Male DEFAULTER SHANKARRAO AKOLA NAME REMOVED 444302 AKOLA MAHARASHTRA 10002 JAGGI RAMANJIT KAUR J.S.JAGGI, GOVIND NAGAR, Male DEFAULTER JASWANT SINGH RAJAPETH, NAME REMOVED AMRAVATI MAHARASHTRA 10003 BAVISKAR DILIP VITHALRAO PLOT NO.2-B, SHIVNAGAR, Male DEFAULTER NR.SHARDA CHOWK, BVS STOP, NAME REMOVED SANGAM TALKIES, NAGPUR MAHARASHTRA 10004 SOMANI VINODKUMAR MAIN ROAD, MANWATH Male 9421864344 RENEWAL UP TO 2018 GOPIKISHAN 431505 PARBHANI Maharashtra 10005 KARMALKAR BHAVESHVARI 11, BHARAT SADAN, 2 ND FLOOR, Female 022 25401313 / bhaveshwarikarmalka@gma NOT RENEW RAVINDRA S.V.ROAD, NAUPADA, THANE 9869262391 il.com (WEST) 400602 THANE Maharashtra 10006 NIRMALKAR DEVENDRA AT- MAREGAON, PO / TA- Male 9423652964 RENEWAL UP TO 2018 VIRUPAKSH MAREGAON, 445303 YAVATMAL Maharashtra 10007 PATIL PREMCHANDRA PATIPURA, WARD NO.18, Male DEFAULTER BHALCHANDRA NAME REMOVED 445001 YAVATMAL MAHARASHTRA 10008 KHAN ALIMKHAN SUJATKHAN AT-PO- LADKHED TA- DARWHA Male 9763175228 NOT RENEW 445208 YAVATMAL Maharashtra 10009 DHANGAWHAL PLINTH HOUSE, 4/A, DHARTI Male 9422288171 RENEWAL UP TO 05/06/2018 SUBHASHKUMAR KHANDU COLONY, NR.G.T.P.STOP, DEOPUR AGRA RD. 424005 DHULE Maharashtra 10010 PATIL SURENDRANATH A/P - PALE KHO. TAL - KALWAN Male 02592 248013 / NOT RENEW DHARMARAJ 9423481207 NASIK Maharashtra 10011 DHANGE PARVEZ ABBAS GREEN ACE RESIDENCY, FLT NO Male 9890207717 RENEWAL UP TO 05/06/2018 402, PLOT NO 73/3, 74/3 SEC- 27, SEAWOODS,
    [Show full text]
  • Introduction: Medieval Materials in the Sanskritic Tradition
    Part II Introduction: Medieval Materials in the Sanskritic Tradition Ruth Vanita uring the period from approximately the eighth to the eighteenth centuries A.D., Is­ D lamic culture took root in the Indian subcontinent. Various regional and religious cultures including the Muslim, Buddhist, Jain, and Hindu (Vaishnava, Shaiva, and Shakta) interacted during this period, producing a range of cultural practices that have been highly influential for subsequent periods. Although altered by modern developments during and after the colonial period, many of these practices still exist in recogniz:able form today. Among the texts generated in this period are those in Sanskrit; those in Sanskrit-based lan­ guages, many of which took on their modern forms at this time; those in the southern Indian languages; and those in the Perso-Arabic and Urdu tradition. In the first three groups, the texts we look at belong to the following major genres: the Puranas, which are collections of re­ ligious stories, compiled between the fourth and fourteenth centuries; vernacular retellings of the epic and Puranic stories; Katha literature or story cycles; historical chronicles produced in courts; and devotional poetry.! I will here discuss developments of the patterns discussed earlier in the introduction to an­ cient materials and new developments consequent on the spread of new types of devotion known as Bhakti. Bhakti was a series of movements centered on mystical loving devotion to a 1. For an overview of the literature, see Sukumari Bhattacharji's two books, The Indian Theogony: A Comparative Study ofIndian Mythology from the Vedas to the Puranas (Cam­ bridge: Cambridge University Press, 1970), and History of Classical Sanskrzt Literature (Hyderabad: Orient Longman, 1993).
    [Show full text]
  • Women in Hindu Dharma- a Tribute
    Women in Hindu Dharma- a Tribute Respected Ladies and Gentlemen1, Namaste! Women and the Divine Word:- Let me start my talk with a recitation from the Vedas2, the ‘Divinely Exhaled’ texts of Hindu Dharma – Profound thought was the pillow of her couch, Vision was the unguent for her eyes. Her wealth was the earth and Heaven, When Surya (the sun-like resplendent bride) went to meet her husband.3 Her mind was the bridal chariot, And sky was the canopy of that chariot. Orbs of light were the two steers that pulled the chariot, When Surya proceeded to her husband’s home!4 The close connection of women with divine revelation in Hinduism may be judged from the fact that of the 407 Sages associated with the revelation of Rigveda, twenty-one5 are women. Many of these mantras are quite significant for instance the hymn on the glorification of the Divine Speech.6 The very invocatory mantra7 of the Atharvaveda8 addresses divinity as a ‘Devi’ – the Goddess, who while present in waters, fulfills all our desires and hopes. In the Atharvaveda, the entire 14th book dealing with marriage, domestic issues etc., is attributed to a woman. Portions9 of other 19 books are also attributed to women sages10. 1 It is a Hindu tradition to address women before men in a group, out of reverence for the former. For instance, Hindu wedding invitations are normally addressed ‘To Mrs. and Mr. Smith’ and so on and not as ‘To Mr. And Mrs. Smith’ or as ‘ To Mr. and Mrs. John Smith’ or even as ‘To Mrs.
    [Show full text]
  • Philosopher Sant Shri Dnyaneshwara
    {dídmMo AmV© ‘mPo ‘Zr àH$mebo& AdKo {M Omb| Xoh ~«åh&& PHILOSOPHER SAINT SHRI DNYANESHWARA An Embodiment of Knowledge-Divine & Peace Universal Prayer for Divine Grace World Peace Centre (Alandi) MAEER's MIT, Pune, India (UNESCO Chair for Human Rights, Democracy, Peace & Tolerance) Pasayadan & Dr. Vishwanath Karad MIT World peaceuniversity What the whole world earnestly aspires has dawned in my mind. Therefore my whole existence is now one with the Brahman. Compiled, Edited & Presented by Prof. Dr. Vishwanath D. Karad President, MIT World Peace University Universal Prayer for Divine Grace World Peace Centre (Alandi) MAEER's MIT, Pune, India (UNESCO Chair for Human Rights, Democracy, Peace & Tolerance) Pasayadan & Dr. Vishwanath Karad MIT World peaceuniversity What the whole world earnestly aspires has dawned in my mind. Therefore my whole existence is now one with the Brahman. Compiled, Edited & Presented by Prof. Dr. Vishwanath D. Karad President, MIT World Peace University INDEX PREAMBLE 1 THE LIFE-SKETCH OF PHILOSOPHER SAINT SHRI 13 DNYANESHWARA SANJIVAN SAMADHI OF PHILOSOPHER SAINT SHRI 22 DNYANESHWARA DNYANESHWARA - A POST QUANTUM SCIENTIST AND A 26 SOCIAL REFORMER THE SINE WAVE OF HUMAN LIFE – A Play of Consciousness 30 PHILOSOPHER SAINT SHREE DNYANESHWARA TO ALBERT 38 EINSTEIN THE GREATEST GIFT OF INDIA TO THE WORLD YOGA & AUM 46 (AUM) = E = MC2 - A universal Equation For “transforming the 50 Pilgrim Centers of the world into knowledge centers of the world” PHILOSOPHER SAINT SHRI DNYANESHWARA - AN 58 EMBODIMENT OF SPIRITUAL CONSCIOUSNESS
    [Show full text]
  • Review of Research Impact Factor : 5.2331(Uif) Ugc Approved Journal No
    Review Of ReseaRch impact factOR : 5.2331(Uif) UGc appROved JOURnal nO. 48514 issn: 2249-894X vOlUme - 7 | issUe - 7 | apRil - 2018 __________________________________________________________________________________________________________________________ KAGAD OR PAPER MENTIONS BY MEDIEVAL SAINTS Prof. Dikonda Govardhan Krushnahari Assistant Professor,Department of History , Arts & Commerce College, Madha. ABSTRACT: Maharashtra is known as the land of Saints. The period which the great saints live in is known as Saint’s period- Warkari Period. From Sant Dnyaneshwar to Sant Ramdas every saint has glorified and described humanity. Their poem is called ‘Abhangas’. These Abhangas has the greatest important in Marathi culture and literature. KEYWORDS : Sant Dnyaneshwar , Marathi culture and literature. INTRODUCTION The purpose behind mentioning the point here is ample examples and references are available which mention the glorification or description paper made by several saints. Thus it is needless to say that the social, political and cultural fields were greatly influence by the paper. Some of the stanzas of Abhangas of some saints like Sant Dnyaneshwar, Sant Namdev, Sant Tukaram; Sant Ramdasetc. are being shared here. Just in order to be acquainted with the mentioning’s of paper in various old writings. The mentioning of paper as the tool of writing is found in Dynaneshwari(Rajwade Prat or Copy)– He bahu aso panditoo | Dharunu balakacha hatu | voli lehe vegavantu | Apanachi. || Adhyay 13, ovi – 307 || Sukhachi lipi pusali || Adhyay 3, ovi – 246 || Doghanchi lihili phadi || Adhyay 4, ovi 52 || Aakhare Pusileya na puse arth jaisa || Adhyay 8, ovi 104 ||1 If the above lines of Dynaneshwari considered, it makes clear that paper was in the daily use as the writing tool even in the way back ago, ancient period.
    [Show full text]
  • O Sai ! Thou Art Our Vithu Mauli ! O Sai ! Thy Shirdi Is Our Pandharpur !
    O Sai ! Thou art our Vithu Mauli ! O Sai ! Thy Shirdi is our Pandharpur ! Shirdi majhe Pandharpur l Sai Baba Ramavar ll 1 ll Shuddha Bhakti Chandrabhaga l Bhav Pundalik jaga ll 2 ll Ya ho ya ho avghejan l Kara Babansi vandan ll 3 ll Ganu mhane Baba Sai l Dhav paav majhe Aai ll In this Abhang, which is often recited as a Prarthana (prayer), Dasganu Maharaj describes that Shirdi is his Pandharpur where his God resides. He calls upon the devotees to come and take shelter in the loving arms of Sai Baba. Situated in the devout destination of Pandharpur is a temple that is believed to be very old and has the most surprising aspects that only the pilgrim would love to feel and understand. This is the place where the devotees throng to have a glimpse of their favourite Lord. The Lord here is seen along with His consort Rukmini (Rama). The impressive Deities in their black colour look very resplendent and wonderful. Situated on the banks of the river Chandrabhaga or Bhima, this place is also known as Pandhari, Pandurangpur, Pundalik kshetra. The Skandha and the Padma puranas refer to places known as Pandurang kshetra and Pundalik kshetra. The Padma puran also mentions Dindiravan, Lohadand kshetra, Lakshmi tirtha, and Mallikarjun van, names that are associated with Pandharpur. The presiding Deity has many different names like Pandharinath, Pandurang, Pandhariraya, Vithai, Vithoba, Vithu Mauli, Vitthal Gururao etc. But, the well-known and commonly used names are Pandurang or Vitthal or Vithoba. The word Vitthal is said to be derived from the Kannad (a language spoken in the southern parts of India) word for Lord Vishnu.
    [Show full text]
  • Namdev Life and Philosophy Namdev Life and Philosophy
    NAMDEV LIFE AND PHILOSOPHY NAMDEV LIFE AND PHILOSOPHY PRABHAKAR MACHWE PUBLICATION BUREAU PUNJABI UNIVERSITY, PATIALA © Punjabi University, Patiala 1990 Second Edition : 1100 Price : 45/- Published by sardar Tirath Singh, LL.M., Registrar Punjabi University, Patiala and printed at the Secular Printers, Namdar Khan Road, Patiala ACKNOWLEDGEMENTS I am grateful to the Punjabi University, Patiala which prompted me to summarize in tbis monograpb my readings of Namdev'\i works in original Marathi and books about him in Marathi. Hindi, Panjabi, Gujarati and English. I am also grateful to Sri Y. M. Muley, Director of the National Library, Calcutta who permitted me to use many rare books and editions of Namdev's works. I bave also used the unpubIi~bed thesis in Marathi on Namdev by Dr B. M. Mundi. I bave relied for my 0pIDlOns on the writings of great thinkers and historians of literature like tbe late Dr R. D. Ranade, Bhave, Ajgaonkar and the first biographer of Namdev, Muley. Books in Hindi by Rabul Sankritya)'an, Dr Barathwal, Dr Hazariprasad Dwivedi, Dr Rangeya Ragbav and Dr Rajnarain Maurya have been my guides in matters of Nath Panth and the language of the poets of this age. I have attempted literal translations of more than seventy padas of Namdev. A detailed bibliography is also given at the end. I am very much ol::lig(d to Sri l'and Kumar Shukla wbo typed tbe manuscript. Let me add at the end tbat my family-god is Vitthal of Pandbarpur, and wbat I learnt most about His worship was from my mother, who left me fifteen years ago.
    [Show full text]