Dalit Saints

Swami A. S. Sahajananda

Sahajananda (1881-1959) was the first son of Alamelu and Annamalai of Medavakkam village, North Arcot district. He had his education at Thindivanam Missionary School. He learnt Thirukkural form V.O.C. Pillai and also studied Sanskrit. In each and every dalit conference and religious conferences, he argued that dalits were not low born not untouchables and there existed men of animalistic nature in all communities and such people alone could be called untouchables. Through this argument he tried his best to remove the untouchable stigma among his class. His dalit men were full of superstitions. He tried to remove such practices away from them. In 1917 he offered a satyagraha to touch the water of the sacred tank of Omekalam, for which he was prosecuted. He attended the conference of the All India Depressed Classes Federation, held at Nagpur in 1932. He got elected for three times to Chennai State Assembly. He took active part in bringing laws to protect Adi Dravidas. Only with three students and a teacher, he started a school and now it had grown leaps and bounds. Gandhiji visited this school twice and honoured him for his onerous religious-cum-educational service to Adi Dravidas. Sahajananda found to his dismay that his men were not allowed into Chidambaram temple. He constructed a separate temple from public donation at Thirupunkar. He installed a statue of Lord Nataraja and arranged a car festival in which Nataraja was drawn by Adi Dravidar along the four streets. As a token of honour to his service, after his death in 1960, a statue was installed by Government of Tamil Nadu.

St Anubhava Mantapa

From Wikipedia, the free encyclopedia

Anubhava Mantapa (Kannada: ಅನುಭವ ಮಂಟಪ) is a first parliament in the world whose literal meaning is "experience center" was an academy of mystics, saints and philosophers of the Veerashaivafaith in the 12th century. It was the fountainhead of all religious and philosophical thought pertaining to the veerashaiva. It was presided over by the mystic Allama Prabhu and numerous Sharanas from all over Karnataka and other parts of India were participants. This institution was also the fountainhead of the Vachana literature which was used as the vector to propagate Veerashaiva religious and philosophical thought. Other giants of veerashaiva theosophy like Akka Mahadevi, Channabasavanna and Basavanna himself were participants in the Anubhava Mantapa. The Anubhava Mantapa also called as the Mahaamane.

History

Anubhava Mantapa was an academy of mystics, saints and philosophers of the ‘veerashaiva’ faith in the 12th century. It was the fountainhead of all religious and philosophical thought pertaining to the Human Values, Ethics. It was presided over by the mystic Allama Prabhu and numerous Sharanas from all over Karnataka and other parts of India were participants. The Sharanas belong to the lower strata of the society basically called the Shuydras and the Dalits in the Varna System of Hinduism. Sudras and Dalits where provided equal opportunities by the social reformer Basaveshwara and made them to depend on their own work, think rational and contribute back to society through Dashoha. This institution was also the fountainhead of the Vachana literature which was used as the vector to propagate Sharana’s views and philosophical thought. Other Sharana’s and Sharanes theosophy like Akka Mahadevi, Channabasavanna were participants in the Anubhava Mantapa.It was a unique socio spiritual revolution to establish an egalitarian society.

The Anubhava Mantapa worked to build a Vibrant casteless, creedless Society with full of Human Values propagated through Vachanas

The movement taken over by Basava through Anubhava Mantapa became the basis of a sect of Human values. It gave rise to a system of ethics and education at once simple and exalted. It sought to inspire ideals of social and religious freedom, such as no previous faith of Earth had done. In the medieval age which was characterized by inter-communal jealousy, it helped to shed a ray of light and faith on the homes and hearts of people. But the spirit soon disappeared after the intermarriage that Basava facilitated came to an abrupt end when the couple were punished for the same by the King. The dream of the classless society was shaken and Basava soon realised the meek picture and left for Kudala Sangama and a year later died.

The movement gave a literature of considerable value in the vernacular language of the country, the literature which attained the dignity of a classical tongue. Its aim was the elimination of the barriers of caste and to remove untouchability, raising the untouchable to the equal of the high born. The sanctity of family relations and the improvement in the status of womanhood were striven for while at the same time the importance of rites and rituals, of fasts and pilgrimages was reduced. It encouraged learning and contemplation of God by means of love and faith. The excesses of polytheism were deplored and the idea of monotheism was encouraged. The movement tended, in many ways, to raise the nation generally to a higher level of capacity both in thought and action. However, the sect failed to bring about a completely classless society.

Agastya Muni

A HUNTSMAN

By Swami Harshananda

Agastya literally means ‘One who shunned the growth of the mountain Vindhya’.

Agastya is also one of the most famous ṛṣis. He is the seer of several Rgvedic mantras He was a brahmarṣi and the son of Pulastya and Havirbhuk. Sage Agniveśya was his disciple.

According to some texts, he was the son of Mitra and Varuṇa, and was born in a kumbha or jar. Hence he was also named as Kumbhaja, Kumbhodbhava, Kalaśīsuta and so on. Vasiṣtha was his brother. He married to Lopāmudrā (also known as Kāveri), the princess of Vidarbha and begot a son Dṛḍhāsya, also known as Idhmavāha. Some of his achievements are as follows:

He was a man of vast knowledge and severe austerity.

He is said to have destroyed the demons Ilvala and Vātāpi.

He even stunted the growth of the Vindhya mountain which was growing recklessly and obstructing the light of the sun.

He drank the waters of the ocean to expose the demons Kālakeyas who were subsequently killed by the Devas.

He was honored by Lord Rāma when he was living in the Daṇḍakāraṇya forest and gave divine weapons to him. He also taught the Adityahrdaya-hymn to Lord Rāma.

He brought about a reconciliation between the Indra and the Maruts.

Though Agastya is not enumerated among the Saptarṣis (the seven great sages), he is included among the progenitors of ‘gotra’ genealogy.

He has been accorded a stellar status and identified with Canopus, the brightest star in the sky of southern India.

In the annals of Tamil literature, Agastya is the accredited originator of the Tamil language. He was the author of the maiden grammar of that language and the first president of the first organization of Tamil litterateurs.

He is also credited with the authorship of several works on medicine, mysticism and magic. One work called Agastya Sarhhitā which deals with ritualistic worship is available. It is a part of Pāñcarātra literature.

He is said to have visited several South East Asian countries like Borneo, Siam and Cambodia.

The word ‘Agastya’ might have been a title. Several Agastyas may have been involved in these stories, synchronized into one. An Agastyāśrama, a hermitage of Agastya, has been mentioned in the Rāmāyana. This has been sometimes identified with Agastyapurī, east of Nasik in Maharashtra state. The Vanaparva of Mahā bhārata mentions an Agastyatīrtha in the Pāṇḍya country as an important place of pilgrimage. Seeing the star Agastya or Canopus when the sun is in the middle of Kanyā or Virgo and worshiping him at night is mentioned as a vrata (religious rite).

References

Rgveda Samhitā 1.166 to 191

Mahābhārata 88.13

The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore

Agastya

From Wikipedia, the free encyclopedia

Agastya depicted in a statue as a Hindu sage

Information

Title Vedic Rishi (sage), Siddha, Avatar of Brahma

Spouse Lopamudra

Children Drdhasyu

Agastya was a revered Vedic sage of Hinduism. In the Indian tradition, he is a noted recluse and an influential scholar in diverse languages of the Indian subcontinent. He and his wife Lopamudra are the celebrated authors of hymns 1.165 to 1.191 in the Sanskrit text Rigveda and other Vedic literature.

Agastya appears in numerous itihasas and puranas including the major Ramayana and Mahabharata. He is one of the seven or eight most revered rishis in the Vedic texts, and is revered as one of the Tamil Siddhar in the Shaivism tradition, who invented an early grammar of the Tamil language, Agattiyam, playing a pioneering role in the development of Tampraparniyan medicine and spirituality at Saiva centres in proto-era Sri Lanka and South India. He is also revered in the Puranic literature of Shaktism and Vaishnavism. He is one of the Indian sages found in ancient sculpture and reliefs in Hindu temples of South Asia, and Southeast Asia such as in the early medieval era Shaiva temples on Java Indonesia. He is the principal figure and Guru in the ancient Javanese language text Agastyaparva, whose 11th century version survives.

Agastya is traditionally attributed to be the author of many Sanskrit texts such as the Agastya Gita found in Varaha Purana, Agastya Samhita found embedded in Skanda Purana, and the Dvaidha-Nirnaya Tantra text. He is also referred to as Mana, Kalasaja, Kumbhaja, Kumbhayoni and Maitravaruni after his mythical origins.

Etymology and nomenclature

seated divine sage Agastya

The etymological origin of Agastya has several theories. One theory states that the root is Aj or Anj, which connotes “brighten, effulgent one” and links Agastya to “one who brightens” in darkness, and Agastya is traditionally the Indian name for Canopus, the second most brilliantly shining star found in South Asian skies, next to Sirius. Another claims that it is derived from a flowering tree called Agati gandiflora, which is endemic to the Indian subcontinent and is called Akatti in Tamil. This theory suggests that Agati evolved into Agastih, and favors Dravidian origins of the Vedic sage.

A third theory links it to Indo-European origins, through the Iranian word gasta which means “sin, foul”, and a-gasta would mean “not sin, not foul”. The fourth theory, based on folk etymology in verse 2.11 of the Ramayana states that Agastya is from aga (unmoving or mountain) and gam (move), and together these roots connote “one who is mover-of-mountains”, or “mover-of-the-unmoving”. The word is also written as Agasti and Agathiyar (Tamil: அகத்தியர் Agathiyar; Telugu: అగస్త్య; Kannada: ಅಗಸ್ತ್ಯ; Malayalam: അഗസ്ത്യൻ or അഗസ്ത്യമുനി Malay: Anggasta; Thai: Akkhot).

Biography

Maharishi Agastya and Lopāmudrā

Agastya is the named author of several hymns of the Rigveda (1500-1200 BCE). These hymns do not provide his biography. The origins of Agastya are mythical. Unlike most Vedic sages, he has neither a human mother nor a father in its legends. His miraculous birth follows a yajna being done by gods Varuna and Mitra, where the celestial apsara Urvashi appears. They are overwhelmed by her extraordinary sexuality, and ejaculate. Their semen falls into a mud pitcher, which is the womb in which the fetus of Agastya grows. He is born from this jar, along with his twin sage Vashistha in some mythologies. This mythology gives him the name kumbhayoni, which literally means “he whose womb was a mud pot”

Agastya leads an ascetic life, educates himself, becoming a celebrated sage. He is not born to Brahmin parents, but is called a Brahmin in many Indian texts because of his learning. His unknown origins have led to speculative proposals that the Vedic era Agastya may have been a migrant Aryan whose ideas influenced the south, and alternatively a native non-Aryan Dravidian whose ideas influenced the north.

According to inconsistent legends in the Puranic and the epics, the ascetic sage Agastya proposed to Lopamudra, a princess born in the kingdom of Vidharbha. Her parents were unwilling to bless the engagement, concerned that she would be unable to live the austere lifestyle of Agastya in the forest. However, the legends state that Lopamudra accepted him as her husband, saying that Agastya has the wealth of ascetic living, her own youth will fade with seasons, and it is his virtue that makes him the right person. Therewith, Lopamudra becomes the wife of Agastya. In other versions, Lopamudra marries Agastya, but after the wedding, she demands that Agastya provide her with basic comforts before she will consummate the marriage, a demand that ends up forcing Agastya to return to society and earn wealth.

Agastya and Lopamudra have a son named Drdhasyu, sometimes called Idhmavaha. He is described in the Mahabharata as a boy who learns the Vedas listening to his parents while he is in the womb, and is born into the world reciting the hymns.

Agastya ashram

Agastya had a hermitage (ashram), but the ancient and medieval era Indian texts provide inconsistent stories and location for this ashram. Two legends place it in Northwest Maharashtra, on the banks of river Godavari, near Nashik in small towns named Agastyapuri and Akole. Other putative sites mentioned in Northern and Eastern Indian sources is near Kolhapur (Western ghats at Maharashtra, Karnataka border), or near Kannauj (Utar Pradesh), or in Agastyamuni village near Rudraprayag (Utarakhand), or Satpura Range (Madhya Pradesh). In Southern sources and the North Indian Devi-Bhagavata Purana, his ashram is based in Tamil Nadu, variously placed in Tirunelveli, Pothiyal hills, or Thanjavur.

Textual sources

Vedas

Agastya is mentioned in all the four Vedas of Hinduism, and is a character in the Brahmanas, Aranyakas, Upanishads, epics, and many Puranas.He is the author of hymns 1.165 to 1.191 of the Rigveda (~1200 BCE). He ran a Vedic school (gurukul), as evidenced by hymn 1.179 of the Rigveda which credits its author to be his wife Lopamudra and his students. He was a respected sage in the Vedic era, as many other hymns of the Rigveda composed by other sages refer to Agastya. The hymns composed by Agastya are known for verbal play and similes, puzzles and puns, and striking imagery embedded within his spiritual message.

Agastya vedic verses

With thee, O Indra, are most bounteous riches

that further every one who lives uprightly.

Now may these Maruts show us loving-kindness,

Gods who of old were ever prompt to help us.

—1.169.5,

Transl: Ralph T.H. Griffith

May we know refreshment,

and a community having lively waters.

—1.165.15, 1.166.15, 1.167.11, etc.

Transl: Stephanie Jamison, Joel Brereton; Sanskrit original: एषा यासीष्ट तन्वे वयां विद्यामेषं वृजनं जीरदानुम् ॥१५॥

—Rigveda

His Vedic poetry is particularly notable for two themes. In one set of hymns, Agastya describes a conflict between two armies led by gods Indra and Maruts, which scholars such as G. S. Ghurye have interpreted as an allegory of a conflict between Arya (Indra) and Dasa (Rudra). Agastya successfully reconciles their conflict, makes an offering wherein he prays for understanding and loving-kindness between the two. Twenty one out of the twenty seven hymns he composed in Mandala 1 of the Rigveda have his signature ending, wherein he appeals, “may each community know refreshment (food) and lively waters”. These ideas have led him to be considered as a protector of both the Arya and the Dasa.However, some scholars interpret the same hymns to be an allegory for any two conflicting ideologies or lifestyles, because Agastya never uses the words Arya or Dasa, and only uses the phrase ubhau varnav (literally, “both colors”). The theme and idea of “mutual understanding” as a means for lasting reconciliation, along with Agastya’s name, reappears in section 1.2.2 of the Aitareya Aranyaka of Hinduism.

The second theme, famous in the literature of Hinduism, is a discussion between his wife Lopamudra and him about the human tension between the monastic solitary pursuit of spirituality, versus the responsibility of a householder’s life and raising a family. Agastya argues that there are many ways to happiness and liberation, while Lopamudra presents her arguments about the nature of life, time and the possibility of both. She successfully seduces Agastya, in the simile filled Rigvedic hymn 1.179.

Agastya is mentioned in both the oldest and the youngest layers of the Rigveda (c. 1500–1200 BCE), such as in hymn 33 of mandala 7, which is older than mandala 1. He is also mentioned in other three Vedas and the Vedanga literature such as in verses 5.13–14 of the Nirukta. Agastya and his ideas are cited in numerous other Vedic texts, such as section 7.5.5 of Taittiriya Samhita, 10.11 of Kathaka Samhita, 2.1 of Maitrayani Samhita, 5.16 of Aitareya Brahmana, 2.7.11 of Taittiriya Brahmana, and 21.14 of Pancavimsati Brahmana.

Ramayana

12th century statue of Agastya from Bihar.

Sage Agastya is mentioned in the Hindu epic Ramayana in several chapters with his hermitage described to be on the banks of river Godavari.

In the Ramayana, Agastya and Lopamudra are described as living in Dandaka forest, on the southern slopes of Vindhya mountains. Rama praises Agastya as the one who can do what gods find impossible. He is described by Rama as the sage who asked Vindhya mountains to lower themselves so that Sun, Moon and living beings could easily pass over it. He is also described as the sage who used his Dharma powers to kill demons Vatapi and Ilwala after they had jointly misled and destroyed 9,000 men

Agastya, according to the Ramayana, is a unique sage, who is short and heavy in build, but by living in the south he balances the powers of Shiva and the weight of Kailasha and Mount Meru. Agastya and his wife meet Rama, Sita and Lakshmana. He gives them a divine bow and arrow, describes the evil nature of Ravana and, according to William Buck, B. A. van Nooten and Shirley Triest, bids them goodbye with the advice, “Rama, demons do not love men, therefore men must love each other”.

Mahabharata

The story of Agastya is mirrored in the second major Hindu epic Mahabharata. However, instead of Rama, the story is told as a conversation between Yudhishthira and Lomasa starting with section 96 of Book 3, the Vana Parva (the Book of Forest).

Maharishi Agastya drinking the whole sea

He is described in the epic as a sage with enormous powers of ingestion and digestion. Agastya, once again, stops the Vindhya mountains from growing and lowers them and he kills the demons Vatapi and Ilvala much the same mythical way as in the Ramayana. The Vana Parva also describes the story of Lopamudra and Agastya getting engaged and married. It also contains the mythical story of a war between Indra and Vritra, where all the demons hide in the sea, gods requesting Agastya for help, who then goes and drinks up the ocean thereby revealing all the demons to the gods.

Puranas

The Puranic literature of Hinduism has numerous stories about Agastya, more elaborate, more fantastical and inconsistent than the mythologies found in Vedic and Epics literature of India. For example, chapter 61 of the Matsya Purana, chapter 22 of Padma Purana, and seven other Maha Puranas tell the entire biography of Agastya. Some list him as one of the Saptarishi (seven great rishi), while in others he is one of the eight or twelve extraordinary sages of the Hindu traditions. The names and details are not consistent across the different Puranas, nor in different manuscript versions of the same Purana. He is variously listed along with Angiras, Atri, Bhrigu, Bhargava, Bharadvaja, Visvamitra, Vasistha, Kashyapa, Gautama, Jamadagni and others.

Agastya is reverentially mentioned in the Puranas of all major Hindu traditions: Shaivism, Shaktism and Vaishnavism. Many of the Puranas include lengthy and detailed accounts of the descendants of Agastya and other saptarishis.

Tamil texts

Agastya, Tamil Nadu

In Tamil traditions, Agastya is considered as the father of the Tamil language and the compiler of the first Tamil grammar, called Agattiyam or Akattiyam. Agastya has been a culture hero in Tamil traditions and appears in numerous Tamil texts.

There are similarities and differences between the Northern and Southern (Tamil) traditions about Agastya. According to Iravatham Mahadevan, both traditions state that Agastya migrated from north to south. The Tamil text Purananuru, dated to about the start of the common era, or possibly about 2nd century CE, in verse 201 mentions Agastya along with many people migrating south.

In the northern legends, Agastya’s role in spreading Vedic tradition and Sanskrit is emphasized, while in southern traditions his role in spreading irrigation, agriculture and augmenting the Tamil language is emphasized. In the north, his ancestry is unknown with mythical legends limiting themselves to saying that Agastya was born from a mud pitcher. In southern traditions, his descent from a pitcher is a common reference, but two alternate southern legends place him as the Caṅkam (Sangam) polity and is said to have led the migration of eighteen Velir tribes from Dvārakā to the south.

The northern traditional stories, states Mahadevan, are “nothing more than a collection of incredible fables and myths”, while the southern versions “ring much truer and appear to be a down to earth account of a historical event”. Others disagree. According to K.N. Sivaraja Pillai, for example, there is nothing in the early Sangam literature or any Tamil texts prior to about the mid 1st millennium CE that mentions Agastya. The earliest mention of the role of Agastya in Tamil language, according to Richard Weiss, can be traced to the Iraiyanar Akapporul by 8th century Nakkirar. However, in medieval era stories of the Tamil tradition, Agastya pioneered the first sangam period that lasted 4,440 years, and took part in the second sangam period that lasted another 3,700 years.

he Tirumantiram describes Agastya as an ascetic sage, who came from the north and settled in the southern Pothigai mountains because Shiva asked him to. He is described as the one who perfected and loved both Sanskrit and Tamil languages, amassing knowledge in both, thus becoming a symbol of integration, harmony and learning, instead of being opposed to either.According to the Skanda Purana, the whole world visited the Himalayas when Shiva was about to wed Parvati. This caused the earth to tip to one side. Shiva then requested Agastya to go to the southern region to restore the equilibrium. Thus, Agastya migrated south at Shiva’s behest.

Siddhar

Reverence at an Agastya shrine with garlands of fruits and flowers.

Agastya, in Tamil Hindu traditions, is considered as the first and foremost Siddhar (Tamil: cittar, Sanskrit: siddha). A siddhar is derived from the Sanskrit verbal root sidh which means “to accomplish or succeed”. As the first Siddhar, Agastya is deemed as the first master, accomplished, the sage who perfected his knowledge of the natural and spiritual worlds. This Tamil concept has parallels to Tibetan mahasiddhas, Sri Lankan Buddhist, and Nath Hindu yogi traditions of north India.

Lobamudra sameda Agasthiyar Temple, A. Vallalapatti, Madurai

Agastya, along with Tirumular, is considered a siddhar in both philosophical and practical domains, unlike most other siddhar who are revered for their special domain of knowledge. Agastya is also unique for the reverence he has received in historic texts all over the Indian subcontinent.

According to Venkatraman, the Siddhar-related literature about Agastya is late medieval to early modern era. In particular, all medicine and health-related Tamil text, that include Agastya as the Siddhar, have been composed in and after the 15th-century. According to Hartmut Scharfe, the oldest medicine siddhar Tamil text mentioning Agastya were composed no earlier than the 16th century.

His named is spelled as Agathiyar or Agasthiyar in some Tamil texts, and some consider the writer of the medical texts to be a different person.

According to Kamil Zvelebil, the sage Agastya, Akattiyan the Siddha, and Akatthiyar, the author of Akattiyam, were three or possibly four different persons of different eras, who over time became fused into one single person in the Tamil tradition.

Buddhist texts

Several Buddhist texts mention Agastya. Just like early Buddhist texts such as Kalapa, Katantra and Candra-vyakarana adapting Panini, and Asvaghosa adopting the more ancient Sanskrit poetic methodology as he praises the Buddha, Agastya appears in 1st millennium CE Buddhist texts. In Tamil texts, for example, Akattiyan is described as the sage who learnt Tamil and Sanskrit grammar and poetics from Avalokitan (another name for Buddha-to-be Avalokiteśvara).

The left Indonesian statue shows Agastya with Shiva’s trident, as a divine sage of Shaivism. Agastya iconography is common in southeast Asian temples.

According to Anne E. Monius, the Manimekalai and Viracoliyam are two of many South Indian texts that co-opt Agastya and make him a student of the Buddha-to-be.

Agastya elsewhere appears in other historic Buddhist mythologies, such as the Jataka tales. For example, the Buddhist text Jataka-mala by Aryasura, about the Buddha’s previous lives, includes Agastya as the seventh chapter. The Agastya-Jataka story is carved as a relief in the Borobudur, the world’s largest early medieval era Mahayana Buddhist temple.

Javanese and southeast Asian texts

Agastya is one of the most important figures in a number of medieval era Southeast Asian inscriptions, temple reliefs and arts. He was particularly popular in Java Indonesia, till Islam started to spread throughout the islands of Indonesia. He is also found in Cambodia, Vietnam and other regions. The earliest mentions of Agastya is traceable to about the mid 1st millennium CE, but the 11th-century Javanese language text Agastya-parva is a remarkable combination of philosophy, mythology and genealogy attributed to sage Agastya.

The Agastya-parva includes Sanskrit verse (shlokas) embedded within the Javanese language. The text is structured as a conversation between a Guru (teacher, Agastya) and a Sisya (student, Agastya’s son Drdhasyu). The style is a mixture of didactic, philosophical and theological treatise, covering diverse range of topics much like Hindu Puranas. The chapters of the Javanese text include the Indian theory of cyclic existence, rebirth and samsara, creation of the world by the churning of the ocean (samudra manthan), theories of the Samkhya and the Vedanta school of Hindu philosophy, major sections on god Shiva and Shaivism, some discussion of Tantra, a manual like summary of ceremonies associated with the rites of passage and others.

While the similarities between the Agastya-parva text and classical Indian ideas are obvious, according to Jan Gonda, the Indian counterpart of this text in Sanskrit or Tamil languages have not been found in Indonesia or in India.Similarly other Agastya-related Indonesian texts, dated to be from the 10th to 12th centuries, discuss ideas from multiple sub-schools of Shaivism such as theistic Shaivasiddhanta and monistic Agamic Pashupata, and these texts declare these theologies to be of equal merit and value.

Agastya on south side of the 9th-century Javanese Sambisari temple unearthed from volcanic mud.

Agastya is common in medieval era Shiva temples of southeast Asia, such as the stone temples in Java (candi). Along with the iconography of Shiva, Uma, Nandi and Ganesha who face particular cardinal directions, these temples include sculpture, image or relief of Agastya carved into the southern face. The Shiva shrine in the largest Hindu temple complex in southeast Asia, Prambanan, features four cellae in its interior. This central shrine within Prambanan group of temples dedicates its southern cella to Agastya.

The Dinoyo inscription, dated to 760 CE, is primarily dedicated to Agastya. The inscription states that his older wooden image was remade in stone, thereby suggesting that the reverence for Agastya iconography in southeast Asia was prevalent in an older period. In Cambodia, the 9th-century king Indravarman, who is remembered for sponsoring and the building of a large number of historic temples and related artworks, is declared in the texts of this period to be a descendant of sage Agastya.

Agastya Samhita

The Agastya Samhita, sometimes called the Sankara Samhita is a section embedded in Skanda Purana. It was probably composed in late medieval era, but before the 12th-century. It exists in many versions, and is structured as a dialogue between Skanda and Agastya. Scholars such as Moriz Winternitz state that the authenticity of the surviving version of this document is doubtful because Shaiva celebrities such as Skanda and Agastya teach Vaishnavism ideas and the bhakti (devotional worship) of Rama, mixed in with a tourist guide about Shiva temples in Varanasi and other parts of India.

Agastimata

Agastya is attributed to be the author of Agastimata, a pre-10th century treatise about gems and diamonds, with chapters on the origins, qualities, testing and making jewellery from them. Several other Sanskrit texts on gems and lapidary are also credited to Agastya in the Indian traditions.

Others

Other mentions of Agastya include:

Bṛhaddevatā in section 5.134.

The Lalita sahasranama of Shaktism tradition of Hinduism, which describes the 1000 names of the goddess Lalita is a part of the Brahmanda Purana. It is presented as a teaching from Hayagriya (an avatar of Viṣṇu) to Agastya.

Agastya is credited as the creator of the Āditya Hṛdayam (literally, “heart of the sun”), a hymn to Sūrya he told Rama to recite, so that he may win against Ravana. Scholars such as John Nuir questioned this hymn since the need for a such a hymn by Rama implies doubts about his divine nature.

Lakshmi Stotram and Saraswati Stotram.

The Tamil text Pattuppattu states Agastya to be master of icai (music, song).

Kalidasa, in his Raghuvaṃśa (6.61) states that Agastya officiated the horse sacrifice of a Pandya king of Madurai.

One of the authors of Nadi Shastra / Nadi astrology

Temples

Sri Agasthiyar Temple in Tamil Nadu:

1. Sri Agasthiyar Temple, Agasthiyar Falls (Kalyana Theertham), Papanasam, Thirunelveli.

2. Sri Lobamudra Samedha Agasthiyar Temple, Arulmigu Chidambara Vinayagar Thirukoil, A. Vellalapatti, Madurai – Near to Alagarkovil (7 km).

Agastya statues or reliefs feature in numerous early medieval temples of north India, south India and southeast Asia. The Dasavatara temple in Deogarh (Uttar Pradesh, near Madhya Pradesh border) features a 6th-century Gupta Empire era Agastya carving. In Karnataka similarly, he is reverentially shown in several 7th-century temples such as the Mallikarjuna temple in Mahakuta and the Parvati temple in Sandur. He is a part of many Chalukya era Shaivism temples in the Indian subcontinent peninsula.

The artistic iconography of South Asian and Southeast Asian temples show common themes such as he holding a pitcher, but also differences. For example, Agastya is featured inside or outside of the temple walls and sometimes as guardian at the entrance (dvarapala), with or without a potbelly, with or without a receding hairline, with or without a dagger and sword. Rock cut temples and caves, such as the 8th century Pandya rock temples group, show Agastya.

Literature

The shrine to Agastya at the Pothigai hill source of the river is mentioned in both Ilango Adigal’s Silappatikaram and Chithalai Chathanar’s Manimekhalai epics.

Similarly, the Sanskrit plays Anargharāghava and Rajasekhara’s Bālarāmāyaṇa of the ninth century refer to a shrine of Agastya on or near Adam’s Peak (Sri Pada), the tallest mountain in Sri Lanka (ancient Tamraparni), from whence the river Gona Nadi/Kala Oya flows into the Gulf of Mannar’s Puttalam Lagoon.

Martial arts

Maharishi Agastya is regarded as the founder and patron saint of silambam and varmam -an ancient science of healing using varmam points for varied diseases and southern kalaripayat. Shiva’s son Murugan is said to have taught the art to Sage Agastya who then wrote treatises on it and passed it on to other siddhar.

Anasuya Devī

From Wikipedia

Anasuya Devi

Personal

Born

Anasuya

28 March 1923

Mannava, Mannava Panchayat, Guntur District, (now Andhra Pradesh), India

Died 12 June 1985 (aged 62)

Jillellamudi, Andhra Pradesh, India

Religion Hinduism

Quotation

"Mother exists forever and includes everything within herself. She who is everything and everywhere is Mother. It is not correct to say Mother of the Universe. The Universe itself is the Mother"

Matrusri Anasuya Devi (born 28 March 1923 – 1985), better known simply as Amma ["Mother"], was an Indian spiritual guru from Andhra Pradesh.

Early life

Anasuya Devi was an Indian guru from Jillellamudi (now partially known as Arkapuri), Guntur District, in the state of Andhra Pradesh. to a couple late Seethapathi Rao, the village officer of Mannava and his wife Rangamma. Seethapathi and Rangamma after their loss of as many as five children. Rangamma conceived a child. and gave birth to Anasuya.

On 5 May 1936, Amma's wedding took place at Bapatla with Brahmandam Nageswara Rao who became later the village officer of Jillellamudi.

Charitable career

At Jillellamudi, as a young housewife, Amma looked after the needs of her family which came to include two sons and a daughter. In addition to performing her household duties, Amma devised and organized a grain bank to help the poor and needy. Amma used to give food to every visitor to the village.

She founded the common dining hall Annapurnalayam on 15 August 1958. This place serves simple vegetarian food day and night to all who came. In 1960, the "House of All" was founded to provide lodging to the residents and visitors.

Amma established a Sanskrit school in 1966 (now the Matrusri Oriental College and High School) and within a relatively short time, one could hear the inmates speaking Sanskrit fluently.

Amma saw only good in people and had no concept of "sin", treating all alike irrespective of faith and religion.

Death

Amma died on 12 June 1985. A temple Anasuyeswaralayam was built, in which a life size statue of Amma was installed in 1987.

गुरु अमरदास जी

गुरु अमरदास जी 26.3.1552 में सिखों के तीसरे गुरु बने

समाज से भेदभाव खत्म करने के प्रयासों में सिखों के तीसरे गुरु श्री अमरदास जी का बड़ा योगदान है।

गुरु अमरदास जी बड़े चिंतक तो थे ही, उन्होंने समाज को विभिन्न प्रकार की सामाजिक कुरीतियों से मुक्त करने के लिए सही मार्ग भी दिखाया।

गुरु अमरदास जी ने वैशाख शुक्ल एकादशी संवत 1536 वि. अर्थात 23 मई, 1479 ई. को अमृतसर के 'बासर के' गांव में पिता तेजभान एवं माता लखमी जी के घर जन्म लिया।

एक बार उन्होंने अपनी पुत्रवधू से गुरु नानक देव जी द्वारा रचित एक 'शबद' सुना। उसे सुनकर वे इतने प्रभावित हुए कि पुत्रवधू से गुरु अंगद देव जी का पता पूछकर तुरंत उनके गुरु चरणों में आ बिराजे। उन्होंने 61 वर्ष की आयु में अपने से 25 वर्ष छोटे और रिश्ते में समधी लगने वाले गुरु अंगद देव जी को गुरु बना लिया और लगातार 11 वर्षो तक एकनिष्ठ भाव से गुरु सेवा की। सिखों के दूसरे गुरु अंगद देव जी ने उनकी सेवा और समर्पण से प्रसन्न होकर एवं उन्हें सभी प्रकार से योग्य जानकर 'गुरुगद्दी' सौंप दी। इस प्रकार वे सिखों के तीसरे गुरु बन गए।

मध्यकालीन भारतीय समाज 'सामंतवादी समाज' होने के कारण अनेक सामाजिक बुराइयों से ग्रस्त था। उस समय जाति-प्रथा, ऊंच-नीच, कन्या-हत्या, सती-प्रथा जैसी अनेक बुराइयां समाज में प्रचलित थीं। ये बुराइयां समाज के स्वस्थ विकास में अवरोध बनकर खड़ी थीं। ऐसे कठिन समय में गुरु अमरदास जी ने इन सामाजिक कुरीतियों के विरुद्ध बड़ा प्रभावशाली आंदोलन चलाया। जाति-प्रथा एवं ऊंच-नीच को समाप्त करने के लिए गुरु जी ने लंगर प्रथा को और सशक्त किया। उस जमाने में भोजन करने के लिए जातियों के अनुसार 'पांतें' लगा करती थीं, लेकिन गुरु जी ने सभी के लिए एक ही पंगत में बैठकर 'लंगर छकना' (भोजन करना) अनिवार्य कर दिया। कहते हैं कि जब मुगल बादशाह अकबर गुरु-दर्शन के लिए गोइंदवाल साहिब आया, तो उसने भी 'संगत' के साथ एक ही 'पंगत' में बैठकर लंगर छका। यही नहीं, छुआछूत को समाप्त करने के लिए गुरु जी ने गोइंदवाल साहिब में एक 'सांझी बावली' का निर्माण भी कराया। कोई भी मनुष्य बिना किसी भेदभाव के इसके जल का प्रयोग कर सकता था।

गुरु जी का एक अन्य क्रांतिकारी कार्य सती-प्रथा की समाप्ति था। आपने सती-प्रथा जैसी घिनौनी रस्म को स्त्री के अस्तित्व का विरोधी मानकर, उसके विरुद्ध जबरदस्त प्रचार किया। गुरु जी द्वारा रचित 'वार सूही' में सती प्रथा का ज़ोरदार खंडन किया है। इतिहासकारों का मत है कि गुरु जी सती प्रथा के विरोध में आवाज उठाने वाले पहले समाज सुधारक थे। यह गुरु अमरदास जी एवं बाद के अन्य समाज सुधारकों के प्रयत्नों का ही फल है कि आज का समाज अनेक बुराइयों से दूर हो सका है।

from--jagran

https://m.facebook.com/story.php?story_fbid=1893855437571775&id=1703045756652745

Guru Amar Das Sahib Ji (in English)

Guru Amar Das is our Saving Grace, who carries us across; in lifetime after lifetime, I seek the Sanctuary of Your Feet. ||2||16||

Guru Amar Das Ji

(1552 to 1574)

Full Name : Amar Das Ji

Personal Details

Birth : Sunday 23 May 1479 at Basarkay, Amritsar

Guruship : Saturday 16 April 1552 at age of 73

Joti Jot : Thursday 16 September 1574

Family

Parents : Tej Bhan & Mata Bakht

Brother/Sisters : Ishar Das, Khem Rai and Manak Chand

Spouse : Mata Mansa Devi

Children : Sons - Bhai Mohan and Bhai Mohri, Daughters - Bibi Dani Jiand Bibi Bhani Ji

Other Details

Bani in GGS: {{{Bani in GGS}}}

Other Info: 907 hymns, Anand Sahib

Guru Amar Das Sahib Ji (Gurmukhi: ਗੁਰੂ ਅਮਰ ਦਾਸ) (Sunday 23 May, 1479 - Thursday 16 September, 1574), Nanak III, was the third of the Ten Gurus of Sikhism and became Guru on Saturday, 16 April, 1552 at the age of 73, following the footsteps of Sri Guru Angad Dev Sahib ji, who left for his heavenly abode on 29 March, 1552, aged 48.

Guru Amar Das ji was born in 1479, 10 years after the birth of Guru Nanak, the first Sikh Guru and founder of the Sikh faith. Guru Ji was the eldest son of Sri Tej Bhan Ji, a farmer and trader, and Mata Lachmi Ji, a devoted mother. He was a shopkeeper and lived in a village called Basarke, near Amritsar. The third Sikh Guru was married to Mata Mansa Devi and they had four children - two sons named Bhai Mohan and Bhai Mohri, and two daughters named Bibi Dani Ji and Bibi Bhani Ji. Bibi Bhani later married Bhai Jetha who became the fourth Sikh Guru, Guru Ram Das. (See article Platforms of Jetha.)

Guru Amar Das Sahib contributed the following to the people of the world:

A total of 907 revelatory hymns, that are incorporated in the Sri Guru Granth Sahib Ji.

Gift of the prayer Anand Sahib, which is one of the Five Banis recited daily by devout Sikhs.

All visitors (from any caste, creed, ranking, social status) to Gurdwaras were asked to first partake in Langar (a free communal meal) before seeing the Guru (First Pangat, then Sangat). When emperor Akbar visited the Guru, he too first sat as a commoner in the Langar, and then had a meeting with the Guru.

Further abolished the caste system.

Guru Ji lifted the status of women and gave them equality with men. He strictly prohibited practices such as Sati (the burning of the wife on her husband's funeral pyre), Parda (veil to cover the face), and encouraged widow-remarriage.

Established an administration system for management of the increasing size of the Sikh congregations, called Manjis.

Established the city of Goindval on the banks of River Beas in 1552 A.D.

Before Guru Ji died at the age of 95, he nominated Guru Ram Das Ji (Bhai Jetha) as the fourth Guru of the Sikhs. He didn’t die. His body was of no use. His soul is alive, merged with God.

How did Guru ji become a Sikh?

It is recorded that before becoming a Sikh, Bhai Amardas Ji as he was known at the time, was a very religious Vaishanavite Hindu who spent most of his life performing all of the ritual pilgrimages and fasts of a devout Hindu. One day, Bhai Amardas Sahib Ji heard some hymns of Sri Guru Nanak Dev being sung by Bibi Amro Ji Ji, the daughter of Sri Guru Angad Dev Sahib Ji Maharaj, the second Sikh Guru Sahib. Bibi Amro Ji was married to Bhai Sahib's brother, Bhai Manak Chand Ji' s son who was called Bhai Jasso Ji.

Bibi Amro Ji lived together with Bhai Sahib's brother. It so happened that Bhai Sahib was at his brother's nearby house when he heard the wonderful recitation of Gurbani by his niece-in-law. Bhai Sahib was so impressed and moved by these Shabads that he immediately decided to go to see Sri Guru Angad Dev Sahib Ji at Khadur Sahib. It is recorded that this event took place when Bhai Sahib was 61 years old.

Bhai Sahib also had a younger brother called Bhai Ishar Das whose son Bhai Gurdas Ji, became a superb poet and scholar of comparative religions who would later become the scribe that was chosen by Guru Arjan Dev to pen the first edition of the Sri Guru Granth Sahib Ji Maharaj, [[the Adi Granth]].

In 1635, upon meeting Guru Angad Dev Sahib Ji, Bhai Sahib was so touched by the Guru's message that he became a devout Sikh. Soon he became involved in Sewa (Service) to the Guru and the Community. Under the impact of the Sri Guru Angad Dev Sahib Ji and the teachings of the Gurus, Bhai Amardas Ji became a devout Sikh. He adopted Guru Ji as his spiritual guide (Guru). Bhai Sahib Ji began to live at Khadur Sahib. He used to rise early in the morning, bring water from the Beas River for Guru ji's bath, he would wash the Guru ji's clothes and fetch wood from the Jungle for 'Guru ka Langar'. He was so dedicated to Sewa and the Guru and had completely extinguished pride and was totally lost in this commitment that he was considered an old man who had no interest in life, he was dubbed Amru, and generally forsaken.

However, as a result of Bhai Sahib's commitment to Sikhi principles, dedicated service and devotion to the Sikh cause, Sri Guru Angad Dev Sahib Ji appointed Sri Guru Amar Das Sahib Ji as third Sri Guru Nanak Sahib in March 1552 at the age of 73. He established his headquarters at the newly built town of Goindwal Sahib, which Sri Guru Angad Dev Sahib Ji had established.

Guruship

ਗ੝ਰ੝ ਅਮਰਦਾਸ੝ ਜਿਨ੝ਹ੝ਹ ਸੇਵਿਅਉ ਤਿਨ੝ਹ੝ਹ ਦ੝ਖ੝ ਦਰਿਦ੝ਰ੝ ਪਰਹਰਿ ਪਰੈ ॥੩॥੧੭॥

Those who serve Guru Amar Daas - their pains and poverty are taken away, far away. ||3||17||

Soon large numbers of Sikhs started flocking to Goindwal to see the new Guru. Meanwhile, going against his father's wishes, Datu, one of Guru Angad's sons, proclaimed himself as Guru at Khadur following his father's death. He was so jealous of Guru Amar Das that he, with a small group of his supporters, proceeded to Goindwal to confront the Guru. Upon seeing Guru Amar Das seated on a throne surrounded by his followers he said, "You were a mere menial servant of the house until yesterday; how dare you style yourself as the Master?". At that point, Datu kicked the aged Guru Amardas ji so hard that he fell to the floor. Taking the seat of the Master he then proclaimed himself Guru to the assembly of Sikhs. The Sangat must have been shocked as this not only flew against Guru Angad's wishes, but against centuries of respect that the people of India and the Punjab had for their elders, to kick the revered Guru was indeed - shocking.

Guru Amar Das, however, in utter humility, righted himself and caressed Datu's foot saying, "I am old and my bones have grown very hard, I fear they have hurt your tender foot. " After this Guru Amar Das left Goindwal that evening and returned to his native village of Basarke.

At Basarke, Guru Amar Das shut himself in a small house for solitary meditation. He had told no one where he was headed, but just in case someone tracked him down he attached a notice on the front door saying, "He who opens this door is no Sikh of mine, nor am I his Guru." A delegation of faithful Sikhs led by Baba Buddha found the house and seeing the notice on the front door, finally chose to 'go between the Guru's words', cutting a hole through a wall to reach their beloved Guru. Then Baba Buddha said to the Guru, "Guru Sahib, being a supreme yogi, we know you care for nothing in the world - neither fame, nor riches nor a following, but we cannot live without your guidance. Guru Angad has tied us to your apron, where should we go now if you do not show us the way?"

At the tearful emtreaty of the Sikhs, Guru Amar Das, overwhelmed by their devotion, returned to Goindwal where Datu, who had been unable to gather any followers of his own, had returned to Khadur.

Administration

Manji System

At Goindwal, Guru Amar Das propagated the Sikh faith in a logical and planned manner. He himself visited and sent Sikh missionaries to different parts of India to spread Sikhism. He divided the Sikh Sangat area into 22 branches called Manjis and appointed a local devout Sikh preacher at each place. The preacher sat on a Manji (a cot) while the congregation all sat around the Manji or cot. Here are the initial 16 names of the people he appointed to preach Sikhism.

1. Manak Chand Jhinwar (Water Carrier) at Variowal in Amritsar.In the area of Majha (Amritsar, Lahore, Sialkote)

2. Sada ram, a Blacksmith near Amritsar.

3. Hindal at Jandiala near Amritsar.

4. Gangu Shah banker at Lahore.

5. Mutho-Murari, a devoted couple, at Chunian in Lahore Dist.

In Jalandhar Doab

6. Paro Julka at Jalandar.

7. Mahesh Dhir at Sultanpur Lodi.

8. Rang Shah at Moluphota.

In Kangra Hills

9. Sawan mal, Nephew of Guru Amar Das, at Haripur Guler.

10. Name not given, at Dharamsala.

Kashmir Hills

11. Phirya at Mirpur.

Malwa (Area of Patiala, Ludhiana, Bhatinda)

12. Kheira at Firozpur.

13. Mai Das Bairagi in charge of Ludhiana dist.

14. Mai Bhago at village Wayun, tehsil Kharar, dist. Rupar.

15. Mai Sewan at Village Gardnoh in Patiala District.

16. Sachna Shah in charge of Ambala distt.

Sind

17. Lalu in chage of some area in Sind.

18 to 22: Unknown

Piri System

Sending Bhai Gurdas to Agra

Guru Amar Das was impressed with Bhai Gurdas' thorough knowledge of Hindi and Sanskrit and the Hindu scriptures. Following the tradition of sending out Masands across the country, Guru Amar Das deputed Bhai Gurdas to Agra to spread the gospel of Sikhism. Before leaving, Guru Amar Das prescribed the following routine for Sikhs:

"He who calls himself a Sikh of the True Guru, He must get up in the morning and say his prayers. He must rise in the early hours and bathe in the holy tank. He must meditate on God as advised by the Guru. And rid himself of the afflictions of sins and evil. As the day dawns, he should recite scriptures, and repeat God's name in every activity. He to whom the Guru takes kindly is shown the path. Nanak! I seek the dust of the feet of the Guru's Sikh who himself remembers God and makes others remember Him." (Gauri)

Visit of Akbar

Guru Ji strengthened the tradition of 'Guru ka Langar' and made it compulsory for the visitor to the Guru saying that 'Pehle Pangat Phir Sangat' (first visit the Langar then go to the Guru). Once the emperor Akbar came to see Guru Sahib and he had to eat the coarse rice in the Langar before he could have an interview with Guru Sahib. He was too much impressed with this system that he expressed his desire to grant some royal property for 'Guru ka Langar', but Guru Sahib declined it with respect. Guru Amardas Sahib persuaded Akbar to waive off toll-tax (pilgrim's tax) for non-Muslims while crossing Yamuna and Ganga, Akbar did so. Guru Amardas Sahib maintained cordial relations with emperor Akbar.

Preachings

Social Changes

He preached against Sati and advocated the re-marrying of widows. He asked the women to discard 'Purdah' (veil). He introduced new birth, marriage and death ceremonies. Thus he raised the status of women and protected the rights of female infant who were killed without question as they were deemed to have no status. These teachings met stiff resistance from the Orthodox Hindus and Muslim fundamentalists. He fixed three Gurpurbs for Sikh celebrations: Dewali, Vaisakhi and Maghi. Visiting of Hindu pilgrimage centres and paying tributes to the Muslim places were prohibited.

When the Raja of Haripur came to see the Guru. Guru Amar Das insisted that he first partake a common meal from the community kitchen, called langar, irrespective of his caste. The Raja obliged and had an audience with the Guru. But one of his queens refused to lift the veil from her face, so Guru Amar Das refused to meet her. Guru Amar Das not only preached the equality of people irrespective of their caste but he also tried to foster the idea of women's equality. He tried to liberate women from the practices of purdah (wearing a veil) as well as preaching strongly against the practice of sati (Hindu wife burning on her husband's funeral pyre). Guru Amar Das also disapproved of a widow remaining unmarried for the rest of her life.

Guru Amardas Sahib constructed Baoli at Goindwal Sahib having eighty-four steps and made it a Sikh pilgrimage centre for the first time in the history of Sikhism. He reproduced more copies of the hymns of Guru Nanak Sahib and Guru Angad Sahib. He also composed 869 (according to some chronicles these were 709) verses (stanzas) including Anand Sahib, and then later on Guru Arjan (fifth Guru) made all the Shabads part of Guru Granth Sahib.

Once during several days of rain while Guru Amar Das was riding by a wall which he saw was on the verge of falling he galloped his horse past the wall. The Sikhs questioned him saying; "O Master, you have instructed us, 'fear not death, for it comes to all' and 'the Guru and the God-man are beyond the pale of birth and death', why did you then gallop past the collapsing wall?" Guru Amar Das replied; "Our body is the embodiment of God's light. It is through the human body that one can explore one's limitless spiritual possibilities. Demi-gods envy the human form. One should not, therefore, play with it recklessly. One must submit to the Will of God, when one's time is over, but not crave death, nor invite it without a sufficient and noble cause. It is self surrender for the good of man that one should seek, not physical annihilation."

Meeting Bhai Jetha

When it came time for the Guru to get his younger daughter Bibi Bhani, married, he selected a pious and diligent young follower of his called Jetha from Lahore. Jetha had come to visit the Guru with a party of pilgrims from Lahore and had become so enchanted by the Guru's teachings that he had decided to settle in Goindwal. Here, he earned a living selling wheat and would regularly attend the services of Guru Amar Das Ji in his spare time.

Guru Amar Das Sahib did not consider anyone of his sons fit for Guruship and chose instead his son-in law (Guru) Ram Das to succeed him. Certainly it was practically a right step not as emotional, because Bibi Bhani and (Guru) Ram Das had true sprit of service and their keen understanding of the Sikh principles deserved this. This practice shows that Guruship could be transferred to any body fit for the Sikh cause and not to the particular person who belonged to the same family or of other. Guru Amar Das Sahib at the ripe age of 95 passed away for heaven on Bhadon Sudi 14th, (1st Assu) Samvat 1631, (September 1, 1574) at Goindwal Sahib near District Amritsar, after giving responsibility of Guruship to the Fourth Nanak, Guru Ramdas.

Akka Mahadevi

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A murti of Akka Mahadevi consecrated in temple at her birthplace, Udathadi

A popular vachana (poem) composed by Akka Mahadevi

Akka Mahadevi (ಅಕ್ಕ ಮಹಾದೇವಿ) (c.1130–1160) was one of the early female poets of the Kannada language and a prominent personality in the Lingayat sect of Hinduism in the 12th century. Her 430 extant Vachana poems (a form of spontaneous mystical poems), and the two short writings called Mantrogopya and the Yogangatrividhi are considered her most notable contribution to Kannada literature. She composed relatively fewer poems than other saints of the movement. Yet the term Akka ("elder Sister"), which is an honorific given to her by great Lingayat saints such as Basavanna, Siddharama and Allamaprabhu is an indication of her contribution to the spiritual discussions held at the "Anubhava Mantapa". She is in hindsight seen as an inspirational woman for Kannada literature and the history of Karnataka. She is known to have considered the god Shiva ('Chenna Mallikarjuna') as her husband, (traditionally understood as the 'madhura bhava' or 'madhurya' form of devotion).

Biography

Akka Mahadevi born in Udutadi, near Shivamogga in the Indian state of Karnataka. The year of her birth is believed to be around 1130. Some scholars suggest that she was born to a couple named Nirmalshetti and Sumati, who were both devotees of Para Shiva. Little is known about her life, however, it has been the subject of hagiographic folk and mythological claims, sourced both, in oral traditions, as well as from her lyrics. One of her lyrics, for instance, appears to record her experiences of leaving her place of her birth and family in order to pursue Para Shiva.

Tharu and Lalita also document a popular claim that a local Jain king named Kaushika sought to marry her, but that she rejected him, choosing instead to fulfil the claims of devotion to the deity Para Shiva. However, it is important to note that the medieval sources that form the basis of accounts of Akka Mahadevi's marriage are themselves ambiguous and inconclusive. Elaborations on this account include a referral to one of her poems, or vachanas, in which she lays down three conditions on which she agreed to marry the King, including a complete control over the choice to spend her time in devotion or in conversation with other scholars and religious figures, as opposed to with the King. There is some dispute over whether the marriage did in fact take place: the medieval scholar and poet Harihara suggests in his biography of her that it did take place but was a marriage in name only, while other accounts from Camasara suggest that the conditions were not accepted and the marriage did not occur.

Harihara's account, which suggests that a marriage did take place, goes on to provide that when King Kaushika violated the conditions she had laid down, Akka Mahadevi left the palace, renouncing all her possessions including clothes, to travel to Srisailam, believed to be the home of the god Para Shiva. Alternative accounts suggest that Akka Mahadevi's act of renunciation was in response to King Kaushika's threats following her refusal to marry him. It is likely that she visited the town of Kalyana, en route, where she met two other poets and prominent figures of the Lingayat movement, Allama and Basava. She is believed to have travelled, towards the end of her life, to the Srisailam mountains, where she lived as an ascetic, and eventually died. A vachana attributed to Akka Mahadevi suggests that towards the end of her life, King Kaushika visited her there, and sought her forgiveness.

Mythology

A statue of Akka Mahadevi installed at her birthplace, Udathadi

She is considered by modern scholars to be a prominent figure in the field of female emancipation. A household name in Karnataka, she had said that she was a woman only in name and that her mind, body, and soul belonged to Lord Shiva. During a time of strife and political uncertainty in the 12th. century, she chose spiritual enlightenment and stood by her choice. It is commonly known that she took part in many gatherings of learned such as the Anubhavamantapa in Kalyana(now Basava Kalyana) to debate about philosophy and attainment of enlightenment (or Moksha, termed by her as "arivu"). In search for her eternal soul mate, Lord Shiva, she made the animals, flowers and birds her friends and companions, rejecting family life and worldly attachment. Bhakti recorded a rethinking of the ashrama dharma which suggested a stages-of-life approach that began with the pursuit of education and ended with the pursuit of moksha.

Akka was a revelation here in that she pursued enlightenment recording her journey in vachanas of simple language but great cognitive rigor.

It is said that Mahadevi was married by arrangement to Kausika but later did not as the king disrespected some conditions set by her. There were immediate tensions, however, as Kausika was a Jain, a group that tended to be wealthy and was, as a result, much resented by the rest of the population. Akka's poetry explores the themes of rejecting mortal love in favour of the everlasting love of God. Her vachanas also talk about the methods that the path of enlightenment demand of the seeker, such as killing the 'I', conquering desires and the senses and so on.

She rejected her life of luxury to live as a wandering poet-saint, travelling throughout the region and singing praises to her Lord Shiva.

She went in search of fellow seekers or sharanas because the company of the saintly or sajjana sanga is believed to hasten learning. She found the company of such sharanas in Basavakalyana, Bidar district. Akka utters many vachanas in praise of them. Her non-conformist ways caused a lot of consternation in a conservative society and even her eventual guru Allama Prabhu had to initially face difficulties in enlisting her in the gatherings at Anubhavamantapa. A true ascetic, Mahadevi is said to have refused to wear any clothing—a common practice among male ascetics, but shocking for a woman. Legend has it that due to her true love and devotion with God her whole body was protected by hair.

All the sharnas of Anubhavamantapa, especially Basavanna, Chenna Basavanna, Kinnari Bommayya, Siddharama, Allamaprabhu and Dasimayya greet her with a word "Akka". In fact it is here onwards that she becomes Akka, an elderly sister. Allama shows her the further way of attaining the transcendent bliss of ultimate union with Lord Chenna Mallikarjuna. Akka leaves Kalyana with this following vachana:

"Having vanquished the six passions and becomeThe trinity of body, thought and speech;

Having ended the trinity and become twain – I and the Absolute

Having ended the duality and become a unity

Is because of the grace of you all.

I salute Basavanna and all assembled here

Blessed was I by Allama my Master-

Bless me all that I may join my Chenna Mallikarjuna

Good-bye! Good-bye!"

This dramatic situation of Kalyana Parva in Akka Mahadevi's life is an indication of the beginning of the third phase of her life. In the first phase she had renounced the worldly objects and attractions and in the second, discards the entire object based rules and regulations and in the third phase she starts her journey towards Srishila, where her eternal lover Chenna Mallikarjuna's temple locates. Also, it is the holy place for devotees of Shiva since before the 12th century. Akka's spiritual journey ends at Kadali the nearby thick forest area of Shrisaila (Srisailam) where she is supposed to have experienced union (aikya) with Chennamallikarjuna.

One of her famous vachana translates as:

People,male and female,

blush when a cloth covering their shame

comes loose

When the lord of lives

lives drowned without a facein the world, how can you be modest?

When all the world is the eye of the lord,onlooking everywhere, what can youcover and conceal?

Her poetry exhibits her love for Chenna Mallikarjuna and harmony with nature and simple living.

She Sang:

For hunger, there is the village rice in the begging bowl,For thirst, there are tanks and streams and wells

For sleep temple ruins do well

For the company of the soul I have you, Chenna Mallikarjuna

Works

Akka Mahadevi's works, like many other Bhakti movement poets, can be traced through the use of her ankita, or the signature name by which she addressed the figure of her devotion.In Akka Mahadevi's case, she uses the name Chennamallikarjuna to refer to the god Shiva.The name Chennamallikarjuna can be variously translated, but the most well-known translation is by the scholar and linguist A.K. Ramanujan, who interprets it as 'Lord white as jamine'. A more literal translationn would be 'Mallika's beautiful Arjuna', according to Tharu and Lalita.

Based on the use of her ankita, about 350 lyric poems or vachanas are attributed to Akka Mahadevi. Her works frequently use the metaphor of an illicit, or adulterous love to describe her devotion to Chennamallikarjuna (Shiva). The lyrics place Akka Mahadevi as actively seeking out a relationship with Chennamallikarjuna (Shiva), and touches on themes of abandon, carnal love, and separation.

The direct and frank lyrics that Akka Mahadevi wrote have been described as embodying a "radical illegitimacy" that re-examines the role of women, not just as actors with volition and will, but in opposition to established social institutions and mores. At times she uses strong sexual imagery to represent the union between the devotee and the object of devotion. Her works also challenge common understandings of sexual identity; for instance, in one vachana she suggests that creation, or the power of the god Shiva, is masculine, while all of creation, including men, represent the feminine: "I saw the haughty master, Mallikarjuna/for whom men, all men, are but women, wives". In some vachanas, she describes herself as both, feminine and masculine.

Akka Mahadevi's works are like the works of many other female Bhakti poets, also touches on themes of alienation: both, from the material world, and from social expectations and mores concerning women.

Translations and Legacy

A. K. Ramanujan who first popularised the vachanas by translating them into a collection called Speaking of Siva. Postcolonial scholar Tejaswini Niranjana criticised his translations as rendering the vachanas into modern universalist poetry ready-to-consume by the West in Siting Translation (1992). Kannada translator Vanamala Vishwanatha is currently working on a new English translation, which may be published as part of the Murty Classical Library.

Akka Mahadevi continues to occupy a significant place in popular culture and memory, with roads and universities named after her. In 2010, a bas relief dating to the 13th century was discovered near Hospet in Karnataka, and is believed to be a depiction of Akka Mahadevi.

Bold Poetry

Akka Mahadevi describes her love for Lord Shiva as adulterous, viewing her husband and his parents as impediments to her union with her Lord. She talks about cuckolding the husband with Shiva and taking her lord (Shiva) as her husband. Terming relationship with mortal men as unsatisfactory, Akka Mahadevi describes them as thorns hiding under smooth leaves, un-trustworthy. About her mortal husband she says "Take these husbands who die decay, and feed them to your kitchen fires!". In another verse, she expresses the tension of being a wife and a devotee as

Husband inside, lover outside.

I can't manage them both.

This world and that other, cannot manage them both.

Why We Must Remember Poet And Saint Akka Mahadevi

Akka Mahadevi was a twelfth century (c. 1130-1160) Kannada poet, saint and mystic of the Virashaiva Bhakti Movement. The Virashaivites were social and spiritual revolutionaries in Karnataka during the twelfth century. They opposed orthodox Hinduism and its practices, for instance, caste and the system of worship through temple and priest. Their key form of communication was through vachanas or sayings which were free verse hymns in their mother-tongue. Through vachanas, the Virashaivites also rejected local folklore and classical traditions.

Image Credit: Pinterest

Akka Mahadevi is highly regarded for her vachanas, and is seen as an inspirational woman both for the history of Karnataka and Kannada literature. It is said that she was the first woman to have written vachanas in Kannada literature. The other Virashaiva saints like Basavanna, Siddharama, Allamaprabhu, etc. conferred to her the honorific term ‘Akka’ meaning ‘an elder sister’.

In her vachanas, Akka Mahadevi expressed her radical views on women’s roles, Hindu ritualism, caste, etc. and offers a testimony to the spiritual struggles faced by a female mystic in a patriarchal society. Having considered ‘Chennamallikarjuna’ (the god Shiva) as her husband in what is understood as the ‘madhurya’ form of devotion or the ‘madhura bhava’, she ends her verses with her ‘ankita’ (signature) calling Shiva as Chennamallikarjuna or as poetically translated by A. K. Ramanujan, “Lord as White as Jasmine”.

Or,

I will

give this wench the slip

and go cuckold my husband with

Hara, my Lord.

-Translation by A. K. Ramanujan

Akka Mahadevi was born in a village called Udatadi in Karnataka and was raised in a spiritual atmosphere. Her parents, Sumati and Nirmalashetty, were devotees of Lord Shiva and followed the Shaivite sect of the Lingayats. They believed in the Trividhi philosophy that comprises of Shiv Linga, Jangama and Guru, i.e., to sacrifice one’s life in service to society, aim for true knowledge and give up on worldly happiness, worshiping the Lord Shiva.

According to legends, she was a beautiful woman with long tresses and Kaushika, the Jain ruler of the region, fell in love with her. However, some accounts suggest that despite Kaushika’s proposal to marry Akka, the latter not only refused, but when forced, renounced her family, discarded her clothes and left the village covered only in her long tresses.

In other versions, it is claimed that the wedding did actually take place but on the conditions that the king would neither touch Akka without her permission nor hinder her worship. However, when Kaushika failed to honour the agreement, Akka left his palace leaving behind all his presents, including her clothes and acknowledged Lord Chennamallikarjuna as her sole husband.

Don’t hold me. Don’t

Stop me. Let go

Of my hand, the hem

Of my sari

…

Guru became kin,

Linga, the bridegroom

And I, the bride

The whole world knows

…

Chennamallikarjuna is my husband,

O brother,

No one else can be my man.

-Translation by H. S. Shivprakash

Liberated from a domestic life, Mahadevi travelled to the region of Kalyana, the then capital of the Western Chalukya dynasty in the Bidar district of Karnataka in search of her beloved Chennamallikarjuna. Kalyana was the seat of eminent saint-poets of the Virashaiva sect where leaders like Basavanna and Allamaprabhu resided.

At Anubhav Mandap, Akka Mahadevi became part of the discussions centered around spiritual, social and philosophical questions but her acceptance in the movement did not come easily. She was questioned for her nakedness that exemplified a deliberate rejection of womanly modesty. It was impudent for a woman to abandon her clothes even though for saints it was a natural practice.

Also read: The Bhakti Movement and Roots of Indian Feminism

On the other hand, Allamaprabhu felt that the tresses covering her body disallowed her complete submission to the god. Mahadevi ultimately succeeded after a meticulous discourse and became part of the group. She acquired the title of Akka (elder sister) and reveled in the company of other devotees. However, later she left for Shrisailam Mountain where according to legends, with great penance and single-pointed devotion, she developed ‘nirguna bhava’ and achieved union with Chennamallikarjuna, her Lord.

I have seen the Supreme Guru Chenna Mallikarjuna sporting with the primeval Sakti,

And saved am I.

-Translation by T. N. Sreekantaiya

Akka Mahadevi is a force to be reckoned with even now. She is remembered for her undefying faith, courage and devotion, although her rebellion is rooted within the patriarchal language and structures. Vijaya Ramaswamy reminds us to be mindful of the fact that, “Female spirituality can also be an enforced phenomenon, a diabolic outcome of patriarchal conspiracy.”

However, Akka Mahadevi is still a defiant spirit who rebelled against worldly constrictions and prescribed gender roles. Hers is a womanhood that drives away from the traditional figures of Lakshmi and Sita. Her vachanas (devotional poems), intense and sensual in nature, are a reflection of this bold and radical spirit. Akka Mahadevi did not let anything or anyone obstruct her unification with Chennamallikarjuna. Her poems portray Chennamallikarjuna as both her illicit lover and her husband.

Take these husbands who die,

decay, and feed them

to your kitchen fires!

-Translation by Ramanujam

Akka Mahadevi defies the traditional feminine images by giving expression to her desire. Besides being a mystic, seer, poet, she is also seen as a social reformer. In a time when women were not even allowed to attend school, she became part of a learned group. In many ways Mahadevi’s life mirrors that of Mirabai and much like the latter, Mirabai had to struggle with social restrictions to achieve union with her Lord. Her poetry embodies this struggle.

U. R. Anantha Murthy writes, “Akka Mahadevi is not just a 12th century memory but a force active in the writing of many women poets.” Akka Mahadevi is still a household name in Karnataka, remembered in festivals and folklore. She has also been commemorated in films, music videos and a couple of NGOs that are established in her name.

Featured Image Credit: Sagar World

Anant Punya Maharaj

BY ABHA SHARMA

DH NEWS SERVICE, JAIPUR:

In a caste-dominated society, where dalit bridegrooms are often discouraged to ride a mare in their wedding processions, upper castes treat them with disdain and untouchability remains a stigma irrespective of what the Indian Constitution outlines, the induction of a dalit youth in Jain religion comes as a welcome change.

In a historic event, a 22-year-old youth belonging to Meghwal community was anointed as a Jain monk at Ahore town in Jalore district on Monday. Hailing from Mandwaria village, Sirohi district, Chandaram Meghwal alias Sandeep got a new identity as Anant Punya Maharaj at a diksha ceremony attended by a large number of people from Shwetambar Jain community and Sandeep's relatives from Sirohi.

Sandeep who went to Mumbai in search of a job a few years ago was so impressed by Jain saint Suryodaya Maharaj that he expressed his desire to dedicate his life to the religion. He travelled with him to various holy places and attended religious sermons with deep devotion and sincerity to the surprise of the saint. On expressing his desire to join the religion, he was sent to Ahmedabad to study the Jain ideology for almost four years. Seeing his intense desire to lead life of a Jain monk, his family gave in after initial hesitation, reliable sources told Deccan Herald from Ahore.

He was given a warm send off from his village two days ago and reportedly there was a mad rush among the villagers to touch his feet to show their reverence. His monkhood moved about 1,500 people in the village to go vegetarian and give up drinking. Monday onwards, he would be known with his new name Anant Punya, said Mahaveer Jain, a businessman from Bangalore, who was currently in Ahore to attend the diksha ceremony. His 26-year-old sister also took diksha along with Sandeep, he said. A commerce student at the MES college in Bangalore, she gave up her studies to pursue the same path.

A tough life awaits the newly inducted monk from Tuesday as he will have to walk barefoot, clad in a white robe and seeking alms. No physical comforts will be allowed, including the services of a barber.

Recent Conversions to Jainism

By Mahavir Sanglikar

We know much about people, especially Dalits converting to Buddhism, but most of us are unaware of recent conversions to Jainism, another ancient religion of Shramanic origin. We do not know much about such conversion as Jain monks do not want to give much prominence to conversion News. Instead, they have concentrated on attracting people to Jainism, and teaching them the Jain way of life. They do not care much about whether these new converts call themselves Jain or not, but their sole aim is to spread Jain ethics and practices amongst the converts. It is their strategy as the monks know that the converts will get benefits of practicing the Jain way of life in short period, and Jainism will get benefits of numerical strength in near future.

These conversions are going on in two ways:

a. converting common people to Jainism as a layman, on personal level and also in mass conversions.

b. Initiating desirous non Jains in Jain monk order.

It is interesting that many of the great Jain monks and their heads are basically from non-Jain families. I would like to mention some names of such great Jain monks, ascetics and spiritual persons, who were born in non-Jain families here: Acharya Atmaramji (from Punjabi Khatri Family), ShriMad Raaychandra (Gujarati Vaishnavite), Muni Buteraay (Jaat), Muni Mayaram (Jaat), Baba Bhagirath Varni (Jaat), Acharya Vijay Indra Dinn Suri (Tribal/Adivasi), Anant Punya Maharaj (Rajsthani Meghwal Dalit), Vishuddh Ratna Sagar (A Dalit from Maharashtra), Acharay Sushilmuni (Punjabi Brahmin), All these belong to recent time.

There were mass conversions to Jainism in last few decades of 20th century. Here are some of the social groups (castes) from which the conversions took place.

Parmars

Parmars are adivasis (Tribals) of Panchmahal and other districts in Gujarat. They were converted to Jainism by Acharya Vijay Indra Dinna Suri. The Acharya himself was from this community. Parmars are about half a million in number. The Parmars were followers of Jainism in ancient time, but after revival of Bramhinism they had to take shelter of Jungles, and were not in touch of mainstream Jains. Now they are known as Parmar Kshatriya Jains. Please read Adivasi Conversion To Jainism for a detailed information on their conversions.

Dharmpals

Dharmpals were untouchable Balai Hindus of Madhya Pradesh and Rajasthan. They were converted to Jainism by Acharaya Nanalal Maharaj. They are about 2 Lakhs in number.

Veervals

They were Khatiks (butchers) of Madhya Pradesh. About 1 lakh Khatiks became Jain. They were names as Veervals. Recently they had an Akhil Bhartiya Veerval Jain Sammelan at Secunderabad, A.P.

Saraks

They were originally Jains belonging to the ancient tradition of Jainism, but were away from Mainstream. Upadhyay Gyan Sagar Maharaj brought a large population of them to mainstream. The population of Saraks is about1.5 million. They are spread in Jharkhand, Bihar,Orissa and West Bengal.

Patidars

A large number of Patidars in Gujarat have adopted Jainism Jainism in 20th century. This conversion took place mainly because of Shrimad Rajchandra, Kanaji Swami and Dada Bhagwan.

Namdhari Gowdas

In South Karnataka, thousands of Namdhari Gowdas are getting converted to Jainism. These people were Jains in past, but had converted to Vaishnavism. But now they are returning to their original religion.

Neo Jains in West

Many people in North America and Europe have adopted Jainism in recent years.

There are also many other small groups all over India. Beside that a large number of people follow Jainism who are not in the mainstream.

St Andal

Born : Kodhai

8th or 9th century CE

Srivilliputhur

Titles/honours : Alvars

Philosophy : Srivaishnava Bhakti

Literary works : Thiruppavai, Nachiar Tirumozhi

Andal at Pundarikakshan, Perumal Temple, Tamil Nadu

Andal is the only female Alvar among the 12 Alvar saints of South India. The Alvar saints are known for their affiliation to the Srivaishnava tradition of Hinduism. Active in the 9th-century, with some suggesting 8th-century, Andal is credited with the great Tamil works, Thiruppavai and Nachiar Tirumozhi, that are still recited by devotees during the winter festival season of Margazhi.

Andal is known for her unwavering devotion to Lord Vishnu, the God of the Srivaishnavas. She was adopted by the Alvar saint, Periyalvar, who found her as a baby lying under a Tulasi (Ocimum tenuiflorum) plant in the temple garden of Srivilliputhur. He named her "Kodhai" or "gift of Mother Earth." Nonetheless, the story of Andal has no reliable historical account, except for 2 hagiographies.

History of Andal

Periazhwar (originally called Vishnuchittar) was an ardent devotee of Lord Vishnu and he used to string garland to Vishnu every day. He was childless and he prayed to Vishnu to save him from the longing. One day, he found a girl child under a Tulasi plant in a garden inside the temple. He and his wife named the child as Kothai, who grew up as a devotee of Lord Krishna, an avatar of Vishnu. She is believed to have worn the garland before dedicating it to the presiding deity of the temple. Periazhwar, who later found it, was highly upset and remonstrated her. Vishnu appeared in his dream and asked him to dedicate only the garland worn by Andal to him. The girl Kothai was thus named Andal and was referred as Chudikodutha Sudarkodi (lady who gave her garland to Vishnu). The practise is followed during modern times when the garland of Andal from Srivilliputhur Andal Temple is sent to Azhagar Koyil on Garudostavam during the Tamil month of Purattaasi (September - October) and Tirumala Venkateswara Temple during Chitra Pournami.

Dedication to Vishnu

Kodhai was brought up by Vishnuchitta (Periyalvar) in an atmosphere of love and devotion. As Kodhai grew into a beautiful maiden, her fervor for the Lord Vishnu grew to the extent that she decided to marry only the Lord Himself. As time passed, her resolve strengthened and she thought constantly about marrying Ranganathar of Srirangam (the reclining form of Vishnu).

Vishnuchitta (Periyalvar) understood the Divine Love that existed between the Lord Vishnu and his daughter. Kodhai was well-respected by devotees and came to be known as "Andal," the girl who "ruled" over the Lord. She is also known by the phrase, "Soodi kodutha Sudarkodi," which literally means, "The bright creeper-like woman who gave her garlands after wearing them."

Andal's Bhakthi

In North India, Radha Rani is celebrated as the "Queen of Bhakthi (devotion)." Similarly, in Tamil Nadu Andal is remembered for her pure love and devotion. In the Thiruppavai, Andal, as a Gopi in Ayarpadi (Brindavan), emphasizes that the ultimate goal of life is to seek surrender and refuge at the Lord's feet. Initially, the Gopis ask Krishna for the Parai and other materials needed for fulfilling their vow, which they observe in the month of Maarghazhi. But towards the end of the hymn, the request assumes philosophical tones, and their only wish is to serve Lord Vishnu at all times, vividly describing the permanent bond between the Paramatma and the Jivatma. The Gopis view Krishna as the Supreme Brahman (Lord).

Andal extols Krishna's Paratva, which coexists with His Saulabhya when He is in the midst of devotees. She praises Vamana for saving Indra; how He grew in size as Trivikrama; and how He measured the world with His auspicious feet. As Rama, He went to Lanka to kill Ravana and retrieve Sita. Then, as child Krishna, He saved Himself from the dangers posed by the emissaries of Kamsa who came to kill Him. Andal sings about how Krishna protected the entire Vrindavan people from many dangers; and how He saved the Vrindavan from the torrential rains by holding the Govardhana hill as an umbrella at the tip of His little finger.

Marrying the Lord

Parvathi (Lord Shiva's devotee) and Andal (Lord Vishnu's devotee) are similar in the sense that they showed their extraordinary bhakthi and love when they were four years old. Andal was four years old when she started to compose the hymns of the Thiruppavai, Nachayiyar Thirumozhi, and Vaaranam Aayiram.

Andal, like her father, sang a Pallandu to hail the Lord Vishnu as the unfailing Protector of all. She regarded Periyalvar not only as a father, but also as a preceptor. Her wish was that Lord Vishnu should accept them as his servants although they were only simple folk. This Dasya Bhava is the trait of a true Bhakta, and Andal taught how to cultivate this Bhava in all. Initially, the common people commented and mocked Andal as being insane, but Periyalvar supported her and encouraged her to be devoted to Lord Sri Vishnu. Periyalvar played an important role in nurturing Andal's Bhakti and helped her attain divine ecstasy. She thought of herself as a Gopika and dressed herself as a Gopi, demonstrating her simplicity, humility, pure love, and devotion.

Andal's Garlands

One of the ancient stories about Andal tells that she dressed herself as a bride, looked in a mirror, and wore a flower garland. Periyalvar, busy in his daily preparations to go to the temple, took that same flower garland to the temple. The temple priest noticed a strand of Kodhai's hair on one of the garlands and became annoyed that a used flower garland had been offered to the Lord Vishnu. Periyalvar was shocked, and realized that Andal had worn the garland. Meanwhile, Andal was happy thinking that her Lord would have accepted her garland. She grew sad, however, when Periyalvar rebuked her saying that Lord Vishnu had refused to wear the garland. Later Periyalvar tied together new garlands for Lord Vishnu made up of fresh flowers and took them to the temple. Miraculously, however, the Merciful Lord said that He wanted only the garland which had been worn by Andal. Periyalvar, in complete awe, immediately rushed to his house and brought the garland that Andal had worn (Periyalvar is believed to be an incarnation of Garudan, the vehicle of Lord Sri Vishnu). Thus, it became Periyalvar's wish that Andal should marry only Lord Sri Vishnu. Andal then told her father about her beautiful dreams in which the Lord came on an elephant to wed her. Andal described how she had composed her dreams into poems such as '"Vaaranam Aayiram".' The poems describe how Andal and Lord Sri Vishnu got married according to customs and rituals.The marriage happened exactly as stated in "vaaranam aayiram" Her dreams were complete prediction, prophecy, forethinking and reality. The bride, Andal, was then taken to the Srirangam temple where she entered the sanctum sanctorum and was ushered into the Lord's presence. Periyalvar and others present were wonderstruck on witnessing these events, but the wise Periyalvar remained balanced and the absence of his daughter never disturbed him or broke his heart. As a father, he felt that his daughter was married and sent to her husband's home.

It is also believed that Ranganatha of Srirangam Ranganathaswamy temple married Andal, who later merged with the idol. Since Andal married Ranganatha, who came as a king (called Raja), the presiding deity is called Rangamannar.

Andal garland and Tirupathi Venkateswara

For Tirupathi Venkateswara temple Brahmotsavam festival, Garland worn by Andal in Srivilliputhur temple (Tamil Nadu) is sent all along to Tirupathi in Andhra Pradesh one day before the Brahmotsavam.These traditional garlands are made of tulasi, sevanthi and sampangi flowers.These garlands are used on prestigious Garuda seva day of Tirupathi Venkateswara in which the lord appear as Maha Vishnu.

Every year Tirupathi Venkateswara’s garland is sent to Srivilliputtur Andal for marriage festival of Andal Thayar.

Kallazhagar

Andal garland is being sent to Madurai Kallazhagar for Chithirai Festival day.

Andal's Hairstyle

Andal's hairstyle and ornamentation are unique to south India.

Andal's Parrot

Srivillipuththur Andal's handcrafted parrot which was made with green leaves are made each and every day freshly.This parrot is kept in the left hand of Andal. It takes approximately four and half hours to make this parrot. A pomegranate flower for beak and mouth, Bamboo sticks for legs, banana plant, petals of pink oleander and nandiyavattai..are used to prepare this parrot.

During his visit to the Srivillipuththur Andal temple the then president of India R. Venkataraman also was attracted towards this parrot.

Importance in South India

Andal is one of the best-loved poet-saints of the Tamils. Pious tradition holds her to be the incarnation of Bhūmi Devi (Sri Lakshmi as Mother Earth) to show humanity the way to Lord Vishnu's lotus feet. Representations of her next to Vishnu are present in all Srivaishnava temples. During the month of Margazhi, discourses on the Thiruppavai in Tamil, Telugu, Kannada, and Hindi take place all over India. The Andal Temple at Srivilliputhur consists of twin temples, one of which is dedicated to Andal. Most South Indian Vishnu temples have a separate shrine for Andal. There are a number of festivals dedicated to Andal, among the most notable being the Pavai Nonbu in the Tamil month of Margazhi (December – January), Andal Thirukalyanam in Panguni, Pagalpathu, Rapathu, Adi Thiruvizha, when Andal is depicted seated in the lap of Ranganathar. Andal is known for her unwavering devotion to god Vishnu, the God of the Srivaishnavas. Adopted by her father, Periyalvar, Andal avoided earthly marriage, the normal and expected path for women of her culture, to marry Vishnu, both spiritually and physically. In many places in India, particularly in Tamil Nadu, Andal is treated more than a saint and as a form of god herself and a shrine for Andal is dedicated in most Vishnu temples.

Festivals

The residence of Periyazhwar (Andal's father) has become "Nachiar koil". And the other part of temple is known as "Vadapadhra Sayi" temple in Srivillipuththur.

Thousands of people from the state participate in the "Aadi Pooram" festival celebrated in the Andal Temple. After early morning special pujas, the presiding deities, Sri Rengamannar and Goddess Andal are taken in decorated palanquins to the car. The festival marks the adoption of presiding deity, Andal, by Periyazhwar after he found her near a Tulsi plant in the garden of Vadabadrasai Temple at Srivilliputhur on the eighth day of the Tamil month of Adi.

Women groups inspired by Andal

In poetry, 9th-century Andal became a well known Bhakti movement poetess, states Pintchman, and historical records suggest that by 12th-century she was a major inspiration to Hindu women in south India and elsewhere. Andal continues to inspire hundreds of classical dancers in modern times choreographing and dancing Andal's songs. Andal is also called Goda, and her contributions to the arts have created Goda Mandali (circle of Andal) in the Vaishnava tradition.

Goda Mandali

Goda Mandali (circle) which was named after Andal was formed in 1970 and reorganized in 1982 spreads Andal songs widely through TV and radio programs

Literary works

Andal composed two literary works, both of which are in Tamil verse form and express literary, philosophical, religious, and aesthetic content.

Thiruppavai

Her first work is the Thiruppavai, a collection of 30 verses in which Andal imagines herself to be a Gopi, one of the cowherd girls known for their unconditional devotion to Lord Krishna. In these verses, she describes her yearning to serve Lord Vishnu and achieve happiness not just in this lifetime, but for all eternity. She also describes the religious vows (pavai) that she and her fellow cowherd girls will observe for this purpose. It is said that Thiruppavai is the nectar of Vedas and teaches philosophical values, moral values, ethical values, pure love, devotion, dedication, single-minded aim, virtues, and the ultimate goal of life.

Nachiar Tirumozhi

The second work by Andal is the Nachiar Tirumozhi, a poem of 143 verses. "Thirumozhi" literally means "Sacred Sayings" in a Tamil poetic style and "Nachiar" means Goddess. Therefore, the title means "Sacred Sayings of the Goddess." This poem fully reveals Andal's intense longing for Vishnu, the Divine Beloved. Utilizing classical Tamil poetic conventions and interspersing stories from the Vedas and Puranas, Andal creates imagery that is possibly unparalleled in the whole gamut of Indian religious literature. However, conservative Srivaishnavite institutions do not encourage the propagation of Nachiar Tirumozhi as much as they encourage Thiruppavai because Nachiar Tirumozhi belongs to an erotic genre of spirituality that is similar to Jayadeva's Gita Govinda.

Religious Recitations

These works form an important part of the daily religious life of South India. The daily services in most Srivaishnava temples and households include recitation of the Thiruppavai which, like the Ramayana and the Mahabharata, is recited with great religious fervor by women, men, and children of all ages, particularly in Tamil Nadu. Both of these works, particularly the Thiruppavai, have been studied extensively by scholars and have been translated into a number of languages over the centuries.

Genre

Some of Andal's verses express love for Lord Vishnu, written with bold sensuality and startlingly savage longing, hunger and inquiry, that even today many of her most erotic poems are rarely rendered publicly. In one such verse Andal dispenses with metaphor and imagines that she herself in lying in the arms of Krishna, and making love to him

“My life will be spared / Only if he will come / To stay for me for one night / If he will enter me, / So as to leave / the imprint of his saffron paste / upon my breasts / Mixing, churning, maddening me inside, / Gathering my swollen ripeness / Spilling nectar, / As my body and blood / Bursts into flower.”

^ Dalrymple, William (10 July 2015). "In search of Tamil Nadu's poet-preachers" (London). Financial Times. The Financial Times Limited. Retrieved 13 July 2015.

^ Chakravarty, Uma (1989). "The World of the Bhaktin in South Indian Traditions - The Body and Beyond" (PDF). Manushi. 50-51-52: 25. Retrieved 18 September 2015.

Andal whilst admiring herself wearing the garland which was meant for the deity,

the guilt glazed love lay on Andal's breasts.

thick and heavy as him.

frightened with force

and locked away, she conjured him every night,

her empurumaan, her emperor-man.

In one of her poems, Andal says that her voluptuous breasts will swell for the lord alone, and scorns the idea of making love to mortal beings, comparing that with the sacrificial offering made by Brahmins being violated by jackals in the forest, and in another verse she dedicates her swelling breasts to the Lord who carries conch.

Krishnadevaraya's Amuktamalyada

Krishnadevaraya of the Vijayanagar Dynasty composed the epic poem Amuktamalyada in Telugu, which is considered as a masterpiece. Amuktamalyada translates to one who wears and gives away garlands, and describes the story of Andal or Goda Devi, the daughter of Periyalvar. It is believed that Krishnadevaraya wrote the work, after getting a dream in which Lord Vishnu appeared and instructed him write the story of his wedding to Andal at Srirangam in Telugu. In his dream, on being asked why Telugu was chosen, Lord Vishnu is said to have replied

“ తెలుఁగ దేల యెన్న దేశంబు దెలుఁగేను

తెలుఁగు వల్లభుండఁ తెలుఁగొకండ

యెల్ల నృపులు గొలువ నెరుఁగవే బాసాడి

దేశభాషలందుఁ తెలుఁగు లెస్స ”

— శ్రీ ఆంధ్ర విష్ణు

“ telugadElayanna, dESambu telugEnu

telugu vallaBhunDa telugokanDa

yella nRpulu golva nerugavE bAsADi

dESa BhAShalandu telugu lessa ”

— Śrī Viṣhṇu's reason on why Āmuktamālyada should be written in telugu by Sri Krishnadevaraya

Which translates to: "If you ask, 'Why Telugu?' It is because this is Telugu country and I am a Telugu king. Telugu is one of a kind. After speaking with all the kings that serve you, didn’t you realize - amongst all the regional languages, Telugu is the best!"

Amuktamalyada describes pain of separation (viraha) experienced by Andal, who is described as the incarnate of Lakshmi the consort of Vishnu. Further the poem describes Andal’s beauty in 30 verses written in the keśādi-pādam style, starting from her hair, going down her body till her feet.

(Courtesy : :https://ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/Andal.html )

Appayya Swamigalu

From Wikipedia, the free encyclopedia

Appaiah Swami or Sadguru Appayya Swami (ಅಪ್ಪಯ ಸ್ವಾಮಿ 1885–1956) (not to be mistaken with Appayya Swamy, a 17th-century Carnatic Musician and scholar of Tamil Nadu) was a Hindu Indian spiritual master who lived in Virajpet town, in Kodagu, Karnataka, India.

Early life

Appayya Swami was born as Palanganda Appaiah, the son of a Kodava paddy farmer in Kodagu (Coorg) in 1885. Appayya did his schooling in English and Kannada at Central High School, Mercara. Later he entered the Government Service under the Raj. However, he was of a religious bend of mind since childhood, and was inspired by the lives of Ramakrishna Paramhansa and Swami Vivekananda. He sought a spiritual guru, eventually selecting Guru Ramagiri.

Career

His Guru ordained him and Swamigalu learned and composed several hymns. Through the path of devotion, he attained self-realization. Over time he became a spiritual teacher with several disciples and was hence given the title of Sadguru.

In 1941 he founded a monastery in Virajpet known as Kaveri Ashram after the river goddess Kaveri. His work in sustaining Hindu spirituality and culture in Coorg and its surrounding regions is being carried on by the Kaveri Ashram (also known as Cauvery Ashram 12°12′09.27″N 75°48′11.68″E) today. A school is named after him in Somwarpet, Kodagu called Sadguru Appayya Swamy High School.

Death

He died in 1956, aged 71.

Gallery

Vivekananda Swamiji Cauveri Ashram

Cauveri Ashram Shrine

Mataji Virajpet

Cauveri Ashram Prayer hall adjacent to the Shrine

Bibliography

1. Śrī sadguru appayya vijaya (Kannada) authored by V.S. Rāmakriṣṇa (Śrī Kāvēri Āśrama, 1965) at Google Books)

2. Śrī sadguru appayya svāmijīyavara ātmakathe mattu sandēśa (Kannada) (Śrīkāvēri Bhakta Jana Saṅgha, 1965)

St Ajahn Chah

Biography

Venerable Ajahn Chah was born on June 17, 1918 in a small village near the town of Ubon Ratchathani, North-East Thailand. After finishing his basic schooling, he spent three years as a novice before returning to lay life to help his parents on the farm. At the age of twenty, however, he decided to resume monastic life, and on April 26, 1939 he received upasampadā (bhikkhu ordination). Ajahn Chah’s early monastic life followed a traditional pattern, of studying Buddhist teachings and the Pali scriptural language. In his fifth year his father fell seriously ill and died, a blunt reminder of the frailty and precariousness of human life. It caused him to think deeply about life’s real purpose, for although he had studied extensively and gained some proficiency in Pali, he seemed no nearer to a personal understanding of the end of suffering. Feelings of disenchantment set in, and finally, in 1946 he abandoned his studies and set off on mendicant pilgrimage.

He walked some 400 km to Central Thailand, sleeping in forests and gathering almsfood in the villages on the way. He took up residence in a monastery where the vinaya, (monastic discipline), was carefully studied and practised. While there he was told about Venerable Ajahn Mun Bhuridatta, a most highly respected meditation master. Keen to meet such an accomplished teacher, Ajahn Chah set off on foot for the Northeast in search of him.

At this time Ajahn Chah was wrestling with a crucial problem. He had studied the teachings on morality, meditation and wisdom, which the texts presented in minute and refined detail, but he could not see how they could actually be put into practice. Ajahn Mun told him that although the teachings are indeed extensive, at their heart they are very simple. With mindfulness established, if it is seen that everything arises in the heart-mind, right there is the true path of practice. This succinct and direct teaching was a revelation for Ajahn Chah, and transformed his approach to practice. The Way was clear.

For the next seven years Ajahn Chah practiced in the style of the austere Forest Tradition, wandering through the countryside in quest of quiet and secluded places for developing meditation. He lived in tiger and cobra infested jungles, using reflections on death to penetrate to the true meaning of life. On one occasion he practised in a cremation ground, to challenge and eventually overcome his fear of death. While he was in the cremation ground, a rainstorm left him cold and drenched, and he faced the utter desolation and loneliness of a wandering homeless monk.

In 1954, after years of wandering, he was invited back to his home village. He settled close by, in a fever ridden, haunted forest called ‘Pah Pong’. Despite the hardships of malaria, poor shelter and sparse food, disciples gathered around him in increasing numbers. This was the beginning of the first monastery in the Ajahn Chah tradition, Wat Pah Pong. With time branch monasteries were established at other locations.

In 1967 an American monk came to stay at Wat Pah Pong. The newly ordained Venerable Sumedho had just spent his first Vassa (‘Rains’ retreat) practicing intensive meditation at a monastery near the Laotian border. Although his efforts had borne some fruit, Venerable Sumedho realized that he needed a teacher who could train him in all aspects of monastic life. By chance, one of Ajahn Chah’s monks, one who happened to speak a little English, visited the monastery where Venerable Sumedho was staying. Upon hearing about Ajahn Chah, he asked to take leave of his preceptor, and went back to Wat Pah Pong with the monk. Ajahn Chah willingly accepted the new disciple, but insisted that he receive no special allowances for being a Westerner. He would have to eat the same simple almsfood and practice in the same way as any other monk at Wat Pah Pong. The training there was quite harsh and forbidding. Ajahn Chah often pushed his monks to their limits, to test their powers of endurance so that they would develop patience and resolution. He sometimes initiated long and seemingly pointless work projects, in order to frustrate their attachment to tranquility. The emphasis was always on surrendering to the way things are, and great stress was placed upon strict observance of the vinaya.

In the course of events, other Westerners came through Wat Pah Pong. By the time Venerable Sumedho was a bhikkhu of five vassas, and Ajahn Chah considered him competent enough to teach, some of these new monks had also decided to stay on and train there. In the hot season of 1975, Venerable Sumedho and a handful of Western bhikkhus spent some time living in a forest not far from Wat Pah Pong. The local villagers there asked them to stay on, and Ajahn Chah consented. The Wat Pah Nanachat (‘International Forest Monastery’) came into being, and Venerable Sumedho became the abbot of the first monastery in Thailand to be run by and for English-speaking monks.

In 1977, Ajahn Chah was invited to visit Britain by the English Sangha Trust, a charity with the aim of establishing a locally-resident Buddhist Sangha. He took Venerable Sumedho and Venerable Khemadhammo along to England. Seeing the serious interest there, he left them in London at the Hampstead Vihara, with two of his other Western disciples who were then visiting Europe. He returned to Britain in 1979, at which time the monks were leaving London to begin Chithurst Buddhist Monastery in Sussex. He then went on to America and Canada to visit and teach. After this trip, and again in 1981, Ajahn Chah spent the ‘Rains’ away from Wat Pah Pong, since his health was failing due to the debilitating effects of diabetes. As his illness worsened, he would use his body as a teaching, a living example of the impermanence of all things. He constantly reminded people to endeavor to find a true refuge within themselves, since he would not be able to teach for very much longer. Before the end of the ‘Rains’ of 1981, he was taken to Bangkok for an operation. However, the procedure did little to improve his condition.

Within a few months he stopped talking, and gradually he lost control of his limbs until he was virtually paralyzed and bedridden. From then on, he was diligently and lovingly nursed and attended by devoted disciples, grateful for the occasion to offer service to the teacher who so patiently and compassionately showed the Way to so many.

(Courtsey : https://forestsangha.org/ajahn-chah/biography)

Dedication

"yo dhammam desesi ādikalyāṇaṃ, majjhekalyāṇaṃ, pariyosānakalyāṇaṃ"

"The Buddha has pointed out the way: excellent in the beginning, excellent in the middle, and excellent in the end."

Each morning in Theravāda Buddhist monasteries around the world, the above stanza is chanted as part of ‘The Homage to the Triple Gem’. The teaching example of the late meditation master, Venerable Ajahn Chah, or Luang Por as his disciples called him, displayed this quality of being.

‘Excellent in the beginning’, in Ajahn Chah’s case, was his commitment to the life of a renunciant monk (dhutaṅga bhikkhu). He cultivated impeccable discipline and displayed consistent, daring effort to confront all situations, especially those from which he was inclined to turn away. He gave himself completely to the training and eventually the Way became clear.

‘Excellent in the middle’ was the selfless sharing of his realization with all who came to be near him. Regardless of personal discomfort, he ceaselessly offered his body, speech and mind to assist his disciples, lay and ordained alike, to enter the Way. He said of his own teaching method, that it is the example that counts - not just the words. Those who were able to spend time with him know full well that this is so.

And ‘excellent in the end’ is that which remains. It is a radiant confidence of heart for thousands of individuals who now walk the way; that verified faith which profoundly expresses dhammaṃ saraṇaṃ gacchāmi – ‘I go for refuge to the Truth of the Way Things Are.’ Without having witnessed such an example of the Way being lived, this awakening of confidence might not have happened. Hence it is said, ‘No gift excels the gift of Dhamma.’

Teachings

Printed copies of The Collected Teachings of Ajahn Chah are available for free distribution at the Forest Sangha Monasteries .

Audio files of these talks being read by Ajahn Amaro, are available at amaravati.org.

E-book versions (.epub and .mobi) are available from fsbooks.org.

Gallery

He spent the first few years of his bhikkhu life studying some basic Dhamma, discipline, Pāli language and scriptures, but the death of his father awakened him to the transience of life. It caused him to think deeply about life's real purpose, for although he had studied extensively and gained some proficiency in Pāli, he seemed no nearer to a personal understanding of the end of suffering. Feelings of disenchantment set in, and a desire to find the real essence of the Buddha's teaching arose. Finally (in 1946) he abandoned his studies and set off on mendicant pilgrimage. He walked some 400 km to Central Thailand, sleeping in forests and gathering almsfood in the villages on the way. He took up residence in a monastery where the vinaya (monastic discipline) was carefully studied and practiced. While there he was told about Venerable Ajahn Mun Bhuridatto, a most highly respected Meditation Master. Keen to meet such an accomplished teacher, Ajahn Chah set off on foot for the Northeast in search of him. He began to travel to other monasteries, studying the monastic discipline in detail and spending a short but enlightening period with Venerable Ajahn Mun, the most outstanding Thai forest meditation master of this century. At this time Ajahn Chah was wrestling with a crucial problem. He had studied the teachings on morality, meditation and wisdom, which the texts presented in minute and refined detail, but he could not see how they could actually be put into practice. Ajahn Mun told him that although the teachings are indeed extensive, at their heart they are very simple. With mindfulness established, if it is seen that everything arises in the heart-mind: right there is the true path of practice. This succinct and direct teaching was a revelation for Ajahn Chah, and transformed his approach to practice. The Way was clear.

For the next seven years Ajahn Chah practiced in the style of an ascetic monk in the austere Forest Tradition, spending his time in forests, caves and cremation grounds, ideal places for developing meditation practice. He wandered through the countryside in quest of quiet and secluded places for developing meditation. He lived in tiger and cobra infested jungles, using reflections on death to penetrate to the true meaning of life. On one occasion he practiced in a cremation ground, to challenge and eventually overcome his fear of death. Then, as he sat cold and drenched in a rainstorm, he faced the utter desolation and loneliness of a homeless monk.

After many years of travel and practice, he was invited to settle in a thick forest grove near the village of his birth. This grove was uninhabited, known as a place of cobras, tigers and ghosts, thus being as he said, the perfect location for a forest monk. Venerable Ajahn Chah's impeccable approach to meditation, or Dhamma practice, and his simple, direct style of teaching, with the emphasis on practical application and a balanced attitude, began to attract a large following of monks and lay people. Thus a large monastery formed around Ajahn Chah as more and more monks, nuns and lay-people came to hear his teachings and stay on to practice with him.

Ajahn Chah's simple yet profound style of teaching has a special appeal to Westerners, and many have come to study and practice with him, quite a few for many years. In 1966 the first westerner came to stay at Wat Nong Pah Pong, Venerable Sumedho Bhikkhu. The newly ordained Venerable Sumedho had just spent his first vassa ('Rains' retreat) practicing intensive meditation at a monastery near the Laotian border. Although his efforts had borne some fruit, Venerable Sumedho realized that he needed a teacher who could train him in all aspects of monastic life. By chance, one of Ajahn Chah's monks, one who happened to speak a little English visited the monastery where Venerable Sumedho was staying. Upon hearing about Ajahn Chah, he asked to take leave of his preceptor, and went back to Wat Nong Pah Pong with the monk. Ajahn Chah willingly accepted the new disciple, but insisted that he receive no special allowances for being a Westerner. He would have to eat the same simple almsfood and practice in the same way as any other monk at Wat Nong Pah Pong. The training there was quite harsh and forbidding. Ajahn Chah often pushed his monks to their limits, to test their powers of endurance so that they would develop patience and resolution. He sometimes initiated long and seemingly pointless work projects, in order to frustrate their attachment to tranquility. The emphasis was always on surrender to the way things are, and great stress was placed upon strict observance of the vinaya.

In 1977, Ajahn Chah and Ajahn Sumedho were invited to visit Britain by the English Sangha Trust, a charity with the aim of establishing a locally-resident Buddhist Sangha. Seeing the serious interest there, Ajahn Chah left Ajahn Sumedho (with two of his other Western disciples who were then visiting Europe) in London at the Hampstead Vihara. He returned to Britain in 1979, at which time the monks were leaving London to begin Chithurst Buddhist Monastery in Sussex. He then went on to AmeFrom that time on, the number of foreign people who came to Ajahn Chah began to steadily increase. By the time Venerable Sumedho was a monk of five vassas, and Ajahn Chah considered him competent enough to teach, some of these new monks had also decided to stay on and train there. In the hot season of 1975, Venerable Sumedho and a handful of Western bhikkhus spent some time living in a forest not far from Wat Nong Pah Pong. The local villagers there asked them to stay on, and Ajahn Chah consented. The Wat Pah Nanachat ('International Forest Monastery') came into being, and Venerable Sumedho became the abbot of the first monastery in Thailand to be run by and for English-speaking monks. rica and Canada to visit and teach.

In 1980 Venerable Ajahn Chah began to feel more accutely the symptoms of dizziness and memory lapse which had plagued him for some years. In 1980 and 1981, Ajahn Chah spent the 'rains retreat' away from Wat Nong Pah Pong, since his health was failing due to the debilitating effects of diabetes. As his illness worsened, he would use his body as a teaching, a living example of the impermanence of all things. He constantly reminded people to endeavor to find a true refuge within themselves, since he would not be able to teach for very much longer. This led to an operation in 1981, which, however, failed to reverse the onset of the paralysis which eventually rendered him completely bedridden and unable to speak. This did not stop the growth of monks and lay people who came to practise at his monastery, however, for whom the teachings of Ajahn Chah were a constant guide and inspiration.

After remaining bedridden and silent for an amazing ten years, carefully tended by his monks and novices, Venerable Ajahn Chah passed away on the 16th of January, 1992, at the age of 74, leaving behind a thriving community of monasteries and lay suporters in Thailand, England, Switzerland, Italy, France, Australia, New Zealand, Canada and the U.S.A, where the practise of the Buddha's teachings continues under the inspiration of this great meditation teacher.

Although Ajahn Chah passed away in 1992, the training which he established is still carried on at Wat Nong Pah Pong and its branch monasteries, of which there are currently more than two hundred in Thailand. Discipline is strict, enabling one to lead a simple and pure life in a harmoniously regulated community where virtue, meditation and understanding may be skillfully and continuously cultivated. There is usually group meditation twice a day and sometimes a talk by the senior teacher, but the heart of the meditation is the way of life. The monastics do manual work, dye and sew their own robes, make most of their own requisites and keep the monastery buildings and grounds in immaculate shape. They live extremely simply following the ascetic precepts of eating once a day from the almsbowl and limiting their possessions and robes. Scattered throughout the forest are individual huts where monks and nuns live and meditate in solitude, and where they practice walking meditation on cleared paths under the trees.

Wisdom is a way of living and being, and Ajahn Chah has endeavored to preserve the simple monastic life-style in order that people may study and practice the Dhamma in the present day. Ajahn Chah's wonderfully simple style of teaching can be deceptive. It is often only after we have heard something many times that suddenly our minds are ripe and somehow the teaching takes on a much deeper meaning. His skillful means in tailoring his explanations of Dhamma to time and place, and to the understanding and sensitivity of his audience, was marvelous to see. Sometimes on paper though, it can make him seem inconsistent or even self-contradictory! At such times the reader should remember that these words are a record of a living experience. Similarly, if the teachings may seem to vary at times from tradition, it should be borne in mind that the Venerable Ajahn spoke always from the heart, from the depths of his own meditative experience

आत्‍माराम जी 'लक्ष्‍य' महाराज

जिस व्‍यक्ति के जीवन में कोई ''लक्ष्‍य'' नहीं होता है वह सदैव अज्ञान के बन्‍धनों में बन्‍धा रहता है । जीवन का ''लक्ष्‍य'' आत्‍मज्ञान है । विनोवा भावे ने कहा है, ''चलना आरंभ कीजिए, लक्ष्य मिल ही जाएगा ।'' इतिहास उन्हें ही याद रखता है जो असंभव लक्ष्य निर्धारित करते हैं और उन्हें प्राप्त करते हैं ।

जो समाज अपने इतिहास पुरूष को याद नहीं रखता, वह समाज कमजोर ही नहीं होता, बल्कि उसकी हस्‍ती मिटती चली जाती है । रैगर समाज के इतिहास पुरूष अमर शहीद त्‍यागमूर्ति स्‍वामी श्री 108 आत्‍माराम जी 'लक्ष्‍य' ने परम श्रद्धेय पूजनीय स्‍वामी श्री 108 ज्ञानस्‍वरूप जी महाराज (ब्‍यावर निवासी) के परम शिष्‍य बनकर उन्‍हीं की कृपा से काशी में व्‍याकरण भूषणाचार्य पद् को प्राप्‍त कर, अपने सतगुरू के आदेशानुसार जातिय उत्‍थान का ''लक्ष्‍य'' लेकर रैगर समाज के उत्‍थान के लिए भारत देश के ग्राम-ग्राम में जाकर अपनी रैगर जाति में व्‍याप्‍त कुरीतियों के सुधार हेतु शिक्षा का प्रचार-प्रसार किया । बेगार बहिष्‍कार, बाल-विवाह, मृतक भोज, फिजूल खर्ची पर पाबन्दियां लगाई और शिक्षा के लिए सन्‍तान को योग्‍य बनाने का संकल्‍प लोगों से करवाया । यही उनका ''लक्ष्‍य'' था । इसी 'लक्ष्‍य' की प्राप्‍ति के लिए उन्‍होंने अपने सम्‍पूर्ण जीवन काल में जगह-जगह जाकर शिक्षा का प्रचार-प्रसार करके समस्‍त रैगर बन्‍धुओं को जैसे दिल्‍ली, कराची, हैदराबद (सिंध), पंजाब, मीरपुर, टन्‍डे आदम, अहमदाबाद, गुजरात, ब्‍यावर, जौधपुर, जैसलमेर, बीकानेर, छोटीसादड़ी, करजू, कराणा, कनगट्टी, फागी, इन्‍दौर, जयपुर, अलवर आदि व राजस्‍थान राज्‍य के अनेक ग्रामों से सभी सजातिय बन्‍धुओं को एक ब्रहत समाज का अखिल भारतीय रैगर समाज का महासम्‍मेलन दौसा ग्राम में अजमेर के श्री चान्‍द करण जी शारदा शेर राजस्‍थान की अध्‍यक्षता में 2, 3 व 4 नवम्‍बर, 1944 को सम्‍मेलन के स्‍वागताध्‍यक्ष आप ही थे । वह दिन आज भी चिरस्‍मरणी है जिस चार छोड़ों की बग्‍गी में अपने गुरू स्‍वामी ज्ञानस्‍वरूप जी महाराज के चरणों में बैठकर चान्‍दकरण जी शारदा की अध्‍यक्षता में समाज के उत्‍थान के लिए कुरीतियों को मिटाने के प्रस्‍ताव पास किये जो आज तक समाज में लागू है । दुसरा सम्‍मेलन सन् 1946 में जयपुर घाट दरवाजे के साथ स्‍पील के साथ मैदान में दिल्‍ली निवासी चौधरी कन्‍हैयालाल जी रातावाल की अध्‍यक्षता में चौ. गौतम सिंह जी सक्‍करवाल स्‍वागताध्‍यक्ष बने ।

स्‍वामी जी रैगर समाज के सर्वांगीण उत्‍थान के कार्य में लगातार व्‍यस्‍त रहने के कारण कई वर्षों से अस्‍वस्‍थ थे, किन्‍तु उन्‍होंने अपने स्‍वास्‍थ्‍य की चिन्‍ता ना करते हुए, अपनी आत्‍मा की पुकार पर सदैव समाज हित में कार्यरत रहे । अत: वे विकट संग्रहणी-रोग के शिकार हो गए जो कि उनके जीवन में साथ छोड़कर नहीं गया, इस प्रकार समाज के उत्‍थान के लिए आपने अपने लक्ष्‍य को पूर किया और 20 नवम्‍बर 1946 को जयपुर में चान्‍दपोल गेट श्री लाला राम जी जलूथरिया जी के निवास स्‍थान, उस 'त्‍याग' मूर्ति के जिसने अपना सारा जीवन अपने 'लक्ष्‍य' की पूर्ति में लगा दिया प्राण पखेरु अनन्‍त गगन की ओर उठ गए और वे सदेव के लिए चिर निंद्रा में सो गये । रैगर जाति को प्रकाशित करने वाला वह सूर्य अस्‍त हो गया, उसके साथ ही रैगर जाति की सामाजिक क्रान्ति का स्‍वर्णिम अध्‍याय । वह लौ बुझ गई, जिससे रैगर समाज को प्रकाश मिला था । श्री कंवर सेन मौर्य व चौ. कन्‍हैया लाल रातावाल अन्‍त्‍येष्टि में कर्फ्य के समय में संस्‍कार में शामिल हुए ।

देखा जाए तो वस्‍तुत: स्‍वामी आत्‍मारामजी 'लक्ष्‍य' अपने जीवन पर के लक्ष्‍य की प्राप्ति में पूर्ण रूपेण सफल रहे । लेकिन फिर भी उन्‍होंने वसीयत के रुप में अपने जीवन को तीन अन्तिम अभिलाषा व्‍यक्‍त की जिन्‍हे स्‍वामीजी अपने जीवन काल में ही पूरा करना चाहते थे लेकिन कर नहीं सके थे । स्‍वामी जी ने श्री कंवरसेन मौर्य जी को रैगर समाज के उत्‍थान के लिए तीन बातें कही जो उनके 'लक्ष्‍य' के रूप में थी कि ये जल्‍द से जल्‍द पूर्ण हो वे इस प्रकार है :-

1. रैगर जाति का एक विस्‍तृत इति‍हास लिखा जाना चाहिये ।

2. रैगर जाति में उच्‍च शिक्षा का अध्‍ययन करने वाले विद्यार्थियों के लिए जगह-जगह पर रैगर छात्रावासों का निर्माण होना चाहिए ।

3. रैगर जाति के अपने एक समाचार पत्र प्रकाशन हो ।

स्‍वामी जी ने अपने परिवार को त्‍याग कर अपने जीवने के एक मात्र 'लक्ष्‍य' रैगर जाति के उत्‍थान की प्राप्ति के लिए न्‍योछावर कर दिया इस लिए उन्‍हे त्‍यागमूर्ति स्‍वामी आत्‍माराम लक्ष्‍य के नाम से भी जाना जाता है । रैगर समाज के ऐसे युग पुरूष को हम शत् शत् प्रणाम करते हैं ।

https://www.facebook.com/raigar.samaj/posts/926587720736001/

अनागारिक धम्मपाल

(17.9.1864-29.4.1933)

अनागारिक धर्मपाल प्रसिद्ध बौद्ध भिक्षु थे। इनका जन्म श्रीलंका में 17 सितंबर 1864 को हुआ। पिता का नाम डान करोलिंस हेवावितारण तथा माता का मल्लिका था। इनका नाम डान डेविड रखा गया। शिक्षाकाल से ही इन्हें ईसाई स्कूलों में पढ़ने यूरोपीय रहन-सहन और विदेशी शासन से घृणा हो गई थी। शिक्षा समाप्ति पर प्रसिद्ध बौद्ध विद्वान् भदंत हिवकडुवे सुमंगल नामक महास्थविर से पालि भाषा की शिक्षा और बौद्ध धम्म की दीक्षा ली तथा अपना नाम बदलकर अनागरिक (संन्यासी) धर्मपाल रखा और सार्वजनिक प्रचार कार्य के लिए एक मोटर बस को घर बनाया और उसका नाम "शोभन मालिगाँव" रखकर गाँव-गाँव घूमते विदेशी वस्तुओं के बहिष्कार तथा बौद्ध धर्म का संदेश देने लगे। प्रथम महायुद्ध के समय ये पाँच वर्षों के लिए कलकत्ता में नजरबंद कर दिए गए। महाबोधि सभा (महाबोधि सोसायटी) इनके ही प्रयत्न से स्थापित हुई। मेरी फास्टर नामक एक विदेशी महिला ने इनसे प्रभावित होकर महाबोधि सोसायटी के लिए लगभग पाँच लाख रुपए दिए थे।

धर्मपाल के प्रयत्नों के परिणामस्वरूप उनके निधनोपरांत राष्ट्रपति डॉ॰ राजेंद्रप्रसाद के हाथों बौद्ध गया वैशाख पूर्णिमा, सं. 2012 अर्थात् 6 मई सन् 1955 को बौद्धों को दे दी गई।

13 जुलाई 1931 को उन्होंने प्रव्रज्या ली और उनका नाम देवमित धर्मपाल हुआ। 1933 की 16 जनवरी को प्रव्रज्या पूर्ण हुई और उन्होंने उपसंपदा ग्रहण की, नाम पड़ा भिक्षु श्री देवमित धर्मपाल। 29 अप्रैल 1933 को 69 वर्ष की आयु में इहलीला संवरण की।

साभार

विकिपीडिया

https://m.facebook.com/story.php?story_fbid=1841677266122926&id=1703045756652745

Sri Lankan writer

Description

Anagārika Dharmapāla was a Sri Lankan Buddhist revivalist and writer. He was the first global Buddhist missionary. He was one of the founding contributors of non-violent Sinhalese Buddhist nationalism and Buddhism.

Swami Achhootanand ‘Harihar’

He was the progenitor of the Adihindu movement and the leader of the Bahujan renaissance in North India. He joined hands with Ambedkar to fight for separate representation for Dalits and wrote poetry and plays that challenged Brahmanism

By Kanwal bharti कंवल भारती

On February 8, 2019

There is a proverb that says, “Every cloud has a silver lining.” For millennia, a large population in India has been subjected to suppression. Denied the status of human beings, they were deprived of all their human rights. They were shackled, enslaved and kept in conditions far worse than that of animals. As the eras passed, one dynasty replaced another, resulting in prolongation of the servitude of the masses. Meanwhile, sparks of fury and rebellion kept flaring up amid them, which from time to time assumed bigger proportions. But they were ruthlessly suppressed. However, although suppressed, the rebellion smouldered on. But the history of India has also witnessed such times when the suppression weakened, allowing the enslaved to vent their anger and revolt. It paved the way for a struggle, which, in the 20th century, expanded into a revolution.

The democratic ethos of the British Raj played a significant role in freeing the Untouchables and the other backward castes from thousands of years of suppression, which culminated in the emergence of a new leadership among the untouchable communities. Swami Achhootanand was part of that leadership in northern India. He was born in 1879 in Umri village, Sirasganj, in Mainpuri district of Uttar Pradesh. His father, Moti Ram, named him Hira Lal. Soon after his son’s birth, Motiram and his younger brother Mathura Prasad joined the army. Motiram’s family thus moved to the cantonment and Hiralal received his primary education at the army school. By the age of 14, he had good command over Urdu and English.

A sketch of Swami Achhootanand (6 May 1869 – 20 July 1933) on the cover of ‘Adihindu Andolan Ke Pravartak’ by Chandrika Prasad Jigyasu

Mathura Prasad was unmarried and used to dote on Hiralal. He was, in a way, the one who reared him. He used to recite Kabir’s verses to him, due to which Hiralal became inclined to Nirguna Bhakti during his early childhood.

Kabir’s verses had such a great impact on Hiralal that he turned into an introvert and embraced Bairaag (renunciation of worldly bondages and pleasures). Consequently, he started appreciating the Satsang (the coming together of like-minded people to engage in a spiritual dialogue) of the saints. He would welcome whosoever came to the village as a Sadhu (ascetic) and be in his noble company. Once he left home and went along with a group of Kabirpanthi sadhus and visited various places. He roamed till the age of 24, during which he gathered considerable knowledge about religion, philosophy and social conduct and also learnt Gurmukhi, Sanskrit, Bangla, Gujarati and Marathi.

During those days,he met Swami Sacchidanand, a Arya Samaj preacher, and by his initiation, he became an Aryasamaji Swami. His mentor named him Hariharanand. As a follower of Arya Samaj, he studied a lot and travelled extensively. But he could not be part of the institution for long. He realized that discrimination against the Untouchables prevailed there, too. According to Jigyasu, “While working for the cause of Arya Samaj, he came to know about its hollowness and became disenchanted with it. Within in a matter of days, this disenchantment turned into disgust. He discovered that Arya Samaj was a farce in the name of religion, forged to emulate Christians and Muslims with the objective to compete with them.”Therefore, after serving the Samaj from 1905 until 1912, he disengaged himself. However, he remained a sadhu, and kept moving from one place to another as before. Meanwhile, his father had him marry Durgabai, daughter of Ram Singh Kuril, resident of Nagla, Rathin, in Etawah, with whom he had three daughters.

In the 1910s, leaders of Arya Samaj assured people of untouchable castes that they would work for their social upliftment, setting up schools and hostels for them and offering scholarships to the students from the “untouchable” community.

But it was just a device to keep the community within the Hindu caste system by bringing back those who had converted to Christianity and Islam. This realization made the educated Arya Samaji Untouchables break all ties with the Samaj, asserting that the people of the untouchable castes were the Adihindus (indigenous inhabitants of India). Arya Samaj had initiated a purification movement in reaction to the religious frenzy generated by Muslims on the heels of the Khilafat movement launched in opposition to the Western intervention in the Ottoman Empire. Its goal was to bring the Untouchables, who had converted to Islam, back into the fold of Hinduism by “purifying” them. Soon, the untouchable Arya Samaji leaders understood the real character of the Arya Samaj. They figured that the Arya Samaj was actually a brigade ofthe upper-casteHindus, which merely intended to consolidate the Hindus against the Muslims and whose objective to uplift the Untouchables was part of that very strategy. In Meerut, while exposing the Samaj, Achhootanand said:

“This is a charade in the name of Vedic religion, crafted to shield the Brahmin religion from the attacks of the Christians and Muslims. What it states is sheer bluff and its doctrines are absurd. Its idea of purification is plain deceit and what it claims to be the varna system based on virtue and works is an erroneous word trap. It is the falsifier of history, truth manipulator and an absolute windbag of false oration. Its viewpoint is flawed and expressions illogical; its establishment is flimsy and its interpretation of the Vedas is utterly concocted. It does not practise what it preaches. It aims to turn the Hindus hostile to Christians and Muslims, thus pushing them into servitude of the Vedas and Brahmins.”

However, while he was with the Arya Samaj, he had deeply studied the Vedas and other scriptures and concluded that the Shudrasand Atishudras were the “Adihindus” of India.

A painting of Swami Achhootanand

In 1917, Achhootanand went to Delhi to attend a grand conference organized by the Untouchables. By then, he had already earned prominence as an opponent of the Arya Samaj. At the conference, Swami Akhilananda, a sermonizer of Arya Samaj, challenged him for a debate on the scriptures, which he readily accepted. The debate was held as scheduled. Akhilananda did not have a convincing answer to any of Achhootanand’s questions and ended up losing the debate. Impressed by him, Chaudhary Jankidas, Devidas and Jagat Ram, leaders from the Jatav community, proposed to rename him “Achhootanand” (literally Joy of the Untouchables). Until then, he was known by his brahmanical name, “Hariharanand”. So, Swami Achhootanand became the representative of the Untouchables of North India. He was also conferred the title of “Shree 108” for defeating the eminent scholar of the Arya Samaj.

Dr Angne Lal has chronicled these events in his book Uttar Pradesh mein Dalit Andolan. However, Chandrika Prasad Jigyasu, in his treatiseAdihindu Andolan Ke Pravartak Shree 108 Swami Achhootanand Ji ‘Harihar’: Jeevani, Siddhant Aur Bhashan (1960),has stated that Swami Acchootanandwas given the appelation of “Shree 108” in 1921:

“Here, it is worth mentioning how and where Swamiji was conferred the title of ‘Shree 108’. This relates to the occasion when he went to Delhi to attend the wedding of the son of Shri Chhedi Lal Jatav, who was from Agra. There, he laid the foundation of Jati Sudhar Achhoot Sabha at Chaudhary Yadavram’s place. Following this event, with the efforts of Chaudhari Yadavram and Chhedi Lal Arya, a massive assembly was held in Chaudhary Bade’s Panchayat in front of the Red Fort. There was a stir over this gathering in Delhi. Subsequently, on 9 October 1921, a debate over the scriptures was held with poetPandit Akhilanand ji, which Swami ji won. Upon his triumph, the title of ‘Shri 108’ was bestowed on Swami ji, on the proposal of Arya preacher, Pandit Ramchandra, and the approval and consensus of Shri Naubat Singh, minister of Shahdara Samaj in Delhi, and Swami Datanand. Veerratna Shri Devidas ji, editor of ‘Pracheen Bharat’, Delhi, published this news with immense pride and joy. Thereafter, the certificate of victory was printed and widely distributed in and outside Delhi.”

As part of the political reforms introduced by the British government in 1919, various religious sections of society were given representation on the basis of their numerical strength. This law was based on the Montagu-Chelmsford report, in which the untouchable sections were given minority status and a provision for their security was introduced. According to Nandini Gooptu, this law was also a major reason behind the Shuddhi(reconversion) movement of the Arya Samaj aimed at increasing the Hindu population.” On the other hand, this law paved the way for the political rights of the untouchable sections of society. Dr Ambedkar has written that it was unfortunate that while the particulars of the Constitution were being framed, the Government of India found it difficult to make any provision for the protection of the untouchable sections, except their nominal representation in the legislative assemblies through nomination. In such a situation, first of all, it was imperative that Untouchables asked for necessary measures for their security in the face of the atrocities and oppression by the Hindus. Dr Ambedkar ensured that this was done when he submitted a memorandum to the Minorities Committee in the Round Table Conference. The memorandum consisted of eight demands, among which equal citizenship rights, free enjoyment of equal rights, protection against discrimination, adequate representation in legislatures, adequaterepresentation in government services, redress against prejudicial action or neglect of interests, were prominent.

In 1921, two years after the 1919 Act came into force, Edward, Prince of Wales, came to India. Though the Congress boycotted him, a large number of Untouchables welcomed him on 22 November 1921 in Bombay and 14 February 1922 in Delhi. A huge All India Achhoot Conference was held in Delhi under the leadership of Swami Achhootanand in which thousands belonging to untouchable sections across the country participated. Prince Edward was welcomed at this conference and presented with a 17-point charter of demands. Katherine Mayo has described the spectacular event in her book Mother India. She says 25,000 Untouchables welcomed the prince. According to Jigyasu, there were “lakhs” of them. His version is as follows:

“In 1922, after the Non-Cooperation Movement, the Prince of Wales came to India, where the Congress leaders boycotted him. At the time, Swamiji was in Delhi. The boycott did not appeal to him. On this occasion, he held a massive gathering of the Untouchables in Delhi and declared, ‘My brothers! We are the ancient inhabitants, the Adihindus of India. The Aryan Dwijs are all outlanders. They have enslaved us by branding us as servile and untouchable. We need to step out of the delusion spread by these people and independently fight for all our civil rights. We should not rebel against the British government; rather we should welcome the princeand ask for our political rights from the British government.’ Needless to say, this had a magical effect on the Untouchables. Lakhs of them gave the prince a lofty welcome and the term ‘Adihindu’ echoed in the ears of the people.”

It was at this conference that Swami Achhootanand founded the Adihindu Sabha in Delhi. Its principles were as follows: participation of Untouchables and other backward castes in the Hindu movement, promotion of interdining, faith in the tradition of Nirguna saints, revolutionary struggle against inequality, truth as the only means to attain divinity, and one’s own effort as the only way to enlightenment.

Jigyasu writes that after this gathering, the term “Adihindu” was heard not only across the country but also in British Parliament in London. Numerous conferences, assemblies and meetings were convened at various places on the “Adihindu” identity. In 1930, the eighth session of the All India Adihindu Conference was held in Allahabad, during which it was reported that by then a total of 11 All India Adihindu Conferences had already been held in Delhi, Bombay, Hyderabad, Nagpur, Allahabad, Madras, Amravati and Meerut. Similarly, 15 provincial conferences had been held – in Kanpur, Lucknow, Allahabad, Meerut, Mainpuri, Mathura, Etawah, Gorakhpur, Farrukhabad and Agra among others. Jigyasu further notes that 208 district-level Adihindu Sabhas had been held until November 1930. However, no data pertaining to national, provincial and district-level Adihindu Sabhas held is available from the period that followed.

According to Jigyasu, the Adihindu movement was not limited solely to British India (the states under British government) but also spread to countless princely states, such as Gwalior, Bhopal, Jaipur, Alwar, Hyderabad, Bharatpur and Tehri Garhwal through numerous gatherings.

Jigyasu has made a significant observation: “From anideological perspective, the Adihindu movement is genuine socialism, and Swami Achhootanand and Babasaheb Ambedkar are Karl Marx and Lenin of India. The Adihindus are the proletariat of India and Dwij Hindus and their supporters, the Indian bourgeois.”

Asthe Adihindu movement spread all over, and every district started hosting a meeting, the haughty upper-caste Hindus, especially Aryasamajis, began to make allegations against Swami Achhootanand and spread rumours to tarnish his image. According to Jigyasu, somebody alleged Achhootanand was a Christian who was on the payroll of Christians and would get everyone converted. Others claimed that he was working for the Muslims and still others called him a British stooge. Gossipers would say that he was excluded from Arya Samaj due to his immorality and since then he had been criticizing it. This false propaganda scared many Untouchables away and they too did not come to Achhootanand’s support. But despite this, Achhootanand did not give up. According to Jigyasu: “He would sleep sometimes without having a meal and sometimes after chewing on grams. He would traverse miles on foot because he didn’t have any money. Yet, he would not be distracted from his goal and principles. He was firm on his mission. Through his preaching, he awakened the unconscious, uplifted the fallen and revived the inert community.”

When intimidation and spurious propaganda fail to distract a movement, a conspiracy to infiltrate it and capture its leadership follows. The movement is thus annihilated or distorted from within. Buddhism, Jainism and the philosophies of saints like Kabir and Raidas were distorted in the same manner. Ajivak Dharma was erased. Upper castes attempted to appropriate the leadership of the Adihindu movement, but they were not successful. That is why Achhootanand did not allow anyone from the upper castes to even preside over the meetings of the Sabha. Jigyasu relates this incident:

“No ruler, king or aristocrat could buy Swami ji off. One instance of his boldness is always cited. In the course of propagating the principles of Adihindu movement, he went to India’s ancient capital, Kannauj. It was decided to hold a huge gathering of the Untouchables there. The king of Tirwa helped immensely in setting up the tent and the stage. The venue was well decorated. Some Untouchables thus thought of asking the king to chair the meeting. Many giddy, coward and smooth-tongued Untouchables even went to invite the king. However, when Swami ji came to know about it, he fearlessly disapproved of it. He clearly said that the meeting of Untouchables cannot be chaired by a king and that it should be chaired only by a deserving Untouchable. Consequently, the king wasn’t made the king; Mahatma Ramcharan Kuril, an untouchable leader, was chosen as the chair. This was a brilliant example of Swami ji’s ancestral pride and fearlessness.”

On 28 April 1930, Achhootanand revealed at a conference of Adihindu Samajik Parishad in Amravati, Barar, that the Hindus had threatened to kill him. The news was published in Arjun newspaper, dated 13-14 July 1927. He had already been attacked in Agra but he had managed to escape unhurt. These attacks and protests proved that Achhootanand was not following the path laid down by the Hindus, rather he was refuting their religious system. The second reason was that Achhootanand had turned the Adihindu movement from a social movement into a political movement. Had he restricted himself to social work, the Congress supporters and Aryasamajis wouldn’t have held any grudge against him. But the political atmosphere was not in favour of the Untouchables. The Swaraj movement of the Congress was talking only about Hindus; there was no mention of liberation of the Untouchables. Against this backdrop, it was imperative for the Adihindu movement to be political. Parallel to the Swaraj movement, Dr Ambedkar was already leading the movement for the emancipation of Untouchables. At the Adihindu Conference held in Bombay in 1928 both leaders met face to face for the first time. However, they were both acquainted with each other’s endeavours and struggles. After a discussion with Dr Ambedkar, Achhootanand got an inclination for politics, and there itself, he decided to extend full support to Dr Ambedkar’s mukti-sangram (war for freedom). It was the need of the hour, as Dr Ambedkar had said “if not now, then never”. That was the appropriate time when the British government could be pushed to take measures for liberating the Untouchables. Letting that opportunity go would mean leaving the Untouchables in their deprived state, inferior to the Hindus.

Chandrika Prasad Jigyasu

Prior to the launch of the Adihindu Sabha, Achhootanand had already submitted a memorandum to Prince Edward regarding liberation of Untouchables, during his welcome in Delhi in 1922. Still, on behalf of the Sabha, Achhootanand, accompanied by thousands of people, welcomed the members of the Simon Commission with great pomp on their arrival at Charbagh, Lucknow, on 29-30 September 1928. He also submitted the charter of demands for political rights, while the Congress leaders had opposed and boycotted the commission. According to Dr Angne Lal, Bhadant Bodhanand played the most significant role in organizing the event to welcome the commission.

It was then only that Congress leader Lala Lajpat Rai prepped Chaudhary Bihari Lal, a Harijan leader of Uttar Pradesh, to counter Achhootanand. Bihari Lal used to obstructAchhootanand’s meetings, spread false propaganda against him and denigrate him.

This was the period when two claimants of political power were emerging – Qaid-i-Azam Jinnah and Mahatma Gandhi. While Jinnah represented the Muslims, Gandhi stood for the Hindus. Gandhi assumed that the backward classes, including the Untouchables, were part of the Hindu community. At the same time, Dr Ambedkar declared that the Untouchables were non-Hindus and therefore a minority section and demanded separate representation. This proved to be detrimental to Gandhi’s tactics. Dr Ambedkar firmly advocated the cause of Untouchables and attended the Round Table Conference held in London to demand a separate electorate for them. With his strong arguments, he dismissed Gandhi’s leadership of the Untouchables. The Congress and leaders of the Arya Samaj conspired in every possible way to quash Dr Ambedkar’s claims. They even sent fake letters to London on behalf of the Untouchables stating that Gandhi, not Ambedkar, was their leader. Nevertheless,Achhootanand did not allow their trick to succeed. He consistently defied Gandhi and Congress in the Adihindu meetings and backed Dr Ambedkar. To counter the fake letters, he forwarded numerous genuine letters to London on behalf of the Untouchables in opposition to Gandhi and in support of Ambedkar. As a result, Dr Ambedkar’s claim received full endorsement and British Prime Minister conceded the demand for a separate electorate for Untouchables in the “Communal Award”. But Gandhi sat on a fast unto death in his protest against this decision and Dr Ambedkar had to lose the battle already won.

Dr Ambedkar and Gandhi signed an agreement in Pune, agreeing on a joint electorate for reserved constituencies for Untouchables. Dr Ambedkar was forced to arrive at a compromise, for the Hindus were powerful and would have otherwise inflicted violence upon Untouchables in villages and cities, since for the Aryans, violence in the name of religion was justified. Jigyasu writes that when the Poona Pact was being arrived at, Swami ji was ill. He thus could not contribute much in this matter. Later, when people asked his opinion on the agreement, he laughingly said in a weighty tone, “whatever happened was good enough. Now accepting it is the wise thing to do. On one hand, it saved Mahatma Gandhi’s life and we escaped the blot. On the other hand, we have maintained our amity with the elder brothers (Hindus). Now, let us see how the Hindus atone for their wrongs and perform self-purification. But this agreement does not mean that our social and religious movement will come to a halt. It should rather be carried out more vigorously now. We do not need to enter the Hindu temples. The entire world and every heart is a temple of our self-god. Whatever has happened is all due to our Adihindu movement.”

Saddened and embarrassed by the revelations in the Round Table Conference in London about the inhuman atrocities committed by the Hindus upon the Untouchables, Gandhi, on his return to India, named the Untouchables as “Harijan”.According to Jigyasu, Gandhi changed the name of his newspaper from Navjivan to Harijan Sevak. Moreover, Harijan Sevak Sangh was founded only because he wished it.Even the Hindu press started using the name “Harijan”. But Swami Achhootanand disliked this term. He composed an impressive bhajan to express his discontent. It is part of the collection Swami Achhootanand Rachna Sanchayita. In the bhajan, he said: “After ‘Antyaj’, ‘Patit’, ‘Bahishkrit’, ‘Padaj’, ‘Pancham’, ‘Sankar’, ‘Varnadham’ and ‘Achhoot’, Gandhi has now given us the status of ‘Harijan’. ‘Hari’ means ‘God’ and ‘jan’ means ‘man’. Therefore, ‘Harijan’ or ‘Khuda-e-jan’ means someone whose parents are unknown. If we are Harijans, then how come you are not? Does it mean that you are the offspring of the devil?” In other words,

Kiyo harijan pad humein pradaan

Antyaj, patit, bahishkrit, padaj, pancham, shudra mahan.

Sankar baran aur varnadham pad achhoot upmaan.

Hari ko arth khuda, jan banda jaanat sakal jahan.

Bande khuda n baap-maai ka jinke pata thikan.

Hum Harijan toh tum hun harijan kas na, kaho shriman?

Ki tum ho unke jan, jinko jagat kahat shaitan?

Achhootanand was not only the progenitor of the Adihindu movement and an astute political orator, but also the founding father of Hindi Dalit literature and journalism. He published the Pracheen Hindu magazine Delhi for two years between 1922-23 and from 1924 to 1932, he brought out theAdihindu magazine from Kanpur, where he had also set up a printing press by the name ‘Adihindu’ in 1925. He was the first Hindi Dalit poet. In his poetry, we find the evolution of Kabir and Raidas’Nirgun ideology. He used to publish his poetry under his pen name “Harihar”. His work of poetry, Adi Khand Kavya, is quite significant. H.L. Jatiya, municipal commissioner and Kannauj Adihindu Sabha chief, published it on 13 May 1929. On its front page, it is written, “With the satisfaction of finally retrieving this extraordinary long lost work of poetry ofShree 108 Achhoot Swami ji Maharaj, it is dedicated to the Adihindu (Shudras, Achhoot) brothers.”

This is confirmation that Adi Khand Kavya dates back to several years before 1929, when it was eventually published. Composed in Alha tune, this is a poem of 63 verses and eight lines. Its last lines carry the message of organizing both the Untouchables and the other backward castes:

Jo azad hon tum chaho, toh ab chant dewu sab chhoot.

Adivansh mil jor lagao, pandrah koti sachhoot-achhoot.

The collection of his poems, ghazals and bhajans, Adivansh Ka Danka, was published only once in Achhootanand’s lifetime (1913-1914). Later, it was again published by Bahujan Kalyan Prakashan in Lucknow – fifth edition in 1960 and eleventh in 1983, which is an indication of its popularity. His popular poem Manusmriti Se Jalan, is part of this collection, probably the first Dalit poem on Manuvism. Composed in Qawwali tune, its each line is quite suggestive:

Nishdin Manusmriti ye humko jala rahi hai.

Oopar na uthne deti, niche gira rahi hai.

Brahman wa Kshatriyon ko sabka banaya afsar.

Humko purana utaran pehno, bata rahi hai.

Humko bina mazoori, bailon ke sath joten,

Gali aur maar uspar, humko dila rahi hai.

Lete begaar, khana tak pet bhar na dete,

Bacche tadapte bhookhe, kya zulm dha rahi hai.

Eh Hindu kaum sun le, tera bhala na hoga,

Hum bekason ko ‘Harihar’ gar tu rula rahi hai.

Achhootanand initiated the tradition of playwriting in Dalit literature. Two of his available plays are Mayanand Balidan and Ramrajya Nyaya. However, according to Chandrika PrasadJigyasu, “Swamiji had many plots in mind, through which he wanted to disseminate knowledge about ‘Adihindu’. But he was so busy and taken up that he did not have enough time put pen to paper. The plays that left a lasting impression were Samudra Manthan, Bali Chhalan, Eklavya and Sudas and Devdas.”

While introducing them, Jigyasu writes, “The theme of Samudra Manthan revolves around the trickery and guile of the Arya deities and the Adivasi Asuras being deceived by Vishnu in the garb of a seductive woman. Bali Chhalan depicts Vishnu’s incarnation as a dwarf, a conspiracy hatched by the Arya deities and Brahmins to betray the utmost generous and valiant Adivasi, Asur emperor, Bali. Eklavya narrates the story of the matchless archer and the son of a Nishad (a lowly caste). Eklavya was ignobly asked to severe his thumb. Sudas and Devdas aimed at demonstrating that both, Sudas and Devdas, were Adivasi kings. Like Vibhishan and Jayachand, Devdas joined hands with Indra, the commander of the Aryans who conspired against Sudas. As a result, Sudas was defeated and Aryans were able to exercise control over Sindh and Punjab region.”

Mayanand Balidan is a play written like a Kanpuri song. The genre features the songs of Shrikrishna Pehelwan with verses that take the form of Doha, Chobola, Daud, Baharatbeel and Gazal. This play was published in July 1926 by the Adihindu All India Mahasabha, Kanpur. A line by Kabir, “Kahen kabir te chhoot vivarjit jaake sang na maaya” is given a the top of the cover page. Below the line is the name of the play followed by the following line: “Adihindu sadhu ko naramedh yagya mein bali dena.” Then there is this introduction: “Itihaas ki is sachchee praamanik ghatana ko hazaar varsh beete is mahaatma ne Adihindu jati par jaan dekar nagar mein basne, pahanne aur odhne ki azadi dilayi thi.” (This historical incident took place a thousand years ago, when this mahatma secured the freedom to settle in the city and wear and drape for the Adihindujati by sacrificing his life). The play is centred on Patan city (Gujarat region) under Siddharaj rule where a dam was being built on the sea in 11th century Vikram Samvat to put an end to the shortage of water but in vain. When the king asked the Brahmins for a remedy, they advised him to perform Narmedh Yagya. The Brahmins caught hold of an anti-Vedic Untouchable, Mayanand, and took him to the king for sacrifice. Before offering himself for sacrifice, Mayanand told the king that he would do so if a decree was issued to give the Untouchables the right to settle in the city, wear and drape with freedom. The play says that the king fulfilled the wish of Mayanand and immediately issued the decree.

The play Ram Rajya Nyaya depicts the slaying of the Shudra rishi, Shambuk, by King Ram. This composition is surely from before 1927. Achhootanand’s poem Manusmriti, which is a part of this play, is a soliloquy by Shambuk. This play is not available in its original form. Jigyasu published an abridged version, adding songs to it under the pen name ‘Prakash’.This play remained unpublished for 14 years before it was published for the second time in 1964. In 1995, its eleventh edition was published.

Although Achhootanand enjoyed a lot of success, he lacked wealth and wasn’t blessed with sound health. His health deteriorated since he was always working. He never stopped travelling on foot. He always carried a bag in which he kept all the necessary items for running the office of AdihinduSabha. While travelling, he used to write whenever he got time. He composed most of his literary works during his travels. His health worsened after the Virat AdihinduConference held in Gwalior in 1932. He could not afford proper treatment. His treatment by quacks proved fatal. His health deteriorated further and he passed away in Zhabar Idgah, Kanpur, on 20 July 1933 at 9.29 am at a relatively young age of 54 years. The sun that awakened the aspiration for freedom among the Untouchables and other backward castes in north India had set forever.

Jigyasu wrote:

ek aala dimaag tha, na raha.

adivanshee chirag tha, na raha.

After Achhootanand’s demise, the Adihindumovement, in a way, collapsed. While some of its members joined the Congress in search of better prospects, others remained loyal to the movement and merged with Babasaheb Ambedkar’s Scheduled Caste Federation.

Translation: Devina Auchoybur; copy-editing: Anil

(https://www.forwardpress.in/2019/02/swami-achhootanand-harihar-a-profile/)

स्वामी अछूतानन्द हरिहर (In Hindi)

(6.5.1869-22.7.1933)

स्वामी अछूतानन्द हरिहर, आदि-वंश आन्दोलन के प्रणेता थे. उन्होंने उ.प्र. में इस सामाजिक-धार्मिक आन्दोलन की स्थापना की थी.

स्वामीजी जन्म उ.प्र. के फरुखाबाद जिले के सौरिख गाँव में हुआ था. उनकी माता का नाम राम पियारी और पिता का नाम मोतीराम था. माता-पिता ने काफी समय पहले से ही उच्च वर्ण हिन्दुओं की जातिगत-घृणा और कलह से तंग आकर पैतृक गाँव छोड़ दिया था. वे जिला मैनपुरी के उमरी गाँव में आ बसे थे. बाद में पिताजी ने आर्मी ज्वाइन कर लिया था. स्वामीजी बचपन से ही तीव्र बुद्धि के थे. उन्होंने 14 वर्ष की उम्र में स्कूल छोड़ दिया था. आपका ब्याह हिराबाई से हुआ था. संतान के नाम पर इनको चार पुत्रियाँ थी.

शुरू में स्वामी जी ने आर्य समाजियों के साथ थे। मगर, जल्दी ही हिन्दू आर्य-समाजियों से इनका भ्रम टूट गया. तब स्वामीजी ने जाति-पांति और छुआ-छूत के विरुद्ध स्वत्रंत रूप से आन्दोलन चलाया. उन्होंने गाँव-गाँव भ्रमण कर अपनी बात को लोगों के सामने रखा.

स्वामीजी सन 1917 में दिल्ली आये. आपने अपने लोगों को जगाने के लिए यहाँ से आदि-हिन्दू नामक हिंदी मासिक पत्रिका का सम्पादन किया था. स्वामीजी के अनुसार आदि-हिन्दू जातियां अर्थात अनार्य इस भारत-भूमि के मूलनिवासी थे.आर्यों ने यहाँ आकर छल-कपट से उनको दास बनाया और बाद में कई तरह की पाबंदियाँ उन पर लाद दी. आर्य जातियों का यह षड्यंत्र यहीं तक सीमित नहीं रहा बल्कि, आगे चलकर अनार्य जातियों को पशुओं से भी बदतर जीवन जीने को बाध्य किया.

स्वामीजी ने दिल्ली में अछूत नेता वीररतन दास और जगतराम जाटिया के साथ मिलकर अखिल भारतीय स्तर पर अछूत महासभा का गठन किया. सन 1922 के दरम्यान दिल्ली में ही स्वामी जी ने अछूत जातियों का एक बड़ा सम्मेलन आयोजित कर उसमें प्रिंस आफ वेल्स को आमंत्रित किया था. वहां आपने प्रिंस आफ वेल्स को अछूत जातियों के उत्थान से सम्बन्धित 17 बिन्दुओं का मेमोरेंडम दिया था. इस मेमोरेंडम के मांग की गई थी कि आदि-हिन्दू (अछूत जातियों) के लिए पृथक चुनाव और प्रतिनिधित्व का प्रावधान हो. इसके साथ ही छुआ-छूत के उच्छेद के लिए कड़े नियम बनाये जाये. इन जातियों के शिक्षित बच्चों को नौकरी और व्यवसाय में प्राथमिकता मिले. बलात-श्रम पर पाबंदी लगे और गाँव के कोटवार इन जातियों के हो आदि आदि।

सन 1927 में स्वामी जी ने एक पब्लिक मीटिंग में हिन्दू और मुसलमानों की तर्ज पर आदि हिन्दुओं(अछूत जातियों) के लिए पृथक स्वत्रंता की मांग की थी. आपने कहा कि अछूत जातियां इसकी सही हकदार है. 30.11.1930 को स्वामी जी ने सायमन कमीशन से मुलाकात की थी, जिसके सदस्य डा.आम्बेडकर थे.

स्वामीजी को जब मालूम हुआ कि डा.आम्बेडकर, जो अछूत समाज के हैं और देश की पिछड़ी जातियों के लिए कार्य कर रहे हैं तो उन्होंने डा.आम्बेडकर से मिलने की ठानी. सन 1928 में संपन्न 'आदि हिन्दू' महासभा के एक अधिवेशन में उनकी पहली मुलाकात हुई थी. बाद में इन दोनों महापुरुषों ने देश के आजादी के साथ-साथ पिछड़ी जातियों के अधिकारों के लिए, जो उनके शोषकों को सुनाई दे, ऐसी आवाज बुलंद की.

राउंड टेबल कन्फेरेंश के दौरान स्वामी अछूतानन्द हरिहर ने भारत में अछूतों के सर्वमान्य नेता के तौर पर डा.आम्बेडकर और राव बहादूर श्रीनिवासन को सपोर्ट के लिए देश के कई कोनों से टेलीग्राम कराये थे. यह स्वामी जी का प्रयास था की ब्रिटिश भारत में अछूतों को संसद और विधान सभाओं में पृथक प्रधिनिधित्व और अछूत जातियों वाले अधिसंख्यक सीटों पर दोहरे मत का अधिकार मिला था. किन्तु गाँधी जी के आमरण अनशन ने इन दोनों मांगों की मिटटी-पलीद कर दी. किसी तरह 24.9.1932 को पूना पेक्ट हुआ जिसके साक्षी स्वामी जी थे.

स्वामी अछुतानंद हरिहर ने हिन्दू धर्म की काट के तौर पर 'आदि-हिन्दू धर्म' इजाद किया था. आदि-हिन्दू धर्म की 7 मान्यताएं थी-

1.इस देश के मूल निवासी होने से वे 'आदि-हिन्दू' हैं. आदि-हिन्दू होने के नाते उनका कर्तव्य है कि वे अपनी इस मात्र- भूमि पर सत्य और न्याय का शासन स्थापित करे.

2.आर्यों के आने के पहले यहाँ के मूलनिवासियों की जो आस्था और मान्यताएं थी, वही उनका 'आदि-धर्म' है.

3.यह कि ईश्वर अवतार नहीं लेता।

4.ऊँच-नीच का भेद गलत है.

5.क्रोध,मोह,लोभ और काम वासना से अलिप्त रहना। वेश्यागमन,जुआ, हिंसा और मद्य-पान से अलिप्त रहना।

6.संत कबीर का कथन सत्य है कि सब ब्राहमण-ग्रन्थ झूठे, अन्यायी और उनके वर्ग हित को साधने वाले हैं. हिन्दुओं के धर्म-शास्त्र ही उनके अधोगति के कारण है और इसलिए वे ब्राह्मण देवताओं, ईश्वर के अवतारों, ब्रह्मनिक धार्मिक उपदेशों को त्यागने की शपथ लेते हैं. यह भी शपथ लेते हैं कि न तो वे कोई ब्राहमनिक-संस्कार करेंगे और न ही अपने किसी सामाजिक-धार्मिक संस्कार को संपन्न कराने ब्राह्मण को बुलाएँगे.

7.वे अपने पूर्वजों के उच्च चरित्र और आदि-वंश के गर्व भरे इतिहास को प्रचार-प्रसार करेंगे.

देश की शोषित-पीड़ित जातियों के लोग जो हिन्दुओं से भयाक्रांत थे और जिनके लिए अंग्रेजों से आजादी पाने का कोई अर्थ नहीं था, हिन्दुओं से अपनी आजादी के लिए संघर्षरत थे. भारतीय राष्ट्रीय कांग्रेस जो तब, बड़े जोर-शोर से आजादी का आन्दोलन चला रहा था, के कर्ता-धर्ताओं के सामने स्वामी अछुतानंद हरिहर ने जमीदारी उन्मूलन की मांग रखी थी. स्वामीजी के पत्र के उत्तर में मोतीलाल नेहरू ने लिखा था- पहले आजादी के आन्दोलन में सहयोग करे. जमीदारी उन्मूलन के सम्बन्ध में स्वराज प्राप्त होने पर विचार किया जा सकता है.

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Ayyavu Swamikal

From Wikipedia, the free encyclopedia

Ayyavu Swamikal (Thykkadu Ayya)

Personal

Born 1814

Nakalapuram, of Tamil Nadu

Died 20 July 1909

Trivandrum

Religion Hinduism

Parents

Muthukumaran (father)

Rugmini Ammal (mother)

Philosophy Siva Raja Yoga

Religious career

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Disciples

Literary works Raja Yoga, Karma Yoga, Bhakti Yoga and Jnana Yoga

Thycaud Ayyavu Swamikal (1814 – 20 July 1909) (also known as Sadananda Swami) was a spiritualist and a social reformer, the first to break customs related to caste in Kerala when caste restrictions and untouchability were at its extreme.

Biography

Ayyavu Swamikal was born in 1814 in Nakalapuram in Tamil Nadu. His original name was Subharayan. His parents were Mutthukumaran and Rugmini Ammal. His father and grandfather Sri Hrishikesan were scholars and experts in yoga and spiritual sciences.(Ayyaavu means Father)

At the age of twelve, Subharayan received spiritual initiation from two Tamil Saints, Sachidananda Maharaj and Sri Chitti Paradeshi who used to visit his father. They told his family that his life has a specific assignment, he is destined to serve humanity at another place and that when it is time they would come and take him to mould him to fulfil his duty. These avadutas are said to be connected to great siddhas from Tamil Nadu living in Himalayas who knew the science of immortality. When he was 16, the two siddhas took him with them to Palani where he learned advanced yoga. He travelled with them to Burma, Singapore, Penang and Africa. With them he met teachers of many religions and saints. Subbarayan mastered English during his stay and travel with them. He also acquired proficiency in English, Siddha medicine and alchemy during his wanderings with the siddhas.

At the age of nineteen he was sent back home with instructions to look after his parents and brethren. At home he continued worshiping Goddess and yogic practices, often entering the state of Samadhi. His biographers and disciples state that by this time he had acquired the Ashtasiddhies or divine powers including that of astral travel. Occasionally he visited Pazhani, Chennai and other religious places as part of pilgrimages for participating scholarly discussions going on there. He also started writing and composed 'Brahmothara Khandam' and 'Pazani Vaibhavam'. At the age of 27, as suggested by his gurus he visited Kodungalloor Devi Temple in Kerala. It is said that his devotion was so deep and his prayers were so strong that when he recited the keerthans the temples bells rang by themselves and the doors opened to give him darsan.

Once in a dream Goddess told him that she will appear before him at Trivandrum and he went there during the period of Swathi Tirunal Maharaja. The king came to know of his scholarship and expertise in Sivaraja Yoga and invited him to the palace and also learned many things from him. One day while a family gathering related to a marriage was going on at the house where he stayed a very old lean women told him that someone will be coming to meet him from his village and asked him to go to the traveller's shed near by on that night. The Goddess gave darsan to him at that travellers' shed that night. Later Thycaud Devi Temple was constructed at this site. Before long he went back to Tamil Nadu.

Within a few months his father left to Kasi. The whole responsibility for the family fell on his shoulders and he started a business to support his family. In accordance with the direction of his guru, Subbarayan got married. He used to deliver spiritual discourses at Chennai. As part of his business he was supplying goods to military camp in Chennai, where he came in contact with a British official Mr. McGregor. McGregor became fond of this English speaking Tamil villager and established a friendship with him. He was interested in Indian religion, language and culture and he became his student. During the reign of Maharaja Ayillyam Thirunal, McGregor became the Resident of Travancore. When the selection of a manager for Residency came he appointed him as the Manager of his Residency in Thycaud in 1873. As this post was one of the senior most offices that the British allowed to natives, people respectfully called him 'Superintend Ayyavu'. The term 'Ayyavu' means a respectable or venerable person. Gradually when people understood his yogic powers and scholarship the name changed from Superintend Ayyavu to Ayyavu Swami. Swami kept strict discipline in work and was extremely punctual.

Ayyavu Swamikal visited Vaikunda Swami of Nagarcoil and also the famous Maruthwamalai where he sat in meditation for days. At his residence he spent most of his time in meditation and in initiating and instructing his disciples in spiritual practices. Ayyavu used to deliver lectures on Bhakthi, Yoga and Vedanta in Jnanaprjagaram; where the leading literary, social and spiritual personalities in and around Trivandrum used assemble discuss and deliver lectures and discourses. He in association with Manonmaniam Sundaram Pillai, founded the Saiva Prakasha Sabha of Trivandrum.

He already knew that he had to permanently withdraw from this objective world and enter into Samadhi on that day. When the King knew about his approaching Samadhi he wanted to provide a place for Samadhi near the palace and construct a temple there. But Ayyavu insisted that his Samadhi should be in the Thycaud cremation ground and should be a very simple and small structure. Ayyavu Swami attained Samadhi on 20 July 1909. A Shivalinga was installed over the Samadhi site of Ayyavu Swami in Thycaud in 1943. This temple was improved under the patronage of Sri Chithira Thirunal Maharaja the last king of Travancore. This is now known as Thycaud Siva Temple.

Works

Ayyavu wrote several books on Bhakthi, Jnana and Yoga in Sanskrit, Tamil and Malayalam. A few were later published by his disciples. The works that could be identified as his are:

Brahmotharakandom

Pazhanidaivam

Ramayanam Pattu

Utjaini Mahakali Pancharatnam

Thiruvarur Murukan

Kumara Kovil Kuravan

Ulloor Amarntha Guhan

Ramayanam Sundarkandom

Hanuman Paamalai

Ente Kasiyathra

Disciples

Ayyavu Swamikal was instrumental in shaping the personalities of many spiritual, cultural and social leaders of erstwhile Travancore in late nineteenth and early twentieth centuries. Ayyavu demonstrated by his own life how realisation of the Supreme Self is possible even for ordinary people through practising Siva Raja Yoga. The greatness of what he taught is that realisation is possible even while leading family life and carrying out one's worldly duties.Chattampi Swami,[4] Narayana Guru who contributed much for the modernisation of Kerala were his disciples. Ayyavu Swami had about fifty disciples consisting of people from diverse fields and castes extending from palace to huts, Nambuthiries, Nairs, Ezhavas, Nadars, Princesses, administrators, doctors, engineers, Muslims, Christians, Hindus and the like. The following are important disciples:

Spiritual Masters and Reformers- Hindu: Chattampi Swami, Narayana Guru, Swayamprakasa Yogini Amma (Kulathoor), Kollathamma. Muslim: Makkadi Labba, Thakkala Peermuhammad. Christian: Petta Fernandez.

Social and Political Leaders: Ayyankali.

Kings, Administrators: Swathi Tirunal Maharaja, Mc Gregor (British Resident), Surya Narayana Iyer, Muthukumara Swami Pillai, Vailur Rayasam Madhavan Pillai and Periya Perumal Pillai, Sundaram Iyyenkar (Peshkars/administrators).

Artists and men of Letters: Raja Ravi Varma (Painter), Kerala Varma Koithampuran, and A.R. Rajaraja Varma (Literature),

Padmanbhan Vaidyan (Musician).

Predictions

Ayyguru Swamikal was a good astrologer and had also the siddhi to predict future events. His predictions that the younger Maharanis' son will become the last Maharaja, that North India will get separated, Ayyankali will be nominated to a participative administrative body to help the downtrodden, the day of his Samadhi etc. became true. Ayyankali was nominated to Sri Moolam Assembly and was honoured by the Rulers and later his statue was unveiled by Prime Minister Indira Gandhi. Maharaja Chithira Tirunal was also the last King of Travancore as he predicted. Swami also attained Samadhi on the date, he predicted. India got separated into India and Pakistan about fifty years after his prediction.

Philosophy

Ayyavu Swamikal was an adept of 'Siva Raja Yoga', an ancient technique practised by Tamil Saiva Yogis like Agasthyar, Bhogar and their line. He was one of the great teachers of Sivaraja Yoga in modern times. He belonged to the line of Tamil Siddhas consisting of Agasthyar, Bogar, Tirumular, Tirujnana Sambhandhar, Manikka vachakar etc. His disciples Chattampi Swami, Narayana Guru, Swayam Prakasini Amma, and others continued that line.

He taught his disciples the principles of Advaitha, and the practice of one God, one religion and one caste. He proclaimed that 'Intha Ulakathile Ore Oru Matham, Ore Oru Jathy, Ore Oru Kadavul Than'. (One caste, one religion and one god in this world). This teaching influenced Chattampi Swami and Narayana Guru. Guru translated this doctrine into Malayalam- 'Oru jathy, oru matham, oru daivam manushyanu' which got a magical charm and helped to remove caste difference from the mind of the people of Kerala. The movements initiated by Ayyavu Swami and his disciples are more based on Humanism, Rationalism and Democracy based on universal love rather than the European model of Renaissance or Reformation.

Arunagirinathar

From Wikipedia, the free encyclopedia

Arunagirinathar

Arunagirinathar Statue at Venjamakoodalur Temple, near Karur

Personal

Born 15th century CE

Thiruvannamalai

Tamil Nadu

India

Religion Hinduism

Philosophy Kaumaram

Religious career

Literary works Tiruppugazh

Honors Tamil Poet

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Kaumaram

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Deities

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Sacred symbols

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Purana

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Six sacred abodes

Arunagirinaadhar (Aruna-giri-naadhar, Tamil: அருணகிரிநாதர், Aruṇakirinātar, Tamil: [aɾuɳaɡɯɾɯn̪aːdar]) was a Tamil saint-poet who lived during the 15th century in Tamil Nadu, India. In his treatise A History of Indian Literature (1974), Czech Indologist Kamil Zvelebil places Arunagirinathar's period between circa 1370 and circa 1450 CE. He was the creator of Thiruppugazh (Tamil: திருப்புகழ், Tiruppukaḻ, [tiɾupːɯɡaɻ], meaning "Holy Praise" or "Divine Glory"), a book of poems in Tamil in praise of lord Murugan.

His poems are known for their lyricism coupled with complex rhymes and rhythmic structures. In Thiruppugazh, the literature and devotion has been blended harmoniously.

Thiruppugazh is one of the major works of medieval Tamil literature, known for its poetical and musical qualities, as well as for its religious, moral and philosophical content.

Early life

Arunagiri was born in Senguntha Kaikolar family during the 15th century in Thiruvannamalai, a town in Tamil Nadu. His father died soon after his birth and his pious mother and sister instilled in him, their cultural and religious traditions. Legends claim that Arunagiri was attracted to the pleasures of the flesh and spent his youth in pursuing a life of debauchery. His sister always gave whatever she earned to make her brother happy, and he frequently visited the devadasis. It was said that since he was enjoying his life in dissipation, he started to suffer from leprosy and because of it people started to avoid him.

There came a time when his sister had no money to meet his demands for dissipation. Arunagiri said he was going to kill himself because of this. To prevent Arunagiri from committing suicide, his sister said that he should sell her in order to have money, upon hearing which Arunagiri realised how selfish he had been. He decided to end his life, went to a temple and hit his head against the pillars and steps, begging for forgiveness. He considered jumping to his death from the temple tower but according to legends, the God Murugan himself prevented him from committing suicide, cured his leprosy, showed him a path of reform and piety, initiated him to create devotional songs for the benefit of mankind.

Alternative autobiographical version

The above story, though popular contradicts the poet's own version of his story. In the Tiruppugazh, Manaiaval nahaikka, Arunagirinather speaks of how his wife, parents and relatives were utterly disgusted with him and ridicule from friends and others in town impelled him to try to end his life. He thanks the Lord for saving him at this time. This not only shows that his father was alive much longer than what myths suggest but also that he was married.

Arunagiri sang his first devotional song thereafter and decided to spend the rest of his life in piety, writing devotional poetry and singing in the praise of God. He was a devotee of Lord Murugan and worshipped him at the sacred Vedapureeswarar temple in the town of Cheyyar.[citation needed]

His fame drew the jealousy of the chief minister of the Kingdom. He accused Arunagirinathar of espousing false beliefs. The king arranged a public gathering of thousands and commanded Arunagiri to prove the existence of Murugan to others. According to Tamil Hindu tradition, it is recorded that Arunagiri began performing his devotional songs for Lord Murugan and soon after, the form of child Lord Murugan miraculously appeared before those gathered, thus saving his life.

Songs

Arunagiri, rendered his first song 'Mutthai tharu' after the miraculous rescue from suicide, at Thiruvannamalai. Arunagiri visited temples all over South India and composed 16,000 songs - at present about 1,334 alone were found. His songs show the way to a life of virtue and righteousness and set the tone for a new form of worship, the musical worship.

The works of Arunagirinathar include

Thiruppugazh

Thiruvaguppu

Kandar Alangaram

Kandar Anubhuti

Kandar Andhaadhi

Vel Viruttham

Mayil Viruttham

Seval Viruttham

Thiru Elukūtrirukkai

For Lord Murugan's devotees Thiruppugazh is equivalent to Thevaaram, Kandar Alangaram is equivalent to Thiru Vaasagam and Kandar Anubhuti is equivalent to Thiru Mandhiram. In the Kandar Anubhuti, it is revealed that Arunagirinathar was an exponent of Shaktism. He believed that Devi had incarnated on the Poosam Nakshatram day for the benefit of mankind, in many places, extolling the sanctity of these places, 'She' had a green coloured complexion, and 'She' was the personification of the Vedas. In Thiruppugazh, he describes the divine miracles of Devi. He has shown familiarity with rituals pertaining to Vamachara, though one who worships the Devi internally (spiritually) may not worship her externally (physically). It was seen that the title nātha, was normally conferred on a person, when he becomes an adept in the worship of Devi.

Retrieva

The Thiruppugazh songs remained in manuscript form for a number of years and were gradually forgotten. V. T. Subramania Pillai and his son V. S. Chengalvaraya Pillai of Thirutthani understood their value, retrieved and published them.

In 1871 Subramania Pillai, a District Munsif, had the opportunity to hear a rendering of a Thiruppugazh song while he was on a tour of Chidambaram. Captivated by the song, he decided to set out on a mission to search for the entire body of Thiruppugazh songs. He toured all over South India, collected manuscripts, including palm leaves, assembled the texts and published them in two volumes, the first in 1894 and the second in 1901. After his demise, his son Chengalvaraya Pillai brought out a new edition of the book of songs.

He also went to so many shrines such as Shiva temple and Muruga temples, Melakadambur is one of them. He wrote a song about this shrine's Lord Muruga "kaviri seerumon seeraru soozh kadambooril" - means Muruga is blessing us from the place where the tributary of the river Cauvery is the Vadavaaru. The place Kadambur lies in the banks of the river Vadavaaru.

Music of Tiruppugazh

There is no doubt that Arunagirinathar possessed a deep knowledge of music and rhythms. His compositions contain references to various ragas (known as panns in Tamil) such as Varali, Lalita, Bhairavi, Malahari, Bowli, Gowla, Kuranji etc. Though he has himself not employed them, he mentioned the fundamental five Marga talas - Shashatputam, ShashapuTam, Shatpitaputrikam, Sampatveshtakam and Udghattam as well as three others - Utsava, Darpana and Charchari talas. His compositions are set in complex meters and form an alternate system of talas called Chanda (meter-based) talas.

The original music of Arunagirinathar has unfortunately not survived which has necessitated them to be re-tuned in recent times. Early musicians who set Tiruppugazh to music included Carnatic musical giant, Kancheepuram Naina Pillai (1888-1934) and his disciple, Chittoor Subramaniam Pillai (1898-1975). Several musicians including G N Balasubramaniam, Alathur Brothers and M M Dandapani Deshikar used to render many of these prominently in their concerts and soon there was not a single musician who had not learnt at least a few of these.

A great number of these were also set to music by noted Tiruppugazh exponent A. S. Raghavan which enabled these masterful creations to gain mass popularity. He set to tune more than 500 of these songs in over 100 Ragas and several of these are being rendered by his large following of Tiruppugazh devotees ("Thiruppugazh Anbargal"). Thanks to him, Thiruppugazh classes sprung up both in cities and rural areas, and Thiruppugazh Anbargal started performing in various forums including Temples, Music Sabhas and homes of devotees where they attracted large audiences. Some of these students who settled in countries outside India started Thiruppugazh classes in their new communities, thus extending the reach of his movement to other continents, and giving the movement an international footing. Other musicians who have set music to Tiruppugazh include Chitravina N. Ravikiran.

Film

In 1964, a biopic Tamil film, starring popular playback singer, T. M. Soundararajan in the title role, was released.

Bodhananda Swamikal

Born in a middle class family in Chirakkal village in Trichur (Thrissur) district Bodhananda Swami argued against inequality in the society. He traveled to many places in North India and he accepted the Sanyasin life at Jyothir Mutt in Kasi.

He came back to Kerala and started agitations against untouchability and caste discrimination and opposed idol worship. When he heard of the Guru's program about the idol installation at Jagannatha Temple he went there and asked the youngsters to stay away from it. But a brief interaction with the Guru changed his mind. The Guru explained to him about the necessity of Temples and Idols and he stayed there until the function was over.

The Guru accepted Bodhanda as his Sanyasi disciple in 1912, on the third day of Sharada idol installation. Guru sent him as his representative to many meetings and committees. He helped Nataraja Guru to set up the Narayana Gurukulam in Neelagiri. He spared his life entirely for up-lifting the status of down-trodden people in his native state. The Cochin National Bank was established by him to improve the economic progress of the backward people. “Sree Narayana Dharmam” published by him codified the Guru's precept on “Caste, Religion, Morality, Celibacy and Household duties. The Guru registered his will in Bodhananda Swami's name and made him his successor. But unfortunately Bodhananda Swami attained Samadhi two days after the Guru's Samadhi, in 1928.

https://www.keralatourism.org/varkala/saint-disciples-bodhananda--swami.php

Swami Bodhananda

Swami Bodhananda was born in a quiet village called Mattatur, 36 miles north east of Kalady (in Kerala, the south west state of India) the birth place of Adi Sankaracharya. From early childhood He showed great interest in reading and discussing issues pertaining to His country, culture, and geopolitics.

He spent long hours of time either in solitude or dialoguing with his friends, teachers, and wandering monks.

The young mind was disinterested in the ordinary, and sought to find the Light that was beckoning Him. He walked. He meditated. He kept silent. He read.

Everyday the young boy walked 10 miles to the school eager for the classes and to devour books in the public library. By the age of 14 He finished reading Nehru's Glimpses of World History, complete works of Swami Vivekananda, and Mahatma Gandhi, and by 17 he finished Marx's Das Capital, Adam Smith's The Wealth of Nations, Herbert Marcuse's One-dimensional man, Regis Debre's Revolution in Revolution, and Albert Camu's The Rebel.

The brilliant student, graduated with government scholarship from Christ college, (Irinjalakuda) Kerala, and subsequently chose economics and political science for post graduation. His favourite subject continued to be economics, and one of his favourite teachers, Fr. Vivan who taught him economics.

Gurudev spent several years in the Himalayas in silence watching the embodiment of ultimate truth - the snow clad mountains, and in meditation absorbed in the non-dual basis of existence - Brahman.

His enlightenment is marked by compassion, love, and a crystal clear vision that illumines even the darkest corners of human mind.

In the early eightees Swami Bodhananda spent several years teaching in Ernakulam, and the students at that time included very welknown community and social leaders of that time.

From 1987 to 1990 Swami Bodhananda was the Mukhyacharya at the Sandeepany Sadanalaya in Kasargode (north Kerala) and taught a complete course of Vedanta for the first batch of Brahmacharis. The Sadhanalaya was inaugurated in September 1987.

The Brahmachari Training Course replete with a syllabus to master the mind as well as scriptures was taught by Swami Bodhananda and completed in a period of two and half years. Many of the Brahmacharis Gurudv taught then are today well-known sanyasins, and among them is Swami Adhyatmananda, who currently heads the Sambodh Kerala.

Swami Bodhananda is a Teacher of keen observation, sharp analytical thinking, subtle perception, and an integral vision, all marked by unconditional compassion for anyone and everyone who comes to Him. His analysis of any issue, whether it is of geopolitical importance, or philosophical abstraction, or psychological complexity, always brings with it nuanced clarity coupled with connected and unified presentation. Hence, anyone who meets Him finds the issue of discussion retold in an exhaustive, lucid, and connected manner. And in that retelling, one finds an enlightening and accomodative reponse to their question and challenge.Gurudev believes in the fundamental unity of life, and in freedom of the individual as the uncomprimisable value.

Bahinabai

From Wikipedia, the free encyclopedia

Bahinabai

Born 1628

Devgaon rangari near Ellora, Maharashtra, India

Died 1700 (aged 71–72)

Burial place Shivoor, Vaijapur, Aurangabad

Notable work Autobiography Atmamanivedana or Bahinibai Gatha, devotional abhangas, Pundalika-Mahatmya

Honors Sant in Marathi, meaning "Saint"

Bahinabai (1628–1700 AD) or Bahina or Bahini is a Varkari female-saint from Maharashtra, India. She is considered as a disciple of another Varkari poet-saint Tukaram. Having been born in a Brahmin family, Bahinabai was married to a widower at a young age and spent most of her childhood wandering around Maharashtra along with her family. She describes, in her autobiography Atmamanivedana, her spiritual experiences with a calf and visions of the Varkari's patron deity Vithoba and Tukaram. She reports being subjected to verbal and physical abuse by her husband, who despised her spiritual inclination but who finally accepted her chosen path of devotion (bhakti). Unlike most female-saints who never married or renounced their married life for God, Bahinabai remained married her entire life.

Bahinabai's abhanga compositions, written in Marathi, focus on her troubled marital life and the regret being born a woman. Bahinabai was always torn between her duties to her husband and her devotion to Vithoba. Her poetry mirrors her compromise between her devotion to her husband and God.

Early life

Bahinabai has written an autobiographical work called Atmamanivedana or Bahinibai Gatha, where she describes not only her current birth but also twelve previous births. The first 78 verses of the total 473 trace her current life.....

As per the account, she was born in Deogaon(Rangari) or Devgaon(R) near Ellora or Verul in northern Maharashtra, where she spent her childhood. Her parents, Aaudev Kulkarni and Janaki were brahmins, the Hindu priest class, and considered their first child Bahinabai as a harbinger of good fortune. Bahinabai started reciting the names of God from an early age, while playing with her mates.

Bahinabai was married at the age of three with a thirty-year-old widower called Gangadhar Pathak, who she describes as a scholar and "an excellent jewel of a man", but stayed with parents until she reached puberty as per the custom. When Bahinabai was about nine years old, she with her parents and husband, had to leave Devghar due to a family dispute. They wandered with pilgrims along the banks of river Godavari and begged for grain, as customarily wandering holy men do. They visited Pandharpur, the city which hosts the chief temple of Vithoba, in this period. By the age of eleven, she with her family finally settled in Kolhapur. She was "subjected to the demands of married life" at this age, but she was not into it.

Later life

Bahinabai reported visions of the Varkari's patron deity Vithoba, pictured

In Kolhapur, Bahinabai was exposed to Hari-Kirtana songs and tales from the scripture Bhagavata Purana. Here, Bahinabai's husband was gifted a cow, who soon gave birth to a calf. Bahinabai reports a spiritual encounter with the calf. The calf, in Varkari literature, symbolises a person who has attained the highest state of yogic concentration in the previous birth, but due to some fault, is forced to take birth as a calf. The calf followed Bahinabai wherever she went. Bahinabai with the calf also attended the Kirtana of the famed swami Jayaram. Jayaram patted heads of the calf and Bahinabai. When Bahinabai's husband heard of the incident, he dragged Bahinabai by her hair, beat and tied her up in the house. Following this, the calf and the cow gave up food and water leading to the former's death. At its burial, Bahinabai fainted and lay unconscious for days. She awoke with her first vision of the Varkari's patron deity Vithoba and later of her contemporary poet-saint Tukaram. Following the incident, she had another vision of the duo that revived her from the sorrow of the calf's death. In these visions, Tukaram fed her nectar and taught her the mantra "Rama-Krishna-Hari". Thereafter, Bahinabai pronounced Tukaram as her guru. In her visions, Tukaram initiated her into the path of bhakti (devotion) and instructed her to recite the name of Vithoba. Some people considered her behaviour as a sign of madness, while others considered it a mark of sainthood.

Bahinabai's husband dissuaded her by saying that she being of a Brahmin, should not listen to the lower caste Shudra Tukaram. However, Bahinabai did not find happiness in the life of a dutiful wife and turns to bhakti, at the same time serving her husband. As her fame spread, her husband is portrayed to have been jealous of the attention Bahinabai received. Her hot-tempered husband is reported to have abused, beaten and confined Bahinabai to the cattle-shed. When all methods fail to deter her, he decided to leave Bahinabai, who was three months pregnant at the time. However, he could not do so as he suffered a burning limbs sensation lasting a month, on the day of departure. Finally, he repented and was convinced of Bahinabai's faith and devotion to God. At the same time, Bahinabai realised her neglect of her husband and decided "serving him was more important than devoting herself to (another) god." Bahinabai writes:

I'll serve my husband – he's my god ...

My husband's my guru; my husband's my way this

is my heart's true resolve.

If my husband goes off, renouncing the world,

Pandurang (Vithoba), what good will it do me to live among men? ...

My husband's the soul; I'm the body ...

My husband's the water; I'm a fish in it.

How can I survive? ...

Why should the stone god Vitthal (Vithoba)

and the dream saint Tuka (Tukaram)

deprive me of the happiness I know?

The family of Bahinabai went to Dehu, the home-town of Tukaram and paid their respects to him. Here, the brahmin Bahinabai's acceptance of the lower caste Sudra Tukaram as her guru, agitated local brahmins, which led to harassment of the family and threatening of ostracism. In Dehu, Bahinabai gave birth to a daughter, who she named Kasibai. But, she was distressed and mediated suicide. Tukaram in her vision, stopped her and blessed her with poetic powers and prophesied that she would have a son who was a companion in her previous birth, thus Bahinabai is believed to have started composition of poetry, the first of which were dedicated to Vithoba. Consequently, she had a son, who she named Vithoba, the exact time of his birth is not provided, but he is mentioned in a later part of her autobiography.

Finally the family moved to Shirur, where Bahinabai practised a vow of silence for a while. In 1649, on Tukaram's death, Bahinabai revisited Dehu and fasted for eighteen days where, according to the traditional account, she was blessed with a vision of Tukaram again. She then visited the saint Ramdas and stayed in his company until his death in 1681. Afterwards she returned to Shirur.

In last sections of her autobiography, Bahinabai says she has "seen her death". She prophesied her death and wrote a letter to Vithoba, her son, who had gone to Shukeshwar to perform last rites of his wife. On her death-bed, Bahinabai told Vithoba (her son) that he had been her son throughout her twelve previous births and also in her current (thirteenth) birth, which she believed was her last. Further, she narrated the tale of her twelve previous births, which are recorded in her autobiography. She died in 1700, at the age of 72.

Literary works

Apart from her autobiography, Bahinabai composed abhangas, which deal with various subjects like praise of god Vithoba, Atman, Sad-guru, sainthood, Brahmanhood, and devotion Bahinabai's abhanga compositions also focus on her troubled relationship with her husband, the conflict between husband and wife, and to certain extent its resolution. She even portrays her husband's hostile and harmful feelings with empathy. Unlike many of the woman-saints of the period, Bahinabai remained married her entire life, dutifully serving her husband, balancing her roles pativrata (a devoted wife) and virata (the detached). Bahinabai does not revolt against social traditions and believed denouncement of the world is not the solution to a woman's suffering. Her poetry reflects her compromise between her devotion to her husband and her god Vithoba.

Bahinabai also comments on the duties of a married woman. Some abhangas extol the merits of a pativrata, others advocate pure devotion to God which may lead to the ire of society. Others advocate the compromise. She also speaks of pravrtti (action) and nivrtti (quiescence), personified as wives of manas (the mind). Both of them argue over their own superiority, winning a particular moment in the debate and finally reconciling and together directing the mind to its ultimate goal. In her own life, Bahinabai sought to balance these two: pravrtti – the duties of a virtuous wife and nivrtti – renunciation of the world.

Bahinabai sometimes curses her fate of being born as a woman, which author Tharu interprets as "her scepticism, her rebelliousness and her insistent refusal to abandon her aspiration for the truth". She regrets her female birth as she was kept away from the knowledge of the holy scriptures like Vedas and sacred mantras, by the male-dominated brahmin society. Bahinabai sings in her abhanga:

The Vedas cry aloud, the Puranas shout

"No good may come to woman."

I was born with a woman's body

How am I to attain Truth?

"They are foolish, seductive and deceptive –

Any connection with a woman is disastrous."

Bahina says, "If a woman's body is so harmful,

How in this world will I reach Truth?"

At times, Bahinabai's abhangas call out to her god Vithoba (Panduranga, Hari) to help her to balance her twin roles. Bahinabai's wisdom can be summed up in her words as: "A woman's body is a body controlled by somebody else. Therefore the path of renunciation is not open to her." Bahinabai's philosophy reveals the social status of the seventeenth century Indian woman, who was supposed to no existence apart from her husband.

She has also composed a text called Pundalika-Mahatmya, which details the legend of Vithoba and devotee Pundalik, a central figure in Varkari tradition.

Sant Banka

From Wikipedia, the free encyclopedia

Sant Banka (Marathi: संत बंका) also known as Wanka was a poet in 14th century Maharashtra, India. He was husband to Nirmala and brother-in-law to Chokhamela. Born in Mehenpuri, Banka was a member of the Mahar caste of Untouchables. In most of his abhangs he praised Vitthal in happiness and peace. Infrequently, he described his lower caste birth.

As a bhakti poet saint from the Mahar caste of untouchables, Banka raised a voice against untouchability which is very relevant to current Dalit literature.

Infrequently, he described his lower caste birth. As a bhakti poet saint from the Mahar 

caste of untouchables, Banka raised a voice against untouchability which is very relevant to current .

movements. Leiden: Brill. p. 29. ISBN 9004063706. ^ Zelliot, Eleanor (2000). "Sant Sahitya and its Effect on Dalit Movements". In Kosambi, Meera. Intersections: Socio-cultural Trends in Maharashtra. New Delhi: Orient Longman. p. 190. ISBN 8125018786. ^ Zelliot, Eleanor (2008). "Chokhamela, His Family and the Marathi Tradition". In Aktor, Mikael; Deliège, Robert. From Stigma to Assertion: Untouchability, Identity and Politics in Early and Modern India. Copenhagen: Museum Tusculanum Press. pp. 76–86. ISBN 87635

Bhagawan Nityananda

From Wikipedia, the free encyclopedia

Bhagawan Nityananda

Bhagawan Nityananda as a young yogi

Personal

Born

Raman Nair

1897

Tuneri, Koyilandy, Kerala, India

Died 8 August 1961

Ganeshpuri, Maharashtra, India

Religion Hinduism

Bhagawan Nityananda (November/December, 1897 – 8 August 1961) is an Indian Guru. His teachings are published in the "Chidakash Gita". Nityananda was born in Koyilandy (Pandalayini), Kerala, South India.

Childhood

Details about Bhagwan Nityananda's birth are relatively unknown. According to his disciples, Nityananda was found as an abandoned infant in Tuneri village, Kozhikode, Kerala, India by a lady named Uniamma Nair, who was married to Chathu Nair. The Nair couple adopted this child and took care of him along with their own five children. Nityananda was named as Raman by his foster parents. The Nair couple were farmers, who also took care of the farms owned by a wealthy lawyer named Ishwar Iyer, who greatly trusted them. Nityananda's foster father died when he was three and his foster mother when he was six. Before dying she handed over her responsibility of Nityananda to Ishwar Iyer.

Spiritual life

Bhagawan Nityananda Samadhi

Even in childhood, Bhagwan Nityananda seemed to be in an unusually advanced spiritual state, which gave rise to the belief that he was born enlightened. He was eventually given the name Nityananda, which means, "always in bliss".

Before the age of twenty, Nityananda became a wandering yogi, spending time on yogic studies and practices in the Himalayas and other places. By 1920, he was back in southern India.

Settled in southern India, Nityananda gained a reputation for creating miracles and cures. He started building an ashram near Kanhangad, Kerala state. The hill temple and Ashram in Kanhangad are now pilgrim centres. The Guruvan, a forest in the hills nearby where Bhagawan sat on penance, is now a pilgrim retreat.

By 1923, Nityananda had wandered to the Tansa Valley in Maharashtra state. There, his reputation as a miracle worker attracted people from as far away as Mumbai, though he never took credit for any miracles. He said, "Everything that happens, happens automatically by the will of God." Nityananda gave a great deal of help to the local adivasis. Nityananda set up a school, as well as providing food and clothing for them.

Guru

As a Guru,Bhagwan Nityananda gave relatively little by way of verbal teachings. Starting in the early 1920s, his devotees in Mangalore would sit with him in the evenings. Most of the time he was silent, though occasionally he would give teachings. A female devotee named Tulsiamma (Tulsi Amma) (1882-1945) wrote down some of his teachings and his answers to her specific queries. Later, these notes were compiled and published in the Kannada language and came to be known as the Chidakasha Geeta.

Some believe that Nityananda had the power to transmit spiritual energy (shaktipat) to people through non-verbal means. He could also be extremely fiery and intimidating in his behaviour, even to the point of throwing rocks on occasion. This was his way of deterring people who were not serious in their spiritual aspirations, or who came to him with ulterior motives.

In 1936, he went to the Shiva temple in the village of Ganeshpuri and asked if he could stay there. The family that looked after the temple agreed and built a hut for him. As his visitors and followers increased, the hut expanded and became an ashram. To the people around him, he was an avadhuta: one who is absorbed in the transcendental state.

Final Years And Death (Samadhi)

Bhagwan Nityananda died on 8 August 1961 at age 63. His samadhi is located in Ganeshpuri at the Samadhi Mandir. There is also a shrine dedicated to him in the Gurudev Siddha Peeth ashram at Ganeshpuri. His ashram, tourist hostel, and other buildings associated with his life in Ganeshpuri are preserved by the Shree Bhimeshwar Sadguru Nityanand Sanstha Ganeshpuri. This trust is also responsible for his samadhi shrine in Ganeshpuri, which is a pilgrimage site.

A trust at Kanhangad looks after the Ashram and temples located there. The trust also runs a few educational institutions and a dharmasala.

Bhagwan Nityananda’s Guru

A life size statue of Bhagawan Nityananda at Bunt Bhavan, Mumbai, India

According to Bhagwan Nityananda's biographers, the identity of Nityananda's guru is a mystery. According to Healy, Nityananda did not have a guru. In one of his talks, his student Swami Muktananda said Nityananda’s Guru was an unknown Siddha purusha from Kerala.

Beni Madhab Das

From Wikipedia, the free encyclopedia

Beni Madhab Das

Native name

বেণী মাধব দাস

Born 22 November 1866

Sarowatoli, Chittagong, Bengal Presidency

Died 2 September 1952 (aged 85)

Calcutta, India

Nationality British Indian (1866–1947)

Indian (1947–1952)

Education Chittagong College

Occupation Teacher, social reformer

Known for Teacher of Subhas Chandra Bose

Spouse(s) Sarala Devi

Children 5 daughters and 2 sons (including Bina, Kalyani, Purnaprabha)

Parent(s) Krishna Chandra Das

Beni Madhab Das (Bengali: বেণী মাধব দাস) (1866 – 1952) was an erudite Bengali scholar, a renowned teacher and a great patriot in British India. Subhas Chandra Bose was his student at Ravenshaw Collegiate School and he left an indelible mark in the mind of his young student, as acknowledged in his book Bharat Pathik. When Bose was under internment and had decided to leave India, he wanted the blessings of his teacher, and so a clandestine meeting was organized for the purpose. A number of his other students occupied important positions in life. His personal life of dedication and devotion inspired all his students on to an eventful life. He was what was referred to as an exemplary teacher.

Early life

Son of Krishna Chandra Das of Sarowatoli, Chittagong (now in Bangladesh), he was born on 22 November 1866. After successfully completing his post graduation in philosophy, he joined Chittagong College. He converted it into a model institution. He was posted in Chittagong, Dhaka, Cuttack, Krishnanagar and Kolkata, initially as a teacher in government colleges and later as headmaster of government schools.

Influenced by Keshub Chunder Sen, he joined the Brahmo Samaj early in life. He was associated with the publications of the Brahmo Samaj, Indian Messenger and Navavidhan.

Ideal teacher

With his dedication and patriotism, he was considered an ideal teacher. Apart from philosophy, he had vast knowledge of economics and history, and used to teach these subjects as well. He presided over the All-India Theistic Conference at Kakinada, now in Andhra Pradesh, in 1923. His presidential speech was later published in a booklet entitled Modern Theistic Movement in India. His collection of essays, Pilgrimage Through Prayers, was a critically acclaimed publication.

Another great Brahmo teacher, Niranjan Niyogi, who had occasion to come close to him at both Cuttack and Krishnanagar writes about him, "There was no harshness in his administration, no pompous display surrounding it – his cool and charming behaviour used to have a remarkable impact on his students. Even those who were turbulent calmed down, became respectful towards him and were endeared to his affections."

Family involvement

His wife, Sarala Devi was daughter of Madhusudan Sen, who after serving as secretary of Sadharan Brahmo Samaj at Kolkata shifted his base to Dhaka on retirement. She was actively involved in social welfare activities. He used to assist in the functioning of Sarala Punyashram an organisation she had set up for the assistance of destitute and helpless women.

Kalyani Das (Bhattacharya) and Bina Das (Bhaumik) were their daughters. Kalyani Das (1907-1983) was a leading social activist and revolutionary worker. She was one of the organisers of Chhatri Sangha and was secretary of Students’ Association. Apart from her political activities for which she went to jail, she was associated with Sarala Punyashram all her life. Bina Das (1911-1986) shot into prominence when she fired her pistol at the governor of Bengal, Stanley Jackson, in 1932, at the annual convocation meeting of Calcutta University. The attempt failed but she was sentenced to nine years’ imprisonment.

He devoted the later part of his life entirely to the cause of the Brahmo Samaj and died on 2 September 1952.

Bhagavan Das (yogi)

From Wikipedia, the free encyclopedia

Bhagavan Das (Devanagari: भगवान दास) (born Kermit Michael Riggs on May 17, 1945) is an American yogi who lived for six years in India, Nepal, and Sri Lanka. He is a singer and teacher.

Biography

Bhagavan Das is a bhakti yogi, a shakta tantra adept, and kirtan singer. As a young man he was one of the first Western initiates/devotees of the late Hindu holy man Neem Karoli Baba, as well as the first American to meet Kalu Rinpoche of the Shangpa Kargyupas lineage. He has received Vajra Yogini initiation from the Sixteenth Karmapa Rangjung Rigpe Dorje of the Karma Kagyu lineage and Chögyam Trungpa Rinpoche, the 11th Trungpa Tulku. During the almost seven years he spent as a wandering ascetic in India, Nepal and Sri Lanka he received numerous initiations and teachings from living saints and sages including A. C. Bhaktivedanta Swami Prabhupada, Swami Chaitanya Prakashananda Tirtha, Maharishi Mahesh Yogi, Sri Anandamoyi Ma, and Tarthang Tulku of the Dudjom Rinpoche lineage.

In 1972 in California he married his girlfriend, Bhavani, who was expecting their child; subsequently their daughter, Soma, was born in New York. In 1974 in Berkeley, California, he met Usha, who eventually became his common-law wife and bore him a son, Mikyo, and a daughter, Lalita.

Bhagavan Das guided spiritual teacher Ram Dass, at the time known as Dr. Richard Alpert, throughout India, eventually introducing him to Neem Karoli Baba. Bhagavan Das gained fame after being featured in Ram Dass' book Be Here Now, which described Bhagavan Das' role in his spiritual journeys in India. Bhagavan Das travels widely throughout the world as a performer of traditional and non-traditional Indian bhajans and kirtans, and is the author of an autobiography, It's Here Now

Saint Bhikha Sahib

Bhikha Saheb was a great and experienced saint. Did not believe in miracles and appearances. He knew so much that one who does not sing the hymn of Rama, should

consider it as a form, Bhikha Saheb was born in a village called Khanpur Bohna in Azamgarh district, Uttar Pradesh. He was attracted by the saints coming to the village from his childhood. Gradually, quietness began to grow in his mind. At the age of just twelve years, preparations were made for their marriage. Wearing colorful wedding beggars, he realized that the cloaks of householder religion were being put on his feet. What was it then, one day he quietly escaped from the house.

Bhikha wandered in Kashi in search of Guru and had to return empty handed. Kashi and Kaaba, Girnar and Shikharji, are all empty. Yes, some lamps lit up there centuries ago. Due to those lamps, pilgrimages were made. But the lamps were extinguished. Did not get extinguished, there was no sign of lamps.

Searching in a small village, whose name you may not have even heard. The name of the village was "Bhurkuda", a small village, there would be ten or twenty houses. The name itself is telling. Bhurkuda Gulaals were found there. And saw Gulal, that not only did Bhikha recognize, Gulal also recognized.

Having picked up this twelve year old child, he has got himself sitting on his throne. Jealousy spread among the old disciples. People are wary of what is the matter. Never put anyone on the throne. Big hospitality - of a twelve year old child. Because there is another world where nothing is measured from this age. Where the heart is weighed; Where souls are tested. It was respected as if there was an emperor. Bhikha became Gulal. Gulal became a beggar. Still did not leave The village of Bhurkuta remained there till the end of time, and the Guru died at the feet. At the same time, he remained as Bhurkuta and Gulal. Not even a single moment left Gulal's company. Charan temples were built there day and night, the same shrine became of Bhikha.

And then such a fire burnt… the one who loved Rama then burnt such a fire. It was felt that all the four years had passed in only twelve years. As I got older. As the four states passed - the four ashrams together, in twelve years. Dispossessed and such a fire and such burns, as if the body was gone. I suddenly grew old at twelve years: seeable. Everything was possible. Death stood in front. At the age of twelve. Death stood in front. While people cherish dreams, which will be broken today, not tomorrow. While people make big plans and fantasies. All of which will be dusty. Awake, there is only one way to know more. Consistency of Guru Pratap Sadha, this escape of Bhikha is straightforward, easy, but like a spark. And one spark will set the whole forest on fire - such a spark is such a force. Open the heart, take this spark within you. The disciple is the one who takes the spark as a flower. All that is wrong will spark the spark. All that is meaningless Everything that is garbage will burn, spark will burn, that should not happen. And enhances everything that should be. One who goes through this fire, one day appears as Kundan, appears clean.

"Not beggar hungry, everyone's bundle is red,

gir khol na jansi

tate bhaiy pangal " Bhikha Saheb says that the name 'Rupi Lal' is tied in everyone's feet, but it has a root-gland (knot) tied in it. Till this knot is not opened, that is, the name of the body does not come from the body, we remain hungry. Despite the wealth, we are hungry but after getting the 'name' we become happy. 'Naam' is all perfect, yet are we sad? They say that we have not revealed it.

Begged about it.

Kahn Sunan ki naye

Say sleep

You know that, don't you?

संत भीखा साहिब जी

भीखा साहब बड़े सिद्ध और अनुभवी संत थे। चमत्कारों और दिखावे में विश्वास नहीं करते थे। वह तो इतना जानते थे कि जो राम का भजन नहीं करता है, उसे कालरूप समझना चाहिए

भीखा साहब का जन्म आजमगढ़ ज़िला, उत्तर प्रदेश के खानपुर बोहना नामक ग्राम में हुआ था। उनको बचपन से ही गांव में आने वाले साधु-संत आकर्षित किया करते थे। धीरे-धीरे उनके मन में वैराग्य बढ़ने लगा। मात्र बारह साल की अवस्था में ही उनके विवाह की तैयारी की जाने लगी थी। विवाह के रंग- बिरंगे कपड़े पहनकर भीखा समझ गए कि उनके पैरों में गृहस्थ-धर्म की बेड़ियां डाली जा रही हैं। बस फिर क्या था, एक दिन वह चुपचाप घर से निकल भागे।

भीखा गुरु की खोज में घूमता रहा काशी में और खाली हाथ लौटना पडा उसे। काशी और काबा, गिरनार और शिखर जी,सब खाली पड़े है। हां, कभी सदियों पूर्व कोई दीये वहां जले थे। उन दीयों के कारण तीर्थ बन गये थे। लेकिन दीये तो कब के बुझ गये। बुझ ही नहीं गये, दीयों का तो नाम-निशान न रहा।

खोजते खोजें एक छोटे से गांव में, जिसका नाम भी तुमने न सुना होगा। नाम था गांव का ‘’भुरकुड़ा’’ एक छोटा सा गांव,होगा कोई दस- बीस घरों का। नाम ही बता रहा है। भुरकुड़ा। वहां गुलाल मिले। और गुलाल को देखा, कि न भीखा ने ही केवल पहचाना,गुलाल ने भी पहचाना।

इस बारह वर्ष के बच्चे को एकदम उठाकर अपने पास बिठा लिया अपनी गद्दी पर। पुराने शिष्यों में तो ईर्ष्या फैल गयी। लोग तो चौकन्ने हो गये कि बात क्या है। किसी को कभी अपने पास गद्दी पर नहीं बिठाया। बड़ी आवभगत की—बारह वर्ष के बच्चे की। क्योंकि एक और दुनिया है जहां, इस उम्र से कुछ भी नहीं नाप जाता। जहां ह्रदय तोले जाते है; जहां आत्माएं परखी जाती है। इसकी ऐसा सम्मान दिया जैसे कोई सम्राट हो। भीखा गुलाल के हो गये। गुलाल भीखा का हो गया। फिर भीखा न छोड़ा ही नहीं। भुरकुटा गांव, वहीं पर अंत समय तक रहे, और वहीं गुरु चरणों में मरे। वहीं जीवन भर भुरकुटा और गुलाल के हो कर रह गये। एक पल एक दिन के लिए भी नहीं छोड़ा गुलाल का साथ। रात दिन वहीं चरण मंदिर बन गये, वही तीर्थ हो गया, भीखा का।

और फिर ऐसी आग जली…वह जो राम की प्रीति लगी तो ऐसी आग जली। कि लगा बारह साल में ही चारों पन बीत गये। जैसे में बूढ़ा हो गया। जैसे बीत गयीं चारों अवस्थाएं—चारों आश्रम, एक साथ बारह साल में। निपट लागी चटपटी और ऐसी लगी आग और ऐसी जली अभीप्सा, मानों चरिउ पन गये बीती। मैं अचानक बारह वर्ष में वृद्ध हो गया: देख लिया देखने योग्य। सब आसार था। मौत सामने खड़ी हो गयी। बारह वर्ष की उम्र में। मौत सामने खड़ी हो गयी। जब कि लोग सपने सँजोता है, जो टूटे गे आज नहीं कल। जब कि लोग बड़ी योजनाएं और कल्पनाएं बनाते है। जो कि सब धूल-धूसरित हो जाएंगा। जागों, और जानने का एक ही उपाय है। गुरु परताप साध की संगति, भीखा के ये बचन सीधे-सादे,सुगम,पर चिनगारी की भांति है। और एक चिनगारी सारे जंगल में आग लगा दे —एक चिनगारी का इतना बल है। ह्रदय को खोलों, इस चिनगारी को अपने भीतर ले लो। शिष्य वही है जो चिनगारी को फूल की तरह अपने भीतर ले ले। चिनगारी जलाएगी वह सब जो गलत है। वह सब जो व्यर्थ है, वह सब जो कूड़ा करकट हे, चिनगारी जलाएगी, भभकाएगी, वह जो नहीं होना चाहिए। और उस सबको निखारती है जो होना चाहिए। जो इस अग्नि से गुजरता है, एक दिन कुंदन होकर प्रकट होकर होता है, शुद्ध होकर प्रकट होता है।

"भीखा भूखा को नहीं ,सबकी गठरी लाल,

गिरह खोल न जानसी ताते भये कंगाल"

भीखा साहब जी कहते हैं कि सबके पल्ले में ‘नाम’ रुपी लाल बंधा पड़ा है पर उसमे जड़ -चेतन की ग्रंथि (गाँठ) बंधी पड़ी है । जब तक यह गाँठ न खुले , अर्थात पिंड से ऊपर आकर नाम का अनुभव न मिले , हम भूखे के भूखे रह जाते हैं । दौलत के होते हुए भी हम भूखे हैं परन्तु ‘नाम’ को पाकर हम सुखी हो जाते हैं । ‘नाम’ सब में परिपूर्ण है , फिर भी हम दुखी हैं ? वे कहते हैं कि हमने उसे प्रकट नहीं किया है ।

भीखा बात अगम की ।

कहन सुनन की नाए।

कहे सो जाने ना।

जाने सो कहे ना।

Basaveshwara and Kinnari Bommayya

For all those who aspire to unite Hindus, there is a valuable lesson to learn from an episode involving Basaveshwara, the first social reformer of India and a shivasharana (devotee of Lord Shiva), Kinnari Bommayya. This episode is found in the Kannada work- Basavarajadevara Ragale written by Harihara who lived during 12th century A.D. at Hampi.

Kinnari Bommayya, a shivasharana was a contemporary of Basaveshwara. Born to a family of goldsmiths at Puduru village in Andhra Pradesh, Kinnari Bommayya came to Kalyan and took the profession of playing Kinnari, a kind of lute in front of Tripurantakeshwara temple for a living. He was also a vachanakara and about eighteen vachanas with the ankitanama, Mahalinga Tripurantaka have been found. Kinnari Bommayya was a close friend of Basaveshwara and lived in his house.

Kinnari had a weakness for onions and one day he was skinning them to prepare a meal. Basava could not tolerate the pungent smell and without knowing it was Kinnari who was skinning them questioned in a raised voice the person who had brought those ‘foul things’ and went to the court. Kinnari was pained by these words left the house and went to a nearby village. Basava returned back and not finding Kinnari in the house became angst. When he learned the reason for Kinnari leaving his house, Basava felt sorry and on the suggestion of his well-wishers decided to pacify the anger of Kinnari by going in a procession himself wearing a huge garland of onions and accompanied by elephants, horses and men all decorated with onions. Even the streets through which the procession passed was decked with onion. In this manner Basava conciliated Kinnari and brought him back home.

Now what lesson does the above episode offer to all those who aspire to unite the Hindus? Number one, we should not impose our views or criticize about other’s food habits, the way they dress, the way they worship, their customs and traditions. Number two, only when we show respect to their feelings and stop sermonizing them on various issues, do they reciprocate and try to emulate us; if indeed they feel that our food habits, way of dressing and worshipping are better than theirs. Today in south India, Karnataka is the only state to have a large number of vegetarians. This is due to the large Lingayat population. As a result of Basaveshwara’s teachings a large number of people belonging to various professions and castes including those ostracized from the society and meat eaters accepted Lingayatism and became vegetarians willingly.

India is a land where different religious sampradayas/paramparas (traditions) and panthas (cults) exits. There is nothing like one tradition/cult being superior to all others or all others being derived from one sampradaya/pantha.

https://karnatakahistory.blogspot.com/2019/07/basaveshwara-and-kinnari-bommayya.html

Bamakhepa

From Wikipedia, the free encyclopedia

Bamakhepa

Bamakhepa

Personal

Born

Bamacharan Chattopadhyay

1837

Atla village, Birbhum, West Bengal, India)

Died 1911

Tarapith, Birbhum, West Bengal, India)

Religion Hinduism

Nationality Indian

Philosophy Tantra

Religious career

Guru Swami kailashpati

Bamakhepa (1837–1911),(Bengali: বামাক্ষ্যাপা) born Bamacharan Chattopadhyay, popularly known as the "mad saint," was a Hindu saint, held in great reverence in Tarapith and whose shrine is also located in the vicinity of the Tara temple in Birbhum. He worshipped Maa Tara as if she was his own mother. He was born at Atla village in Rampurhat subdivision of Birbhum district.

Memorial of Sadhak Bamakhyapa

Worship

Bamakhepa, goddess Tara's ardent devotee lived near the temple and meditated in the cremation grounds. He was a contemporary of another famous Bengali saint Ramakrishna. At a young age, he left his house and came under the tutelage of a saint named Swami Makshadananda, who lived in a village name Dakshingram,in Birbhum district. Later he relocated to maluti, an old temple village on the banks of Dwarka River. He stayed in Mouliksha temple for continuing the worship of Holy Mother.

Bamakhyapa's Temple. Maluti village, Jharkhand

He perfected yoga and Tantric sadhana (worship)under the tutelage of his guru baba Kailashpati, which resulted in his becoming the spiritual head of Tarapith. People came to him seeking blessings or cures for their illness, in distress or just to meet him. He did not follow the set rules of the temple and as result was even once roughed up by the temple priests for taking food meant as offering for the deity. It is said: Tara appeared in the dream of Maharani ("Queen") of Natore - Rani Bhabani and told her to feed the saint first as he was her son. After this incident, Bamakhepa was fed first in the temple before the deity and nobody obstructed him. It is believed that Tara gave a vision to Bamakhepa in the cremation grounds in her ferocious form and then took him to her breast.

Popular culture

Beginning in 2007, a teleserial named 'Sadhak Bamakhepa' about Bamakhepa ran on television in Bengal. By late 2011, it had run for 1500 episodes

Bhagat Pipa

From Wikipedia, the free encyclopedia

Pīpā

Born 5 April 1425

Gagron, Jhalawar, Rajasthan, India

Died Unknown (~early 15th century)

Other names Raja Pipaji or King Pipaji

Occupation Ruler of Gagron

Known for 1 verse in Guru Granth Sahib.

Spouse(s) Rani Sita

Children Raja Dwarkanath

Bhagat Pipa, also known as Pratap Singh Raja Pipaji, Rao Pipa, Sardar Pipa, Sant Pipaji, Pipa Bairagi or Pipanand Acharya,[citation needed] was a Rajput King of Gagaraungarh who abdicated the throne to become a Hindu mystic poet and saint of the Bhakti movement. He was born in the Malwa region of North India (east Rajasthan) in approximately AD 1425.

Pipa's exact date of birth and death are unknown, but it is believed that he lived in the late fourteenth and early fifteenth century. Born into a warrior class and royal family, Pipa is described as an early Shaivism (Shiva) and Sakta (Durga) follower. Thereafter, he adopted Vaishnavism as a disciple of Ramananda, and later preached Nirguni (god without attributes) beliefs of life. Bhagat Pipa is considered one of the earliest influential sants of the Bhakti movement in 15th century northern India.

Life

Part of a series on

Pipa (rightmost) with other Bhagats of Sikhism, Ravidas, Kabir and Namdev.

Pipa was born into a Rajput royal family (Kshatriya varna) at Gagaron, in the present-day Jhalawar district of Rajasthan. He became the king of Gagaraungarh. Pipa worshipped the Hindu goddess Durga Bhavani and kept her idol in a temple within his palace. While Pipa was the king Gagaraungarh, he abdicated and became a 'sanyasi' and accepted Ramananda as his guru. He then joined Ramananda's Vaishnavism Bhakti, a movement with a strong monist emphasis based out of Varanasi.

According to Bhaktamal, a Bhakti movement hagiography, his wife, Sita, stayed with him before and after his abdication when he became a wandering monk. The hagiography mentions many episodes of his sannyasa life, such as one where robbers tried to steal his buffalo that provided milk to his companions. When he stumbled into the robbery in progress, he began helping the robbers and suggested that they should take the calf. The robbers were so touched that they abandoned their ways and became Pipa's disciples.

In his later life, Bhagat Pipa, as with several other disciples of Ramananda such as Kabir and Dadu Dayal, shifted his devotional worship from saguni Vishnu avatar (Dvaita, dualism) to nirguni (Advaita, monism) god, that is, from god with attributes to god without attributes.

His date of birth and death is unknown, but the traditional genealogy in Bhakti hagiography suggests he died in 1400 CE.

Key teachings and influence

Pipa taught that God is within one's own self, and that true worship is to look within and have reverence for God in each human being.

Within the body is the god, within the body is the temple,

within the body is all the Jangamas

within the body the incense, the lamps, and the food-offerings,

within the body is the puja-leaves.

After searching so many lands,

I found the nine treasures within my body,

Now there will be no further going and coming,

I swear by Rama.

— Sant Pipa, Gu dhanasari, Translated by Vaudeville

He shared same views as Guru Nanak, the founder of Sikhism, and Bhagat Pipa's hymns are included in the Guru Granth Sahib.

Bhagavaan Ji

Bhagavaan Gopinath Ji (3 July 1898 – 28 May 1968), born Gopinath Bhan, also called Bhagavaan Ji, was a mystic saint of early 20th century Kashmir in India. He has been called a jivanmukta (liberated soul) and his spiritual state has been described as Shambhavi avastha (state of Shiva).

Contemporary saints of his times have also called him an Aghoreshwar. It was sometime during 1946–1956 that he came to be called as Bhagavaan Gopinath Ji by his devotees.

Bhagavaan Gopinath Ji is called JagatGuru

As we all know Kashmir which is also called as ‘Rishwar’ (The land of saints) has produced many great saints & rishis. Among these great saints who have spread the message of love throughout the globe was Jagat Guru Bhagavaan Gopinath Ji Maharaj. The only saint who has been conferred with the title "Bhagavaan"(The God). Bhagavaanji was born in Srinagar in 1898 at Banamohalla Srinagar Kashmir (J&K) India and attained Mahasamadhi in 1968. Bhagavaanji is rightly called the saint of all times. Bhagavaanji's Ashram is situated at Kharyar (Habba Kadal) on the banks of river Vitasata (Jhelum). People from all over India and abroad used to come and have the darshan and blessings of this great saint. It was under the divine touch of this great saint suffering and problems of people were removed automatically. The divine power of Bhagavaanji was such that he offered the solution to the people who came under his lotus feet without waiting for the person to express his problems. Bhagavaanji heart was full of love. There are quite a few instances of near miracles performed by him in removing disease, postponing death, warding off clouds and also help some devotees to have a glimpse of Divine Mother (Sharika). Bhagavaan Gopinath Ji is called Jagat Guru because of his world view. To an Australian devotee he has given a message that all religious and spiritual forums of the world should put in their all efforts in order to raise the mankind from animality to Divinity.

One great instance or what can be rightly said the Miracle which was performed by Jagat Guru Bhagavaan Gopinath Ji Maharaj was during the Indo-Pak Conflict at Tiger Hills (Kargil J&K) in 1999 when the officer's & personnel of the Indian Army, Who had never heard of Bhagavaan Gopinath Ji, saw Him at the front guiding them during the operations. These Army Officers have attributed the successful capture of the Tiger Hills mainly due to the directions they received by him during the counter attack.

It was an officer of 18 Grenadiers, who first revealed how this mysterious saint of Kashmir directed the operation and how the commandos acted accordingly to his command with the result that the strategically important point (Tiger Hills) was snatched back from the clutches of the enemy. The Officer had heard about Bhagavaanji from a Kashmiri army officer, who was wearing a locket with the photograph of Shri Bhagavaanji in his neck. It was because of this back ground that he had recognized the saint with a white turban and a red "Tilaka" on his forehead. He had no doubt in his mind that this success in recapturing this formidable and strategically all important peak was made possible by this unforgettable character emerging on the scene on July3,1999.

And some devotees of him who were very close to him said that during 1962 when the Indian army was engaged in halting the onslaught of the Chinese troops, one day he left his residence and returned only the next day. His body was shivering and he had caught cold and was having the symptoms of bronchitis. When asked he replied that he had gone to Tibet border to settle scores. A few days soon thereafter there was ceasefire on the battlefront. Bhagavaanji preached the oness of all religions. His belief was to work collectively for the welfare of Mankind throughout the Globe. He had a world view of spirituality. He desired that the forces of peace, piety and righteousness world over should pool their efforts and serve humanity so that universal brotherhood prevails and the forces of dissention and division are defeated. Mayor Schundler of New Jersy proclaimed Jul 26, 1997 as Jagat Guru Bhagavaan Gopinath Ji Day when a colorful function was held there with devotion and religious fervor.

Let the Blessings of This Great Saint should bestow on all of us throughout the globe and Let the divine light of Bhagavaan Ji Guide us on every point and show the right path in order to make this world happier place to live in.

Bulleh Shah

Those who do not forget the Lord, with each breath and morsel of food, whose minds are filled with the Mantra of the Lord's Name they alone are blessed; O Nanak, they are the perfect Saints.

Once Baba Bulleh Shah was sitting on bank of river when he saw this lady selling carrots. People were coming to buy it, but when they start picking and choosing she would say "I only sell carrots in volumes there is no pick and choose". So all these people had to buy carrots in volumes/in bulk.

Then there was this beautiful man, who came to her to get carrots, but this time she herself picked the best carrots for him ! Bulleh shah was quite surprised looking at the incident so after this men had left Bulleh shah asked her how come you let only him to hand pick the carrots, in fact you picked and choose carrots for him yourself. She replied, Bulleh Shah ji, he is my husband, there is no counting/accounts between lovers.

This made Bullah Shah realize, what's the point of carrying a rosary. He put it away and asked himself, Bullah are you insane? Why are you doing counting with your beloved? Why count what Waheguru has given me ? How many times have I done simran or went to Gurudwara, or how much money did I gave for charity and then brag about the same etc ?

Make good deeds the soil, and let the Word of the Shabad be the seed; irrigate it continually with the water of Truth.

Become such a farmer, and faith will sprout. This brings knowledge of heaven and hell, you fool!

Do not think that your Husband Lord can be obtained by mere words.

You are wasting this life in the pride of wealth and the splendor of beauty. Acknowledgement: http://tuhitu.blogspot.com/

Bulleh Shah‘s real name was Abdullah Shah, was a Punjabi Muslim Sufi poet, a humanist and philosopher.

Born: 1680 Uch, Bahawalpur, Punjab, Pakistan

Died: 1757 (aged 77) Kasur, Punjab, Pakistan

Early life and background

Bulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, now in Pakistan. His ancestors had migrated from Bukhara in modern Uzbekistan.

When he was six months old, his parents relocated to Malakwal. There his father, Shah Muhammad Darwaish, was a preacher in the village mosque and a teacher. His father later got a job in Pandoke, about 50 miles southeast of Kasur. Bulleh Shah received his early schooling in Pandoke, and moved to Kasur for higher education. He also received education from Maulana Mohiyuddin. His spiritual teacher was the eminent Sufi saint, Shah Inayat Qadiri.

Little is known about Bulleh Shah’s direct ancestors, except that they were migrants from Uzbekistan. However, Bulleh Shah’s family was directly descended from the Prophet Muhammad(PBUH).

Career

A large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some “facts” about his life have been pieced together from his own writings. Other “facts” seem to have been passed down through oral traditions.

Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 – 1599), Sultan Bahu (1629 – 1691), and Shah Sharaf (1640 – 1724).

Bulleh Shah lived in the same period as the famous Sindhi Sufi poet , Shah Abdul Latif Bhatai (1689 – 1752). His lifespan also overlapped with the legendary Punjabi poet Waris Shah (1722 – 1798), of Heer Ranjha fame, and the famous Sindhi Sufi poet Abdul Wahad (1739 – 1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”). Amongst Urdu poets, Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723 – 1810) of Agra.

Poetry Style

The verse form Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Siraiki poetry used not only by the Sufis of Sindh and Punjab, but also by Sikh gurus.

Bulleh Shah’s poetry and philosophy strongly criticizes Islamic religious orthodoxy of his day.

A Beacon of Peace

Bulleh Shah’s time was marked with communal strife between Muslims and Sikhs. But in that age Baba Bulleh Shah was a beacon of hope and peace for the citizens of Punjab. While Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder of some Muslims by Sikhs. Baba Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not the answer to violence.Bulleh Shah also hailed Guru Tegh Bahadur as a ghazi (Islamic term for a religious warrior) and incurred the wrath of the fanatic muslims at the time.

Banda Singh Bairagi was a contemporary of Bulleh Shah. In retaliation for the murder of Guru Gobind Singh’s two sons by Aurangzeb, he sought revenge by killing common Muslims. Baba Bulleh Shah tried to convince Banda Singh Bairagi to renounce his campaign of revenge. Bulleh Shah told him that the same sword which fell upon Guru Gobind Singh’s sons and innocent Sikhs also fell upon innocent Muslims. Hence killing innocent Muslim was not the answer to Aurangzeb’s reign of oppression.

Humanist

Bulleh Shah’s writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four stages of Sufism: Shariat (Path), Tariqat (Observance), Haqiqat (Truth) and Marfat (Union). The simplicity with which Bulleh Shah has been able to address the complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned Sufi singers like the Waddali Brothers, Abida Parveen and Pathanay Khan, from the synthesized techno qawwali remixes of UK-based Asian artists to the rock band Junoon.

Bulleh Shah’s popularity stretches uniformly across Hindus, Sikhs and Muslims, to the point that much of the written material about this philosopher is from Hindu and Sikh authors.

Modern Renditions

In the 1990s Junoon, Asia’s biggest rock band from Pakistan, rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and Bullah Ki Jaana. In 2004, Rabbi Shergill successfully performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which became hugely popular in India and Pakistan. The 2007 Pakistani movie Khuda Kay Liye includes Bulleh Shah’s poetry in the song Bandeya Ho. A 2008 film, ‘A wednesday’, had a song, “Bulle Shah, O yaar mere” in its soundtrack. In 2009, Episode One of Pakistan’s Coke Studio Season 2 featured a collaboration between Sain Zahoor and Noori, “Aik Alif“.

Source: http://en.wikipedia.org/wiki/Bulleh_Shah

Bulleh Shah’s Poetry

– Makkeh Gaya, Gal Mukdee Naheen (Going to Makkah is not the ultimate)

– Bulleya Ki Jana Main Kaun (Bulleya to me, I am not known)

– Verhe Aa Varh Mere (Do come to me)

– Main Jana Jogi De Naal (I’m going together with Jogi)

– Aa Mil Yaar (Come my love)

– Uth Gaye Gawandon Yaar (There goes my Love!)

– Bas Karjee Hun Bas Karjee (Enough is enough, my friend)

– Tere Ishq Nachaya (Your love has made me dance)

– Ilmoun Bas Kari O-Yaar (Aik Alif) (Enough of learning, my friend!)

– Ishq De Naween Naween Bahar (Love is ever new and fresh)

– Ghoonghat Ohle Na Luk Sajna (Hide not behind the veil, my love)

– Gharyali Diyo Nikal Ni (Sack the gongman)

– Meri Bukkal De Vich Chor Ni (There is a thief in the folds of my arms.)

– Ek Nukte Wich Gal Mukdi Ae (At this one point, all talk ends.)

– Ek Nukta Yaar Parhaya Ae (I have learnt a secret)

Sadhu Bhaiya Naik

Sadhu Bhaiya Naik alias Sadashiv Rao Naik was an ardent devotee of Shirdi Sai Baba. He was dealing in grocery articles and was also attending to his landed property at Harda, Madhya Pradesh. Sadhu Bhaiya Naik had three sons. The eldest was Ananda Rao, Lakshmanrao alias Balasaheb Naik and Shankar Rao.

He had love and devotion for saints and holy men. When he had occasion to visit saint Gondavalekar Maharaj, the latter told him that some evil spirit was ruling over him and that he should go to Ganagapur for getting rid of same. According to those orders of Shri Gondavalekar Maharaj, Shri Sadashivrao Naik went to Ganagapur and got rid of the influence of the evil spirit.

Shri Sadashiv Rao Naik had close contact with Shri Sai Baba from 1914. Before that also he was often visiting Shirdi for the darshan of Shri Sai Baba.

Once Shama alias Shri.Madhavrao Deshpande, happened to come to Harda when the mother of Shri Naik complained to Shri.Shama that Shri Naik was a man with a family, If he went to Shirdi very often, how would he be able to take care of his family? Hearing this complaint from the mother of Shri Naik, Shama said to Shri Naik, "Do not give your mother any cause for complaint. Henceforth do not come to Shirdi unless you are called by Shri Baba".

As Shama was very close to Shri Baba, Shri Naik considered Shama's words as the order of Shri Sai Baba Himself and stopped going to Shirdi. When Shri Sai Baba knew about it He said, "Due to Shama's orders Shri Naik would not come. So ask Shri Parulkar to bring Shri Naik along with him". So a letter from Shri Sai Baba was sent to Shri Naik and he went to Shirdi in 1914 along with his two sons. Shri Balasaheb had the darshan of Shri Baba in this way when he was only about seven years of age. Shri Parulkar and Shri Sadashivrao used to sit with Shri Sai Baba for hours together smoking Chilim. Shri Balasaheb and his brother got at that time prasad and Udi directly from the hands of Shri Sai Baba.

Immediately in the next, year, that is in 1915, Shri Balasaheb got an opportunity to visit Shirdi along with his father. At that time they stayed at Shirdi for about 10 days. This time also they got opportunity to take darshan of Shri Sai Baba from close quarters, when he used to go to Chavdi along with his brother, Radhakrishnamai used to apply sandalwood paste on their forehead. The thread ceremony of Shri Balasaheb was attended at Harda by Shri Dixit, Shri Deshpande and Shri Tatya Kote Patil. At that time Shri Baba had sent to him rupees five and Savitribhajanmala.

At the time of Dasnavami in 1915 Shri Baba sent His big photo to Harda to Shri Naik, along with Shr| Balakram and Muktaram. This was the photograph that was kept in Dixit Wada.; it reached him on 8th February 1915 on a Thursday (Dasnavami). Baba also sent a letter saying "Through this photo I have come to your home. Without My permission don’t come to Shirdi again”.

Baba sent this Portrait to Sadhu Bhaiya on 8th February 1915

Rudrabhishek and Puja were performed and He was placed upon a sinhasan and Anna Daan was done. Then Muktaram climbed on the roof to hoist a flag. He was precariously perched on the roof and the flag was hoisted three fourth of the height when his arm ached terribly. Simultaneously Baba asked a bhakta seated near Him to massage His arm and said, "Allah Mallik Sadhu Bhaiya Garebon ka wali hai. Allah se bada kyon hein (Allah Mallik is the savior of the poor. Who is greater than Allah?)". At that very moment, the pain in Muktaram's arm also disappeared and he was able to comfortably complete the task.

The flag thus was hoisted. Everyone was joyous as Muktaram was safe. Baba looked after him at all times. Once there was an epidemic of plague in Harda. Everyone fled deserting the village. At that time, Sadhu Bhaiya had gone to his ancestral village, Brahmingaon, about 7 miles away, leaving his father with Baba's photograph in Harda. Sadhu Bhaiya wrote to Baba asking him about the photograph and the plague. Baba told him to perform puja to the photograph daily and go back to Harda and send his father to Shirdi. A few days later, two dead rats were found near the photograph. Sadhu immediately wrote to Baba and consulted Him. Baba in his characteristic way said, "Allah Mallik was there and there is nothing to fear." Sadhu Bhaiya stayed on in that house and was safe.

Sadhu Bhaiya took samadhi in 1937. As a close Sai devotee, the photo of Shri Sadashivrao Naik is hung in the Samadhi Mandir at Shirdi along with Shri Baba's other devotees.

Shri Balasaheb Naik was born at Harda, Madhya Pradesh on 14th January 1907. Shri Balasaheb remembers very well that he had visited Shirdi with his father in 1914 and 1915.

Shri Balasaheb had his primary education at Harda. He also attended the middle school there. In 1927, he came to Indore at the house of his sister for higher education and passed his Matriculation examination at Indore. He studied further upto Inter Arts at Indore. Shri Balasaheb served in the High Court at Indore and retired from there. He is now drawing a pension. He is now working in his own firm known as "Malwa Trading Syndicate". He is also having an agency of Camel Ink. His son is helping his father in this business. Shri Balasaheb Naik is also giving free Homeopathic medicines to poor people. He is taking keen interest in all the social and religious activities conducted at Indore.

Shri Balasaheb Naik was married in 1943 and the name of his wife was Malatibai. They led a married life for full thirty five years and Mrs. Malatibai left for heavenly abode in 1978. Shri Balasaheb has two sons and a daughter. The names of his sons are Vishwanath (30) and Dhananjaya (25). The Name of his daughter is Vanitha. She is aged 30. His daughter-in law is named Girija and she is having two children.

The photograph sent by Baba was in Brahmingaon unattended. One day Lakshmanrao alias Balasaheb Naik got a vivid dream in which Baba said "I came to your home through this photograph, and you have discarded Me. If you don't come and free me within two days my leg will be eaten away". Lakshmanrao was shocked at this dream, as he could not understand it. He went to the court as usual but was restless the whole day and could not do a lot of work.

Lakshmanrao Naik

That night he had the same dream. In which Baba said "you have not heeded my warning, if you don't come and set me free, my leg will be eaten away by termites (white ants)'. This dream terrified Lakshmanrao. The very next day he went to court and applied for leave. Hastily he went to the house in Brahmingaon. When he opened the door he was shocked to see that termites had eaten the wooden frame, and had just invaded the photograph below Baba’s big toe.

Lakshmanrao at once took down the photograph and cleaned it. Then he took the photograph to his home in Indore. There he got it re-cleaned and re-framed and kept it in his home. Daily Puja was performed. Now Baba in that photograph is being tended to with tender loving care by Vanitha (Laxman's daughter).

Today this photo has been kept for darshan at the house of Shri Balasaheb Naik at Rajendranagar, Indore and many Sai devotees who know about it take darshan regularly.

(Source: Shri Sai Leela Magazine July 1982 & Ambrosia in Shirdi by Sai Bhakta Vinny Chitluri, Photo Courtesy: Shri.Nagaraj Anvekar, Bangalore)

Bansuria Baba

There have been many saints, sages and maharishis on the holy land of India, who have served the society and the nation while worshiping God. One of such saints was Bansuria Baba, who glorified God and worked as a lighthouse in the freedom struggle.

People of all castes and classes participated openly in the freedom struggle of 1857 AD. Due to Dalhousie's imperialist policy, Jhansi, Satara, Awadh and Delhi were all against the company rule. Nana Saheb and Tatya Tope together planned a revolution in Bithoor. The message of revolution was also spread secretly in every village. The saints and saints also contributed significantly in spreading the message of revolution.

The revolution was secretly propagated in Bihar. The revolution was planned under the leadership of Pir Ali and its secret meetings were held in Danapur. On behalf of Babu Kunwar Singh of Jagdishpur, Harekrishna Singh and Dal Bhanaj Singh used to spread the wave of revolution among the soldiers of Danapur Cantonment of Bihar.

In India at the time of crisis, saints have sacrificed their all for the salvation of the country. He has also conducted the movement at some places and raised the sword when needed.

In the Treta Yuga, when King Ravana of Lanka had destroyed the Aryan civilization and culture, then Maharishi Vasistha and Agastya prepared Lord Rama for armed struggle against him. Rama defeated Ravana with the help of his brother Lakshmana and the Vanar Sena and waved the flag of Aryan culture in the south. Similarly, in Dwapar era, Vidur Maharaj had secretly helped the Pandavas in the Kaurava-Pandava war. Sadhus and saints always support justice and religion.

Bankim Chandra Chattopadhyay has written in his famous book 'Anand Math' that the ascetics have contributed immensely in destroying the English Empire. He conceived the national awakening in the general public.

The land of Bhojpur is considered the sacred land of India. Maharishi Vishwamitra taught Rama and Lakshmana with weapons in their Siddhashram here, so that they could destroy the demons. The expelled son of an ordinary jagirdar of this land, Farid Khan (Sher Shah) defeated Mughal emperor Humayun and established the rule of Sur dynasty. What we mean to say is that many such gems have been born on the land of Bhojpur, who have rendered valuable service to Mother India in one form or the other.

Babukunvarsingh and Amar Singh led the revolutionaries of Bihar during the first freedom struggle. Bansuria Baba gave him inspiration for this. It is said that in those days, there lived a saint in the jungles of Jagdishpur, on whose banshee the sound of all beings was enchanted. It seemed as if Lord Krishna himself was reciting his Murali tune to the people of Bhojpur in his form. Just as Krishna inspired Arjuna to fight against the tyrannical Kauravas, Bansuria Baba also inspired the people of Bhojpur to fight against the tyrannical rule of the company. On Baba's call, the public agreed to give up everything. Baba used to say "Son keep your forehead right. The body will work automatically." This meant help your leader. Everything else will go well on its own. End the tyrannical rule of the company while under discipline.

Babu Kunwar Singh and Amar Singh got inspiration from Baba. He made his plans, for which Baba would always bless. There is also written evidence that he once told Kunwar Singh that your name will be immortalized in Indian history not because of your dynasty, but because of your services.

Thousands of Bhojpuri youth started working without pay in Kunwar Singh's army due to Baba's inspiration. He used to instill a sense of hatred in public by calling the British as heretics. Baba's heart was filled with national sentiment. He was desirous of ending the English state in every way. Baba himself did not take up arms, but inspired others for this.

Baba used to roam from place to place propagating the messages of revolution. His method of propaganda was very simple and attractive.

Where was Baba born? Who were his parents. We do not receive any information in this regard. Actually great saints do not have any one place. There is a saying in Bhojpuri that 'Ramta Jogi flows water' is the importance.

Some scholars believe that Baba Chambay was a lean-to-middle age saint. He used to drink ganja and spoke always. Used to eat milk and fruits and lived outside the village.

After the death of Kunwar Singh, Amar Singh took up the task of governance and continued the struggle against the British. Even then Baba used to inspire Amar Singh. Due to his blessings and blessings, Amar Singh survived many times narrowly from the hands of enemies.

When Baba came to know that Babu Kunwar Singh's nephews Ripubhanjan Singh and Guman Bhanjan Singh had met the British, he was very sad. Ripubhanjan Singh used to inform the British about all the plans of Babu Kunwar Singh. He used to distinguish the revolutionaries from the British and transport them to the British army. Not only this, by explaining the rebels, removing them from the revolution, apologizing to the British, provoking the people in favor of the British was the main task of Ripubhanjan Singh.

Baba was fiercely angry with these works of Ripubhanjan Singh. Therefore, he had cursed that both Ripubhanjan Singh's wealth and fame will be destroyed.

Dr. Bharat Mishra, after discussing with the people of Jagdishpur, concluded about Baba that a monk had very good contact with Babu Kunwar Singh. Unfortunately, it is not a relic of the monk. There is a need for scholars to do special research on them. Today our country needs a saint like Bansuria Baba, who can work for the integrity and national unity of the country. Our main goal should be that all Indians should be united in one thread.

Saint Birbhan

Birbhan is the founder of Satnami Sect of Hinduism in Bijesar,village near Narnaul, Haryana in 1543 CE.This sect is mainly comprised of Chamars of Northern region associating with some sweepers,carpenters,goldsmiths etc.During the rule of Mughal Aurangzeb, there was resentment among Hindus for revival of Jaziya and destruction of temples. The revolt triggered when a Mughal soldier killed a Satnami. The Satnamis killed the soldier in revenge and in turn Mughal soldiers were sent to teach them a lesson. Some 5,000 Satnamis stood up in arms and routed the Mughal troops in the town, drove away the Mughal administrators and set up their own administration under their leader Birbhan.The rebellion was crushed when Aurangzeb under the leadership of Nawab of Narnaul,Taherbeg sent 10,000 troops with artillery to crush the Satnamis. In the sort of a large battle, 2000 Satnamis were slained along with Birbhan.Then remaining Satnamis fled in all directions and especially towards the jungles of Chattisgarh.

Birbhan was a contemporary of Dadu. He was born near Narnaul in Punjab in 1543 and founded the famous sect of Sadhus or Satnamis. Birbhan was a monotheist and descri­bed God by the name of Satnam or Truth. Birbhan did not believe in caste and other distinctions and was opposed to idol worship.

He insisted on meditation and virtuous life with a view to attain ultimate absorption with God. Birbhan insisted on his followers to abstain from intoxicants and animal food as well as unnecessary accumulation of wealth. The sect founded by Birbhan is known as Satnamis and their religious granth is known as Pothi, which is revered like the Granth of the Sikhs.

In addition to the above saints and reformers a number of other saints and reformers also tried to bring about religious synthe­sis and to reconcile the ideas of Islam and Hinduism. It is not possible to make a mention of the ideas of all these saints within the limited space at our disposal. However, the prominent amongst them included Lal Das of Alwar; Bawa Lal of Malwa, Dliarnidas of Chapra, Jagjivandas of Barabanki district, Charandas of Rajputna, Ramcharan of Shahpur, and numerous others.

Bhima Bhoi

Ganapati Panda

Personal

Born 1850, Baisakh Purnima

 near by kenjriapali Subarnapur (previously Rairakhol, Sambalpur), Odisha, India

Died 1895, Siva Chaturdasi

Shashanka chamber Subarnapur, Odisha, India

Religion Satya Mahima Dharma

Nationality Indian

Spouse Annapurna

Children Labanyabati (daughter)

Kapileshwar (son)

Notable work(s) Stuti Chintamoni

Brahma Nirupana Gita

Nirveda Sadha

Senior posting

Teacher Guru Mahima Swamy

Bhima Bhoi (1850–1895) was a saint, poet and philosopher from the state of Odisha in India. Bhima Bhoi was a bhakta (Odia: devotee) of Mahima Swamy (commonly referred to as Mahima Gosain and whose birth name is said to have been Mukunda Das). From Mahima Swamy, Bhima Bhoi would receive initiation into Mahima Dharma, an Indian religious tradition that challenged the authority of caste Hinduism on its own terms.

Early life

Bhima Bhoi was born in Jatesingha in 1850, though various sources have cited different years as well as different places of birth. Bhima Bhoi's family belonged to the Khond tribe. Bhoi's family was not well off and by most accounts his early life was not a happy one. His father died when he was quite young. His mother remarried and had children with her new husband soon after.

Notable works

Bhima Bhoi was a great poet, composer and singer. Humanity and liberation of the world were the central theme of his poetic creations. His assertion "mo jeevana pachhe narke padithau, jagata uddhara heu" (let my life remain inglorious, let the world achieve salvation) showcases his dedication to the upliftment of the societally deprived while being a clear reflection of socio-economic conditions in the State, during his lifetime. While a few Odia scholars have studied the life and poetry of Bhima Bhoi, research chairs have recently been established at Kalinga Institute of Social Sciences - Deemed to be University (in April 2018) and Gangadhar Meher University in 2019, to research the impact of Bhima Bhoi's life and philosophy in Odisha.(Wikipedia)

Baba Lal Das

From Wikipedia, the free encyclopedia

Baba Lal Das was the former court appointed chief priest of the Ram lalla idols inside the Babri Masjid of the Ayodhya dispute in India.He was considered a star witness in the Babri Masjid demolition case and a vocal opponent of the Vishva Hindu Parishad campaign to build a temple at the Ram Janmabhoomi site.

He lost his life on 16 November 1993 over a land dispute.

Early life and career

Baba Lal Das was born in Shringrishi village close to Ayodhya, Uttar Pradesh. After completing his religious schooling in Raghunathpur, Jammu and Kashmir, he became a priest at a temple in Mehsana, Gujarat.

After returning to Ayodhya, he joined the Communist Party of India (Marxist) and served as a secretary in the local unit.

Death

On 16 November 1993, Baba Lal Das was shot dead in the middle of the night in Ranipur Chattar village, 20 km from Ayodhya. The CBI took over the investigation of the case in 1994 and charge sheeted two people for murder over a four year old personal land dispute.

Bhakta Bhagu

BHAKTA BHAGU

Bhagu was a female Varkari Saint and a great poet. Though she belonged to the Mahar caste, she got good knowledge in penning bhakti poems on Lord Vittal, a form of Lord Krishna. She was born in a village in Maharashtra, in a lower caste, to a pious Hindu couple. Her father was a potter, and he earned his income by making and selling clay pots. With the meagre income of her father, the family lived happily.

She was married at her young age, but soon her husband had sent her to her home town, due to the unlimited bhakti shown by her on Lord Vittal. But young Bhagu, didn’t get upset, but she left her home, and joined in a troupe who were on their way to Pandharpur. As soon as she reached the temple of Pandharpur, she felt very happy, and began to sing melodious songs on Lord Vittal. After knowing about her selfless devotion on Lord Vittal, the temple authorities have provided her a shelter and also asked her to make flower garlands for the Lord. She happily accepted the offer, and began to stay in the hut and also done the divine service of making flower garlands.

In order to test her bhakti, one day, Lord Vittal had appeared in the form of a small boy, and gave a golden necklace to her, and disappeared from that place. Bhagu was surprised with the act of the small boy, and she went to the temple priest and offered the necklace to him, in order to adorn it to Lord Vittal. At that time, one of the jewels of Lord Vittal was went missing, and when the temple priest saw the necklace in the hands of Bhagu, he realised that the necklace is belonged to Lord Vittal, and mistakenly he thought that the ornament was stolen by her, and he tied her in the pillar of the temple, and reported to the king of Pandharpur about the theft.

The king went inside the temple, and he decided to hang her, without getting any explanation from her side. When the hang man hanged her in a rope, suddenly Lord Vittal appeared in that place, and he began to lift Bhagu in his hands, he saved her life, and gave his divine vision to everybody in the temple. The Lord had narrated the entire incident to everybody in the temple with his sweet voice, and disappeared from that place. The king had realized his mistake, and asked Ma Bhagu to apologise him, and he provided a proper house and also provided all sorts of facilities to her. She lived her life by keeping the divine thoughts of Lord Vittal in her mind, and after her death, she has attained the lotus feet of Lord Vittal.

“JAI SRI VITTAL MAHAPRABHU KI JAI”

BY R.HARISHANKAR

Bhagat Baba Kalu

From Wikipedia, the free encyclopedia

Bhagat Baba Kalu Ji Panchhat

Baba Kalu is a local Saint revered by the people of the Hoshiarpur and Phagwara areas of the Punjab, India.

History

Baba Kalu was born in Barial, a village in Hoshiarpur during medieval times. He spent his final days in the village of Panch Nangal near the village Khushalpur in Hoshiarpur where his wooden sandals are still kept.

The main shrine of Baba Kalu is in Panshta (also known as Panchhat).

Baba Kalu was of the Manauti surname and had two sons: Ganesha and Mehesha. The latter left issue who are styled Bawas and live in the villages of Panshta, Barial, Panch Nangal, Khutiar and Kahnpur. He also had 4 disciples: Lachhmi Chand, Sri Chand, Megh Chand and Tara Chand from whose descendants a priest is elected.

The shrine in Panshta hosts the annual Baisakhi Mela. A representative of the shrine travels to the villages that attend the Mela to gather contributions. People from many villages attend the Mela including people from the adjoining villages of Narur and Jalwehra as well as people from Lakhpur and Sahni.

Budhu Bhagat

Full Name Budhu Bhagat

Birth February 17 , 1792 A.D.

Birth place Ranchi , Jharkhand

Citizenship Indian

The fame Revolutionary

protest Larka movement

Other information Budhu Bhagat trained his squad for guerrilla warfare . The British government announced a reward of one thousand rupees for capturing them .

Budhu Bhagat or 'Budu Bhagat' ( English : Budhu Bhagat , born - 17 February , 1792 AD, Ranchi , Jharkhand ; died - 13 February , 1832 AD) is known as a famous revolutionary in Indian history . Their fight was against the atrocities and injustice being done by the British , zamindars and moneylenders.

Birth

Budhu Bhagat was born on February 17, 1792 AD in a village called Silagai in Ranchi district in today's Jharkhand state . He is said to have possessed divine powers, as a symbol of which he always carried an ax with him.

Childhood

Generally, 1857 is considered the first summer of the freedom struggle . But before this, Veer Budhu Bhagat had not only conceived the revolution, but also with his courage and leadership, in 1832, he started the historical movement called "Larka Rebellion". Vandalism was at its peak during the British rule in the tribal areas of Chota Nagpur . The Mundas had already waged a fierce rebellion against the landlords, moneylenders. Oraon also adopted rebel attitude. Budhu Bhagat had been witnessing the brutality of landlords and the English army since childhood. They had seen how the landlords used to take away the forced harvest. The stove could not burn for many days in the homes of poor villagers. Boy Budhu Bhagat Silagai's Cuckoo RiverUsed to sit for hours on the banks of the British and think of the landlords.

Rebellion

Sitting for hours alone, sword and Dnus- arrow due to good on people mistook the angel Budhu. Hearing the great things of the brilliant young man Budhu, the tribals started considering him as their savior. Budhu now had enough mass support for the rebellion. He called for rebellion against injustice. Thousands of hands stood up with arrows, bows, swords, axes. Hundreds of villagers held captive by Captain Impe were liberated by fighting the rebels. Budhu trained his squad for guerrilla warfare . Taking advantage of dense forests and inaccessible hills, he defeated the English army several times. To catch Budhu British government for a thousand bucks had announced a cash reward.

Struggle with the british

The British government and the zamindars were shaken by the armed rebellion of thousands of people. Captain Impe was entrusted with the task of capturing Budhu Bhagat. Six company of the fiftieth native infantry of Benares and a large contingent of cavalry were sent into the forest. Thousands of villagers were arrested from Tiku and surrounding villages. Budhu's squad freed the prisoners in the valley itself. Captain was overwhelmed by a severe defeat.

MartyrdomOn February 13 , 1832, Budhu and his companions surrounded Captain Impega in Silagai village. Budhu wanted to surrender so that innocent villagers would not be killed in the indiscriminate firing from the British. But the devotees of Budhu circled and surrounded them. After the warning, the captain ordered to shoot. Indiscriminate firing started. The area trembled with the screams of old, children, women and youth. About 300 villagers were killed in that bloody orgy. Mass rebellion against injustice was forcibly silenced on the strength of arms. Budhu Bhagat and his sons 'Haldhar' and 'Girdhar' also became martyrs, taking on the British.

BABA GAJJAN SHAH JI

 (Falound Kalan)India / Punjab / Maler Kotla / Falound Kalan / Ludhiana - Malerkotla ( State Highway 11 )

interesting place, religious organisation

Dhan dhan baba gajjan shah ji

In 1804 Maharaj Ranjit Singh crossed Satluj to settle the dispute between Patiala and Jind Rayaist over the ownership of DULADDI village (near Nabha)and he had spent three/ four days on present Raikot road near Malerkotla. The Nawab of Malerkotla was ordered to provide fooder to Elephants and horses and food to Maharaja's army. Tne Nawab was poor as the Rayaist was very small having only 168 villages. He could not carry out Mahraja's bid, hence , he was asked to stand on a platform keeping his hands up.One of his Wazirs went to Dhanula where Baba Gajjan Shah ji was putting up and narrated this story of punishment to Baba ji. Gajnesh wali came to Maharaj's camp and scolded him " O one-eyed man why are you putting this man in to trouble"? Maharaj Ranjit Singh ordered the release of Nawab and asked him to give some land to "FAKIR" Gajjan Shah. Then the land in Falound Kalan, Falound Khurd,Bhogiwal and Balewal was given by the Nawab. The record is available at Baba ji's Samadh if someone wants to read or see it, he is welcome.Maharaj Ranjit Singh used to offer his "Gaddi" to Baba ji , then Baba ji's "MOHALLA" was placed on the Gaddi. Both Maharaja and Baba ji used to sit on floor. All is written in the Granth containing the details on baba ji's life. One must read that Granth written by Baba Parmatam nanad.

MALER-- was the name given by Afghan Pathans in 1466 and KOTLA was built(now Rehamatgarh)in 1650 by the Ist NAWAB and kotla was cantonment of the Nawab which is present there even today.Malerkotla had 22 Nawabs and last was IFTIKHAR ALI KHAN. The Area of Malerkotla riyasat was 163 Sq.Miles, its population was 88,109 in 1941. Malerkotla rank was 10th among the states of Punjab. No person was hanged by the Nawab,

FLOUND-- This name came from the foundries that used to melt iron (Folad- Loha) for the state of Malerkotla.There was a big mound nearer to Chupka village in the administrative land of Falound khurd that could have testified to this fact.Though it is a small riyasat, but its history is awe- inspiring.

This following portion is written by Sh.Maninder singh:

BABA GAJJAN SHAH 's VILLAGE" IS FALOUND KALAN".BABA GAJJAN SHAH JI 's FAIR IN EVERY YEAR on13 th JAN.THIS PLACE IS VERY PEACEFUL.THIS IS BEAUTIFUL & CLEAN PLACE.IF YOU GET CHANCE YOU SHOULD SEE THIS PLACE.IF YOU GO THROUGH YOUR TRUE HEART YOU CAN GET WHAT EVER YOU WANT.THAT IS MY LIFE'S EXPERIENCE. I' VE HAPPY LIFE.AND I AM SATISFIED FROM MY LIFE.

I AM LUCKY,BECAUSE THIS IS MY BIRTH PLACE(FALOUND KHURD)ALSO.

THIS PLACE HAS ONE BEAUTIFUL TEMPLE.AND ONE BEAUTIFUL GATE IN MEMORY OF " BABA GAJJAN SHAH JI".

BABA GAJJAN SHAH JI BIRTH ..-----------------------.1791 BIKRMI SAMMAT

BABA GAJJAN SHAH JI FATHER'S NAME..---------.BASHAWA SiNGH Arror

BIRTH LOCATIOAN ...---------------------------------- Mahipur village near New Air port DELHI

BABA JI MARRIED IN ..---- ---.1861 BIKRMI SAMMAT

BABA JI WIFE' S NAME...MAI BEGAN JI D/O SHAMU SINGH VILlAGE.SANGHWA(JAKHAL)

BABA JI TEMPLE BUILT.....1864 BIKRMI SAMMAT

FIRST FAIR IN ....13 JAN 1884 BIKRMI SAMMAT

JOTI JOT ...1896 BIKRMI SAMMAT

SATNAM WAHEGURU

GATE (BUILD IN JAN,2002) IS IN "BHOGIWAL" VILLAGE ON THE LUDHIANA- MALERKOTLA ROAD. IF YOU GO THROUGH THE GATE YOU WILL REACH(AFTER 2 MILES) THE VILLAGE "FALOUND KALAN".AND THE TEMPLE LOCATED ON THE NORTH SIDE OUTSIDE OF THE VILLAGE ON ROAD(ON YOUR RIGHT HAND SIDE) GONIG TOWARDS SOHIAN

MANINDER SINGH GILL S/O SH.MEHAR SINGH GILL

VILLAGE----------- FALOUND KHURD PINCODE-148023

01675--- 93177-79377

MAIN IS JAGAH DE BINA KUCH V NAHI KUCH V NAHI TUSI HI HO BABA JI BEANT BEPARWAH ,BEANT BEPARWAH ,BEANT BEPARWAH ,BEANT BEPARWAH ,BEANT BEPARWAH ,BEANT BEPARWAH

This land donation certificate was given by The Nawab of Raikot to Baba Gajjan Shah ji

Falaund Kalan is a village in Sangrur in Punjab, India.History

The village name came from the foundries that were used to melt iron (folad) for the state of Malerkotla. A large mound near the Chupka village in the administrative land of Falaund Khurd offers evidence of that; the area was once called Banger, as its dialect was different from central Punjab.

Ahmed Shah Abdali fought a historical war with Sikhs at nearby Rohira in which more than twenty-thousand men were killed and a large number were injured; this battle was significant in the history of Malerkotla Rayiast.

During the Partition of India in 1947, those men who had crossed the boundary into Falaund Kalan were not harmed; the Nawab of Malerkotla, Sher Khan opposed the killing of the younger sons of the 10th master Sri Guru Gobind Singh at Sirhind. This is known as Ha Da Nahra ("Voice against oppression.") The Sikhs felt that Sri Guru Gobind Singh had pardoned the Nawab. In lieu of this, Malerkotla was not displaced. Many people and animals entered the city for protection during Partition.

In 2015, Mr. Bal Anand, IFS, from Falaund Kalan, instituted a prize consisting of Rs 11,000 and a citation for a renowned author in the memory of his grandfather Baba Paramatma Nand, an Ayurveda wizard who had written the life history of Baba Gajjan Shah.

Location

Falound Kalan is located on the Ludhiana-Malerkotla Road four kilometers away from Rohira.

Lohri festival

In 1884 Samat started the Lohri festival celebration, where the Sadhus used to assemble in large numbers; the scholars of Sanskrit who had contributed to Ayurvedic medicine were honored by Baba Ji. This tradition was made compulsory by Baba Ji followers known as Mahant.

The rural sports organized by Young Farmers Club was started in 1951 by Master Ram Swarup; the events of kabbadi, football, volleyball, wrestling and tug-of-war are included. Local artists sing religious and historical songs.

Villagers

A majority of the villagers served in the Indian Army; the village's population is educated and produced administrators such as Shri Bachitter Singh I.R.S .(retired), Shri Jagtar Singh P.C.S., and various educators and men ranging from Indian Foreign Services to the Indian Postal department.

Some younger inhabitants emigrated to the United States, Canada, Australia, New Zealand, Europe and the Gulf nations. Many return to their native village for the Lohri festival where they pay homage to the forefathers and fulfill the vow, "The person who visits Falound for three days together on Lohri will go to Heaven." This legacy was ordained by Guru Gajjan Shah.

Bhikku Jagdish Kashyap

January 28th, 1976 death

Bhikkhu Jagdish Kashyap was born in 1908 in Ranchi, Bihar (now Jharkhand), India. His birth name was Jagdish Narain, and the name Kashyap was given to him at his bhikkhu ordination in 1933.MA in Sanskrit from Banares Hindu University in 1932. After finishing his MA in Sanskrit from Banares Hindu University in 1932, Bhikkhu Kashyap, desiring to doctoral work in Buddhist philosophy, was advised to study Pāli, and so resolved to go to Sri Lanka. On return to Sarnath, India, he worked for Benares Hindu University to offer courses in Pāli - even occasionally walking the 22 mile journey into Varanasi from Sarnat to officials to start these courses and even taught them from free. During this time Bhikkhu Kashyap took on a young English monk as a student who Later became popular as Sangharakshita and went on to found the Western Buddhist Order (Trailokya Boudh Maha Sangha) in 1968.

Kashyap had confided in Sangharakshita who has been quoted.“As he had already confided to me, he was there very much on sufferance. Dominated as it was by orthodox brahmins, the University had not wanted to have a Professor of Pali and Buddhist Philosophy at all, and Kashyap-ji’s appointment had been due to the insistence of the multimillionaire philanthropist Jugal Kishore Birla, a benefactor whose wishes the University could not afford to ignore. But though the University had been forced to appoint a Professor of Pali and Buddhist Philosophy it was not obliged to supply him with pupils. In fact it made it as difficult as possible for him to get any. Under University regulations, no one could take Pali without also taking Sanskrit. In other words Pali and Buddhist Philosophy were actively not allowed to become alternatives to Sanskrit and Hindu Philosophy. One could take Sanskrit and Pali, or only Sanskrit, but under no circumstances could one take only Pali. So effectively did these tactics limit the number of Kashyap-ji’s students that he never had more than three or four, sometimes none at all. For someone as devoted to his subject as he was this was a bitter disappointment. He had accepted the professorship only because he hoped it would enable him to make some contribution to the advancement of Buddhist studies and thus, indirectly, to the cause of Buddhism; but as it became more obvious every year that Pali and Buddhist Philosophy were unwelcome guests at the Benares Hindu University, he had come to the conclusion that he was wasting his time there and he was now thinking of resigning.

”He spent his life translating works from Pali, involved in Ambedkarite movements and spreading the Dhamma to Dalits in Rajasthan and Uttar Pradesh.

http://drambedkarbooks.com/2015/01/28/28th-january-in-dalit-history-first-ever-infanticide-prohibition-home-of-india-was-started-by-savitribai-phule/

28 January 1976: Death of Bhante Jagdish Kashyap

Bhikkhu Jagdish Kashyap was born in 1908 in Ranchi, Bihar (now Jharkhand), India. His birth name was Jagdish Narain, and the name Kashyap was given to him at his bhikkhu ordination in 1933.

He had done his BA from Patna College in 1929; MA in Philosophy from Banares Hindu University in 1931 and MA in Sanskrit from Banares Hindu University in 1932. After finishing his MA, Bhikkhu Kashyap, desiring to doctoral work in Buddhist philosophy, was advised to study Pāli, and so resolved to go to Sri Lanka, to his parents’ dismay. They relented in 1933 and he joined the Vidyalankara Pirivena (now the University of Kelaniya). He was ordained by Venerable L. Dhammananda Nayaka Mahathero. During his time at the Vidyalankara Pirivena he translated the Digha Nikāya into Hindi.

In 1936 in Sri Lanka he spent time in a forest hermitage to practice meditation. Towards the end of 1936 he returned to India and in 1937 settled at Sarnath where he was involved in scholarly and translating work, principally of the Pāli Canon into Hindi. In Sarnath he became associated with the Mahabodhi Society and was soon helping with the institutional organisation and social services. He became the headmaster of a new high school founded by the Mahabodhi Society. While in Sarnath he also worked for Benares Hindu University to offer courses in Pāli – even occasionally walking the 22 mile journey into Varanasi from Sarnath. This was because he persuaded officials to start these courses and even taught them from free.

During this time Bhikkhu Kashyap took on a young English monk as a live-in student for about nine months. Later on the monk became popular as Sangharakshita who went on to found the Western Buddhist Order (Trailokya Boudh Maha Sangha) in 1968.

Sangharakshita’s version of the Benares university job, as he understood from Kashyap:

“As he had already confided to me, he was there very much on sufferance. Dominated as it was by orthodox brahmins, the University had not wanted to have a Professor of Pali and Buddhist Philosophy at all, and Kashyap-ji’s appointment had been due to the insistence of the multimillionaire philanthropist Jugal Kishore Birla, a benefactor whose wishes the University could not afford to ignore. But though the University had been forced to appoint a Professor of Pali and Buddhist Philosophy it was not obliged to supply him with pupils. In fact it made it as difficult as possible for him to get any. Under University regulations, no one could take Pali without also taking Sanskrit. In other words Pali and Buddhist Philosophy were not allowed to become alternatives to Sanskrit and Hindu Philosophy. One could take Sanskrit and Pali, or only Sanskrit, but under no circumstances could one take only Pali. So effectively did these tactics limit the number of Kashyap-ji’s students that he never had more than three or four, sometimes none at all. For someone as devoted to his subject as he was this was a bitter disappointment. He had accepted the professorship only because he hoped it would enable him to make some contribution to the advancement of Buddhist studies and thus, indirectly, to the cause of Buddhism; but as it became more obvious every year that Pali and Buddhist Philosophy were unwelcome guests at the Benares Hindu University, he had come to the conclusion that he was wasting his time there and he was now thinking of resigning.

In 1949 he toured his ancestral homeland, the ancient province of Magadha, which was also the centre of ancient Buddhism. For the first time in many centuries the villages in Magadha saw a yellow robed bhikkhu, and were pleasantly surprised to find that he spoke their local dialect Magadhi. The locals had long forgotten their own history and Bhikkhu Kashyap was able to furnish many details. The very name of the state of Bihar comes from presence of so many Buddhist viharas in the past. He was able to point out the true identity of the images of Buddhas and Bodhisattvas which were being worshipped as Hindu gods or local deities. Villages such as Sari-chak, near Nalanda, had previously had an association with the Buddha’s chief disciple Sariputta. Finally he was able, by quoting passages from the Pāli texts, to demonstrate that Magadhi is still closely related to the Magadhi dialect.

After this visit Bhikkhu Kashyap offered to teach Pāli at Gaya College and at Nalanda College in Bihar-Sharif. Later, when the Bihar state government decided to start an institute for Pāli studies at Nalanda, he was the obvious choice to head the project. In 1951 the institute became the Nava Nalanda Mahavihara. In 1956 was the 2500th anniversary of the parinibbana of the Buddha, celebrated by the Indian government as the Buddha Jayanti. As part of the celebrations, Bhikkhu Kashyap’s work of bringing out a Devanagari edition of the Pāli Canon was accepted as an official project, and was jointly sponsored by the governments of Bihar and India. The first volume appeared in 1956 on the occasion of the Buddha Jayanti, and the rest followed over five years – guided to completion with enormous effort and marathon labour by Bhikkhu Kashyap.

During the Buddha Jayanti project Bhikkhu Kashyap returned to Varanasi and in 1959 was asked to become the first Professor of Pāli and Buddhism at the Sanskrit University of Varanasi. He remained there until 1965 when he returned to Nalanda for a second term as Director of the Nava Nalanda Mahavihara. He retired in 1973. Having earlier developed diabetes, he became seriously ill in 1974 and spent his last two years bedridden in the Japanese temple in Rajgir, from where he could see the Vulture Peak and the newly constructed Peace Pagoda. He died on 28 Jaunuary 1976.

Channabasavanna

From Wikipedia, the free encyclopedia

Channabasavanna also known as " Guru Channabasaveshwara " was Basava's nephew and one of the foremost Sharanas of the 12th century. He, along with Basava, Allama Prabhu and Akka Mahadevi, played a pivotal role in the propagation of the Lingayat faith. He was the youngest among the sharana leaders and grew up in the household of Basavanna as he was the son of Nagalambike, Basava's own sister. He also wrote the Karana Hasuge which is one of the most sacred texts of the Lingayats, among many vachanas. He propounded the "shatasthala" philosophy associated with the six holy places of Veerashaiva Lingayat creed. He succeeded to the Shunya Simhasana at Anubhava Mantapa, Kalyana after the departure of Allama Prabhu, circa 1162ad. His young shoulders carried on the legacy of Basava after the latter's departure to Kudalasangama in 1162ad. He is credited to have systematised the entire manual of simple rituals for the followers. He was a strong advocate of the Ishtalinga wearing and expounded the material as well as the esoteric meaning of that divine symbol. He held together the nascent group of Shivasharanas and Jangmas in tumultuous times of clashes with the orthodox Brahmins and heretic Jains. Following the assassination of Kalachuri King Bijjala II in 1167 A.D, Channabasava along with his followers migrated to Ulavi safeguarding the Vachana literature. He attained Samadhi state there at the age of 25 passing on the leadership of the movement to Siddarama.

A sacred temple of Channabasavanna is located at Ulavi in Karwar District (Uttar Kannada) of Karnataka State, India.

The temple of Channabasavanna faces the east. In front of the temple there is a spacious lake. The lake is filled with lotus flowers and hence very attractive. Devotees coming from different parts of the country, take a dip in the holy waters and are absolved of all their sins and impurities. Thrice a day the Mahasamadhi of Channabasavanna is worshipped with all pomp and ceremony. On the Samadhi is placed the face of Nandi. To the left is Sangameshwar, to the right Mallikarjuna and to the right of Mallikarjuna is Basavanna. The Mantap outside the temple is very beautiful. To the east and to the south there are doors. The door of the sanctum is to the east.

He composed many Vachanas under the nom de plume Kudala Channasangama.

Published By : Praveen Kumar

Updated On : 31/08/2019

Channabasavanna : A Great Saint, Scholar, and a Poet

Channabasavanna was one of the important Lingayat saints of the 12th century. He played a key role in spreading the faith of Lingayats. His uncle was Basavanna, and he was brought up in his house.

Importance

His main devotional writings were the Karana Hasuge, which is celebrated writing among the lingayats. He made many spiritual writings in the nickname of Kudala Channasangama. He took charge of Shunya Simhasana at Anubhava Mantapa, Kalyana, and he followed the footsteps of his uncle Basava and followed his principles. He established simple rituals for his followers. He was a staunch Shiva devotee and advises his followers to wear the Ishtalinga in their body. He attained Samadhi state at Ulavi, a village in Karnataka, at the age of 25, and his successor was Siddarama.

A temple of Channabasavanna is located at Ulavi in Karnataka State, India which is also a famous pilgrimage center for the tourists. It is situated amidst dense forests with full of greenery and natural beauty.

Devotees who are coming from different parts of the country, visit the temple of Channabasavanna, worship him with pure faith, and take bath in the holy waters, in order to wash out their sins. Three times puja is performed daily in this temple.

Conclusion

Channa basavanna, who was a great saint, scholar, and a poet, has dedicated his entire life towards the devotion of Lord Shiva. He has attained siddhi at a younger age. He controlled his senses and concentrated on devotion to Lord Shiva. He was also involved in several social welfare activities for the welfare of the people. Let us worship this great “SAINT” and chant his name repeatedly and be blessed.

“OM SREE CHANNABASAVANNARE NAMAHA”

“OM NAMAH SHIVAYA”

https://www.pujanpujari.com/blog-detail/channabasavanna/105

Chandidas

INDIAN POET

WRITTEN BY:

The Editors of Encyclopaedia Britannica

Alternative Title: Caṇḍīdās

Chandidas, (flourished 15th century, Bengal, India), poet whose love songs addressed to the washerwoman Rami were popular in the medieval period and were a source of inspiration to the Vaishnava-Sahajiya religious movement that explored parallels between human and divine love.

The popularity of Chandidas’s songs inspired much imitation, making it difficult to establish firmly the identity of the poet. Furthermore, the details of his life have been overlaid with legend. The poems themselves relate that the author was a Brahman and a village priest (in either the village Chhatna in Bankura district or Nannur in Birbhum district) who broke with tradition by openly declaring his love for the low-caste Rami. The lovers viewed their relationship as sacred, the closest possible analogy to the spiritual union of the divine lovers Radha and Krishna. Chandidas refused to relinquish either his temple duties or his love for Rami, much to the chagrin of his family. A feast to placate the village Brahmans was prepared but was thrown into confusion by the unexpected appearance of Rami.

What happened afterward is obscured by legend. One version relates that Chandidas assumed the form of Vishnu; another claims that he was dismissed as priest and fasted to death as a protest but came to life again on the funeral pyre. A third version (based on poems supposedly written by Rami) states that he was whipped to death while tied to the back of an elephant, on the orders of the nawab of Gaur, for having attracted the attention of the Begum.

The poetry of Chandidas had a strong influence on later Bengali art, literature, and religious thought. In the Vaishnava-Sahajiya movement, the love of a man for the wife of another or for a woman of unsuitably low caste was praised above others for its intensity in the face of social disapproval.

https://www.britannica.com/biography/Chandidas

St. Chokhamela

https://thepranams.com/2020/03/11/saints-of-maharashtra-11-sant-chokhamela/

Sant Chokhamela संत चोखामेळा

Chokha Mela lived in Mangalavedha near Pandharpur in Maharashtra in the 14th century. He was born in the lower cast (Mahar), but his devotion to Lord Vitthala was pure and unmatched. He migrated to Pandharpur and became a desciple of the great saint-poet Namdev. Chokha used to constantly chant the name of Panduranga and clean the temple premises daily.However, he was not allowed to enter the sanctum sanctorum due to his birth in the lower cast. One day someone questioned the futility of his devotion to Lord, as he would never be able to see God. Humiliated and deeply hurt Chokha abstained from taking food and wept inconsolably when Panduranga appeared before him, embraced him, took him inside the temple and talked to him. The temple priest was outraged as he felt that the temple was desecreted by Chokha and ordered him to stay across the river Chandrabhaga. Chokha’s pleas fell on the deaf ears and at last Chokha went to stay across the river. However, Lord started to visit Chokha daily and both of them used to take lunch together. One day the priest was passing by Chokha’s hut when Chokha was taking lunch with Panduranga and Soyara (Chokha’s wife) was serving. Priest could not see Panduranga as his mind was impure. Soyara spilled the curd on Panduranga’s pitambar by mistake. Chokha exclaimed, “Oh! Soyara you have soiled Panduranga’s pitambar”. Priest felt it was a deliberate attempt by Chokha to show his devotion and slapped Chokha across his face. Later he bathed in the river and ferried across the river. The priest was stunned to see Lord Vitthala’s swollen cheek. He realised the intensity of Chokha’s devotion towards Lord. He to Chokha, asked for his forgiveness and requested him to pacify the Lord. Chokha’s prayers and request pacified Lord Vitthala.

Chokha was forced to return to Mangalavedha as the people there wanted to construct a wall in order to separate shudra people from others. While he was working there, he was killed when the wall collapsed and was crushed. Namdev deeply grieved the death of a great Vaishnava devotee, went to Mangalavedha and brought the mortal remains to Chokha and constructed his Samadhi in Pandharpur.

St Dayaramji

Sri Rajrishi Yogiraj Brahmachari Pujya present Gadadhipati Saint Sri Sri 1008 Shri Dayaram Ji Maharaj came to the ashram on

Saints are the representatives, messengers and flag bearers of the martyr. If the true saint is said to be the true form of God, then it will not be exaggerated. A true saint is one who has done his salvation and who has no other wish in life except to salvage another. Which does not smell of selfishness. Who does not know anything other than philanthropy. That true saint is a true teacher. Saints are the deepest pillars of the spiritual world and the common people get supernatural light from them and make their life successful. Sage - A reverent, auspicious, fair, fair, truthful, beneficial, economical, honorable, conflictless and innocent. The saint - bereft of addiction, mourning - calms the temperature and pleases the mind. Bharatvarsha various incarnations of God, monks - saints, ascetics, It has been a land of Mahatmas. Rishis and sages have inherited such an everlasting culture to us through rigorous chanting and meditation of Sadio, who is still immortal even after suffering every bit of time. These mystics have provided us with a vast store of knowledge in the form of Vedas, Puranas, Upanishads, Gita, Ramayana etc. India is a land of saints and our country has also been blessed with titles like Dharmaguru and Jagadguru only because of the uniqueness of saints.

Shikarpura arrival and education initiation

Shri Dayaram Ji Maharaj came to the Ashram on 1st July, 1979. At that time Mahant Shri Devaram Ji Maharaj was absorbed in devotion and Shri Kishan Ram Ji Maharaj was busy in social service. Shri Dayaram Ji had to accept saintliness only with the intention of fulfilling the promise given by Mahant Shri Devadaram Bhuria to Mahant Shri Devaram, the father of Mahant Saint Shri Dayaram Ji Maharaj.

The main things that you contributed to are the following:

1. Construction work of Kishanramji Maharaj Samadhi Temple.

2. CC road construction work in the ashram complex.

3. Sonderization and construction of shops outside the main pole gate.

4. Construction and grand example of Haridwar Dharamshala.

5. Construction of school building at Rajaram Gurukul-Palanpur and inauguration of Hi-Tech Science.

6. Removing all cut fences in the ashram premises, forged lotta fencing and division of the campus into blocks.

7. Construction of separate fair grounds in the campus.

8. Construction of Satsang Bhawan 155210 Modern Teen Sed.

9. Construction of a huge and magnificent tin sed for the food fair near the Krishna Khanshala in the Ashram complex, 190270

http://aanjanasamajrajasthan.blogspot.com/p/1008-1.html

संत श्री दयारामजी

श्री राजऋषि योगीराज ब्रह्राचारी पूज्य वर्तमान गाद्धिपति संत श्री श्री 1008 श्री दयाराम जी महाराज दिनांक १ जुलाई १९७९ को आश्रम आ गए| उस समय महंत श्री देवाराम जी महाराज भक्ति में लीन थे एवं श्री किशनाराम जी महाराज समाज सेवा में व्यस्थ थे| श्री दयाराम जी के पिताजी श्री अणदाराम जी भूरिया द्वारा महंत श्री देवाराम को दिए गए वचन को पूरा करने के उद्धेस्य से ही श्री दयाराम जी को साधुत्व स्वीकार करना पड़ा |

संत मरमात्मा के प्रतिनिधि , संदेशवाहक और ध्वजवाहक होते है । यदि सच्चे संत को भगवान का साक्षात स्वरूप कहा जाए तो अतिश्योकित नहीं होगी । सच्चा संत वह होता है जो अपना उध्दार कर चुका है और दूसरे का उध्दार करने के अतिरिक्त जिसके जीवन में दूसरी कोर्इ इच्छा नहीं है । जिसमें स्वार्थ की गंध नहीं है । जिसको परोपकार के अलावा कुछ और आता नहीं है । वही सच्चा संत सच्चा गुरू होता है । संत आध्यातिमक जगत के दीपस्तम्भ होते है और आम जन उनसे अलौकिक प्रकाश प्राप्त कर अपने जीवन का मार्ग सफल बनाते है । संत - पूज्य भाव बढ़ाने वाला , कर्ण सुखद , न्यायानुकूल , सत्य , हितकर , अर्थगर्भित , मानरहित , विवादरहित और निर्दोष वचन आलता है । संत - व्यसन से विमुख , शोक - ताप को शांत करने वाला और चित को प्रसन्न करने वाला होता है । भारतवर्ष भगवान के विभिन्न अवतारों , साधु - संतो , तपस्वियों, महात्माओ का देश रहा है । ऋषि-मुनियों ने सदियो के कठोर जप-तप ध्यान-अध्ययन द्वारा ऐसी सनातन संस्कृति हमें विरासत में दी है , जो समय के हर थपेड़े को सहते हुए भी अजर - अमर है । इन मनीषियो ने वेद , पुराण , उपनिषद , गीता , रामायण आदि के रूप में ज्ञान का अथाह भंडार हमें उपलब्ध कराया है । भारत संतो की भूमि है और संतो के अखंड प्रताप से ही हमारा देश धर्मगुरू , जगदगुरू जैसी उपाधियों से विभूषित भी हुआ है ।

शिकारपुरा आगमन एवं शिक्षा दीक्षा

श्री दयाराम जी महाराज दिनांक १ जुलाई १९७९ को आश्रम आ गए | उस समय महंत श्री देवाराम जी महाराज भक्ति में लीन थे एवं श्री किशनाराम जी महाराज समाज सेवा में व्यस्थ थे | महंत संत श्री दयाराम जी महाराज के पिताश्री अणदाराम जी भूरिया द्वारा महंत श्री देवाराम को दिए गए वचन को पूरा करने के उद्धेश्य से ही श्री दयाराम जी को साधुत्व स्वीकार करना पड़ा |

आपका जिन जिन विशेष कार्यों में योगदान रहा वे मुख्य बातें निम्न है :

1. किशनारामजी महाराज समाधी मंदिर का निर्माण कार्य ।

2. आश्रम परिसर में सी. सी. सड़क निर्माण कार्य ।

3. मुख्य पोल द्वार के बाहर सोंद्रियकरण व दुकानो का निर्माण ।

4. हरिद्वार धर्मशाला का निर्माण व भव्य उदाहरण ।

5. राजाराम गुरूकुल -पालनपुर में स्कूल भवन का निर्माण एवं हार्इटेक सांर्इस का शुभारम्भ ।

6. आश्रम परिसर में समस्त काटे की बाड़ को हटाकर लोटा फेमिंग जाली लगार्इ व परिसर का खण्ड़ो में विभाजन ।

7. परिसर में अलग से मेला ग्राउण्ड का निर्माण ।

8. सत्संग भवन 155210 आधुनिक टीन सेड का निर्माण ।

9. आश्रम परिसर में कृष्ण भोजनशाला के पास मेला भोजन प्रसाधी हेतु विशाल व भव्य टीन सेड का निर्माण जो कि 190270

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Dadu Dayal

Birth Samvat 1601 (AD 1544)

Birth place Ahmedabad

The death Samvat 1660 (AD 1603 AD)

Guardian Lodiram and Basi Bai

children Sons- Garibdas and Miskindas, daughters- Nanibai and Matabai

Karma land Gujarat

Field of work Social poetry

Major compositions Sakhi, verse, Hardevani, Angavadhu

Subject Religion, social reformer

Language Hindi , Gujarati , Rajasthani

Citizenship Indian

Other information Like other devotees and saints of India , there is a lack of authentic information about the life of Dadu Dayal. His birth, death, life and personality are covered with legends, rumors and fantasies.

Dadu Dayal ( English : Dadu Dayal , born 1544 E .; died 1603 AD.) Hindi to Bktikal in Gyanasryi branch headed saint poet. He founded a virtuous sect known as ' Dadupanth '. He was the son of a Dhunia of Ahmedabad and a contemporary of the Mughal emperor Shah Jahan (1627–58). Spent most of his life Rajputana spent out and the Hindu and Islam composed of a number of positions to coordinate. His followers neither worship idolsAnd do not wear any special type of costumes. They only chant the name of Rama and believe in peaceful life, although a section of the Dadu pantheon has also been admitted to the army. Like other devotees and saints of India , there is a lack of authentic information about the life of Dadu Dayal. His birth, death, life and personality are covered with legends, rumors and fantasies. One reason for this is that these saints emerged from the general public.

Life introduction

Dadu was a dhunia by profession and later he became a religious preacher and wanderer. He lived for some time in Sambhar and Amber and eventually Narayana, where he died. All these places are around Jaipur and Ajmer ( Rajasthan state). He rejected the power of Vedas , caste discrimination and all discriminatory lines of worship . Instead, he focused on core emotions like chanting (repetition of God's name) and the soul as the bride of God. His followers emphasize vegetarianism and alcoholism and sanyas are an essential component of the Dadu Panth. The teachings of Dadu are mainly in the form of poetic hymns and Ishvara Bhajan, which is stored in a collection of 5,000 verses, called Bani (Vani). These other saint poets, likePanchvani is also included in the collection of slightly altered verses with compositions of Kabir , Namdev , Ravidas and Haridas . This book is one of the religious texts of Dadu Panth. Details of the general public are generally not found anywhere. That is why we do not get an authentic account of the lives of these saints. Names of Dadu, Raidas and even Kabir are rarely found in the historical texts of that era. The mention of saints begins years after his death, when his disciples began to emerge as organized political-social power. Despite so much neglect, Dadu Dayal is not one of the poets whom the Indian public has forgotten. Modern researchers have done the distinction of finding many such forgotten poets by conducting research.

According to different opinions

According to Chandrika Prasad Tripathi lived in Ahmedabad till the age of eighteen , wandered in Madhya Pradesh for six years and later settled in Sambhar (Rajasthan). If Dadu was born in Ahmedabad, when and why did he come to Sambhar. What they had done before and when they came to Sambhar and they had visited somewhere. We do not get authentic information about this.

According to Jan Gopal's 'Parchi', Dadu started coming to Sambhar at the age of thirty years. A little information about their activities after the days of Sambhar Niwas is available. After Sambhar, he stayed in Amer (near Jaipur) for a few days . There is still a 'by dadu' here.

Some people say that Dadu had met Akbar in Fatehpur Sikri and had been discussing spiritual matters for forty days. Although this information is not available in historical documents. It is a matter of conjecture. By the way, Akbar consulted many religious devotees and saints of that era. Many Hindu saints also went to meet him. It is possible that Dadu may have been one of them and due to not being so famous in his life time, he should not have been focused on them. Like other saints, Dadu Dayal also traveled extensively. Especially in North India , Kashi ), Bihar , Bengal and Rajasthan . Lastly, this slogan,Started living in Rajasthan , where he finished his Ihila.

Birth Saint poet Dadu Dayal was born on Fagun Sudi eight Thursday in Samvat 1601 (AD 1544). Dadu Dayal was born in the city of Ahmedabad in the Indian state of Gujarat , but there is no unanimous opinion about Dadu's place of birth. Dadu Panthi people think that he was found as a small boy (near Ahmedabad) flowing in the Sabarmati river . We no longer have the means to obtain authentic information of whether Dadu Dayal was born in Ahmedabad or not. Yet it is certain that a large part of his life was spent in Rajasthan.

Family life

His family was not related to the court. In the eyes of the then history writers and collectors, the center of history used to be the royal family. Who were the parents of Dadu Dayal and what was his caste. Scholars differ on this subject too. In the absence of authentic information, these differences remain on the basis of inference. Their means of redress are unavailable. According to a legend, Dadu, like Kabir, was also the illegitimate child of a Qawari Brahmini, who made Dadu flow into the Sabarmati river for fear of slander . Later, he grew up in a Dhunia family. They were brought up by a civil Brahmin named Lodiram. Acharya Parashuram ChaturvediAccording to the opinion, her mother's name was Basi Bai and she was a Brahmin. There is no information about how authentic this legend is and from when it came into vogue. It is possible that it was later fabricated. Dadu's disciple Rajab has written-

Dhuni Grabhe Jadeno Dadu Yogandro Mahamuni:

Uttam jog dharanam, tasmat kya nyanyi causam.

Pinjara is a caste-specific tuning rui, hence it is also called Dhunia. Acharya Kshitimohan Sen has related these to Bengal . According to him, Dadu was a Muslim and his real name was 'Dawood'. The life of Dadu Dayal is found in Dadu Panthi Raghodas 'Bhaktamala' and 'Sri Dadu Janma Leela Parachi' composed by Dadu's disciple Janagopal. Apart from this, through the introspection of Dadu's compositions, we can speculate about his life and personality.

Traditionally in Hindu society, a person has been introduced to his clan and his caste. The system of caste was very strong in the medieval period . Most of the nirguna saint poets were among the lower castes and were opposed to caste system. But the aristocracy of his insult was a staunch supporter of caste. The saint poet knew this cruel reality. Nevertheless, he had no inferiority complex in his mind. Therefore, they neither hid their caste nor worshiped it as an extreme truth. Many times even his inquisitive devotees used to ask themselves, Maharaj, what is your caste.

Addressing such curious devotees, Dadu wrote-

Dadu Kul is our Kesava, Sagat Sirjanhar.

Caste Our Jagatgur, Parameshwara Parivar.

Dadu in a real world, Jin hum syronje soi.

Mansa bacha chramanam, na duja no.

Here Dadu has expressed his thought system and said that my true relationship is with God. And it is in this relationship that I am introduced. A sense of alienation comes in the family. Dadu calls it 'Maya' of the world and 'Moh' of the world. Dadu had freed himself from them, he had cut worldly bonds even while in the world. Therefore, how would you give your real introduction in the cosmic language of meaningless caste.

Nevertheless, in many places he has explicitly mentioned that he is a cage. In one of the verses he has written-

Kaun man Kmin perficial, Kiskaun Puga poor Pinjarakktek

I Mass every several Pescara, Bujil Bria more Aparakkl

one remember the Tau Khi Smijaoo, many Aruja predominant Surjounkk

I meet nibble all restorative A predominant Kri Pugun much expanded .

Peev Pukarau Understand Nahi, Dadu Deshi Dishi Jahi.

Dadu has called himself a 'Kaminey' in this post. He has not said this humbly. Rather, they have revealed the name called by the Savarnas to the persons belonging to the lower castes and have also defiantly condemned the understanding of the Savarnas from time to time.

Dadu has said in another post-

Who can lead me bastard here?

Jaka Ajhoon Muni mass castle not Pavakktek

Syu Virnci Narada Gabe, who like Kri Nikti Bulavakkl

Deva gross Tetisu Kodi, are Tadhe to Jodikk2 court

brought Lyu are Sid seeker, Ajhoon thick castle not pie ..

Savaten nich main naan na jaan jaan, Why do Dadu meet Sayana.

The post has a mixture of social sensation and spiritual experience. Dadu wants to meet God, but this society remains a hindrance. In the eyes of God, even if all human beings are equal, what happens. The society calls me as the meanest and the least. Here, along with the disappointment of not meeting God, the pain of heart hurt by social injustice has also been expressed. On the basis of this internal evidence, it can be said that Dadu was a cage. Legends that prove Brahmin were born later. Whether he was a Muslim or not, or he had taken a new initiation into Islam, due to which some Hindu rituals were saved in him, but he was a Muslim. There is no evidence of this. Possibly, it has been said to accuse them. The influence of Islam has been propagated on Nirguna saints to eliminate the influence of anti-Varnashrama consciousness. Since Islam was the official religion of that era, Therefore, an attempt was made to narrow their mass base by linking them with the then rulers. Such an inference can be made because the same charge was also leveled against Kabir. In his works, he has described the routes of both Hindu and Turk as incorrect. His disciples were both Hindus and Muslims. Yet, there is no logical reason for his being initiated into Islam.

Who was Dadu's wife, and what her name was, authentic information is not available. He had two sons named Garibdas and Miskinadas and two daughters named Nanibai and Matabai. Some scholars disagree. According to him, these were his sons. According to some people these were his disciples. According to Janagopal, Dadu settled in Sambhar at the age of thirty and after two years, his eldest son Garibadas was born.

Dadu ka guru

Dadu has sung the glory of Guru much in his speech, but has not named him anywhere, due to whose knowledge, Dadu's personality could cut the temporal barriers. Dadu has elaborated the glory of Guru in his works. Therefore, it is also necessary for us to know who his guru was. But authentic information of this fact is unavailable. According to Jan Gopal's 'Shri Dadu Janma Leela Parachi', at the age of eleven, God appeared in the form of a Buddha and asked him for money. Then delighted with them, placed a hand on their head and touching their entire body, gave 'Saras Paan' in their mouths. According to the Dadu panthis, an unknown saint named Budhan was his guru. According to Jan Gopal, after eleven years of childhood, he had a vision of Guru as an old man.

There is still doubt about whether he was literate or not. His guru, who is unknown till now, even if he was a bit literate, is so certain that he did not study religion and philosophy. The objective analysis of his compositions does not confirm that he studied classical religion. Like other Nirguna saints, he too got knowledge of religion and spirituality through satsang. He has written-

Hari only Adhara, so Taran Tirn Hmarakktek

not I Pandit Pdi Guni Janau, not some knowledge Vicharakkl

not I proceeds Jontig Jannau, not Singarakk me as

Here, reading and writing can be derived from classical lore. In the Middle Ages this facility was available only to the upper castes. On the one hand, the situation of those so-called Savarnas has been satirized. On the other hand, the lack of classical knowledge has also been conveyed. The philosophers of the scriptures had certainly challenged his knowledge and saints like Dadu accepted this deficiency.

Agam mo paani janyu jaayi nahi hai, vimasni jiade mahi.

It is also an accepted fact that Dadu Dayal himself did not collect his compositions but his disciples. This also reinforces the suspicion that Dadu was probably not literate. The great feature of these Nirguna saints of Bhaktikal was also that most of these saints were householders. He preached to renounce worldly temptation. But not the renunciation of the world. This means that even when living in the world, one should rise above the world. Those who boycott the world are queer. How can they get liberation. It is from Sambhar that the devotional practice of Dadu Dayal begins. It was from here that he started preaching and it was here that he founded the 'Brahma Sampradaya'. Which came to be called 'Dadu Panth' after Dadu's death. Dadu mentions his family and family situation in his compositions. He has written-

Dadu is Rosie Ram, Rajik Rijk Hamar.

Dadu, that family, Poshya all the family.

Dadu Sahib my clothes, Sahib my paan.

Sahib is the Nazar of the head, Sahib Pyand Paran.

Give true satisfaction, sentiment of happiness

Siddak saburi sach de, manga dadu das.

It seems that a curious person had asked Dadu a direct question about how your food and drink goes. How do you take care of your family? That is, what are the means of your income. Here, lack is visible everywhere. To calm this curiosity, Dadu said that Ram is my employment, he is my property, the family is being nourished by the same Ram's offerings. It can be easily inferred from these lines that here, there is no rule of opulence, but an empire of poverty. It is worth highlighting here that Dadu has no complaint about his poverty. They accepted it as an easy living situation. The feeling of poverty and outrage arising from it is not found anywhere in Dadu's compositions. Here the poet relies on Rama, Because the temporal position is uncertain. Rama, whom God has given food for the child for nine months in the mother's womb and who has preserved his tender physique amidst the stomach, can never be so merciless nor so impolite that he can make the person in this world. I starve to death. Therefore, man should not be angry about the lack of food and drink. According to Dadu, man should not worry about his personal life, Rama himself cares for man and will. Dadu has said in a Sakhi-

Dadu hanna was so hoi rahya, and no hoivai aayi.

Lena was asleep, she was taken, and neither was she taken.

Social life has also been expressed in these lines of Dadu. This shows the inability of the people in the erstwhile state system. He believes that doing one's own concern cannot solve the problem. Its fruit is harmful. Therefore, Dadu says that man should not worry unproductive. The devotees and saints of that era had concluded empirically that man should not worry about his food and water. He will definitely be found. The desire to accumulate more wealth than this constantly hurts man. He is not able to accumulate wealth, on the contrary he washes his hands with his food. Therefore, a man should keep taking the name of Rama by taking satisfaction. While surveying the society of his time, Dadu has said-

Dadu, sub world, sleepless, none other

So Dhanvanta Janiya, Jaike Ram Padaratha Hoi.

Keeping this social status in mind, the saint poet Moolakadas had said that the dragon does not serve anyone and birds do not do any work. Even then they get food. The giver of all living beings is Rama. Therefore, man should not mortgage his soul for food and drink.

Saintless

Dadu Dayal has named his predecessor Nirgun Saints with great respect and honor. In particular, he Namdeo of Kabir and Raidas profound expressing reverence. Kabir was the ideal of Dadu. He wrote in a post-

Amrit Ram Rasaine Peya, Tathain Amar Kabira Kiya.

Ram Ram Ram Ram Ram Samanam, Jan Raidas Mile Bhagwana.

That is, Kabir had drunk Rama juice, he became immortal. Jan Raidas became like Rama with the name of Rama. The influence of his footsteps and sakhis can be clearly seen on Dadu-Vani. Many accounts are popularly known as both Kabir and Dadu after some manipulation. The compositions of Kabir have also had a profound impact on the works of predecessors Naths and Siddhas. Therefore, looking at their literature, it cannot be said with certainty that their position is original and which is not.

Dadu's disciples

During his lifetime, many of his disciples had become his father. A separate community should be established with the idea of ​​tying them into a sutra, this idea had come in Dadu's mind. And so he established 'Par Brahman Sampradaya' at Sambhar. After Dadu's death, his disciples started calling this sect 'Dadu Panth'. Initially, a total of one hundred fifty-two of his disciples were considered. One hundred of them were disciples (bittaragi) and continued in the Bhagavata hymn. The fifty-two disciples also considered it necessary to carry out the organizational work of propagating knowledge in public with secluded Bhagavad-contemplation. The pranks of these fifty-two disciples came into vogue. Their fans are still mostly Rajasthan, Punjab and Haryana . Are in Dadu-gates were established at many places in this region. Among his disciples, Garibdas, Badhana, Rajjab, Sundardas, Janagopal etc. became famous. Most of these saints also presented their original compositions.

Acharya Parashuram Chaturvedi has written-

Within about a hundred years of the demise of Dadu Dayal ji, the ideological, dress, living and living system of the followers of Dadu Panth began to change more and more, and this began to be seen even in the Pradhan Kendra. It was necessary for the Mahantas of Narana to remain unmarried with Jaitaram ji (No. 1750-1789), Dadu Vani was elevated and started his worship. The aarti and hymns duly began to be sung, the divine sentiment towards the late Sadguru was displayed, and the sentiment of communalism increased steadily. As long as the disciples of Dadu Dayal Ji like Rajjab Ji, Sundaradas Ji, Banwaridas ji remained alive, people's attention was more attracted towards their basics. But when they died too, when the separate pillars became respected and the said idea was widely publicized, due to some local characteristics and some personal differences, Even the creation of sub-sects started. The original universal form of Daduism gradually grew and became a more modern 'Hinduism influenced creed'.

Dadu Dayal's opponents

Where Dadu Dayal had so many disciples and supporters, his opponents and cynics were no less. Dadu Dayal knew his slanders. Therefore, in a verse, he has done a little satire on them. In it Dadu has said that cynic is like a brother to me, who cuts the bond of crores of deeds. One who saves himself by drowning himself in Bhavsagar. He also blesses them to survive for ages -

Nyandak vava bir hamara, bin hi kaude whe vichara. Kusmal katai of tech

karam koti, Kaj savare binahi satte. 1 Aapan

badai and kaun tarai, take such a pritam cross

Upadhyaya on Nyandak Bapura, Nadu Nyandya do ours.

Dadu, on the other hand, has preached to his disciples not to blaspheme, because the person who does not have Rama resides in his heart . Dadu is amazed at how people blasphemously condemn another.

Everybody considers everyone, we are Bhave Ram Piara.

Narsansai nridosh rahteje, tasni kaat gaye re yeh.

Niravari nihkami sadhā, tāsiri dīt too much crime.

Loha Kanchan is similar, Tasani kahan karat abhimana.

Let the praise of God be an exception, say Tasoun.

Dadu blasphemy

Objective study of Dadu's compositions shows that they had less tendency to debate. They have reduced the volume and the higher the volume. It seems that his opposition was either in his absence, which he would get to know later or he himself was so calm that he did not get involved in any controversy. He had received condemnation and praise. However, he has less debate with his opponents and has given more advice to supporters.

Major sub-sect

In time, five major sects of Dadu Panth were formed: -

Khalsa

Ascetic ascetic

Landing or placeholder

Khaki

Naga

Their followers meet at different places. There is also a slight difference of opinion among them. But the importance of Dadu is accepted in all sub-sects. Acharya Parashuram Chaturvedi has written about the various monuments of Saint Dadu Dayal-

Kardala and Kalyanpur are the first places to be memorialized in the form of memorials of Saint Dadu Dayal. Where he first practiced for a long time. To introduce this, there is one of his 'Bhajan Shila' present. There is also made by a Dadu on the bottom of the hill, which is given importance. Apart from Kardala, there is an umbrella of Dadu ji in Sambhar. Which represents the old hut of their stay and a huge temple has also been built at the back. Amber is considered to be the place of his residence for a long time, where a beautiful Dadu is built. But more important than all these is given to Nrane, where till now the tree of Khejade is also shown, where he used to sit. There is a 'Bhajanashala' near it, and a huge temple is also built. It is considered to be the first by Dadu. Dadu's dead body, The place of Bharana is also present as his last memorial, where he was put on his death. A platform has also been made there and the entire place is also named as 'Dadu Khol'. It is said that somewhere here some of his hair, tuba, chola and Patten is still safe. Kalyanpur, Sambhar, Amer, Narana and Bhairana are also considered 'Panchtirtha'.

Two fairs are also organized as his memorial. One of these places Fagun Sudi from five to Ekadashi every year in Nrane. In which Dadu Panthi of almost all places gather. The second fair continues from Faguna Krishna three to Fagun sudi three in Bhairaine .

Dadu's creations

Friend

Verse

Hardevani

Twine

Dadu has written many sakhis and verses. Dadu's compositions were collected by his two disciples Santdas and Jagan Das under the name 'Hardevani'. Later Rajjab edited it under the name 'Angavadhu'. Dadu's poem is written keeping in mind the common man, so it is simple and easy. Dadu, like Kabir, considered experience as proof. There is a sense of love and distraction towards God in Dadu's compositions. Like Kabir, he too has made Nirguna formless God the subject of personal feelings. The words of Islamic practice have been used a lot in his compositions. His language is Hindi influenced by Western Rajasthani . It has a lot of Arabic- Persian words, yet it is easy and accessible.

Twine

Dadu Dayal's voice is edited by Angavadhu Exact Acharya Chandrika Prasad Tripathi published from Ajmer. It has been edited on the basis of many manuscripts. In this sequence, Rajab compiled his vocals in the name of Angavadhu by dividing his voice in orderly and separate parts. An attempt is made to remove all the errors of Harde Vani in Angavadhu. There is an attempt to divide Angavadhu into 37 parts. Based on this, different scholars have edited Dadu Vani in their own way. 59 Dadu Vani has been edited by many people. Among which Chandrika Prasad, Babu Baleshwari Prasad, Swami Narayan Das, Swami Jeevanand, IndiaThe monks etc. are prominent. In 1907, Sudhakar Dwivedi published his compositions in the name of Dadu Dayal's Bani from Kashi Nagari Pracharini Sabha. They have divided it into two parts. There are couplets in the first section and verses in the second, which are classified in terms of raga-raginis.

The death

Dadu Dayal died on Jeth Vadi Ashtami on Saturday Samvat 1660 (AD 1603 AD). There may be scope for differences regarding place of birth. But it is certain that he died in a village called Narana near Ajmer . There is 'Dadu-by' made. A fair is held there every year on his birthday and on his death day. Narana has also been his cultivation land and samadhi land. The traditional importance of this place remains as it is today. For Dadu Panthi saints, this place is similar to a shrine. Since there is no specific information about their place of birth, Dadu-Panthi people also do not worship any particular place. Lastly, this Narana ( Rajasthan), Where he finished his first marriage. According to Dadu's wish, his body was kept in a cave on the hill of Bhairon, where he was given a tomb. This hill is now called 'Dadu Khol'. Where the fair still holds in his memory.

सन्त दादूदयाल जीवनी (in Hindi)

Published By : Jivani.org

दादूदयाल मध्यकालीन भक्ति आंदोलन के प्रमुख संत थे. इनका जन्म विक्रम संवत् 1601 में फाल्गुन शुक्ला अष्टमी को अहमदाबाद में हुआ था. पूर्व में दादूदयाल का नाम महाबलि था. पत्नी की मृत्यु के बाद ये सन्यासी बन गये. अधिकाशतया ये सांभर व आमेर में रहने लगे.

फतेहपुर सिकरी में अकबर से भेट के बाद आप भक्ति का प्रसार प्रसार करने लगे. राजस्थान में ये नारायणा में रहने लगे. 1603 में वही पर इन्होने अपनी देह का त्याग किया. दादूदयाल के 52 शिष्य थे इनमे से रज्जब, सुन्दरदास, जनगोपाल प्रमुख थे. जिन्होंने अपने गुरु की शिक्षाएँ जन जन तक फैलाई. इनकी शिक्षाएँ दादुवाणी में संग्रहित है.

दादूदयाल ने बहुत ही सरल भाषा में अपने विचारों की अभिव्यक्ति की है. इनके अनुसार ब्रह्मा से ओकार की उत्पति और ओंकार से पांच तत्वों की उत्पति हुई. माया के कारण ही आत्मा और परमात्मा के मध्य भेद होता है. दादूदयाल ने ईश्वर प्राप्ति के लिए गुरु को अत्यंत आवश्यक बताया.

अच्छी संगति, ईश्वर का स्मरण, अहंकार का त्याग, संयम एवं निर्भीक उपासना ही सच्चे साधन है. दादूदयाल ने विभिन्न प्रकार के सामाजिक आडम्बर, पाखंड एवं सामाजिक भेदभाव का खंडन किया. जीवन में सादगी, सफलता और निश्छलता पर विशेष बल दिया. सरल भाषा एवं विचारों के आधार पर दादू को राजस्थान का कबीर भी कहा जाता है.

संत दादू जी विक्रम सं. 1625 में सांभर पधारे यहाँ उन्होंने मानव-मानव के भेद को दूर करने वाले, सच्चे मार्ग का उपदेश दिया। तत्पश्चात दादू जी महाराज आमेर पधारे तो वहां की सारी प्रजा और राजा उनके भक्त हो गए।

उसके बाद वे फतेहपुर सीकरी भी गए जहाँ पर बादशाह अकबर ने पूर्ण भक्ति व भावना से दादू जी के दर्शन कर उनके सत्संग व उपदेश ग्रहण करने के इच्छा प्रकट की तथा लगातार 40 दिनों तक दादूजी से सत्संग करते हुए उपदेश ग्रहण किया। दादूजी के सत्संग प्रभावित होकर अकबर ने अपने समस्त साम्राज्य में गौ हत्या बंदी का फरमान लागू कर दिया।

उसके बाद दादूजी महाराज नरेना (जिला जयपुर) पधारे और उन्होंने इस नगर को साधना, विश्राम तथा धाम के लिए चुना और यहाँ एक खेजडे के वृक्ष के नीचे विराजमान होकर लम्बे समय तक तपस्या की और आज भी खेजडा जी के वृक्ष के दर्शन मात्र से तीनो प्रकार के ताप नष्ट होते हैं। यहीं पर उन्होंने ब्रह्मधाम “दादूद्वारा” की स्थापना की जिसके दर्शन मात्र से आज भी सभी मनोकामनाए पूर्ण होती है। तत्पश्चात श्री दादूजी ने सभी संत शिष्यों को अपने ब्रह्मलीन होने का समय बताया।

ब्रह्मलीन होने के लिए निर्धारित दिन (जयेष्ट कृष्ण अष्टमी सम्वत 1660 ) के शुभ समय में श्री दादूजी ने एकांत में ध्यानमग्न होते हुए “सत्यराम” शब्द का उच्चारण कर इस संसार से ब्रहम्लोक को प्रस्थान किया। श्री दादू दयाल जी महाराज के द्वारा स्थापित “दादू पंथ” व “दादू पीठ” आज भी मानव मात्र की सेवा में निर्विघ्न लीन है। वर्तमान में दादूधाम के पीठाधीश्वर के रूप में आचार्य महंत श्री गोपालदास जी महाराज विराजमान हैं।

पारिवारिक जीवन

उनके परिवार का सम्बन्ध राजदरबार से नहीं था। तत्कालीन इतिहास लेखकों और संग्रहकर्त्ताओं की दृष्टि में इतिहास के केंद्र राजघराने ही हुआ करते थे। दादू दयाल के माता-पिता कौन थे और उनकी जाति क्या थी। इस विषय पर भी विद्वानों में मतभेद है। प्रामाणिक जानकारी के अभाव में ये मतभेद अनुमान के आधार पर बने हुए हैं। उनके निवारण के साधन अनुपलब्ध हैं। एक किंवदंती के अनुसार, कबीर की भाँति दादू भी किसी कवाँरी ब्राह्मणी की अवैध सन्तान थे, जिसने बदनामी के भय से दादू को साबरमती नदी में प्रवाहित कर दिया। बाद में, इनका लालन-पालन एक धुनिया परिवार में हुआ। इनका लालन-पालन लोदीराम नामक नागर ब्राह्मण ने किया। आचार्य परशुराम चतुर्वेदी के मतानुसार इनकी माता का नाम बसी बाई था और वह ब्राह्मणी थी। यह किंवदंती कितनी प्रामाणिक है और किस समय से प्रचलित हुई है, इसकी कोई जानकारी नहीं है। सम्भव है, इसे बाद में गढ़ लिया गया हो। दादू के शिष्य रज्जब ने लिखा है—

धुनी ग्रभे उत्पन्नो दादू योगन्द्रो महामुनिः।

उतृम जोग धारनं, तस्मात् क्यं न्यानि कारणम्।।

पिंजारा रुई धुनने वाली जाति-विशेष है, इसलिए इसे धुनिया भी कहा जाता है। आचार्य क्षितिजमोहन सेन ने इनका सम्बन्ध बंगाल से बताया है। उनके अनुसार, दादू मुसलमान थे और उनका असली नाम 'दाऊद' था। दादू दयाल के जीवन की जानकारी दादू पंथी राघोदास 'भक्तमाल' और दादू के शिष्य जनगोपाल द्वारा रचित 'श्री दादू जन्म लीला परची' में मिलता है। इसके अलावा दादू की रचनाओं के अन्तःसाक्ष्य के माध्यम से भी, हम उनके जीवन और व्यक्तित्व के बारे में अनुमान लगा सकते हैं।

हिन्दू समाज में परम्परागत रूप से व्यक्ति का परिचय उसके कुल और उसकी जाति से दिया जाता रहा है। जात-पात की व्यवस्था मध्य काल में बहुत सुदृढ़ थी।

दादू दयाल की मृत्यु

दादू दयाल की मृत्यु जेठ वदी अष्टमी शनिवार संवत् 1660 (सन् 1603 ई.) को हुई। जन्म स्थान के सम्बन्ध में मतभेद की गुंजाइश हो सकती है। लेकिन यह तय है कि इनकी मृत्यु अजमेर के निकट नराणा नामक गाँव में हुई। वहाँ ‘दादू-द्वारा’ बना हुआ है। इनके जन्म-दिन और मृत्यु के दिन वहाँ पर हर साल मेला लगता है।

दादूदयाल

दादूदयाल (1544-1603 ई.) हिन्दी के भक्तिकाल में ज्ञानाश्रयी शाखा के प्रमुख सन्त कवि थे। इनके 52 पट्टशिष्य थे, जिनमें गरीबदास, सुंदरदास, रज्जब और बखना मुख्य हैं। दादू के नाम से 'दादू पंथ' चल पडा। ये अत्यधिक दयालु थे। इस कारण इनका नाम 'दादू दयाल' पड गया। दादू हिन्दी, गुजराती, राजस्थानी आदि कई भाषाओं के ज्ञाता थे। इन्होंने शबद और साखी लिखीं। इनकी रचना प्रेमभावपूर्ण है। जात-पाँत के निराकरण, हिन्दू-मुसलमानों की एकता आदि विषयों पर इनके पद तर्क-प्रेरित न होकर हृदय-प्रेरित हैं।

परिचयसन्त दादूदयाल जी महाराज का अवतार संवत् 1601 वि. में भारतवर्ष के गुजरात राज्य के अहमदाबाद नगर में हुआ था। कहा जाता है कि लोदी राम नामक ब्राह्मण को साबरमती में बहता हुआ एक बालक मिला। अधेड़ आयु के उपरांत भी लोधीराम के कोई पुत्र नहीं था जिसकी उन्हें सदा लालसा रहती थी।

एक दिन उन्हें एक सिद्ध संत के दर्शन हुए और उन्होंने अपनी हार्दिक व्यथा उन संत को कह सुनाई। संत ने शरणागत जानकर लोधीरम को पुत्र रत्न की प्राप्ति का वरदान दिया और कहा "साबरमती नदी में तैरते कमल पत्र पर शयन करते बालक को अपने घर ले आना वही तुम्हारा पुत्र होगा" पुत्र प्राप्ति की कामना लेकर श्री लोधीरम ब्राहमण साबरमती नदी के तट पर गए जहाँ उन्हें पानी पर तैरते कमल पर लेटा हुआ बालक प्राप्त हुआ। इस प्रकार शुभमिति फाल्गुन शुक्ल अष्टमी गुरुवार के दिन विक्रम संवत 1601 में संत शिरोमणि सदगुरु श्री दादू दयाल जी महाराज का अवतार हुआ।

अपनी प्रिय से प्रिय वस्तु परोपकार के लिए तुरंत दे देने के स्वाभाव के कारण उनका नाम “दादू” रखा गया। आप दया दीनता व करुणा के खजाने थे, क्षमा शील और संतोष के कारण आप ‘दयाल’ अतार्थ “दादू दयाल” कहलाये।

विक्रम सं. 1620 में 12 वर्ष की अवस्था में दादूजी गृह त्याग कर सत्संग के लिए निकल पड़े, केवल प्रभु चिंतन में ही लीन हो गए। अहमदाबाद से प्रस्थान कर भ्रमण करते हुए राजस्थान की आबू पर्वतमाला, तीर्थराज पुष्कर से होते हुए करडाला धाम (जिला जयपुर) पधारे और पूरे 6 वर्षों तक लगातार प्रभु की साधना की कठोर साधना से इन्द्र को आशंका हुई की कहीं इन्द्रासन छीनने के लिए तो वे तपस्या नहीं कर रहे , इसीलिए इंद्र ने उनकी साधना में विघ्न डालने के लिए अप्सरा रूप में माया को भेजा। जिसने साधना में बाधा डालने के लिए अनेक उपाय किये मगर उस महान संत ने माया में व अपने में एकात्म दृष्टि से बहन और भाई का सनातन प्रतिपादित कर उसके प्रेमचक्र को एक पवित्र सूत्र से बाँध कर शांत कर दिया।

संत दादू जी विक्रम सं. 1625 में सांभर पधारे यहाँ उन्होंने मानव-मानव के भेद को दूर करने वाले, सच्चे मार्ग का उपदेश दिया। तत्पश्चात दादू जी महाराज आमेर पधारे तो वहां की सारी प्रजा और राजा उनके भक्त हो गए।

उसके बाद वे फतेहपुर सीकरी भी गए जहाँ पर बादशाह अकबर ने पूर्ण भक्ति व भावना से दादू जी के दर्शन कर उनके सत्संग व उपदेश ग्रहण करने के इच्छा प्रकट की तथा लगातार 40 दिनों तक दादूजी से सत्संग करते हुए उपदेश ग्रहण किया। दादूजी के सत्संग प्रभावित होकर अकबर ने अपने समस्त साम्राज्य में गौ हत्या बंदी का फरमान लागू कर दिया।

उसके बाद दादूजी महाराज नरेना (जिला जयपुर) पधारे और उन्होंने इस नगर को साधना, विश्राम तथा धाम के लिए चुना और यहाँ एक खेजडे के वृक्ष के नीचे विराजमान होकर लम्बे समय तक तपस्या की और आज भी खेजडा जी के वृक्ष के दर्शन मात्र से तीनो प्रकार के ताप नष्ट होते हैं। यहीं पर उन्होंने ब्रह्मधाम “दादूद्वारा” की स्थापना की जिसके दर्शन मात्र से आज भी सभी मनोकामनाए पूर्ण होती है। तत्पश्चात श्री दादूजी ने सभी संत शिष्यों को अपने ब्रह्मलीन होने का समय बताया।

ब्रह्मलीन होने के लिए निर्धारित दिन (जयेष्ट कृष्ण अष्टमी सम्वत 1660 ) के शुभ समय में श्री दादूजी ने एकांत में ध्यानमग्न होते हुए “सत्यराम” शब्द का उच्चारण कर इस संसार से ब्रहम्लोक को प्रस्थान किया। श्री दादू दयाल जी महाराज के द्वारा स्थापित “दादू पंथ” व “दादू पीठ” आज भी मानव मात्र की सेवा में निर्विघ्न लीन है। वर्तमान में दादूधाम के पीठाधीश्वर के रूप में आचार्य महंत श्री गोपालदास जी महाराज विराजमान हैं।

वर्तमान में भी प्रतिवर्ष फाल्गुन शुक्ल अष्टमी पर नरेना धाम में भव्य मेले का आयोजन होता है तथा इस अवसर पर एक माह के लिए भारत सरकार के आदेश अनुसार वहां से गुजरने वाली प्रत्येक रेलगाड़ी का नरेना स्टेशन पर ठहराव रहता है।

उनके उपदेशों को उनके शिष्य रज्जब जी ने “दादू अनुभव वाणी” के रूप में समाहित किया, जिसमे लगभग 5000 दोहे शामिल हैं। संतप्रवर श्री दादू दयालजी महाराज को निर्गुण संतो जैसे की कबीर व गुरु नानक के समकक्ष माना जाता है तथा उनके उपदेश व दोहे आज भी समाज को सही राह दिखाते आ रहे हैं।

दादूपन्थ

कबीर के बोध को जन-जन तक पहुँचाने में दादूपंथी संतों की बड़ी भूमिका है। संख्या की दृष्टि से दादू के जीवन में ही जितनी बड़ी संख्या में शिष्य-प्रशिष्य दादू के बने, सम्भवतः उतने शिष्य किसी अन्य संत के नहीं। दादूपंथी संतों में एक बहुत बड़ी संख्या पढ़े-लिखे संतों की है। जगजीवनदास जैसे शास्त्रार्थी, सुन्दरदास जैसे प्रकाण्ड शास्त्र पण्डित और साधु निश्चलदास जैसे दार्शनिक दादूपंथी ही थे। संत साहित्य के संरक्षण और संवर्धन की दृष्टि से बहुत महत्त्वपूर्ण कार्य दादूपंथियों ने किया। इन संतों ने अपने गुरु की वाणियों को संरक्षित तो किया ही, पूर्ववर्ती तमाम संतों की वाणियों का संरक्षण भी किया।

संत दादू दयाल संत कबीर के शिष्यों में से एक थे। संत कवि दादू दयाल फागुन संवत 1601 में अहमदाबाद में साबरमती नदी के तट पर लोदीराम नाम के ब्राह्मण को पानी में बहते मिले थे। 11 की उम्र में श्रीकृष्ण की भक्ति में लीन हो गये। 13 साल में जब वे घर से भागे तो माता-पिता पकड़ कर वापस ले आये। लेकिन सात वर्ष बाद वे फिर भाग खड़े हुए और सागर पहुंच कर धुनिया का काम करने लगे। वहीं 12 साल तक अध्ययन करते रहे। गुरु-कृपा से ज्ञान प्राप्त होने से इनके कई सैंकडों शिष्य हो गए। जिनमें गरीबदास, सुंदरदास, रज्जब और बखना मुख्य हैं। वे हिन्दी, गुजराती, राजस्थानी आदि कई भाषाओं के ज्ञाता थे। इन्होंने शब्द और साखी लिखीं। इनकी रचना प्रेमभावपूर्ण है। जात-पात के निराकरण, हिन्दू-मुसलमानों की एकता आदि विषयों पर इन्होंने अनेक पद/शब्द लिखे हैं। कहते हैं प्रसिद्धि होने पर एक बार उन्हें अकबर ने बुलवाया और पूछा कि अल्लाह की जाति क्या है ? इस पर इन्होंने ने एक दोहा सुनाया-

इश्क अल्लाह की जाती है इश्क अल्लाह का अंग

इश्क अल्लाह मौजूद है, इश्क अल्लाह का रंग ।

साखी/दोहे संत दादू दयाल जी

श्री गुरुदेव का अंग संत दादू दयाल जीदादू नमो नमो निरंजनं, नमस्कार गुरु देवत:।

वन्दनं सर्व साधावा, प्रणामं पारंगत:।।1।।

परब्रह्म परापरं, सो मम देव निरंजनं।

निराकारं निर्मलं, तस्य दादू वन्दनं।।2।।

दादू गैब माँहि गुरुदेव मिल्या, पाया हम परसाद।

मस्तक मेरे कर धारया, दख्या अगम अगाध।।3।।

दादू सद्गुरु सहज में, कीया बहु उपकार।

निर्धन अनवँत कर लिया, गुरु मिलिया दातार।।4।।

दादू सद्गुरु सूं सहजैं मिल्या, लीया कंठ लगाइ।

दया भई दयालु की, तब दीपक दिया जगाइ।।5।।

दादू देखु दयालु की, गुरु दिखाई बाट।

ताला कूंची लाइ करि, खोले सबै कपाट।।6।।

दादू सद्गुरु अंजन बाहिकर, नैन पटल सब खोले।

बहरे कानों सुनने लागे, गूंगे मुख सों बोले।।7।।

सद्गुरु दाता जीव का, श्रवण शीश कर नैन।

तन मन सौंज सँवारि सब, मुख रसना अरु बैन।।8।।

राम नाम उपदेश करि, अगम गवन यहु सैन।

दादू सद्गुरु सब दिया, आप मिलाये अैन।।9।।

सद्गुरु कीया फेरिकर, मन का औरै रूप।

दादू पंचों पलट कर, कैसे भये अनूप।।10।।

साचा सद्गुरु जे मिले, सब साज सँवारै।

दादू नाव चढ़ाय कर, ले पार उतारै।।11।।

सद्गुरु पशु मानुष करै, मानुष तैं सिध्द सोइ।

दादू सिध्द तैं देवता, देव निरंजन होइ।।12।।

दादू काढ़े काल मुख, अंधो लोचन देय।

दादू ऐसा गुरु मिल्या, जीव ब्रह्म कर लेय।।13।।

दादू काढ़े काल मुख, श्रवणहु शब्द सुनाय।

दादू ऐसा गुरु मिल्या, मृतक लिये जिवाय।।14।।

दादू काढ़े काल मुख, गूंगे लिये बुलाय।

दादू ऐसा गुरु मिल्या, सुख में रहे समाय।।15।।

दादू काढ़े काल मुख, महर दया कर आय।

दादू ऐसा गुरु मिल्या, महिमा कही न जाय।।16।।

सद्गुरु काढ़े केश गहि, डूबत इहि संसार।

दादू नाव चढ़ायकरि, कीये पैली पार।।17।।

भव सागर में डूबतां, सद्गुरु काढ़े आय।

दादू खेवट गुरु मिल्या, लीये नाव चढ़ाय।।18।।

दादू उस गुरुदेव की, मैं बलिहारी जाउं।

जहाँ आसन अमर अलेख था, ले राखे उस ठांउं।।19।।

आतम माँहीं ऊपजै, दादू पंगुल ज्ञान।

कृत्रिम जाय उलंघि कर, जहाँ निरंजन थान।।20।।

आत्म बोधा बंझ का बेटा, गुरुमुख उपजै आय।

दादू पंगुल पंच बिन, जहाँ राम तहँ जाय।।21।।

साचा सहजैं ले मिले, शब्द गुरु का ज्ञान।

दादू हमकूं ले चल्या, जहाँ प्रीतम का स्थान।।22।।

दादू शब्द विचार करि, लागि रहै मन लाय।

ज्ञान गहैं गुरुदेव का, दादू सहज समाय।।23।।

दादू सद्गुरु शब्द सुनाय कर, भावै जीव जगाय।

भावै अन्तर आप कहि, अपने अंग लगाय।।24।।

दादू बाहर सारा देखिए, भीतर कीया चूर।

सद्गुरु शब्दों मारिया, जाण न पावे दूर।।25।।

दादू सद्गुरु मारे शब्द सों, निरखि निरखि निज ठौर।

राम अकेला रह गया, चित्ता न आवे और।।26।।

दादू हम को सुख भया, साधा शब्द गुरु ज्ञान।

सुधि बुधि सोधी समझि करि, पाया पद निर्वान।।27।।

दादू शब्द बाण गुरु साधु के, दूर दिशंतर जाय।

जिहिं लागे सो ऊबरे, सूते लिये जगाय।।28।।

सद्गुरु शब्द मुख सों कह्या, क्या नेड़े क्या दूर।

दादू सिख श्रवणों सुन्या, सुमिरन लागा सूर।।29।।

शब्द दूधा, घृत राम रस, मथ कर काढ़े कोइ।

दादू गुरु गोविन्द बिन, घट-घट समझ न होइ।।30।।

शब्द दूधा घृत राम रस, कोइ साधु बिलोवणहार।

दादू अमृत काढ़ ले, गुरुमुख गहै विचार।।31।।

घीव दूधा में रम रह्या, व्यापक सब ही ठौर।

दादू बकता बहुत है, मथि काढ़े ते और।।32।।

कामधोनु घट जीव है, दिन-दिन दुर्बल होय।

गोरू ज्ञान न उपजै, मथि नहिं खाया सोय।।33।।

साचा समरथ गुरु मिल्या, तिन तत दिया बताय।

दादू मोटा महाबली, घट घृत मथिकर खाय।।34।।

मथि करि दीपक कीजिए, सब घट भया प्रकास।

दादू दीया हाथ करि, गया निरंजन पास।।35।।

दीयै दीया कीजिए, गुरुमुख मारग जाय।

दादू अपने पीव का, दरशन देखै आय।।36।।

दादू दीया है भला, दिया करो सब कोइ।

घर में धारया न पाइये, जे कर दिया न होइ।।37।।

दादू दीये का गुण ते लहैं, दीया मोटी बात।

दीया जग में चाँदणा, दीया चाले साथ।।38।।

निर्मल गुरु का ज्ञान गहि, निर्मल भक्ति विचार।

निर्मल पाया प्रेम रस, छूटे सकल विकार।।39।।

निर्मल तन मन आत्मा, निर्मल मनसा सार।

निर्मल प्राणी पंच करि, दादू लंघे पार।।40।।

परापरी पासै रहै, कोई न जाणै ताहि।

सद्गुरु दिया दिखाय करि, दादू रह्या ल्यौ लाय।।41।।

जिन हम सिरजे सो कहाँ, सद्गुरु देहु दिखाय।

दादू दिल अरवाह का, तहँ मालिक ल्यौ लाय।।42।।

मुझ ही में मेरा धाणी, पड़दा खोल दिखाय।

आतम सौं परमातमा, परगट आणि मिलाय।।43।।

भरि-भरि प्याला प्रेम रस, अपने हाथ पिलाय।

सद्गुरु के सदिकै किया, दादू बलि-बलि जाय।।44।।

सरवर भरिया दह दिशा, पंखी प्यासा जाय।

दादू गुरु परसाद बिन, क्यों जल पीवे आय।।45।।

मान-सरोवर मांहि जल, प्यासा पीवे आय।

दादू दोष न दीजिए, घर-घर कहण न जाय।।46।।

दादू गुरु गरवा मिल्या, ताथैं सब गम होय।

लोहा पारस परसतां, सहज समाना सोय।।47।।

दीन गरीबी गहि रह्या, गरवा गुरु गंभीर।

सूक्षम शीतल सुरति मति, सहज दया गुरु धीर।।48।।

सोधी दाता पलक में, तिरै तिरावण जोग।

दादू ऐसा परम गुरु, पाया किहिं संजोग।।49।।

दादू सद्गुरु ऐसा कीजिए, राम रस माता।

पार उतारे पलक में, दर्शन का दाता।।50।।

देवे किरका दरद का, टूटा जोड़े तार।

दादू सांधो सुरति को, सो गुरु पीर हमार।।51।।

दादू घायल होय रहे, सद्गुरु के मारे।

दादू अंग लगाय करि, भव सागर तारे।।52।।

दादू साचा गुरु मिल्या, साचा दिया दिखाइ।

साचे को साचा मिल्या, साचा रह्या समाइ।।53।।

साचा सद्गुरु सोधिले, साँचे लीजे साध।

साचा साहिब सोधि कर, दादू भक्ति अगाध।।54।।

सन्मुख सद्गुरु साधु सौं, सांई सौं राता।

दादू प्याला प्रेम का, महा रस माता।।55।।

सांई सौं साचा रहै, सद्गुरु सौं शूरा।

साधू सौं सन्मुख रहै, सो दादू पूरा।।56।।

सद्गुरु मिलै तो पाइये, भक्ति मुक्ति भण्डार।

दादू सहजैं देखिए, साहिब का दीदार।।57।।

दादू सांई सद्गुरु सेविये, भक्ति मुक्ति फल होय।

अमर अभय पद पाइये, काल न लागे कोय।।58।।

इक लख चन्दा आण घर, सूरज कोटि मिलाय।

दादू गुरु गोविंद बिन, तो भी तिमर न जाय।।59।।

अनेक चंद उदय करे, असंख्य सूर प्रकास।

एक निरंजन नाम बिन, दादू नहीं उजास।।60।।

दादू कदि यहु आपा जायगा, कदि यहु बिसरे और।

कदि यहु सूक्षम होयगा, कदि यहु पावे ठौर।।61।।

विषम दुहेला जीव को, सद्गुरु तैं आसान।

जब दरवे तब पाइये, नेड़ा ही अस्थान।।62।।

दादू नैन न देखे नैन को, अन्तर भी कुछ नाँहि।

सद्गुरु दर्पण कर दिया, अरस परस मिल माँहि।।63।।

घट-घट राम रतन है, दादू लखे न कोइ।

सद्गुरु शब्दों पाइये, सहजैं ही गम होइ।।64।।

जब ही कर दीपक दिया, तब सब सूझन लाग।

यूं दादू गुरु ज्ञान तैं, राम कहत जन जाग।।65।।

दादू मन माला तहाँ फेरिये, जहाँ दिवस न परसे रात।

तहाँ गुरु बानाँ दिया, सहजै जपिये तात।।66।।

दादू मन माला तहाँ फेरिये, जहाँ प्रीतम बैठे पास।

आगम गुरु तैं गम भया, पाया नूर निवास।।67।।

दादू मन माला तहँ फेरिये, जहाँ आपै एक अनन्त।

सहजै सो सद्गुरु मिल्या, जुग-जुग फाग बसन्त।।68।।

दादू सद्गुरु माला मन दिया, पवन सुरति सूँ पोइ।

बिन हाथों निश दिन जपै, परम जाप यूँ होइ।।69।।

दादू मन फकीर मांही हुआ, भीतर लीया भेख।

शब्द गहै गुरुदेव का, माँगे भीख अलेख।।70।।

दादू मन फकीर सद्गुरु किया, कहि समझाया ज्ञान।

निश्चल आसन बैस कर, अकल पुरुष का धयान।।71।।

दादू मन फकीर जग तैं रह्या, सद्गुरु लीया लाय।

अहनिशि लागा एक सौं, सहज शून्य रस खाय।।72।।

दादू मन फकीर ऐसे भया, सद्गुरु के परसाद।

जहाँ का था लागा तहाँ, छूटे वाद विवाद।।73।।

ना घर रह्या न वन गया, ना कुछ किया कलेश।

दादू मनहीं मन मिल्या, सद्गुरु के उपदेश।।74।।

दादू यहु मसीत यहु देहुरा, सद्गुरु दिया दिखाय।

भीतरि सेवा बन्दगी, बाहर काहे जाय।।75।।

दादू मंझे चेला मंझे गुरु, मंझे ही उपदेश।

बाहरि ढ़ूढ़ैं बावरे, जटा बधाये केश ।।76।।

मन का मस्तक मूंडिये, काम-क्रोध के केश।

दादू विषै विकार सब, सद्गुरु के उपदेश।।77।।

दादू पड़दा भरम का, रह्या सकल घट छाय।

गुरु गोविन्द कृपा करैं, तो सहजैं ही मिट जाय।।78।।

जिहिं मत साधु उध्दरैं, सो मत लीया शोध।

मन लै मारग मूल गहि, यह सद्गुरु का परमोध।।79।।

दादू सोई मारग मन गह्या, जिहिं मारग मिलिये जाय।

वेद कुरानों ना कह्या, सो गुरु दिया दिखाय।।80।।

मन भुवंग यहु विष भरया, निर्विष क्यौं ही न होइ।

दादू मिल्या गुरु गारुड़ी, निर्विष कीया सोइ।।81।।

एता कीजे आप तैं, तन मन उनमनि लाय।

पंच समाधी राखिये, दूजा सहज सुभाय।।82।।

दादू जीव जंजालौं पड़ गया, उलझा नौ मण सूत।

कोई इक सुलझे सावधान, गुरु बाइक अवधूत।।83।।

चंचल चहुँ दिशि जात है, गुरु बाइक सों बंधि।

दादू संगति साधु की, पार-ब्रह्म सों संधि।।84।।

गुरु अंकुश माने नहीं, उदमद माता अंधा।

दादू मन चेतै नहीं, काल न देखै फंधा।।85।।

दादू मारया बिन माने नहीं, यह मन हरि की आन।

ज्ञान खड़ग गुरुदेव का, ता संग सदा सुजान।।86।।

जहाँ तैं मन उठि चले, फेरि तहाँ ही राखि।

तहँ दादू लै लीन करि, साधु कहें गुरु साखि।।87।।

दादू मन ही सूं मल ऊपजै, मन ही सूं मल धोय।

सीख चले गुरु साधु की, तो तू निर्मल होय।।88।।

दादू कच्छब अपने कर लिये, मन इन्द्रिय निजठौर।

नाम निरंजन लागि रहु, प्राणी परहरि और।।89।।

मन के मतै सब कोइ खेले, गुरुमुख विरला कोइ।

दादू मन की माने नहीं, सद्गुरु का शिष्य सोइ।।90।।

सब जीवों को मन ठगै, मन को विरला कोइ।

दादू गुरु के ज्ञान सौं, सांई सन्मुख होइ।।91।।

दादू एक सूं लै लीन होना, सबै सयानप येह।

सद्गुरु साधु कहत हैं, परम तत्तव जप लेह।।92।।

सद्गुरु शब्द विवेक बिन, संयम रहा न जाय।

दादू ज्ञान विचार बिन, विषय हलाहल खाय।।93।।

घर-घर घट कोल्हू चले, अमीं महा रस जाय।

दादू गुरु के ज्ञान बिन, विषय हलाहल खाय।।94।।

सद्गुरु शब्द उलंघ करि, जिन कोई शिष्य जाय।

दादू पग-पग काल है, जहाँ जाइ तहँ खाय।।94।।

सद्गुरु बरजे शिष्य करे, क्यों कर बंचे काल।

दह दिशि देखत बहि गया, पाणी फोड़ी पाल।।96।।

दादू सद्गुरु कहै सु शिष्य करे, सब सिध्द कारजहोय।

अमर अभय पद पाइये, काल न लागे कोय।।97।।

दादू जे साहिब को भावै नहीं, सो हम तैं जिन होइ।

सद्गुरु लाजे आपणा, साधु न माने कोइ।।98।।

दादू 'हूं' की ठाहर 'है' कहो, 'तन' की ठाहर 'तूं'।

'री' की ठाहर 'जी' कहो, ज्ञान गुरु का यूँ।।99।।

दादू पंच स्वादी पंच दिशि, पंचे पंचों बाट।

तब लग कह्या न कीजिये, गह गुरु दिखाया घाट।।100।।

दादू पंचों एक मत, पंचों पूरया साथ।

पंचों मिल सन्मुख भये, तब पंचों गुरु की बाट।।101।।

दादू ताता लोहा तिणे सूँ, क्यों कर पकडया जाय।

गहन गति सूझे नहीं, गुरु नहीं बूझे आय।।102।।

दादू अवगुण गुण कर माने गुरु के, सोई शिष्य सुजान।

सद्गुरु अवगुण क्यों करे, समझे सोई सयान।।103।।

सोने सेती वैर क्या, मारे घण के घाइ।

दादू काट कलंक सब, राखे कंठ लगाइ।।104।।

पाणी माँही राखिये, कनक कलंक न जाइ।

दादू गुरु के ज्ञान सौं, ताइ अग्नि में बाहि।।105।।

दादू माँही मीठा हेत कर, ऊपर कड़वा राखि।

सद्गुरु शिष्य को सीख दे, सब साधूं की साखि।।106।।

दादू कहे शिष्य भरोसे आपणै, ह्नै बोली हुसियार।

कहेगा सो बहेगा, हम पहली करैं पुकार।।107।।

दादू सद्गुरु कहैं सु कीजिये, जे तूं शिष्य सुजान।

जहाँ लाया तहाँ लाग रहु, बूझे कहाँ अजान।।108।।

गुरु पहले मन सौं कहैं, पीछे नैन की सैन।

दादू शिष्य समझैं नहीं, कहि समझावै बैन।।109।।

कहे लखे सो मानवी, सैन लखे सो साध।

मन की लखे सु देवता, दादू अगम अगाध।।110।।

दादू कहि-कहि मेरी जीभ रही, सुन-सुन तेरे कान।

सद्गुरु बपुरा क्या करे, जो चेला मूढ़ अजान।।111।।

एक शब्द सब कुछ कह्या, सद्गुरु शिष्य समझाय।

जहँ लाया तहँ लागे नहीं, फिर-फिर बूझे आय।।112।।

ज्ञान लिया सब सीख सुनि, मन का मैल न जाय।

गुरु बिचारा क्या करे, शिष्य विषय हलाहल खाय।।113।।

सद्गुरु की समझे नहीं, अपने उपजे नाँहि।

तो दादू क्या कीजिए, बुरी व्यथा मन माँहि।।114।।

गुरु अपंग पग पंख बिन, शिष्य शाखा का भार।

दादू खेवट नाव बिन, क्यों उतरेंगे पार।।115।।

दादू संशा जीव का, शिष्य शाखा का साल।

दोनों को भारी पड़ी, होगा कौन हवाल।।116।।

अंधो अंधा मिल चले, दादू बन्धा कतार।

कूप पड़े हम देखते, अंधो अंधा लार।।117।।

सोधी नहीं शरीर की, औरों को उपदेश।

दादू अचरज देखिया, ये जाँयेंगे किस देश।।118।।

सोधी नहीं शरीर की, कहैं अगम की बात।

जान कहावें बापुड़े, आयुधा लीये हाथ।।119।।

दादू माया मांहैं काढ़ि कर, फिर माया में दीन्ह।

दोऊ जन समझै नहीं, एको काज न कीन्ह।।120।।

दादू कहै सो गुरु किस काम का, गहि भरमावे आन।

तत्तव बतावे निर्मला, सो गुरु साधु सुजान।।121।।

तूं मेरा हूँ तेरा, गुरु शिष्य कीया मंत।

दोनों भूले जात हैं, दादू विसरा कंत।।122।।

दुहि-दुहि पीवे ग्वाल गुरु, शिष्य है छेली गाय।

यह अवसर यों ही गया, दादू कहि समझाय।।123।।

शिष गोरू गुरु ग्वाल है, रक्षा कर कर लेय।

दादू राखे जतन करि, आनि धाणी को देय।।124।।

झूठे अंधो गुरु घणे, भरम दिढ़ावें आय।

दादू साचा गुरु मिले, जीव ब्रह्म हो जाय।।125।।

झूठे अंधो गुरु घणे, बंधो विषय विकार।

दादू साचा गुरु मिले, सन्मुख सिरजनहार।।126।।

झूठे अंधो गुरु घणे, भरम दिढ़ावें काम।

बंधो माया मोह सों, दादू मुख सों राम।।127।।

झूठे अंधो गुरु घणे, भटकैं घर-घर बार।

कारज को सीझे नहीं, दादू माथे मार।।128।।

दादू भक्त कहावें आपको, भक्ति न जाने भेव।

सपने हीं समझे नहीं, कहाँ बसे गुरुदेव।।129।।

भरम करम जग बंधिया, पंडित दिया भुलाय।

दादू सद्गुरु ना मिले, मारग देइ दिखाय।।130।।

दादू पंथ बतावें पाप का, भरम कर्म विश्वास।

निकट निरंजन जे रहै, क्यों न बतावें तास।।131।।

दादू आपा उरझे उरझिया, दीसे सब संसार।

आपा सुरझे सुरझिया, यहु ज्ञान विचार।।132।।

साधु का अंग निर्मला, तामें मल न समाय।

परम गुरु परगट कहैं, तातैं दादू ताय।।133।।

राम नाम गुरु शब्द सों, रे मन पेलि भरंम।

निहकरमी सूं मन मिल्या, दादू काटि करंम।।134।।

दादू बिन पायन का पंथ है, क्यों कर पहुँचे प्रान।

विकट घाट औघट खरे, माँहि शिखर असमान।।135।।

मन ताजी चेतन चढ़े, ल्यौ की करे लगाम।

शब्द गुरु का ताजणा, कोई पहुँचे साधु सुजान।।136।।

साधों सुमिरण सो कह्या, जिहिँ सुमिरण आपा भूल।

दादू गहि गम्भीर गुरु, चेतन आनँद मूल।।137।।

दादू आप सवारथ सब सगे, प्राण सनेही नाँहि।

प्राण सनेही राम है, कै साधु कलि माँहि।।138।।

सुख का साथी जगत् सब, दुख का नाहीं कोइ।

दुख का साथी सांइया, दादू सद्गुरु होइ।।139।।

सगे हमारे साधु हैं, शिर पर सिरजनहार।

दादू सद्गुरु सो सगा, दूजा धांधा विकार।।140।।

दादू के दूजा नहीं, एकै आतम राम।

सद्गुरु शिर पर साधु सब, प्रेम भक्ति विश्राम।।141।।

दादू शुधा बुधा आत्मा, सद्गुरु परसे आय।

दादू भृंगी कीट ज्यौं, देखत ही हो जाय।।142।।

दादू भृंगी ज्यौं, सद्गुरु सेती होय।

आप सरीखे कर लिये, दूजा नाँही कोय।।143।।

दादू कच्छप राखे दृष्टि में कुंजों के मन माँहिं।

सद्गुरु राखे आपणा, दूजा कोई नाँहिं।।144।।

बच्चों के माता पिता, दूजा नाँहीं कोइ।

दादू निपजे भाव सूं, सद्गुरु के घट होइ।।145।।

एकै शब्द अनन्त शिष्य, जब सद्गुरु बोलै।

दादू जड़े कपाट सब, दे कूँची खोलै।।146।।

बिन ही किये होय सब, सन्मुख सिरजनहार।

दादू कर कर को मरे, शिष्य शाखा शिर भार।।147।।

सूरज सन्मुख आरसी, पावक किया प्रकास।

दादू सांई साधु बिच, सहजैं निपजै दास।।148।।

दादू पंचों ये परमोधा ले, इनहीं को उपदेश।

यहु मन अपणा हाथ कर, तो चेला सब देश।।149।।

अमर भये गुरु ज्ञान सौं, केते इहिं कलि माँहि।

दादू गुरु के ज्ञान बिन, केते मरि-मरि जाँहि।।150।।

औषधि खाइ न पछ रहे, विषम व्याधि क्यों जाय।

दादू रोगी बावरा, दोष वैद्य को लाय।।151।।

वैद्य व्यथा कहे देखि कर, रोगी रहे रिसाय।

मन माँही लीये रहै, दादू व्याधि न जाय।।152।।

दादू वैद्य बिचारा क्या करे, रोगी रहे न साँच।

खाटा मीठा चरपरा, माँगे मेरा वाच।।153।।

दुर्लभ दरशन साधु का, दुर्लभ गुरु उपदेश।

दुर्लभ करिबा कठिन है, दुर्लभ परस अलेख।।154।।

दादू अविचल मंत्रा, अमर मंत्रा अखै मंत्रा, अभय मंत्रा, राम मंत्रा, निजसार।

संजीवन मंत्रा, सबीरज मंत्रा, सुंदर मंत्रा, शिरोमणिमंत्रा, निर्मल मंत्रा, निराकार।

अलख मंत्रा, अकल मंत्रा, अगाधा मंत्रा, अपार मंत्रा, अनंत मंत्रा, राया।

नूर मंत्रा, तेज मंत्रा, ज्योति मंत्रा, प्रकाश मंत्रा, परम मंत्रा, पाया।।155।।

दादू सब ही गुरु किये, पशु पंखी बन राय।

तीन लोक गुण पंच सौं, सब ही माँहि खुदाय।।156।।

जो पहली सद्गुरु कह्या, सो नैनहुँ देख्या आइ।

अरस परस मिलि एक रस, दादू रहे समाइ।।157।।

।।इति गुरुदेव का अंग सम्पूर्ण।।

सुमिरण का अंग संत दादू दयाल जीदादू नमो नमो निरंजनं, नमस्कार गुरु देवत:।

वन्दनं सर्व साधावा, प्रणामं पारंगत:।।1।।

एकै अक्षर पीव का, सोई सत्य करि जाणि।

राम नाम सद्गुरु कह्या, दादू सो परवाणि।।2।।

पहली श्रवण द्वितीय रसन, तृतीय हिरदै गाय।

चतुर्थी चिंतन भया, तब रोम-रोम ल्यौ लाय।।3।।

दादू नीका नाम है, तीन लोक तत सार।

रात दिवस रटबौ करी, रे मन इहै विचार।।4।।

दादू नीका नाम है, हरि हिरदै न विसार।

मूर्ति मन माँहीं बसे, श्वासैं श्वास सँभार।।5।।

श्वासैं श्वास सँभालतां, इक दिन मिलि है आय।

सुमिरण पैंडा सहज का, सद्गुरु दिया बताय।।6।।

दादू नीका नाम है, सो तू हिरदै राखि।

पाखंड प्रपंच दूर कर, सुनि साधु जन की साखि।।7।।

दादू नीका नाम है, आप कहै समझाय।

और आरंभ सब छाड़ि दे, राम नाम ल्यौ लाय।।8।।

राम भजन का सोच क्या, करतां होइ सो होय।

दादू राम सँभालिये, फिर बूझिये न कोय।।9।।

राम तुम्हारे नाम बिन, जे मुख निकसे और।

तो इस अपराधी जीव को, तीन लोक कित ठौर।।10।।

छिन-छिन राम सँभालतां, जे जिव जाय तो जाय।

आतम के आधार को, नाहीं आन उपाय।।11।।

एक महूरत मन रहै, नाम निरंजन पास।

दादू तब ही देखतां, सकल करम का नास।।12।।

सहजैं ही सब होइगा, गुण इन्द्री का नास।

दादू राम सँभालतां, कटै कर्म के पास।।13।।

एक राम के नाम बिन, जीवन की जलनी न जाय।

दादू केते पचि मुये, करि करि बहुत उपाय।।14।।

दादू एक राम की टेक गहि, दूजा सहज सुभाय।

राम नाम छाडै नहीं, दूजा आवै जाय।।15।।

दादू राम अगाधा है, परिमित नाँही पार।

अवर्ण वर्ण न जाणिये, दादू नाम अधार।।16।।

दादू राम अगाधा है, अविगति लखै न कोइ।

निर्गुण सगुण का कहै, नाम विलम्ब न होइ।।17।।

दादू राम अगाधा है, बेहद लख्या न जाय।

आदि अंत नहिं जाणिये, नाम निरंतर गाय।।18।।

दादू राम अगाधा है, अकल अगोचर एक।

दादू नाम विलंबिये, साधू कहैं अनेक।।19।।

दादू एकै अल्लह राम है, समर्थ सांई सोय।

मैदे के पकवान सब, खातां होय सु होय।।20।।

सगुण निर्गुण ह्नै रहे, जैसा है तैसा लीन।

हरि सुमिरण ल्यौ लाइये, का जाणौं का कीन।।21।।

दादू सिरजनहार के, केते नाम अनंत।

चित आवै सो लीजिये, यूँ साधू सुमरैं संत।।22।।

दादू जिन प्राण पिंड हम कूं दिया, अंतर सेवैं ताहि।

जे आवै औसाण शिर, सोई नाम संबाहि।।23।।

दादू ऐसा कौण अभागिया, कछू दिढ़ावे और।

नाम बिना पग धारन कौं, कहो कहाँ है ठौर।।24।।

दादू निमष न न्यारा कीजिए, अंतर तैं उर नाम।

कोटि पतित पावन भये, केवल कहतां राम।।25।।

दादू जे तैं अब जाण्या नहीं, राम नाम निज सार।

फिर पीछे पछिताहिगा, रे मन मूढ़ गँवार।।26।।

दादू राम सँभालि ले, जब लग सुखी शरीर।

फिर पीछैं पछिताहिगा, जब तन मन धारै न धीर।।27।।

दुख दरिया संसार है, सुख का सागर राम।

सुख सागर चलि जाइये, दादू तज बेकाम।।28।।

दादू दरिया यह संसार है तामें राम नाम जिननाव।

दादू ढ़ील न कीजिए, यहु औसर यहु डाव।।29।।

मेरे संशा को नहीं, जीवण-मरण का राम।

सपनैं ही जिन बीसरै, मुख हिरदै हरिनाम।।30।।

दादू दुखिया तब लगै, जब लग नाम न लेह।

तब ही पावन परम सुख, मेरी जीवनि येह।।31।।

कछू न कहावै आपकौं, सांई कूं सेवै।

दादू दूजा छाडि सब, नाम निज लेवै।।32।।

जे चित चहुँटे राम सौं, सुमिरण मन लागै।

दादू आतम जीव का, संशा सब भागै।।33।।

दादू पिव का नाम ले, तौ हि मिटे शिर साल।

घड़ी महूरत चालणां, कैसी आवै कालि।।34।।

दादू औसर जीव तैं, कह्या न केवल राम।

अंतकाल हम कहैंगे, जम वैरी सौं काम।।35।।

दादू ऐसे महँगे मोल का, एक श्वास जे जाय।

चौदह लोक समान सो, काहे रेत मिलाय।।36।।

सोइ श्वास सुजाण नर, सांई सेती लाइ।

करि साटा सिरजनहार सूं, महँगे मोल बिकाइ।।37।।

जतन करे नहिं जीव का, तन मन पवना फेरि।

दादू महँगे मोल का, द्वै दोवटी इक सेर।।38।।

दादू रावत राजा राम का, कदे न विसारी नाँव।

आतम राम सँभालिये, तो सु बस काया गाँव।।39।।

दादू अहनिश सदा शरीर में हरि, चिन्तत दिन जाय।

प्रेम मगन लै लीन मन, अन्तर गति ल्यौ लाय।।40।।

निमष एक न्यारा नहीं, तन मन मंझि समाय।

एक अंग लागा रहै, ताकूं काल न खाय।।41।।

दादू पिंजर पिंड शरीर का, सुवटा सहज समाय।

रमता सेती रमि रहै, विमल-विमल जश गाय।।42।।

अविनाशी सूं एक ह्नै, निमष न इत उत जाय।

बहुत बिलाई क्या करे, जे हरि-हरि शब्द सुनाय।।43।।

दादू जहाँ रहूँ तहँ राम सूं, भावै कंदलि जाय।

भावै गिरि परबत रहूँ, भावै गेह बसाय।।44।।

भावै जाइ जलहरि रहूँ, भावै शीश नवाय।

जहाँ तहाँ हरि नाम सूं हिरदै हेत लगाय।।45।।

दादू राम कहे सब रहत है, नख शिख सकल शरीर।

राम कहे बिन जात है, समझी मनवा वीर।।46।।

दादू राम कहे सब रहत है, लाहा मूल सहेत।

राम कहे बिन जात है, मूरख मनवा चेत।।47।।

दादू राम कहे सब रहत है, आदि अन्त लौं सोय।

राम कहे बिन जात है, यहु मन बहुरि न होय।।48।।

दादू राम कहे सब रहत है, जीव ब्रह्म की लार।

राम कहे बिन जात है, रे मन हो हुशियार।।49।।

हरि भज साफल जीवणा, पर उपकार समाय।

दादू मरणा तहाँ भला, जहाँ पशु पक्षी खाय।।50।।

दादू राम शब्द मुख ले रहै, पीछै लागा जाय।

मनसा वाचा करमना, तिहिं, तत सहजि समाय।।51।।

दादू रचि मचि लागे नाम सौं, राते माते होय।

देखेंगे दीदार कूं, सुख पावैंगे सोय।।52।।

दादू सांई सेवै सब भले, बुरा न कहिये कोइ।

सारौं माँही सो बुरा, जिस घट नाम न होइ।।53।।

दादू जियरा राम बिन, दुखिया इहि संसार।

उपजै विनशै खपि मरे, सुख दुख बारंबार।।54।।

राम नाम रूचि ऊपजे, लेवे हित चित लाय।

दादू सोई जीयरा, काहे जमपुरि जाय।।55।।

दादू नीकी बरियाँ आय करि, राम जप लीन्हा।

आतम साधान सोधि करि, कारज भल कीन्हा।।56।।

दादू अगम वस्तु पानैं पड़ी, राखी मांझि छिपाय।

छिन-छिन सोई संभालिये, मति वै बीसर जाय।।57।।

दादू उज्ज्वल निर्मला, हरि रँग राता होय।

काहे दादू पचि मरे, पानी सेती धोय।।58।।

शरीर सरोवर राम जल, माँहैं संयम सार।

दादू सहजैं सब गये, मन के मैल विकार।।59।।

दादू राम नाम जलं कृत्तवा, स्नानं सदा जित:।

तन मन आतम निर्मलं, पचं भू पापं गत:।।60।।

दादू उत्ताम इन्द्री निग्रहं, मुच्यते माया मन:।

परम पुरुष पुरातनं, चिन्तते सदा तन:।।61।।

दादू सब जग विष भरा, निर्विष विरला कोय।

सोई निर्विष होयगा, जाके नाम निरंजन होय।।62।।

दादू निर्विष नाम सौं, तन मन सहजैं होय।

राम निरोगा करेगा, दूजा नाहीं कोय।।63।।

ब्रह्मभक्ति जब ऊपजे, तब माया भक्ति विलाय।

दादू निर्मल मल गया, ज्यूँ रवि तिमिर नशाय।।64।।

दादू विषय विकार सूं, जब लग मन राता।

तब लग चित्ता न आवई, त्रिाभुवनपति दाता।।65।।

दादू का जाणौं कब होयगा, हरि सुमिरण इकतार।

का जाणौं कब छाड़ि है, यह मन विषय विकार।।66।।

है सो सुमिरण होता नहीं, नहीं सु कीजे काम।

दादू यहु तन यौं गया, क्यूँ करि पाइये राम।।67।।

दादू राम नाम निज मोहनी, जिन मोहे करतार।

सुर नर शंकर मुनि जना, ब्रह्मा सृष्टि विचार।।67।।

दादू राम नाम निज औषधी, काटे कोटि विकार।

विषम व्याधि तैं ऊबरे, काया कंचन सार।।69।।

दादू निर्विकार निज नाम ले, जीवन इहै उपाइ।

दादू कृत्रिम काल है, ताके निकट न जाइ।।70।।

मन पवना गहि सुरति सौं, दादू पावे स्वाद।

सुमिरण माँहीं सुख घणा, छाडि देहु बकवाद।।71।।

नाम सपीड़ा लीजिए, प्रेम भक्ति गुण गाय।

दादू सुमिरण प्रीति सौं, हेत सहित ल्यौ लाय।।72।।

प्राण कमल मुख राम कहि, मन पवना मुख राम।

दादू सुरति मुख राम कहि, ब्रह्म शून्य निज ठाम।।73।।

दादू कहतां सुनता राम कहि लेतां देतां राम।

खातां पीतां राम कहि, आत्म कमल विश्राम।।74।।

ज्यों जल पैसे दूधा में, ज्यों पाणी में लौंण।

ऐसे आतम राम सौं, मन हठ साधो कौंण।।75।।

दादू राम नाम में पैसि करि, राम नाम ल्यो लाय।

यह इकंत त्राय लोक में, अनत काहे को जाय।।76।।

ना घर भला न वन भला, जहाँ नहीं निज नाम।

दादू उनमनी मन रहै, भला तो सोई ठाम।।77।।

दादू निर्गुणं नामं मई, हृदय भाव प्रवर्ततं।

भरमं करमं किल्विषं, माया मोहं कंपितम्ड्ड78।।

कालं जालं सोचितं, भयानक जम किंकरं।

हरषं मुदितं सद्गुरं, दादू अविगत दर्शनं।।79।।

दादू सब सुख स्वर्ग पयाल के, तोल तराजू बाहि।

हरि सुख एक पलक का, ता सम कह्या न जाइ।।80।।

दादू राम नाम सब को कहे, कहिबे बहुत विवेक।

एक अनेकौं फिर मिलै, एक समाना एक।।81।।

दादू अपणी अपणी हद्द में, सबको लेवे नांउ।

जे लागे बेहद्द सौं, तिनकी मैं बलि जांउ।।82।।

कौण पटंतर दीजिए, दूजा नाहीं कोय।

राम सरीखा राम है, सुमिरयां ही सुख होय।।83।।

अपनी जाणे आप गति, और न जाणे कोइ।

सुमिर-सुमिर रस पीजिए, दादू आनँद होइ।।84।।

दादू सब ही वेद पुराण पढ़ि, नेटि नाम निर्धार।

सब कुछ इनहीं माँहि है, क्या करिये विस्तार।।85।।

पढ़-पढ़ थाके पंडिता, किनहुँ न पाया पार।

कथ-कथ थाके मुनि जना, दादू नाम अधार।।86।।

निगम हि अगम विचारिये, तउ पार न पावे।

तातैं सेवक क्या करे, सुमिरण ल्यौ लावे।।87।।

दादू अलिफ एक अल्लाह का, जे पढ़ जाणै कोइ।

कुरान कतेबां इलम सब, पढ़कर पूरा होइ।।88।।

दादू यहु मन पिंजरा, माँही मन सूवा।

एक नाम अल्लाह का, पढ़ हाफिज हूवा।।89।।

नाम लिया तब जाणिये, जे तन मन रहै समाइ।

आदि अंत मधय एक रस, कबहूँ भूलि न जाइ।।90।।

दादू एकै दशा अनन्य की, दूजी दशा न जाइ।

आपा भूलै आन सब, एकै रहै समाइ।।91।।

दादू पीवे एक रस, बिसरि जाय सब और।

अविगत यहु गति कीजिए, मन राखो इहि ठौर।।92।।

आतम चेतन कीजिए, प्रेम रस पीवे।

दादू भूले देह गुण, ऐसै जन जीवे।।93।।

कहि कहि केते थाके दादू, सुनि सुनि कहु क्या लेय।

लूंण मिले गलि पाणियाँ, ता सम चित यौं देय।।94।।

दादू हरि रस पीवतां, रती विलम्ब न लाय।

बारंबार सँभालिये, मति वै बीसरि जाय।।95।।

दादू जागत सपना ह्नै गया, चिन्तामणि जब जाय।

तब ही साचा होत है, आदि अन्त उर लाय।।96।।

नाम न आवे तब दुखी, आवे सुख सन्तोष।

दादू सेवक राम का, दूजा हरख न शोक।।97।।

मिलै तो सब सुख पाइए, बिछुरे बहु दुख होय।

दादू सुख दुख राम का, दूजा नाहीं कोय।।98।।

दादू हरि का नाम जल, मैं मीन ता माँहि।

संग सदा आनन्द करे, विछुरत ही मर जाँहि।।99।।

दादू राम विसार करि, जीवें किहिं आधाार।

ज्यौं चातक जल बूँद कूँ, करे पुकार पुकार।।100।।

हम जीवें इहि आसिरे, सुमिरण के आधाार।

दादू छिटके हाथ तैं, तो हमको वार न पार।।101।।

दादू नाम निमित राम हि भजे, भक्ति निमित भज सोय।

सेवा निमित सांई भजे, सदा सजीवन होय।।102।।

दादू राम रसायन नित चवै, हरि है हीरा साथ।

सो धान मेरे सांइयां, अलख खजीना हाथ।।103।।

हिरदै राम रहे जा जन के, ताको ऊरा कौन कहै।

अठ सिधि नौ निधि ताके आगे, सन्मुख सदा रहै।।104।।

वंदित तीनों लोक बापुरा, कैसे दरश लहै।

नाम निसान सकल जग उपरि, दादू देखत है।।105।।

दादू सब जग नीधाना, धानवंता नहिं कोय।

सो धानवंता जानिये, जाके राम पदारथ होय।।106।।

संगहि लागा सब फिरे, राम नाम के साथ।

चिन्तामणि हिरदै बसे, तो सकल पदारथ हाथ।।107।।

दादू आनँद आतमा, अविनाशी के साथ।

प्राणनाथ हिरदै बसे, तो सकल पदारथ हाथ।।108।।

दादू भावे तहाँ छिपाइये, साच न छाना होय।

शेष रसातल गगन धारू, परकट कहिये सोय।।109।।

दादू कहाँ था नारद मुनिजना, कहाँ भक्त प्रहलाद।

परकट तीनों लोक में, सकल पुकारैं साध।।110।।

दादू कहाँ शिव बैठा धयान धारि, कहाँ कबीरा नाम।

सौ क्यूँ छाना होयगा, जे रु कहेगा राम।।111।।

दादू कहाँ लीन शुकदेव था, कहाँ पीपा रैदास।

दादू साचा क्यों छिपे, सकल लोक परकास।।112।।

दादू कहाँ था गोरख थरथरी, अनंत सिधों का मंत।

परकट गोपीचन्द है, दत्ता कहैं सब संत।।113।।

अगम अगोचर राखिए, कर कर कोटि जतन।

दादू छाना क्यों रहै, जिस घट राम रतन।।114।।

दादू स्वर्ग पयाल में, साचा लेवे नाम।

सकल लोक शिर देखिए, परकट सब ही ठाम।।115।।

सुमिरण का संशय रह्या, पछितावा मन माँहि।

दादू मीठा राम रस, सगला पीया नाँहि।।116।।

दादू जैसा नाम था, तैसा लीया नाँहि।

हौंस रही यहु जीव में, पछितावा मन माँहि।।117।।

दादू शिर करवत बहै, बिसरे आतम राम।

माँहि कलेजा काटिये, जीव नहीं विश्राम।।118।।

दादू शिर करवत बहै, राम हृदै थें जाय।

माँहि कलेजा काटिये, काल दशों दिशि खाय।।119।।

दादू शिर करवत बहै, अंग परस नहिं होय।

माँहि कलेजा काटिये, यहु व्यथा न जाणे कोय।।120।।

दादू शिर करवत बहै, नैनहुँ निरखे नाँहि।

माँहि कलेजा काटिये, साल रह्या मन माँहि।।121।।

जेता पाप सब जग करे, तेता नाम बिसारे होइ।

दादू राम सँभालिये, तो येता डारे धोइ।।122।।

दादू जब ही राम बिसारिये, तब ही मोटी मार।

खंड-खंड कर नाखिये, बीज पड़े तिहिं बार।।123।।

दादू जब ही राम बिसारिये, तब ही झ्रपै काल।

शिर ऊपर करवत बहै, आइ पड़े जम जाल।।124।।

दादूजबही राम बिसारिये, तब ही कँध विनाश।

पग-पग परले पिंड पड़े, प्राणी जाइ निराश ।।125।।

दादू जब ही राम बिसारिए, तब ही हाना होय।

प्राण पिंड सर्वस गया, सुखी न देख्या कोय।।126।।

साहिबजी के नाम मां, विरहा पीड़ पुकार।

ताला-बेली रोवणा, दादू है दीदार।।127।।

साहिबजी के नाम मां, भाव भक्ति विश्वास।

लै समाधि लागा रहे, दादू सांई पास।।128।।

साहिबजी के नाम मां, मति बुधि ज्ञान विचार।

प्रेम प्रीति सनेह सुख, दादू ज्योति अपार।।129।।

साहिबजी के नाम मां, सब कुछ भरे भंडार।

नूर तेज अनन्त है, दादू सिरजनहार।।130।।

जिसमें सब कुछ सो लिया, निरंजन का नांउ।

दादू हिरदै राखिये, मैं बलिहारी जांउ।।131।।

।।इति सुमिरण का अंग सम्पूर्ण।।

विरह का अंग संत दादू दयाल जीदादू नमो नमो निरंजनं, नमस्कार गुरु देवत:।

वन्दनं सर्व साधावा, प्रणामं पारंगत:।।1।।

रतिवंती आरति करे, राम सनेही आव।

दादू औसर अब मिलै, यहु विरहनि का भाव।।2।।

पीव पुकारे विरहनी, निश दिन रहै उदास।

राम राम दादू कहै, ताला-वेली प्यास।।3।।

मन चित चातक ज्यौं रटै, पिव पिव लागी प्यास।

दादू दरशन कारणै, पुरवहु मेरी आस।।4।।

दादू विरहनि दुख कासनि कहे, कासनि देइ संदेश।

पंथ निहारत पीव का, विरहनि पलटे केश।।5।।

विरहनि दुख कासनि कहै, जानत है जगदीश।

दादू निशदिन विरही है, विरहा करवत शीश।।6।।

शब्द तुम्हारा ऊजला, चिरिया क्यों कारी।

तुंहीं तुंहीं निश दिन करूँ, विरहा की जारी।।7।।

विरहनि रोवे रात-दिन, झूरै मन ही माँहि।

दादू औसर चल गया, प्रीतम पाये नाँहि।।8।।

दादू विरहनि कुरलै कूंज ज्यों, निशदिन तलफत जाय।

राम सनेही कारणै, रोवत रैनि बिहाय।।9।।

पासे बैठा सब सुने, हमको जवाब न देय।

दादू तेरे शिर चढे, जीव हमारा लेय।।10।।

सबको सुखिया देखिए, दुखिया नाँहीं कोय।

दुखिया दादू दास हे, ऐन परस नहिं होय।।11।।

साहिब मुख बोले नहीं, सेवक फिरे उदास।

यहु वेदन जिय में रहे, दुखिया दादू दास।।12।।

पिव बिन पल-पल जुग भया, कठिन दिवस क्यों जाय।

दादू दुखिया राम बिन, काल रूप सब खाय।।13।।

दादू इस संसार में, मुझ सा दुखी न कोइ।

पीव मिलन के कारणैं, मैं जल भरिया रोइ।।14।।

ना वह मिले न मैं सुखी, कहो क्यों जीवन होय।

जिन मुझ को घायल किया, मेरी दारू सोय।।15।।

दरशन कारण विरहनी, वैरागनि होवे।

दादू विरह वियोगिनी, हरि मारग जोवे।।16।।

अति गति आतुर मिलन को, जैसे जल बिन मीन।

सो देखे दीदार को, दादू आतम लीन।।17।।

राम विछोही विरहनी, फिर मिलण न पावे।

दादू तलफै मीन ज्यों, तुझ दया न आवे।।18।।

दादू जब लग सुरति समिटे नहीं, मन निश्चल नहीं होहि।

तब लग पिव परसे नहीं, बड़ी विपति यहु मोहि।।19।।

ज्यों अमली के चित अमल है, शूरे के संग्राम।

निर्धान के चित धान बसे, यौं दादू के राम।।20।।

ज्यों चातक के चित जल बसे, ज्यों पानी बिन मीन।

जैसे चन्द चकोर है, ऐसे दादू हरि सौं कीन।।21।।

ज्यों कु×जर के मन वन बसे, अनल पक्षि आकास।

यों दादू का मन राम सौं, ज्यों वैरागी वनखंड वास।।22।।

भँवरां लुबधी वास का, मोह्या नाद कुरंग।

यों दादू का मन राम सौं, ज्यों दीपक ज्योति पतंग।।23।।

श्रवणा राते नाद सौं, नैन राते रूप।

जिह्ना राती स्वाद सौं, त्यों दादू एक अनूप।।24।।

देह पियारी जीव को, निशि दिन सेवा माँहि।

दादू जीवन मरण लों, कबहुँ छाड़ी नाँहि।।25।।

देह पियारी जीव को, जीव पियारा देह।

दादू हरि रस पाइये, जे ऐसा होय सनेह।।26।।

दादू हरदम माँहि दिवान, सेज हमारी पीव है।

देखूँ सो सुबहान, यह इश्क हमारा जीव है।।27।।

दादू हरदम माँहि दिवान, कहूँ दरूने दरद सौं।

परद दरूने जाइ, जब देखूँ दीदार कौं।।28।।

दादू दरूने दरदवंद, यहु दिल दरद न जाय।

हम दुखिया दीदार के, महरवान दिखलाय।।29।।

मूये पीड़ा पुकारता, वैद्य न मिलिया आय।

दादू थोड़ी बात थी, जे टुक दरश दिखाय।।30।।

दादू मैं भिखारी मंगता, दर्शन देहु दयाल।

तुम दाता दुख भंजता, मेरी करहु सँभाल।।31।।

क्या जीये में जीवणा, बिन दरशन बेहाल।

दादू सोई जीवणा, परगट परसन लाल।।32।।

इहि जग जीवन सो भला, जब लग हिरदै राम।

राम बिना जो जीवना, सो दादू बेकाम।।33।।

दादू कहु दीदार की, सांई सेती बात।

कब हरि दरशन देहुगे, यह अवसर चल जात।।34।।

व्यथा तुम्हारे दरश की, मोहि व्यापै दिन-रात।

दुखी न कीजे दीन को, दरशन दीजे तात।।35।।

दादू इस हियड़े यह साल, पिव बिन क्योंहि न जायसी।

जब देखूँ मेरा लाल, तब रोम-रोम सुख आइसी।।36।।

तूं है तैसा प्रकाश करि, अपना आप दिखाय।

दादू को दीदार दे, बलि जाउं विलम्ब न लाय।।37।।

दादू पिवजी देखें मुझको, हूँ भी देखूँ पीव।

हूँ देखूँ देखत मिले, तो सुख पावे जीव।।38।।

दादू कहै-तन मन तुम पर वारणै, कर दीजे कै बार।

जे ऐसी विधि पाइये, तो लीजे सिरजनहार।।39।।

दीन दुनी सदके करूँ, टुक देखण दे दीदार।

तन मन भी छिन-छिन करौं, भिस्त दोजख भी वार।।40।।

दादू हम दुखिया दीदार के, तू दिल तैं दूर न होइ।

भावै हमको जाल दे, होना है सो होइ।।41।।

दादू कहै-जे कुछ दिया हमको, सो सब तुम ही लेहु।

तुम बिन मन माने नहीं, दरश आपणा देहु।।42।।

दूजा कुछ माँगैं नहीं, हमको दे दीदार।

तूं है तब लग एक टग, दादू के दिलदार।।43।।

दादू कहै तूं है तैसी भक्ति दे, तूं है तैसा प्रेम।

तूं है तैसी सुरति दे, तूं है तैसा क्षेम।।44।।

दादू कहै सदके करूँ शरीर को, बेर-बेर बहु भंत।

भाव-भक्ति हित प्रेम ल्यौ, खरा पियारा कंत।।45।।

दादू दरशन की रली, हमको बहुत अपार।

क्या जाणूँ कब ही मिले, मेरा प्राण अधार।।46।।

दादू कारण कंत के, खरा दुखी बेहाल।

मीरा मेरा मिहर करि, दे दर्शन दर हाल।।47।।

ताल-बेली प्यास बिन, क्यों रस पीया जाय।

विरहा दरशन दरद सौं, हमको देहु खुदाय।।48।।

ताला-बेली पीड़ सौं, विरहा प्रेम पियास।

दर्शन सेती दीजिए, विलसे दादू दास।।49।।

दादू कहैµहमको अपना आप दे, इश्क मुहब्बत दर्द।

सेज सुहाग सुख प्रेम रस, मिल खेलें लापर्द।।50।।

प्रेम भक्ति माता रहे, तालाबेली अंग।

सदा सपीड़ा मन रहे, राम रमे उन संग।।51।।

प्रेम मगन रस पाइये, भक्ति हेत रुचि भाव।

विरह विश्वास निज नाम सौं, देव दयाकर आव।।52।।

गई दशा सब बाहुड़े, जे तुम प्रगटहु आय।

दादू ऊजड़ सब बसे, दर्शन देहु दिखाय।।53।।

हम कसिये क्या होइगा, विड़द तुम्हारा जाय।

पीछैं ही पछिताहुगे, तातैं प्रकटहु आय।।54।।

मींयां मैंडा आव घर, वांढी वत्तां लोइ।

डुखंडे मुंहिडे गये, मराँ विछोहै रोइ।।55।।

है सो निधि नहिं पाइये, नहिं सु है भरपूर।

दादू मन माने नहीं, तातैं मरिये झूर।।56।।

जिस घट इश्क अल्लाह का, तिस घट लोही न माँस।

दादू जियरे जक नहीं, सिसके श्वासों श्वास।।57।।

रती रब ना बीसरै, मरै सँभाल सँभाल।

दादू सुहदायी रहे, आशिक अल्लह नाल।।58।।

दादू आशिक रब्बदा, शिर भी डेवे लाहि।

अल्लह कारण आपको, साड़े अन्दर भाहि।।59।।

भोरे-भोरे तन करै, वंडे कर कुरबाण।

मिट्ठा कोड़ा ना लगे, दादू तोहूँ साण।।60।।

जब लग शीश न सौंपिये, तब लग इश्क न होय।

आशिक मरणे ना डरे, पिया पियाला सोय।।61।।

तैं डीनोंई सभु, जे डीये दीदार के।

उंजे लहदी अभु, पसाई दो पाण के।।62।।

बिचौं सभो डूर कर, अन्दर बिया न पाय।

दादू रत्ता हिकदा, मन मुहब्बत लाय।।63।।

इश्क मुहब्बत मस्त मन, तालिब दर दीदार।

दोस्त दिल हरदम हरजू, यादगार हुशियार।।64।।

दादू आशिक एक अल्लाह के, फारिग दुनियाँ दीन।

तारिक इस औजूद तैं, दादू पाक यकीन।।65।।

आशिकां रह कब्ज करदां, दिल वजां रफतन्द।

अल्लह आले नूर दीदम, दिल हि दादू बन्द।।66।।

दादू इश्क अवाज सौं, ऐसे कहै न कोय।

दर्द मुहब्बत पाइये, साहिब हासिल होय।।67।।

कहाँ आशिक अल्लाह के, मारे अपने हाथ।

कहाँ आलम औजूद सौं, कहैं जबाँ की बात।।68।।

दादू इश्क अल्लाह का, जे कबहूँ प्रगटे आय।

तोतन-मनदिन अरवाह का, सब पड़दा जलजाय।।69।।

अरवाहे सिजदा कुनंद, वजूद रा चि:कार।

दादू नूर दादनी, आशिकां दीदार।।70।।

विरह अग्नि तन जालिये, ज्ञान अग्नि दौं लाय।

दादू नख-शिख पर जले, तब राम बुझावे आय।।71।।

विरह अग्नि में जालिबा, दरशन के तांई।

दादू आतुर रोइबा, दूजा कुछ नाँहीं।।72।।

साहिब सौं कुछ बल नहीं, जिन हठ साधो कोय।

दादू पीड़ पुकारिये, रोतां होय सो होय।।73।।

ज्ञान धयान सब छाड़िदे, जप-तप साधान जोग।

दादू विरहा ले रहै, छाड़ि सकल रस भोग।।74।।

जहँ विरहा तहँ और क्या, सुधि-बुधि नाठे ज्ञान।

लोक वेद मारग तजे, दादू एकै धयान।।75।।

विरही जन जीवे नहीं, जे कोटि कहैं समझाय।

दादू गहिला ह्नै रहै, कै तलफि-तलफि मरि जाय।।76।।

दादू तलफै पीड़ सौं, विरही जन तेरा।

सिसकै सांई कारणै, मिल साहिब मेरा।।77।।

पड़ा पुकारै पीड़ सौं, दादू विरही जन।

राम सनेही चित बसै, और न भावै मन।।78।।

जिस घट विरहा राम का, उसे नींद न आवे।

दादू तलफै विरहनी, उसे पीड़ जगावे।।79।।

सारा शूरा नींद भर, सब कोई सोवे।

दादू घाइल दर्दवंद, जागे अरु रोवे।।80।।

पीड़ पुराणी ना पड़े, जे अन्तर बैधया होय।

दादू जीवन-मरण लों, पड़या पुकारे सोय।।81।।

दादू विरही पीड़ा सौं, पड़या पुकारे मिंत्ता।

राम बिना जीवे नहीं, पीव मिलन की चिंत्ता।।82।।

जो कबहूँ विरहनि मरे, तो सुरति विरहनि होइ।

दादू पिव पिव जीवतां, मुवाँ भी टेरे सोइ।।83।।

दादू अपनी पीड़ पुकारिये, पीड़ पराई नाँहि।

पीड़ पुकारे सो भला, जाके करक कलेजे माँहि।।84।।

ज्यों जीवत मृत्ताक कारणे, गत कर नाखे आप।

यों दादू कारण राम के, विरही करै विलाप।।85।।

दादू तलफि-तलफि विरहणि मरे, करि-करि बहुत विलाप।

विरह अग्नि में जल गई, पीव न पूछे बात।।86।।

दादू कहाँ जाऊँ कौन पै पुकारूँ, पीव न पूछे बात।

पिव बिन चैन न आवई, क्यों भरूँ दिन-रात।।87।।

दादू विरह वियोग न सह सकूँ, मों पै सह्या न जाय।

कोई कहो मेरे पीव को, दरश दिखावे आय।।88।।

दादू विरह वियोग न सह सकूँ, निशि दिन साले मोहि।

कोई कहो मेरे पीव कौं, कब मुख देखूँ तोहि।।89।।

दादू विरह वियोग न सहि सकूँ, तन-मन धारे न धीर।

कोई कहो मेरे पीव को, मेटे मेरी पीर।।90।।

दादू कहै-साधु दुखी संसार में, तुम बिन रह्या न जाय।

औरों के आनन्द है, सुख सौं रैनि बिहाय।।91।।

दादू लाइक हम नहीं, हरि के दरशन जोग।

बिन देखे मर जाँहिगे, पिव के विरह वियोग।।92।।

दादू सुख सांई सौं, और सबै ही दु:ख।

देखूँ दर्शन पीव का, तिस ही लागे सुख।।93।।

चन्दन शीतल चन्द्रमा, जल शीतल सब कोइ।

दादू विरही राम का, इन सौं कदे न होइ।।94।।

दादू घाइल दर्दवंद, अन्तर करे पुकार।

साँई सुने सब लोक में, दादू यहु अधिकार।।95।।

दादू जागे जगत् गुरु, जब सगला सोवे।

विरही जागे पीड़ा सौं, जे घाइल होवे।।96।।

विरह अग्नि का दाग दे, जीवत मृतक गौर।

दादू पहली घर किया, आदि हमारी ठौर।।97।।

दादू देखे का अचरज नहीं, अण देखे का होय।

देखे ऊपरि दिल नहीं, अण देखे को रोय।।98।।

पहली आगम विरह का, पीछे प्रीति प्रकाश।

प्रेम मगन लै लीन मन, तहाँ मिलन की आश।।99।।

विरह वियोगी मन भला, साँई का वैराग।

सहज संतोषी पाइये, दादू मोटे भाग।।100।।

दादू तृषा बिना तन प्रीति न उपजे, शीतल निकट जल धारिया।

जनम लगैं जीव पुणग न पीवे, निर्मल दह दिश भरिया।।101।।

दादू क्षुधा बिना तन प्रीति न उपजे, बहु विधि भोजन नेरा।

जनम लगैं जिव रती न चाखे, पाक पूरि बहुतेरा।।102।।

दादू तपति बिना तन प्रीति न उपजे, संग हि शीतल छाया।

जनम लगैं जिव जाणे नाँहीं, तरुवर त्रिाभुवन राया।।103।।

दादू चोट बिना तन प्रीति न उपजे, औषधि अंग रहंत।

जनम लगैं जीव पलक न परसे, बूँटी अमर अनंत।।104।।

दादू चोट न लागी विरह की, पीड़ा न उपजी आय।

जागि न रोवे धाह दे, सोवत गई बिहाय।।105।।

दादू पीड़ न ऊपजी, ना हम करी पुकार।

तातैं साहिब न मिल्या, दादू बीती बार।।106।।

अन्दर पीड़ न ऊभरै, बाहर करे पुकार।

दादू सो क्यों कर लहे, साहिब, का दीदार।।107।।

मन ही माँहीं झूरणा, रावे मन ही माँहि।

मन ही माँहीं धाह दे, दादू बाहर नाँहि।।108।।

बिन ही नैन हुँ रोवणा, बिन मुख पीड़ पुकार।

बिन ही हाथों पीटणा, दादू बारंबार।।109।।

प्रीति न उपजे विरह बिन, प्रेम भक्ति क्यों होय।

सब झूठे दादू भाव बिन, कोटि करे जे कोय।।110।।

दादू बातों विरह न ऊपजे, बातों प्रीति न होय।

बातों प्रेम न पाइये, जिनि रु पतीजे कोय।।111।।

दादू तो पिव पाइये, कुश्मल है सो जाय।

निर्मल मन कर आरसी, मूरति माँहि लखाय।।112।।

दादू तो पिव पाइये, करिये मंझें विलाप।

सुणि है कबहु चित्ता धारि, परगट होवे आप।।113।।

दादू तो पिव पाइये, कर सांई की सेव।

काया माँहि लखाइसी, घट ही भीतरि देव।।114।।

दादू तो पिव पाइये, भावै प्रीति लगाय।

हेजैं हरि बुलाइये, मोहन मंदिर आय।।115।।

दादू जाके जैसी पीड़ा है, सो तैसी करे पुकार।

को सूक्ष्म को सहज में, को मृत्ताक तिहिं बार।।116।।

दरद हि बूझे दरदवंद, जाके दिल होवे।

क्या जाणे दादू दरद की, नींद भर सोवे।।117।।

दादू अक्षर प्रेम का, कोई पढ़ेगा एक।

दादू पुस्तक प्रेम बिन, केते पढ़ैं अनेक।।118।।

दादू पाती प्रेम की, विरला बाँचे कोइ।

वेद पुराण पुस्तक पढ़ै, प्रेम बिना क्या होइ।।119।।

दादू कर बिन, शर बिन, कमान बिन, मारै खैंचि कसीस।

लागी चोट शरीर में, नख शिख सालै सीस।।120।।

दादू भलका मारे भेद सौं, सालै मंझि पराण।

मारण हारा जाणि है, कै जिहिं लागे बाण।।121।।

दादू सो शर हमको मारिले, जिहिं शर मिलिये जाय।

निश दिन मारग देखिए, कबहूँ लागे आय।।122।।

जिहिं लागी सो जागि है, बेधया करै पुकार।

दादू पिंजर पीड़ है, सालै बारंबार।।123।।

विरही सिसकै पीड़ सौं, ज्यों घायल रण माँहि।

प्रीतम मारे बाण भरि, दादू जीवैं नाँहि।।124।।

दादू विरह जगावे दरद को, दरद जगावे जीव।

जीव जगावे सुरति को, पंच पुकारे पीव।।125।।

दादू मारे प्रेम सौं, बेधे साधु सुजाण।

मारण हारे को मिले, दादू विरही बाण।।126।।

सहजैं मनसा मन सधौ, सहजैं पवना सोय।

सहजैं पंचों थिर भये, जे चोट विरह की होय।।127।।

मारण हारा रहि गया, जिहिं लागी सो नाँहि।

कबहूँ सो दिन होइगा, यह मेरे मन माँहि।।128।।

प्रीतम मारे प्रेम सौं, तिनको क्या मारे।

दादू जारे विरह के, तिनको क्या जारे।।129।।

दादू पड़दा पलक का, येता अंतर होइ।

दादू विरही राम बिन, क्यों करि जीवे सोइ।।130।।

काया मांहैं क्यों रह्या, बिन देखे दीदार।

दादू विरही बावरा, मरे नहीं तिहिं बार।।131।।

बिन देखे जीवै नहीं, विरह का सहिनाण।

दादू जीवै जब लगैं तब लग विरह न जाण।।132।।

रोम-रोम रस प्यास है, दादू करहि पुकार।

राम घटा दल उमंगि कर बरसहु सिरजनहार।।133।।

प्रीति जु मेरे पीव की, पैठी पिंजर माँहि।

रोम-रोम पिव-पिव करे, दादू दूसर नाँहि।।134।।

सब घट श्रवणा सुरति सौं, सब घट रसना बैंन।

सब घट नैना ह्नै रहै, दादू विरहा ऐन।।135।।

रात दिवस का रोवणाँ, पहर पलक का नाँहि।

रोवत-रोवत मिल गया, दादू साहिब माँहि।।136।।

दादू नैन हमारे बावरे, रोवे नहिं दिन-रात।

सांई संग न जाग ही, पिव क्यों पूछे बात।।137।।

नैनहु नीर न आइया, क्या जाणैं ये रोइ।

तैसे ही कर रोइये, साहिब नैनहु जोइ।।138।।

दादू नैन हमारे ढीठ हैं, नाले नीर न जाँहि।

सूके सरां सहेत वै, करंक भये गलि माँहि।।139।।

दादू विरह प्रेम की लहरि में, यहु मन पंगुल होइ।

राम नाम में गलि गया, बुझै विरला कोइ।।140।।

विरह अग्नि में जल गये, मन के मैल विकार।

दादू विरही पीव का, देखेगा दीदीर।।141।।

विरह अग्नि में जल गये, मन के विषय विकार।

तातैं पंगुल ह्नै रह्या, दादू दर दीदार।।142।।

जब विरहा आया दरद सौं, तब मीठा लागा राम।

काया लागी काल ह्नै, कड़वे लागे काम।।143।।

जब राम अकेला रहि गया, तन-मन गया बिलाइ।

दादू विरही तब सुखी, जब दरश परस मिल जाइ।।144।।

जे हम छाडैं राम कूँ, तो राम न छाडै।

दादू अमली अमल तैं, मन क्यों करि काढ़ै।।145।।

विरहा पारस जब मिले, विरहनि विरहा होय।

दादू परसै विरहनी, पिव पिव टेरे सोय।।146।।

आशिक माशूक ह्नै गया इश्क कहावे सोय।

दादू उस माशूक का, अल्लह आशिक होय।।147।।

राम विरहनी ह्नै रह्या, विरहनि ह्नै गई राम।

दादू विरहा बापुरा, ऐसे कर गया काम।।148।।

विरह बिचारा ले गया, दादू हमको आइ।

जहँ अमग अगोचर राम था, तहँ विरह बिना को जाइ।।149।।

विरह बपुरा आइ करि, सोवत जगावे जीव।

दादू अंग लगाइ करि, ले पहुँचावे पीव।।150।।

विरहा मेरा मीत है, विरहा वैरी नाँहि।

विरहा को वैरी कहै, सो दादू किस माँहि।।151।।

दादू इश्क अलह की जाति है, इश्क अलह का अंग।

इश्क अल्लाह वजूद है, इश्क अलह का रंग।।152।।

दादू प्रीतम के पग परसिये, मुझे देखन का चाव।

तहँ ले शीश नवाइये, जहाँ धारे थे पाव।।153।।

बाट विरह की सोधि करि, पंथ प्रेम का लेहु।

लै के मारग जाइये, दूसर पाव न देहु।।154।।

विरहा वेगा भक्ति सहज में, आगे-पीछे जाय।

थोड़े माँहीं बहुत है, दादू रहु ल्यौ लाय।।155।।

विरहा वेगा ले मिले, ताला-बेली पीर।

दादू मन घाइल भया, सालै सकल शरीर।।156।।

आज्ञा अपरंपार की, बसि अम्बर भरतार।

हरे पटम्बर पहरि करि, धारती करे सिंगार।।157।।

वसुधा सब फूले-फले, पृथ्वी अनन्त अपार।

गगन गर्ज जल थल भरै, दादू जै जै कार।।158।।

काला मुँह कर काल का, सांई सदा सुकाल।

मेघ तुम्हारे घर घणां, बरसहु दीनदयाल।।159।।

।।इति विरह का अंग सम्पूर्ण।।

परिचय का अंग

जरणा का अंग

हैरान का अंग

लै का अंग

निहकर्मी पतिव्रता का अंग

चेतावनी का अंग

मन का अंग

सूक्ष्म जन्म का अंग

माया का अंग

साँच का अंग

भेष का अंग

साधु का अंग

मधय का अंग

सारग्राही का अंग

विचार का अंग

विश्वास का अंग

पीव पहचान का अंग

समर्थता का अंग

शब्द का अंग

जीवित मृतक का अंग

शूरातन का अंग

काल का अंग

सजीवन का अंग

पारिख का अंग

उपजन का अंग

दया निर्वैरता का अंग

सुन्दरी का अंग

कस्तूरिया मृग का अंग

निन्दा का अंग

निगुणा का अंग

विनती का अंग

साक्षी भूत का अंग

बेली का अंग

अबिहड़ का अंग

शब्द संत दादू दयाल जी

शब्द राग गौड़ी

शब्द राग माली गौड़ी

शब्द राग कल्याण

शब्द राग कान्हड़ा

शब्द राग अडाणा

शब्द राग केदार

शब्द राग मारू (मारवा)

शब्द राग रामकली

शब्द राग आसावरी

शब्द राग सिन्दूरा

शब्द राग देवगांधार

शब्द राग कालिंगड़ा

शब्द राग परजिया (परज)

शब्द राग भाँणमली

शब्द राग सारंग

शब्द राग टोडी (तोडी)

शब्द राग हुसैनी बंगाल

शब्द राग नट नारायण

शब्द राग सोरठ

शब्द राग गुंड (गौंड)

शब्द राग बिलावल

शब्द राग सूहा

शब्द काया बेली ग्रन्थ

शब्द राग बसन्त

शब्द राग भैरूँ

शब्द राग ललित

शब्द राग जैत श्री

शब्द राग धानाश्री

Dirghatamas

From Wikipedia, the free encyclopedia

Dirghatamas Mamateya

In-universe information

Family Utathya (Father), Mamata(Mother), Vrihaspati(uncle), Angiras(Grandfather)

Spouse Pradeshwari

Children Gautama and others (Pradeshwari), Kakshivat and elven sons (Sudra servant woman) and Anga, Vanga, Kalinga, Pundra, Cumbha(Sudeshna)

Dīrghatamas (Sanskrit: दीर्घतमस्) was an ancient sage well known for his philosophical verses in the Rigveda. He was author of Suktas (hymns) 140 to 164 in the first Mandala (section) of the Rigveda.However there was another Dirghatamas named Dirghatama Mamteya.

Background

Dirghatamas was one of the Angirasa Rishis, the oldest of the Rishi families, and regarded as brother to the Rishi Bharadvaja, who is the seer of the sixth Mandala of the Rig Veda. Dirghatamas is also the chief predecessor of the Gotama family of Rishis that includes Kakshivan, Gautam Maharishi, Nodhas and Vamadeva(seer of the fourth Mandala of the Rig Veda), who along with Dirghatamas account for almost 150 of the 1000 hymns of the Rig Veda. Anga, Vanga, Kalinga, Pundra and Suhma, Ondra were also the sons of Dirghatamas through Raja Bali’s wife Sudhesana. His own verses occur frequently in many Vedic texts, a few even in the Upanishads.

He was the reputed purohit or chief priest of King Bharata (Aitareya Brahmana VIII.23), one of the earliest kings of the land, after whom India was named as Bharata (the traditional name of the country).

Birth

Dīrghatama was son of Raṣṭra.

Bhishma tells the narrative of the birth of Dirghatama Mamteya in the Mahabharata (book1, Adi Parva, CIV): "There was in olden days a wise Rishi of the name of Utathya. He had a wife of the name Mamata whom he dearly loved. One day Utathya's younger brother Brihaspati, the priest of the celestials, endued with great energy, approached Mamata. The latter, however, told her husband's younger brother—that foremost of eloquent men—that she had conceived from her connection with his elder brother and that, therefore, he should not then seek for the consummation of his wishes. She continued, 'O illustrious Brihaspati, the child that I have conceived has studied in his mother's womb the Vedas with the six Angas, Seed is not lost in vain. How can then this womb of mine afford room for two children at a time? Therefore, it behoveth thee not to seek for the consummation of thy desire at such a time. Thus addressed by her, Brihaspati, though possessed of great wisdom, could not suppress his desire. The child in the womb protested, 'There is no space here for two. O illustrious one, the room is small. I have occupied it first. It behoveth thee not to afflict me.' But Brihaspati without listening to what that child in the womb said, sought the embraces of Mamata possessing the most beautiful pair of eyes. And the illustrious Brihaspati, beholding this, became indignant, and reproached Utathya's child and cursed him, saying, 'Because thou hast spoken to me in the way thou hast at a time of pleasure that is sought after by all creatures, perpetual darkness shall overtake thee.' And from this curse of the illustrious Brihaspati, Utathya's child who was equal unto Brihaspati in energy, was born blind and came to be called Dirghatamas (enveloped in perpetual darkness). And the wise Dirghatamas, possessed of a knowledge of the Vedas, though born blind, succeeded yet by virtue of his learning, in obtaining for a wife a young and handsome Brahmana maiden of the name of Pradweshi. And having married her, the illustrious Dirghatamas, for the expansion of Utathya's race, begat upon her several children with Gautama Dirghatamas as their eldest.

Marriage Laws

Dirghatamas' sons were all covetous. So the sages staying in his hermits left Dirghatamas for he had reared up unvirtuous sons. Dirgatamas became very sad at this incident, and asked his wife, Pradeshwari whether she was also upset with him or not. She answered that she was for DIrghatamas was blind and neither her protector (Pati) nor her supporter (Bhartri), hence she had to bring up their sons by herself. Hearing this Dirghatamas became angry and laid a new law regarding marriage, that a woman could only marry once whether her husband was alive or dead.

Hearing this, Pradeshwari became exceedingly angry and asked her sons to cast their father into the Ganga. So Gautama and his brother tied Dirghatamas with a raft and threw him into the stream. A king named Bali, who was performing his ablutions saw the sage and rescued him. In return, he asked Dirghatamas to raise sons from Sudeshna through the Niyoga tradition. But queen Sudeshna sent a Sudra woman to the sage knowing he was blind and the sage begat eleven sons through that woman, with Kakshivata as eldest. But on knowing Sudeshna's act he became angry and to pacify him the king asked his wife Sudeshna to go to Dirghatams. Then through Sudeshna he had five sons named Anga, Vanga, Kalinga, Pundra and Cumbha, who were given the kingdoms after their names.

Asya Vamasya Hymn

Dirghatamas is famous for his paradoxical apothegms. His mantras are enigmas: "He who knows the father below by what is above, and he who knows the father who is above by what is below is called the poet."

The Asya Vamasya (RgVeda 1.164) is one of the sage's most famous poems. Early scholars (such as Deussen in his Philosophy of the Upanishads) tried to say that the poems of Dirghatamas were of a later nature because of their content, but this has no linguistic support which has been argued by modern Sanskrit scholars (such as Dr. C. Kunhan Raja in his translation of the Asya Vamasya Hymn). The reason that earlier Western scholars believed them to be of a later origin is due to the monist views found there. They believed that early Vedic religion was pantheistic and a monist view of god evolved later in the Upanishads - but the poems of Dirghatamas (1.164.46) which say "there is One Being (Ekam Sat) which is called by many names" proves this idea incorrect.

Earliest Mention of the Zodiac

Some scholars have claimed that the Babylonians invented the zodiac of 360 degrees around 700 BCE, perhaps even earlier. Many claim that India received the knowledge of the zodiac from Babylonia or even later from Greece. However, as old as the Rig Veda, the oldest Vedic text, there are clear references to a chakra or wheel of 360 spokes placed in the sky. The number 360 and its related numbers like 12, 24, 36, 48, 60, 72, 108, 432 and 720 occur commonly in Vedic symbolism. It is in the hymns of the Rishi Dirghatamas (RV I.140 - 164) that we have the clearest such references.

Famous Sayings

A number of famous sayings originate from the verses of Dirghatamas.

Another one bites the dust

The first time the phrase "bites the dust" appears is in the Rigveda (1.158.4-5) where the poet Dirgatama has a prayer to the divine doctors and says ‘may the turning of the days not tire me, may the fires not burn me, may the wood-pyre not eat the earth, may the waters not swallow me’. There are disputes on what "bites the dirt" means in sayana’s commentary in the 14th century- which means the phrase had gone out of style in India at this time as most people began to be cremated instead of buried. But reading the padbandha, it's very clear that it refers to the wood-pyre eating earth, not the deceased human.

mā mām edho daśatayaś cito dhāk pra yad vām baddhas tmani khādati kśāṃ

Note the use of 3rd person singular verb ending -ti for khād (to eat). Dirghatama is using it as a prayer from death - such as don’t let me die and be burned. If it were a prayer saying "let me not eat the earth", the 1st person singular, -mi or -āni would have been used. Here, eating of earth effect is produced by charring of earth by burnt wood-pyre.

संत दुर्बल नाथ जी

(भाद्रपद सुदी एकादसी वि. स. १९१८-चेत्र सुदी पूर्णिमा वि.स. १९८६)

ज्ञान गुरज लिया हाथ में, शील शब्द तलवार।

शीश काल का कूटकर, "दुर्बल "उतरा पार।।--संत दुर्बल नाथ

युग प्रवर्तक संत दुर्बल नाथ

राजस्थान जितना वीरता के लिए प्रसिद्ध है उतना ही संतो के लिए। अरावली पर्वतमाला की तलहटी में बसे अलवर जिले की लक्ष्मण गढ़ की तहसील में एक गांव है जिसका नाम है बिचगंवा। कच्ची झोपड़ियो का एक समूह खटिक माडी में मा. फत्तुराम व मा. रूपा देवी के भाद्रपद सुदी एकादसी वि. स. १९१८ को एक सुंदर शिशु ने जन्म लिया।

यही बालक कालांतर में अपने तप एवं कर्म के बल पर युग प्रवर्तक दुर्बल नाथ के नाम से विख्यात हुआ।

आपका बचपन का नाम कल्या था। आप गाय चराते थे किन्तु ज्ञान की खोज में कई कई घंटे तप और साधना में बीत जाते थे। ये खबर जब घर वालों को लगी तो वो बहुत चिंतित होने लगे और सोचने लगे की हमारा कल्या साधू न बन जाये। अतः आपका बाल्यकाल में ही विवाह अलवर शहर की मानवती कन्या से कर दिया।

गृहस्थ का पालन करते हुए भी आपका मन निरंतर ज्ञान की खोज में लगा रहता। आपने अपने तपोबल से जानकर श्याम्दा गद्दी पर विराजमान साधू गरीबनाथ महाराज समर्थ गुरु को अपना गुरु बनाया। संत गरीबनाथ जी ने आपको मंत्र बोध करा कर नाम कल्या से दुर्बल नाथ किया। आपने आश्रम बांदीकुई में पूर्व घोषणानुसार चेत्र सुदी पूर्णिमा को वि.स..१९८६ भक्तो के सम्मुख शरीर त्याग दिया।

आपने ३९ वर्ष तक वैराग्य जीवन व्यतीत किया। अनपढ़ होकर भी आप ने अपने तपोबल से अनुभव करके १३९६ वाणियो की रचना की। आपकी पुस्तक का नाम "अनुभव आत्म प्रकाश" है।

आपने अपने वैराग्य जीवन में अलवर भरतपुर ,जयपुर सवाई माधोपुर ,दिल्ली करोली अम्बाला आदि स्थानों पर प्रवास किया। आपने श्याम्दा, थली ,जमुआ रामगढ, बांदीकुई आदि स्थानों पर आश्रमों का निर्माण किया इस दौरान विभिन्न दीन दुखियो के कष्ट-मुक्त करने के कार्य किये।

इस प्रकार आपने अपने तपोबल से जन जन का कल्याण किया आपके चिंतन अनुभव में समस्त आध्यात्मिक ज्ञान का सारांश नज़र आता है। आपकी खोज केवल परम ज्ञान की खोज है।

आपने तंत्र-मंत्र, जादू-टोना पाखंड का खंडन किया। आपने संत अखंडी पंथ की स्थापना कर नए युग का सूत्रपात किया। आप गोरक्ष नाथ एवं भरथरी वैराग्य के संत थे।

अंत में धन्य है वो धरा जिस पर दुर्बल नाथ जी महाराज जैसे संतो ने जन्म लिया।

हमें चाहिए की दुर्बल नाथ जी द्वारा निर्देशित ज्ञान मार्ग का पालन करते हुए संसार में उनके ज्ञान -विज्ञान का प्रचार -प्रसार करे।

यही हमारी दुर्बल नाथ जी के प्रति "निष्ठा" का रेखांकन होगा।

लेखक : छैल बिहारी किरार

from : alwarkhatikblogspotcom

https://m.facebook.com/story.php?story_fbid=1983262065297778&id=1703045756652745

आपने अपने वैराग्य जीवन में अलवर भरतपुर ,जयपुर सवाई माधोपुर ,दिल्ली करोली अम्बाला आदि स्थानों पर प्रवास किया . आपने भक्तो सेवको को उपदेश दिया आपने श्याम्दा, थली ,जमुआ रामगढ ,बांदीकुई आदि स्थानों पर आश्रमों का निर्माण किया इस दौरान विभिन्न दीन दुखियो के कष्ट -मुक्त कर चमत्कारिक कार्य किये ----

१ जब गुरु गरीबनाथ जी ने अपना रूप शेर का किया तो आपने स्वयं को गाय का रूप देकर गुरु को प्रणाम किया

२ करोली नरेश महाराज भंवरपाल सिंह के सामने भारी पत्थर की शिला को तैरा कर जन समूह को दिखाया

३ जमुआ रामगढ में शेर द्वारा मारी गई गाय को उसके बछड़े के रुदन से द्रवित होकर गाय को जीवन दान दिया

४ गोपाल गढ़ (जयपुर) के रणजीता गुर्जर के इकलोते मृत पुत्र को जन समूह के सामने जीवन दान दिया

५ बीजा राम सेवक जो की अँधा था को नेत्रों में ज्योति का संचार किया

६ जमुआ रामगढ में भादो सुदी एकादशी( जल झुलनी ) को सत्संग में भक्तो की मांग पर श्री कृष्ण के दर्शन कराये

७ बांदीकुई में आपने शारीर त्यागने का दिन ६ माह पहले हि घोषित कर दिया | और उसी दिन शारीर को त्याग दिया

इस प्रकार आपने अपने तपोबल से जन जन का कल्याण किया आपके चिंतन अनुभव में समस्त शाश्त्रो का सरांस नज़र आता है आपकी खोज केवल सर्व शक्तिमान एवं परम तत्त्व की खोज है

आपने तंत्र -मंत्र जादू - टोना पाखंड का खंडन किया आपने संत अखंडी पंथ की स्थापना कर नए युग का सूत्र पात किया

आप श्री गोरक्ष नाथ एवं भरथरी वैराग्य के संत थे

अंत में धन्य है वो धरा जिस पर अनंत श्री दुर्बल नाथ जी महाराज जैसे संतो ने जन्म लिया |

हमें चाहिए की अनंत श्री जी द्वारा निर्देशित मार्ग का पालन करते हुए संसार में उनके ज्ञान -विज्ञानं का प्रचार -प्रसार करे

यही हमारी अनंत श्री के प्रति "भक्ति व निष्ठां "का रेखांकन होगा

ज्ञान गुरज लिया हाथ में ,शील शब्द तलवार |

शीश काल का कूटकर "दुर्बल "उतरा पार ||

दया, गरीबी, आधीनता ,समता शील शंतोश |

यह गहना हरिभक्त का ,तो मिटे कर्म का दोष

अनंत श्री जी समाज गुरु हम सभी का कल्याण करें

इसी आशा एवं विस्वाश के साथ

आपका

छैल बिहारी किरार

Many writers has written on this Rishi : -

St Dhanurdasa (also Urangavilli)

by kazhiyur varadan,

Pillai Uranga Villidasan was a favorite disciple to Swamy Ramanuja .He became very close to his Master so rare that was his piety though belonged to a lower caste he had privileges conferred upon him .

The abundant compassion Jagath Acharyar Swamy Ramanuja had on Villidasan is presented in the movie clip below .Click and relish the pastime before reading the appended pastime …

Very often Swamy Ramanuja was seen returning from Kaveri leaning on the shoulders of Swamy MudaliAndaan and Villidasan .

A brahmana is unclean before bath and clean after a bath and the disciples watching were curious with their Masters way why they had not changed places while accompanying Swamy Ramanuja .

They took courage to question their Master for an explanation.

Swamy condescended to them saying , my children !

Have you not heard that learning , riches and high birth swell a fool with pride , but adorn the wise man ?

This man our villidasan is utterly destitute of this three fold vice but we are not .

Hence he is fit enough to be touched by me .

On hearing the golden words the disciples bent their head in shame and dared make any further protest , but all the same malice kindled their minds against the favorite disciple Villidasan who was a sudra and more close to their master than a Brahmin disciple could be .

They could not digest a sudra should stand so high to their masters estimation , as their own prestige as Brahmins was being jeopardized.Srirangam Sri Ranganathaswamy Kovil

Swamy Ramanuja was aware of the disciples grudge towards the advanced devotee who was a gem among all of them .

As a true Master he wanted to convince the error which is making them spiritually fatal .

He devised a plan and hence called a close disciple in private and ordered him to secrete all the clothes of the disciples in the night when they were fast asleep. ( these were the clothes which are washed and hanged high to be dried up ) .

The task was accomplished .

The next day all the disciples were aghast with the missing of their daily wear . Each one was accusing the other and the entire scene turned into chaos.

They were calling names against each other .

Swamy Ramanuja walked into the chambers hearing the unusual noise . All the disciples vented their anguish about the missing clothes .

Swamy Ramanuja calmed them and advised them to accept the same as Lords providence . Alternate arrangements were made .

Days passed , Villidasan who was living near to the Ashram was serving Acharyar with utmost devotion .

One day it got delayed as Villidasar was entrusted some jobs for some festival .

Swamy Ramanuja walked into the disciples chamber and told them that they all must go to Villidasars house located few metres away and make an attempt to rob the precious jewellery and other ornaments from Ponnachee his wife when she is asleep.

All of them knew Villidasar was a rich person and had gifted many golden jewellary to his wife Ponnachee in the past on several occasions and she was always bedecked with the ornaments .

It was decided that they need to rob the jewels when Villidasar was serving Swamy Ramanuja in the ashram .

The disciples were very happy . All of them marched hurriedly to Villidasars house .They could see Ponnachee fast asleep .

Ponnachi was sleeping on the floor of the hut using her hand as a pillow. She was bedecked with wonderful gold jewelry The moment one of the disciples bent down to unhook her ear-ring, she woke up.

Without any inhibitions they waited , collected all the jewellery from the chest and attempted to remove the jewellery worn by her during her sleep once again .

But , Ponnachee recognised the disciples and did not want to startle him. She thought ,when Swamy Ramanuja’s disciple committed such an act of theft it must have a divine sanction .

She then laid still and allowed them remove the ear-rings, bangles and the nose-ring she was wearing on the left side of her body.

She felt they were taking away their own property for whatever effects she owned in this world were not really hers but entrusted to her for their sake .

This is how Property is to be spiritually viewed . She gently rolled over for them to strip the other side of the jewellery she was wearing .

She was anxious that the vaishnavas should complete their work and not go away with half work done . But her movement however created a fright and put the disciples on their toes to leave the place .

The vaishnavas returned to the ashrama .Pillai dasar after completing all the works assigned to him submits his humble prayers to Acharya and takes leave . Meanwhile , the disciples entered the ashram and explain the happenings at Villidasars house in detail to Acharyar.

Swamy Ramanujar orders them to follow Villidasar immediately up to his house and watch all that might take place in the house . The disciples quickly left the jewellery in Ashram and followed him in the dark .

In the house Ponnachee was eagerly waiting for her husband as done daily.When she heard the footsteps of Villidasar , she hurriedly went to the entrance and welcomed him .She washed his feet with all affection .

Villidasar looked at her very strangely as she had decked jewellery one sided only.

He said , What is this lady ?? taken aback with her strange dress sense .

Nothing My Lord she replied soothingly .

I shall explain you in detail ……..

Please honor the prasada quickly as it is already too late .

She continued about the incident that happened few minutes back .

She pleasingly said that the vaishnavas who are our gurus had come to our house just now my dear …..while I was lying asleep.

May be they were in need of their jewels .I could hear them whisper that I was asleep and It was the right time to take the jewellery .

Lying down hearing their whisper , I pretended to be fast asleep so that they could complete their task .

They laid hands on me and took all the jewels from my right side as the left side was visible .

Our effects are theirs as you know , so to let them have all , I quietly turned around my right side with all my care doing so to make them believe that I was really fast asleep, but my bad luck it some how gave them a alarm and to my utter regret they left without completing the job they had come for .

On hearing this Pillai urangi got upset and was angry with her . He said ..Hey Foolish woman !!! you have spoiled the great opportunity to serve the vaishnavas .

You must have laid motionless till their work is completed …. …..

.If the jewels were theirs Its their wish to take them as they like . I am really very upset with your behaviour……

He said half the jewels have been best invested , the remaining are vanity .

The vaishnavas were observing the conversation behind the doors .

They hurriedly left back to Ashrama and gave a full report of the conversation .

Swamy Ramanuja the Acharyar now spoke to his disciples and asked them to remain awake. He then instructed them to wake up all the other disciples.

All of them should clean themselves and assemble before the Acharya for an important lesson. Eager to hear new lessons from the Acharya, they all gathered around him in no time.

Suddenly from no where Villidasan ran into the mutt with his wife . He fell down at the Acharya’s feet like an uprooted tree. He and his wife Ponnachee were with tears . The other disciples were stunned at the unusual sight. They had never seen Villidasan crying so much.

“We have committed a grace sin Acharya.

We have together sinned.

We are no longer fit to be your disciples.

Condemn us to the worst of hells; even then the retribution will not be

adequate.” cried Villidasan..

“What happened, my child? Why are you crying?

Why is your wife crying?”

Swamy Ramanuja asked the devotee disciple ..

ACHARYA “SOME OF YOUR LEARNED DISCIPLES HAD COME INTO OUR HUT TODAY TO TAKE MY WIFE’S JEWELS.

SHE WAS SLEEPING.

YOUR DISCIPLES TOOK THE TROUBLE OF REMOVING THE JEWELS FROM HER PERSON THEMSELVES. PONNACHI DID NOT WANT TO STARTLE THEM BY WAKING UP ALL OF A SUDDEN.

WHEN SHE TURNED THE OTHER SIDE SO THAT THEY CAN REMOVE THOSE JEWELS ALSO, THEY JUST RAN AWAY.

“ACHARYA,

I AM NOT EVEN FIT TO BE A DUST IN THE FEET OF THOSE LEARNED DISCIPLES.

AREN’T YOU CALLED THE UDAIYAVAR?

DOESN’T THAT MEAN THAT ALL OF US,ALL OUR BELONGINGS, PROPERTIES AND EVERYTHING BELONG TO YOU?

WHEN YOU SENT YOUR MEN TO TAKE YOUR THINGS, PONNACHI SHOULD HAVE WELCOMED THEM AND SHOULD HAVE GIVEN THEM WHATEVER SHE HAD.

SHE HAS SINNED, MY LORD. “AND I HAVE SINNED TOO. PLEASE CURSE US A PUNISHMENT .

MY WIFE HAS DECIDED NOT TO WEAR JEWELS ON THE ONE SIDE OF HER BODY FOR THE REST OF HER LIFE.” FOR THE GRAVE SIN COMMITTED ….

“You showed LORD to me.

And I could not even give some worthless piece of yellow metal to you, when you needed it!

What a sinner I am!

There is no hope for me, there is no salvation for me!”he was uncontrollable ….

Swamy Ramanuja turned to his other disciples.

Please tell me whose wisdom is better , great yours or his ?

PLEASE KNOW THAT CASTE IS OF NO IMPORTANCE..

IT IS THE VIRTUE THAT IS MOST IMPORTANT AND PRIZED .

This is why I say ….

Even River Cauvery cannot clean me completely.

But this man’s touch can purify me.

That’s why I lean on him when I return from the river.

Villi, my child ….. please teach these people how to love.”

The disciple who first complained to Ramanuja about Villidasan prostrated to him and Ponnachi’s feet begging their pardon.

Swamy Ramanuja then returned the jewels to Ponnachi and commanded her to wear them then and there.

And also ordered that she should never be without those jewels.

The silence that reigned in the Ashram was pregnant with many lessons, many teachings

and many leanings….

It is told that Villidasan was called as Mahamati ( a human wiser than wisdom ) the wisdom blinded by love for Lord .

He was love blind as to fear any danger for one who is above all dangers .

Mahamati used to walk with his sword drawn in front of the Lord so that he may stop anyone who dared to do any act in the least offensive to the Lord of Lords………………..

More details about this great disciple can be read in this post linked below :

https://kmkvaradhan.wordpress.com/2015/01/12/the-wrestler-who-surrendered-to-the-most-beautiful-eyes/

THE WRESTLER AND THE MOST BEAUTIFUL EYES

by kazhiyur varadan,

Pillai Uranga Villidasan was a powerful wrestler. Not just any ordinary wrestler but one of very high standing. Almost all the wrestlers in the Chola Kingdom used to pay him a ‘protection fee’.

A Famous Wrestler was majestic in his looks and a terror to his rivals naturally .There was a beautiful lady in the village Ponnachi. (Pon in Tamil means gold.) Every one who saw her swore that she richly deserved her name. Her complexion, came closest to the yellow metal. She was slightly on the plumpy side. Her dance-like walk, her height and her dimpled cheeks made her the much-acclaimed beauty in her village. But the most prominent feature of her face was her eyes , very large, round and from which you cannot take your eyes off.

Ponnachi’s beauty was at least as well known as Villi’dasan s prowess. Villidasan was a very good man and had never abused his strength or position. And yes, he was the most eligible, most sought after bachelor in his town. As it would happen in love stories, he heard of Ponnachi’s beauty and set out to see her, more out of curiousity than anything else. Once he saw her eyes, he could not think of anything else. As if possessed he sought her hand in marriage, something which Ponnachi was only too eager to give. Villidasan was virtually consumed by his love for the damsel.

He stopped fighting and was thinking of nothing else other than his lady love. Villidasan and Ponnachi got married on an auspicious day. Their married life was most blissful in karmic world , which never ended. They had been married for years. Still to Villidasan Ponnachi was the most beautiful woman in the world with the most beautiful eyes. It was spring time. Festival time at Capital town of Srivaishnavisim , Srirangam. Vasanthotsavam. Ponnachi wanted to see the festival.

To Villidasan her slightest whim was a Royal Command. He made elaborate arrangements to ensure a comfortable travel for Ponnachi. She was borne in a palanquin till the main street of Srirengam where she had to get down and walk. Ponnachi got down from the palanquin. Villidasan who was standing nearby was stunned by her beauty. She was dressed up in an exquisite silk saree. What captivated his attention even after years of marriage was her eyes. Villidasan could not take his eyes away from hers. As she started to walk towards the temple, Villidasan did the unthinkable. He was walking backwards facing her, unable to see anything else but her large eyes. Those who saw this amusing sight giggled. Some even laughed out aloud. Villidasan gave a damn to what others thought. After all Ponnachi was his lawfully wedded wife and what was wrong in seeing her eyes? Ponnachi was half consumed by shyness and half by pride. She too loved her husband so much that she did not have the mind to object to his act, though she knew that it made people laugh behind their backs.

This strange procession – Ponnachi walking forward, Villidasan walking backwards, and the palanquin bearers and the retinue following Ponnachi – was nearing the temple gate. On the other side of the street, a very great saint was walking away from the temple followed by 1000 of his disciples. The name of the great saint was Swamy Ramanujacharya. Swamy Ramanujacharya was amused by the strange sight..

Ponnachi walking towards the temple followed by her retinue and Villidasan walking backwards unable to take off his eyes from those of his beautiful wife! The great saint was moved on seeing this wonderful sight. He inquired about the couple and then sent word to Villidasan asking him to come and meet him in his Ashram alone.Swamy Ramanuja had decided to do something about that. Now why should Swamy Ramanuja do something about Villi’dasans love? As a spiritual Master of people he instinctively knew that Villi’s love was quite unique.

If only Swamy Ramanujacharya could make people love something as intensely as Villidasan did, yes, he would have made a difference in their lives.At the same time if he showed Villi’s love as an example to be followed,then ignorant people might mistakenly think that they also should love Ponnachi. In other words at the present level Villidasan’s love is not a copyable, replicable model. So Sri Ramanuja wanted to first shift Villi’dasans love to something else and then make people understand the greatness of love. And in order to make so many people understand the meaning of love, there is no harm in shifting one person’s object of love. Ramanuja was a highly respected Acharya. So Villidasan was excited came running to see him in his Ashram as soon as he got his call.It was late in the night. The Srirangam temple would be closed for the day in another half an hour. Swamy Ramanuja wanted to accomplish his missionwithin that time.

He asked Villidasan in a sarcastic tone,“Aren’t you ashamed , Villidasan , to be seeing your wife’s eyes, when God’sfestival is on?” Villidasans ’s reply was a correct blend of humility and the force of truth.“Is there anything more beautiful than my wife’s eyes?”Ramanujacharya was waiting for this question. “What will you do if I show something more beautiful than that?”Now Villi knew for sure that there was nothing like that and so hiswords came with confidence. “Then I will fall in love with those eyes. Ponnachi and I will be yourslaves for the rest of our lives.” “Deal. Come with me.” Swamy Ramanujar took Villidasan to the sanctum sanctorum of the temple.

The God of Love,Sri Ranganathar, Thiruvarangan, was sleeping in his comfortable snake-bed attended by his Devis. Then the great Acharyatook hold of Villidasan’s hands. The Acharya’s touch sent waves of electric shock in his body. Ramanujar closed his eyes and prayed to the Lord.

“Oh, Lord, here’s is an example of perfect love. And thewhole world is steeped in misery unaware of this kind of love. I want the people to know that there is something like this love and that every one of us is capable of it. For that you need to give these two people to me. “I know that these two people are as precious to you as your Devis and are holier than the holiest scriptures ever written on you. I promise you my Lord, I’ll give them the reverence they deserve. Now please, LORD Ranganatha show the beauty of your eyes to this man of love.”

A selfless prayer!

Two loving souls standing before Him! Ranganathar was helpless!

He had to grant the Acharya’s wish. And the great Lord, whose eyes are not to be seen even by the highest of Devas and the wisest of Rishis, whose Feet cannot even be touched by Vedas and all the knowledge in the world, opened his most beautiful eyes for Villidasan to see. Villidasan was awe-struck; no he was love-struck. The sight lasted for a fraction of a second. Villidasan instantly fell in love with those large, beautiful eyes, for which nothing in the world is even a pale comparison. Villi prostrated at Sri Ramanujar’s feet proclaiming his slavery to the saint.

Swamy Ramanuja lifted him as a loving father would lift his loving son. Swamy Ramanujar’s eyes were so full with tears, his heart so full with love that for a few seconds he could not talk.

Villidasan continued to be in a state of ecstasy. If God decides to show His eyes even for a nanosecond, the effect will last for centuries, extending into millions of life –times, for ever, for eternity and even thereafter. When he went back to Ponnachi that night and told about his experience, she was also transformed. She did not whine that her husband had found out another object of love.

She was ecstatic because she was the loving wife of a man to whom even the Great God had shown His eyes. The next morning Pillai Uranga Villidasan gives away his possessions, erects a small hut near Swamy Ramanuja’s Ashram and starts living there along with Ponnachi serving Swamy Ramanuja the entire life ….

Sri.Pillai Uranga Villidasar thiruvadigale sharanam.

Adiyen Ramanuja dasan

Pictures : Courtesy: Google

Dalai Lama

The 14th Dalai Lama was born Lhamo Döndrub, the 5th child of a large family in the farming village of Qinghai, China. At the age of two, he was picked out as the rebirth of the thirteenth Dalai Lama and sent for formal monastic training to become a Buddhist monk and eventually become the spiritual head of the Tibetan people. His spiritual name is Tenzin Gyatso, though he is mostly referred to as the ‘Dalai Lama’

“My religion is very simple. My religion is kindness.”

– Dalai Lama

He was formally enthroned as the Dalai Lama in 1950, shortly after the Chinese invasion of Tibet. He was thrust into a position of immense significance becoming both spiritual and political leader to a country under invasion and occupation.

After several years of Chinese occupation and persecution of the Tibetan religious practices, the Dalai Lama feared capture by the Chinese and so reluctantly decided to leave and fled over the border into India. It was a perilous journey – undertaken mostly on foot. After meeting with the prime minister of India, Jawaharlal Nehru, the Dalai Lama and up to 80,000 Tibetan exiles were allowed to stay and set up a government in exile in Dharamshala, India.

The Dalai Lama has followed a long campaign of non-violent resistance to the Chinese occupation. He has frequently called on the Chinese to respect the basic human rights of the indigenous Tibetans and end the migration of the ethnic Han Chinese into Tibet. In 1987 he proposed a five-point peace plan about the future of Tibet and called Tibet to be made into a zone of peace. He also secured United Nations resolutions to support the right for Tibetan self-determination.

As well as being the leader of the political struggle for Tibet, he has taught extensively on Buddhist philosophy, and in particular his teachings of loving kindness and the spiritual practice of Dzogchen.

As a monk, he follows a celibate lifestyle. He rises early every morning and undertakes periods of meditation according to his Buddhist teachings. He is a vegetarian and encourages others to adopt a vegetarian diet or at least reduce consumption of meat.

Interfaith Meetings

The Dalai Lama has met with many representatives of different religions. The Dalai Lama has been keen to stress the underlying unity of different religions; he has even said he is not keen to convert people to Buddhism.

“All major religious traditions carry basically the same message, that is love, compassion and forgiveness … the important thing is they should be part of our daily lives.” – As quoted in Especially for Christians: Powerful Thought-provoking Words from the Past (2005) by Mark Alton Rose, p. 19

“I am convinced that everyone can develop a good heart and a sense of universal responsibility with or without religion.”

“I don’t want to convert people to Buddhism — all major religions, when understood properly, have the same potential for good.” – from Nobel prize acceptance speech 1989

He said Pope John Paul II was sympathetic to his plight, even though he was reluctant to antagonise the Chinese because of the plight of Catholics in China.

The Dalai Lama was awarded the Nobel Prize for peace in 1989.

He has remained active until his later years, frequently travelling around the world to talk on Buddhism and issues relating to human rights. Outside of religion, he has a great interest in technology and science, being fascinated with mechanical objects from an early age. He once remarked if he wasn’t a monk, he might have been an engineer. He has sought to develop a meaningful relationship between Buddhism and science. He has maintained an active interested in Mind & Life Institute – which investigates the scientific background to contemplative practices such as meditation.

The Dalai Lama has also spoken out about the importance of protecting the environment, avoiding war, the benefits of nuclear disarmament and has been critical of the worst excesses of capitalism.

Citation: Pettinger, Tejvan. “Biography of the 14th Dalai Lama”, Oxford, UK www.biographyonline.net. Published 10 Feb 2011. Updated 1 February 2018.

Dhanvantari

(Son of Dirghatamas and of a Dasi)

From Wikipedia, the free encyclopedia

Dhanwantari

God of Ayurveda

Physician of the Godsand Doctors

Dhanvantari

Pali ඕම් ධන්වන්තරි නමහ්

Affiliation Deva

Abode Samudra

Mantra नमामि...

Weapon Shankha, Chakra

Symbols Amrita, Leech

Mount Lotus

Festivals Dhanteras

Dhanvantari is the Hindu god of medicine and an avatar of Lord Vishnu. He is mentioned in the Puranas as the god of Ayurveda. He, during the Samudramanthan arose from the Ocean of Milk with the nectar of immortality. It is common practice in Hinduism for worshipers to pray to Dhanvantari seeking his blessings for sound health for themselves and/or others, especially on Dhanteras or Dhanwantari Trayodashi. The Indian Government has declared that Dhanwantari Trayodashii Kumara every year would be celebrated as "National Ayurveda Day"

Textual sources

"Ramayana Balakand" and Bhagavata Purana state that Dhanvantari emerged from the Ocean of Milk and appeared with the pot of amrita (elixer for immortality) during the story of the Samudra (or) Sagara Mathana whilst the ocean was being churned by the Devas and Asuras, using the Mandara mountain and the serpent Vasuki. The pot of Amrita was snatched by the Asuras, and after this event another avatar, Mohini, appears and takes the nectar back from the Asuras. It is also believed that Dhanvantari promulgated the practise of Ayurveda. Of special mention here is the treatise of Dhanvantari-Nighantu, which completely elucidates Dhanvantari's medicinal plants.

Iconography

According to the ancient Sanskrit work Vishnudharamottara, Dhanvantari is a handsome individual and should usually be depicted with four hands, with one of them carrying Amrita, the ambrosia. Dhanvantari is depicted as Vishnu with four hands, holding Shankha, Chakra, Jalauka (leech) and a pot containing Amrita. He is often shown with a leech in his hand rather than the scriptures.

Birthday celebration

His birthday is celebrated by the practitioners of Ayurveda every year, on Dhanteras, two days before Diwali, the Hindu festival of lights. It is also celebrated as National Ayurveda Day in India. The National Ayurveda Day celebrations started since 2016.

Statue of Dhanvantari at Tarakeshwar temple

God Shri Dhanvantari at Ayurved Sankul Anand, which is a premier institute of Ayurveda situated in the Milk City of India, Anand, Gujarat.

Temples in India

Dhanvantari temple in Maharashtra:

In Konkan, There is a Dhanvantari temple at Dapoli, District Ratnagiri, Maharashtra. It belongs to Dongare family and is owned and run by Vaidya Aniruddha Dongare. Many devotees from konkan and rest of Maharashtra visit the temple and offer their prayers.

There are a few dedicated temples to Dhanvantari in South India especially in Kerala and Tamil Nadu, where ayurveda is highly practised and patronised. The Thottuva Dhanwanthari temple in Kerala is a particularly famous temple, where Lord Dhanvantari's idol is almost six feet tall and facing east. On the right hand the lord holds Amrith and with the left hand the lord holds Atta, Shanku and Chakra. The 'Ekadasi' day celebration, which falls on the same day as the 'Guruvayur Ekadasi' is of special significance.

In Tamil Nadu, in the courtyard of Sri Ranganathaswamy Temple (Srirangam), there is a Dhanvantari shrine where daily worship of the deity is performed. In front of this temple there is an engraved stone believed to be from the 12th century. According to the writings on the stone, Garuda Vahana Bhattar, a great ayurvedic physician, established the statue inside the temple. A prasada or theertham, a herbal decoction, is given to the visitors. The shrine is the oldest Dhanvantari shrine in the state. Another Dhanvantari shrine is found in the second precinct of Varadaraja Perumal Temple in Kanchipuram.

Dhanvanthari temples in Kerala, Tamil Nadu and Puducherry include:

Nelluvai Dhanwantari Temple, Wadakkanchery, Thrissur, Kerala

Sri Danvantri Arogya Peedam, Walajapet, Vellore District, Tamilnadu

Thevalakkadu Sree Dhanwanthari Temple, Kulasekharamangalam Post, Vaikom, Kottayam, Kerala

Aanakkal Dhanwanthari Temple, Thaniyathukunnu, Thrissur

Sree Dhanwanthari Temple, Ramanathapuram, Coimbatore, Tamil Nadu

Sree Dhanwanthari Temple, Maruthorvattom, Cherthala, Kerala

Sree Dhanwanthari Temple, Prayikara, Mavelikara, Alleppey, Kerala

Sree Dhanwanthari Temple Elanthoor, Pathanamthitta, Kerala

Sri Dhanvantri Swamy Sannidhi within the Sanjeevi Vinayakar Temple, JIPMER campus

Shri Aalkkalmanna Dhanwanthari Temple is situated at Eranthod Village, Angadippuram Panchayat, Perintalmanna Taluk of Malappuram District.

There is also Sri Murrari Dhanvantri Moorthi Kshetram temple in kollam district(boothakulam) paravur.It belongs to a family called Thundvilla, it is owned and run by the family members itself .People offer prayer for there beloved ones and offer paalpayasam to god .

Shri Dhanvantari Temple, Palluruthy, Kochi, Kerala is a small temple managed by Gowda Saraswath Brahmin Community.

In Varanaseya Sanskrit Vishwavidyalaya, Varanasi, Uttar Pradesh state, one statue of Dhanvantari is present in the University museum. Two statues are at the headquarters of the Central Council for Research in Ayurveda and Siddha at New Delhi. There is another statue inside the Ayurveda Maha Sammelan office, Dhanawantari Bhawan at New Delhi and one statue of Dhanvantari is present at Mohyal Ashram in Haridwar.

St Devar Dasimayya

From Wikipedia

Devar Dasimayya was an Indian mid-11th century poet and vachanakaara in Kannada. He was one of the first propogators of devangism. He was born in Mudanuru, a village in Shorapur Taluk, Yadagiri district in Karnataka. Being a weaver by profession, His village had a Ramanatha temple among its many temples, dedicated to Shiva as worshiped by Rama, the epic hero and incarnation of Vishnu. That is why Dasimayya's signature name (ankitanama) is Ramanatha, meaning Rama's Lord, i.e. Shiva. Dasimayya was performing intense ascetic practices in a jungle, when he claimed Shiva appeared to him. He allegedly told him to work in the practical world. As a result, Dasimayya renounced his practices and took up the trade of a weaver. He is also known as Jedar Dasimayya, “Dasimayya of the weavers”. Today there is a large community of weavers called Devanga spread across the southern states of India who follow Devara Dasimayya .

Today, popular tradition identifies several places where Dasimayya set up his weaver's looms in Mudanuru. Like most that followed him, he taught a life of complete nonviolence, even teaching local hunting tribes to renounce meat and provide for themselves through pressing and selling oil. Dasimayya married Duggale, who grew up in Shivapura. He later became a teacher, eventually giving initiation to the wife of the local Chalukya king Jayasimha, Suggale. Devara Dasimayya, the Pioneer of Vachana Literature Devara Dasimayya or Jedara Dasimayya, the pioneer of Vachana literature was born to Kamayya and Shankari in the village of Mudanuru now in Surapura taluq of Kalburgi district in Karnataka. The Devanga community consider him as an incarnation of Devanga Ganeshwara, an avatara purusha. Dasimayya lived during the period when the Kalyani Chalukyan ruler Jayasimha II (1015-43 A.D.) was ruling. The village Mudanuru was once a place where numerous temples and tirtas (Kalyanis or sacred ponds) existed and was famously known as Varanasi of south. Works like Basavapurana, Devangapurana, Shivatatva Chintamani and Kathamani Sutra Ratnakara provide information about Dasimayya.

Date of Dasimayya Dasimayya lived about 100 to 150 years before Basaveshwara and the latter has praised Dasimayya and his wife Duggale in many of his vachanas and has said that the devotion, conduct and charity displayed by Dasimayya was exemplary. Devara Dasimayya has reminisced sharanas like Kakaiyya, Madara Chenniah, Kumbara Gundiah and Kembhavi Boganna who probably were his contemporaries or lived earlier to him. Some scholars are of the view that Devara Dasimayya and Jedara Dasimayya are two different sharanas. While one lived before Basava, the other was his elderly contemporary and while one composed vachanas the other did not. Also two vachanas of Duggale the wife of Dasimayya with the ankitanama (pen-name) Dasayyapriya Ramanatha has reference to Basavanna, Chennabasavanna, Prabhudeva, Marula Shankaradeva and other sharanas. In her vachanas Duggale express her desire to lead the life of those referred above. This has made some scholars to infer that Dasimayya and Duggale were the elderly contemporaries of Basava and used to visit Kalyan where Dasimayya's memorial is also found. Followed the Profession of a Weaver Soon after his birth Dasimayya was blessed by a jangama who also named him and even as a child had an inclination towards spirituality. He was especially devoted to a Shiva temple at Mudanuru called Ramanatha. The temple was so called as there was a belief that Rama had worshipped Shiva here. Later Dasimayya went to Srishaila mountains to seek spiritual advancement. During his meditation, he had a vision wherein the Lord Sri Mallikarjuna gave him Shiva deeksha and asked him to follow the profession of weaving and utilize the money coming from that labour to fulfil the dasoha (feeding jangamas and Shivasharanas) obligation. After staying in Srishaila for some time in preaching Veerashaiva religion, he returned back to his native place.

As a composer of Vachanas Dasimayya is considered as the first vachanakara or composer of Vachanas. About 176 vachanas of Dasimayya have been discovered in which he has conveyed philosophical ideas in a few and simple words. They also tell us about the discipline of conjugal life, equality of man and women and importance of charity. In one of his vachanas he says Why worry about today and tommorrow? It is Shiva who provides And is he poor, Ramanatha? In another he says Just as milk is hidden in meat and becomes fragnant ghee God you are hidden in breath and body what can the ignorant of the world know about it, Ramanatha His vachanas have the mudrike (pen-name) Ramanatha after the God to which he was devoted to. All other composers of vachanas including Basava, Allama Prabhu and Sarvajna have been influenced by the style of Dasimayya’s vachanas. According to A. N. Krishna Rao, in his enthusiasm to uphold the superiority of Veerashaiva faith Dasimayya flawed in his approach by sharply criticizing and showing contempt towards other faiths in his vachanas. A Veerashaiva Missionary Dasimayya was a staunch follower of Veerashaivism and was responsible for the propagation of Veerashaiva faith in Kalburgi and Bijapur districts of Karnataka. The ease in which Dasimayya defeated scholars of other faiths implies that he had insight about Vedas, Upanishads, Agamas and also about the philosophy of other faiths apart from a good knowledge of Sanskrit. He is said to have performed miracles and converted tribals, Brahmins and even rulers to Veerashaiva faith. According to Veerashaiva writers like Shadakshara and Bhimakavi,

Dasimayya converted the Kalyani Chalukyan ruler Jayasimha II (1015-43 A.D.) who was a Jaina to Veerashaivism. His queen Suggaladevi was the disciple of Dasimayya. It is said that after Jayasimha accepted Veerashaivism, about 20,000 Jainas became Shaivites and about 700 Jaina basadis (jain temples) were converted to Shiva temples. Though he converted king Jayasimha, Dasimayya did not wish to seek his patronage, position or rewards. He returned to his village and continued his work as a weaver. Dasimayya spent the rest of his life preaching people to develop good conduct, practice non-violence and attain spiritual advancement through the six stages known as shadstala. It is said that Dasimayya and his wife finally merged with Lord Ramanatha.

https://karnatakahistory.blogspot.com/2019/02/devara-dasimayya-pioneer-of-vachana.html

Devara Dasimayya

the Pioneer of Vachana Literature

Devara Dasimayya the pioneer of Vachana literature was born to Kamayya and Shankari in the village of Mudanuru now in Surapura taluq of Kalburgi district in Karnataka. The Devanga community consider him as an incarnation of Devanga Ganeshwara, an avatara purusha. Dasimayya lived during the period when the Kalyani Chalukyan ruler Jayasimha II (1015-43 A.D.) was ruling. The village Mudanuru was once a place where numerous temples and tirtas (Kalyanis or sacred ponds) existed and was famously known as Varanasi of south.  

Soon after his birth Dasimayya was blessed by a jangama who also named him and even as a child had an inclination towards spirituality. He was especially devoted to a Shiva temple at Mudanuru called Ramanatha. The temple was so called as there was a belief that Rama had worshipped Shiva here. Later Dasimayya went to Srishaila mountains to seek spiritual advancement. During his meditation, he had a vision wherein the Lord Sri Mallikarjuna gave him Shiva deeksha and asked him to follow the profession of weaving and utilize the money coming from that labour to fulfil the dasoha (feeding jangamas and Shivasharanas) obligation. After staying in Srishaila for some time in preaching Veerashaiva religion, he returned back to his native place. 

As a composer of Vachanas 

Dasimayya is considered as the first vachanakara or composer of Vachanas. About 176 vachanas of Dasimayya have been discovered in which he has conveyed philosophical ideas in a few and simple words. His vachanas have the mudrike (pen-name) Ramanatha after the God to which he was devoted to. Dasimayya lived about 100 to 150 years before Basaveshwara and the latter has praised Dasimayya and his wife Duggale in many of his vachanas and has said that the devotion, conduct and charity displayed by Dasimayya was exemplary. All other composers of vachanas including Basava, Allama Prabhu and Sarvajna have been influenced by the style of Dasimayya’s vachanas. According to A. N. Krishna Rao, in his enthusiasm to uphold the superiority of Veerashaiva faith Dasimayya flawed in his approach by sharply criticizing and showing contempt towards other faiths in his vachanas.  

A Veerashaiva Missionary 

Dasimayya was a staunch follower of Veerashaivism and was responsible for the propagation of Veerashaiva faith in Kalburgi and Bijapur districts of Karnataka. The ease in which Dasimayya defeated scholars of other faiths implies that he had insight about Vedas, Upanishads, Agamas and also about the philosophy of other faiths apart from a good knowledge of Sanskrit.  

He is said to have performed miracles and converted tribals, Brahmins and even rulers to Veerashaiva faith. According to Veerashaiva writers like Shadakshara and Bhimakavi, Dasimayya converted the Kalyani Chalukyan ruler Jayasimha II (1015-43 A.D.) who was a Jaina to Veerashaivism. His queen Suggaladevi was the disciple of Dasimayya. It is said that after Jayasimha accepted Veerashaivism, about 20,000 Jainas became Shaivites and about 700 Jaina basadis (jain temples) were converted to Shiva temples.  

Though he converted king Jayasimha, Dasimayya did not wish to seek his patronage, position or rewards. He returned to his village and continued his work as a weaver. Dasimayya spent the rest of his life preaching people to develop good conduct, practice non-violence and attain spiritual advancement through the six stages known as shadstala. It is said that Dasimayya and his wife finally merged with Lord Ramanatha. 

(https://karnatakahistory.blogspot.com/2019/02/devara-dasimayya-pioneer-of-vachana.html)

Damodardev

From Wikipedia, the free encyclopedia

Damodardev

Native name

দামোদৰ দেৱ

Born January 1488

Nalaca, Nagaon

Died 1598 (aged 109–110)

Vaikunthapur Sattra

Occupation Ekasarana preceptor

Damodardev (Assamese:দামোদৰ দেৱ ; 1488–1598) was sixteenth century Ekasarana preceptor from Nalaca, Nagaon. Damodardev was contemporary of Sankardeva and influenced litterateur's like Bhattadeva.

Early life

Damodardev's parents name were Sushila and Satananda Hajo,Kamrup. At one point of time his family moved to Nalaca, Bardowa in present Nagoan district of Assam, where Damodar was born. Here his father made friendship with Sankardev, a well known Ekasarana preceptor. Damodardev got his education along with his two brothers under Kalpacandra of Navadwip where they studied detailed grammar, derivations and usage of words, four Vedas, fourteen scriptures, Gita, Bhagavata Purana and other religious books. Invasions led his family to move back to Manikuta in Hajo. After some time he went to Barpeta bil with his father and settled in Chandravatipura.

Time with Sankardev and Sattra

After meeting Damodar, Sankardev asked him to recite Bhagavata in his Sattra for which Damodar replied "Yours is the land where tree of Bhakti can grow", and this marked the beginning of friendship between them. Sankara requested him to initiate Brahmin disciples. Sankardev also initiated Damodardev to the Mahapurushiya cult.

Dohaara Kakkayya (ಡೋಹಾರ ಕಕ್ಕಯ್ಯ)

Full Name: Dohaara Kakkayya

Pen Name (Vachana Signature): Abhinava Mallikarjuna

Kāyaka (Occupation): Leather work(tanning and polishing leather)

Dohara is the profession name, Doharas are pariahs who tan and polish leather. Kakkayya belonged to the Dohara caste by birth. He came from Maalawa (Maalava), in the Madhya Pradesh (Central India) and became a prominent Sharana and member of the Anubhava Mantapa. He worked with Basavanna and his associates in the task of creating a casteless society.

He was a great Prasãdi. Basavanna regarded him as his Boppa, an elder father.

O linga father You made me take birth in a mean caste

I am undone as I touch you and yet do not touch

If my hand cannot touch you can’t my mind too touch you

Abhinava Mallikarjuna [Vachana No.1787]

He was closely associated with Chennabasavanna and his mother Akka Nagamma and was their reliable and confident defender. After the revolution of Kalyaana he went to Uluvi, Shivmogga District Karnataka, along with Chennabasavanna. In the battle that took place between Sharanas and the army of King Bijjala, he ‘died fighting near Kakkeri in Belgaum district Karnataka.

There are tanks, wells and a grave bearing his name in that place. 6 of his vachana have been traced with the signature Abhinava Mallikaarjuna. He tells how he overcame the constraints of his lower caste with the help of such savants as Basavanna and others. He says, ‘as soon as linga came and touched me all dross in my body got reduced to nothingness.’ These words give an idea of the social revolution of the twelfth century.

The pollution of my mean caste was gone

When touched your hands

Pollution of blood and semen were gone

The moment you were touched

As I offered the pleasure of touch to the face of Linga

My five senses were gone.

As the light of knowledge was established every thing was open and free within

As involved in action beyond union with the worldliness

Every thing was open and free without

Abhinava Mallikarjuna as I touched you

I too was free and open [Vachana No.1786]

Dattatreya

From Wikipedia, the free encyclopedia

Dattatreya

Dattatreya painting by Raja Ravi Varma

Affiliation Avatar of Trimurti

Abode Varies per interpretation

Symbols Shankha, chakra, Lotus, Trishula, Kamandalu, Damaru

Personal information

Parents : Atri (father)

Anasuya (mother)Dattatreya, Dattā or Dattaguru or Duttatreya, is a God and paradigmatic Sannyasi (monk) and one of the lords of Yoga in Hinduism. In many regions of India and Nepal, he is considered a deity. In Maharashtra, Goa, Karnataka and Gujarat, Dattatreya is considered to be an avatar (incarnation) of the three Hindu gods Brahma, Vishnu and Shiva, collectively known as Trimurti. In other regions, and some versions of texts such as Garuda Purana, Brahma Purana and Sattvata Samhita, he is an avatar of Maha Vishnu.

His iconography varies regionally. In western Maharashtra and Andhra Pradesh, for example, he is typically shown with three heads and six hands, one head each for Brahma, Vishnu and Shiva, and one pair of hands holding the symbolic items associated with each member of the Trimurti: The jaapmaala and water pot of Brahma, the conch and sudarshana chakra (discus) of Vishnu, and the trishula (trident) and two headed drum of Shiva. He is popularly depicted as a reclusive and ascetical saadhu living in a forest or wilderness, suggestive of his renunciation of worldly comforts and possessions, and pursuit of a meditative yogi lifestyle. In paintings and some large carvings, he is surrounded by four dogs and a cow, the dogs are not symbols for the four Vedas but Duttaguru's teaching of similitude and equality among all creatures especially animals, right from the pure and holy cow to the dog, the least and lowest of lifeforms in Hindu thought; this exegesis was put forward by a charismatic personality, the avtari purush (godman) of the Dattatreya lineage, Shri Ramakrishna Saraswati Kshirsagar Swamiji of Ambikapur (Ahmednagar). The cow is adored and reverenced mainly in North India as a symbol of the Mother Earth who nourishes all living beings. In the temples of southern Maharashtra, Varanasi (Benares), and the Himalayas, his iconography shows him with one head and two hands, with four dogs and a cow.

According to Rigopoulos, in the Nath tradition of Shaivism, Dattatreya is revered as the Adi-Guru (First Teacher) of the Adinath Sampradaya of the Nathas, the first "Lord of Yoga" with mastery of Tantra (techniques), although most traditions and scholars consider Adi Nath an epithet of Shiva. His pursuit of simple life, kindness to all, sharing of his knowledge and the meaning of life during his travels is reverentially mentioned in the poems by Tukaram, a saint-poet of the Bhakti movement. Over time, Dattatreya has inspired many monastic movements in Shaivism, Vaishnavism and Shaktism, particularly in the Deccan region of India, south India, Gujarat, Rajasthan and Himalayan regions where Shiva tradition has been strong. According to Mallinson, Dattatreya is not the traditional guru of the Nath Sampradaya, he was coopted by the Nath tradition in about the 18th century as a guru, as a part of Vishnu-Shiva syncretism. This is evidenced by the Marathi text Navanathabhaktisara, states Mallinson, wherein there is syncretic fusion of the Nath Sampradaya with the Mahanubhava sect by identifying nine Naths with nine Narayanas.

Several Upanishads are dedicated to him, as are texts of the Advaita-Dvaita Vedanta-Yoga tradition in Hinduism. One of the most important texts of Advaita and Dvaita Vedantas, namely Avadhuta Gita (literally, "song of the free") is attributed to Dattatreya. An annual festival in the Hindu calendar month of Mārgaśīrṣa (November/December) reveres Dattatreya and is called Datta Jayanti.

Life

The puranic stories of Dattatreya are diverse and vary by region. In the Puranas, he was born in north Indian hermitage to Anusuya and her husband the Vedic sage Atri traditionally credited with making the largest contribution to the Rigveda. They are believed to be lived in Mahur, Nanded District, Maharashtra. Another states his father lived in the western Deccan region. A third claims he was born in Kashmir jungles near the sacred Amarnath Temple. A fourth legend states he was born along with his brothers Durvasa and Chandra, to an unwed mother named Anusuya, after sage Atri saw her bathing, fantasized about her which caused her to become pregnant. In a fifth myth, sage Atri was very old when young Anusuya married him and they sought the help of the trimurti gods for a child. As the trinity were pleased with them for having brought light and knowledge to the world, instantly granted the boon, which led Dattatreya to be born with characteristics of all three.

While his origins are unclear, stories about his life are more clearer. He is described in the Mahabharata as an exceptional Rishi (sage) with extraordinary insights and knowledge, who is adored and raised to a Guru and an Avatar of Vishnu in the Puranas. Dattatreya is stated in these texts to having renounced the world and leaving his home at an early age to lead a monastic life. One myth claims he meditated immersed in water for a long time, another has him wandering from childhood and the young Dattatreya footprints have been preserved on a lonely peak at Girnar (Junagadh, Gujarat). and Dattatray make a tapa for 12000 years over there. The Tripura-rahasya refers to the disciple Parasurama finding Dattatreya meditating on Gandhamadana mountain.

Dattatreya is said to have his lunch daily by taking alms at a holy place Pithapuram, Andhra Pradesh, where he was born as Sripada Sri Vallabha (his first avatar).

Self-education: The 24 Gurus of Dattatreya

The young Dattatreya is famous in the Hindu texts as the one who started with nothing and without teachers, yet reached self-awareness by observing nature during his Sannyasi wanderings, and treating these natural observations as his twenty four teachers. This legend has been emblematic in the Hindu belief, particularly among artists and Yogis, that ideas, teachings and practices come from all sources, that self effort is a means to learning. The 24 teachers of Dattatreya are:

The 24 teachers from mother natureSerial Number Guru Observation Dattatreya's Learning

1. Earth Steadfastly productive, does its dharma, gets abused, heals and is steady in giving nourishment. forbearance, remain undisturbed even if oppressed, keep healing even if others injure you

2. Wind Passes through everything and everyone, unchanged, unattached, like Truth; sometimes becomes a gale, disturbs and changes the world, like Truth. be free like the wind, yet resolute true to your own force

3. Sky the highest has no boundaries, no limits, is unaffected even if clouds and thunderstorms come and go the highest within oneself, the Atman (self, soul) has no limits, it is undifferentiated non-dual no matter what, let the clouds of materiality pass, be one with your soul and the Universal Self

4. Water serves all without pride, discrimination; is transparent to everyone; purifies and gives life to everyone it touches a saint discriminates against no one and is never arrogant, lets other give him impurity, yet he always remains pure and cleanses

5. Fire purifies and reforms everything it comes in contact with, its energy shapes things the heat of knowledge reforms everything it comes in contact with, to shape oneself one needs the energy of learning

6. Moon waxes and wanes but its oneness doesn't change birth, death, rebirth and the cycle of existence does not change the oneness of soul, like moon it is a continuous eternal reality

7. Sun source of light and gives its gift to all creatures as a sense of duty; in rain puddles it reflects and seems like distinct in each puddle, yet it is the same one Sun the soul may appear different in different bodies, yet everyone is connected and the soul is same in all; like Sun, one must share one's gifts as a sense of duty

8. Pigeons they suffer losses in the hands of violent hunters, warn against obsessive attachments to anyone or to material things in this world do not be obsessive, don't focus on transient things such as damage or personal loss, human life is a rare privilege to learn, discover one's soul and reach moksha

9. Python eats whatever comes its way, makes the most from what it consumes be content with what you have, make the most from life's gifts

10. Bumblebee active, works hard to build and create its reserve by directly visiting the flowers, but is selective and uses discretion, harmonious with flowers and never kills or over consumes be active, go directly to the sources of knowledge, seek wisdom from all sources but choose the nectar, be gentle, live harmoniously and leave others or other ideologies alone when you must

11. Beekeeper profits from honeybees don't crave for material pleasures or in piling up treasures, neither the body nor material wealth ever lasts

12. Hawk picks up a large chunk of food, but other birds harass him, when it drops its food other birds leave him alone take what you need, not more

13. Ocean lucid at the surface, but deep and undisturbed within; receives numerous rivers yet remains the same let rivers of sensory input not bother who you are deep inside, know your depths, seek self-knowledge, be unperturbed by life, equipoise

14. Moth is deceived by its senses, it runs to the fire in misunderstanding which kills it question your senses, question what others are telling you, question what you see, know senses can deceive, seek reason

15. Elephant is deceived by his lust, runs after the smell of a possible mate, and falls into a pit made by mahout's then fettered and used don't lust after something or someone, don't fall into traps of others or of sensory gratification

16. Deer is deceived by his fear, by hunters who beat drums and scare him into a waiting net fear not the noise, and do not succumb to pressure others design for you

17. Fish is deceived by bait and so lured to its death greed not the crumbs someone places before you, there are plenty of healthy opportunities everywhere

18. Courtesan exchanges transient pleasure with body, but feels dejected with meaningless life, ultimately moves on many prostitute their time, self-respect and principles for various reasons but feel dejected with their career and circumstances, seek meaning and spirituality in life, move on to doing things you love to do

19. Child lives a life of innocent bliss be a child, curious, innocent, blissful

20. Maiden she is poor yet tries her best to feed her family and guest, as she cooks she avoids attracting attention to her kitchen and poverty, by breaking all her bangles except one on each wrist don't seek attention, a yogi accomplishes and shares more through solitude

21. Snake lives in whatever hole that comes his way, willingly leaves bad skin and molts a yogi can live in any place, must be ready to molt old ideas and body for rebirth of his spirit

22. Arrowsmith the best one was so lost in his work that he failed to notice the king's procession that passed his way concentrate on what you love to do, intense concentration is the way to self-realization

23. Spider builds a beautiful web, destroys and abandons the web, then restarts again don't get entangled by your own web, be ready to abandon it, go with your Atman

24. Caterpillar starts out closed in a tiny nest but ultimately becomes a butterfly long journeys start small, a disciple starts out as insignificant but ultimately becomes a spiritual master

Iconography

Dattatreya's iconography varies with region. Left: Icon with three heads; Right: with one head.

The appearance of Shri Dattatreya in pictures varies according to traditional beliefs. A typical icon for Dattatreya, particularly popular with Marathi-speaking people in India, has three heads corresponding to Brahma-Vishnu-Shiva, and six hands; the lowest two hands carry rosary (mala) and water pot (kamandalu), middle pair of hands hold hourglass mini-drum (damaru) and trident (trishul), and top two hands have conch (shankh) and spinning wheel (chakra).

Many older medieval temples of Dattatreya show him with just one head, such as the one in Mahur, one at Narayanpur on Pune Satara Road, Near Pune, and another in Pandharpur, both in southern Maharashtra. Texts such as Agni Purana describe the architectural features for building murti, and for Dattatreya, it recommends him with one head and two hands. In Varanasi, Nepal, north Himalayan foothill states of India, 15th-century Nath temples of Dattatreya show him with just one face. In western parts of Maharashtra, the syncretic six armed and three faced iconography is more common.

He is the motif of the '"honey bee" Yogin who has realized advaita knowledge. Dattatreya as the archetypal model of syncretism:

Furthermore, the unfolding of the Dattātreya icon illustrates the development of Yoga as a synthetic and inclusive body of ideologies and practices. Although fundamentally a jñāna-mūrti, Dattātreya is a "honey bee" Yogin: one whose character and teachings are developed by gathering varieties of Yoga's flowers. For all religious groups whose propensity it is to include ideas, practices, and teaching from the ocean of traditions, Dattātreya is truly a paradigm.

— Antonio Rigopoulos, Dattātreya: the immortal guru, yogin, and avatāra

Another distinctive aspect of Dattatreya iconography is that it includes four dogs and a cow. The four dogs represent the Vedas, as trustworthy all weather friends, company and guardians, while the cow is a metaphor for mother earth who silently and always provides nourishment.

Alternate iconography

Dattatreya's sculptures with alternate iconography have been identified in 1st millennium CE cave temples and archaeological sites related to Hinduism. For example, in the Badami temple (Karnataka), Dattatreya is shown to be with single head and four hands like Vishnu, but seated in a serene Yoga posture (padmasana). Carved with him are the emblems (lañchana) of the Trimurti, namely the swan of Brahma, the Garuda of Vishnu and the Nandi of Shiva. The right earlobe jewelry and hair decoration in this art work of Dattatreya is of Shiva, but on his left the details are those of Vishnu. Rigopoulos dates this Badami sculpture to be from the 10th to 12th century.

A sculpture similar to Badami, but with some differences, has been discovered in Ajmer (Rajasthan). The Ajmer art work is a free statue where Dattatreya is standing, has one head and four hands. In his various hands, he carries a Trishula of Shiva, a Chakra of Vishnu, a Kamandalu of Brahma, and a rosary common to all three. Like the Badami relief work, the Ajmer iconography of Dattatreya shows the swan of Brahma, the Garuda of Vishnu and the Nandi of Shiva carved on the pedestal with him.

Some scholars such as James Harle and TA Gopinatha Rao consider iconography that presents Brahma-Vishnu-Shiva together as Hari Hara Pitamaha to be synonymous with or equivalent to Dattatreya. Antonio Rigopoulos questions this identification, and suggests that Harihara Pitamaha iconography may have been a prelude to and something that evolved into Dattatreya iconography.

Symbolish

Always be learning The investigators of the true nature of the world are uplifted by their own efforts in this world. The self is the infallible guide of the self: through direct perception and through analogy one can work out one's salvation.

– Dattatreya, Bhagavata Purana XI.7.19

Translated by Klaus Klostermaier

The historic Indian literature has interpreted the representation of Dattatreya symbolically. His three heads are symbols of the Gunas (qualities in Samkhya school of Hinduism). The three Gunas are Sattva, Rajas and Tamas. The six hands have ethical symbolism, namely Yamas, Niyama, Sama, Dama, Daya and Shanti (axiology in Yoga and Vedanta school of Hinduism).

The Kamadhenu cow is symbolic Panchabutas, the four dogs are inner forces of a human being: Iccha, Vasana, Asha and Trishna. In these interpretations, Dattatreya is that yogi Guru (teacher) who has perfected all these, rules them rather than is ruled by them, and is thus the Guru Dattatreya is beyond them.

Texts

The Dattatreya Upanishad (tantra-focussed), Darshana Upanishad (yoga-focussed) and particularly the Avadhuta Upanishad (advaita-focussed) present the philosophy of the Dattatreya tradition. Dattatreya is also mentioned in the classic text on Yoga, the Shandilya Upanishad.

Other Upanishads where Dattatreya's name appears in lists of ancient Hindu monks revered for their insights on renunciation are Jabala Upanishad, Naradaparivrajaka Upanishad, Bhikshuka Upanishad and Yajnavalkya Upanishad. Of these, his mention in the Jabala Upanishad is chronologically significant because this ancient text is dated to have been complete between the 3rd century BCE and 3rd century CE.

Dattatreya is mentioned in the Mahabharata and the Ramayana.

Dattatreya is mentioned in the ancient chapter 9 of the Sattvata Samhita and chapter 5 of the Ahirbudhnya Samhita, both among the oldest layer of texts in the Vaishnava Agama tradition (Pancaratra). Schrader states these texts and the chronology of Dattatreya are older than the Mahabharata, but Rigopoulos disagrees with him on the chronology.

In the Hindu tradition, Dattatreya is the author of Avadhuta Gita, or the "Song of the free". The text's poetry is based on the principles of Advaita Vedanta, one of the subschools of Hindu philosophy.

The extant manuscripts have been dated to approximately the 9th or 10th century, but it may have existed earlier as part of an oral tradition It consists of 289 shlokas (metered verses), divided into eight chapters.

Dattatreya traditions

Dattatreya in Maharashtra

Several Hindu monastic and yoga traditions are linked to Dattatreya:

Nath sampradaya: The Nath yogis, that metamorphosed into a warrior ascetic group, consider Dattatreya as their theological founder. This group grew and became particularly prominent during the Islamic invasions and Hindu-Muslim wars in South Asia, from about the 14th to 18th century, although the Dattatreya roots of the peaceful Nath yogis go back to about the 10th century. The group was most active in Rajasthan, Gujarat, Maharashtra, Madhya Pradesh, Uttar Pradesh and Nepal. The tradition believes that the legendary Nath sampradaya yogi and Hatha Yoga innovator Gorakshanath was inspired and shaped by Dattatreya. Regional efforts and texts of the Nath tradition such as Yogi sampradaya vishkriti discussed Dattatreya.

Avadhuta sampradaya: The nine Narayanas of the Avadhuta sampradaya are attributed to Dattatreya, an idea also found in the Natha sampradaya. A panth started by Pantmaharaj Balekundrikar of Balekundri near Belgavi is related to this.

Dasanami sampradaya and Shakti pithas: Dattatreya is revered in Dasanami and goddess-oriented Shaktism traditions.

Bhakti traditions: Dattatetreya's theology emphasizing simple life, kindness to all, questioning the status quo, self pursuit of knowledge and seeking spiritual meaning of life appealed to Bhakti sant-poets of Hinduism such as Tukaram and Eknath, during an era of political and social upheavel caused by Islamic invasion in the Deccan region of India. They reverentially mentioned Dattatreya in their poems. The use of his symbolism was one of the many syncretic themes of this period where the ideas of Vaishnavism and Shaivism holistically fused in popular imagination.

Mahanubhava tradition: Along with Krishna, the Mahanubhava tradition considers Dattatreya as their divine inspiration. The Mahanubhava Panth, propagated by Sri Chakradhar Swami, has five Krishnas, of which Dattatreya is one as their Adi Guru (the original Guru), as well as the early teachers in their tradition (Chakradhar, Gundham, Cangdev). They worship Dattatreya as single headed with two arms. He has a temple dedicated in Mahur by this tradition.

Gurucharitra tradition: This tradition is named after the Marathi text Gurucharitra consisting of 51 chapters, containing the life stories of 14th-century Sripada Srivallabha and 15th-century Narasimha Saraswati. The text was composed by Sarasvati Gangadhara, consists of three sections called Jnanakanda (chapters 1–24), Karmakanda (25–37) and Bhaktikanda (38–51), and is considered a sacred mantra-filled text in the Gurucharita tradition in parts of Maharashtra, north Karnataka and Gujarat. Ganagapur in kalaburagi north Karnataka is an important pilgrimage center in this tradition.

Lal Padris: another Hindu yogi group from western India with roots in the 10th-century and with ideas similar to Nath and Kanphata sampradaya, traces Dattatreya as the basis of their spiritual ideas.

Around 1550 CE, Dattatreya Yogi taught the Dattatreya philosophy to his disciple Das Gosavi in Marathi. Das Gosavi then taught this philosophy to his two Telugu disciples Gopalbhatt and Sarvaved who studied and translated Das Gosavi's book of Vedantavyavaharsangraha into Telugu language. According to Prof. R. C. Dhere, Dattatreya Yogi and Das Gosavi are the original gurus in the Telugu Dattatreya tradition. Prof. Venkata Rao states that Dattatreya Shatakamu was written by Paramanandateertha who is equally important in his contributions to the Telugu tradition of Dattatreya. He was a proponent of Advaita philosophy and dedicated his two epics, Anubhavadarpanamu and Shivadnyanamanjari to Shri Dattatreya. His famous Vivekachintamani book was translated into Kannada by Nijashivagunayogi and Lingayat saint Shanatalingaswami translated this into Marathi.

St Dnyaneshwar

In the thirteenth century, a small percentage of the society in Maharashtra knew the Sanskrit language and followed the religious and other books written in that language. The majority of the people of the society were therefore denied the key to religious books or to knowledge. At such a stage in the history of Maharashtra, there arose a very bright star on the horizon of knowledge, who pledged himself to writing in the language of the people, the Marathi Language. This star was none else but the Saint Dnyaneshwar who was bold enough to go against the traditions of his times of writing in the Sanskrit language and to use Marathi as the vehicle of his preaching. Dnyaneshwar was so very sure about the power of the Marathi language that he writes in Dnyaneshwari that, his highly appreciative readers will surely say that Marathi Language is even sweeter than nectar.

Family Traditions

Dnyaneshwari is the most revered book of the “Warkari” Sect. Every member of that sect regards that book as the base of the “Warkari” sect; but it is a great pity that fully authentic account of the life of the writer of Dnyaneshwari is not known. A few fragments of his life are available in ‘Dnyaneshawar Vijay’ by Satchita-nand Baba and a few Abhangas composed by Namdeo. The complete life account of Dnyaneshwar is more or less legendary and has got to be constructed from the fragments of facts selected from the aforesaid books.

On the North bank of the Godawari river and at a distance of about eight miles on the East side of Paithan, there is a village known as Apegaon. The forefathers of Saint Dnyaneshwar were holding the ‘watan’ of Kulkarni in this village. This office was hereditary in that family. From the information available it can be said that in Shaka 1060 (1138 A. D.), one of the ancestors of Saint Dnyaneshwar, Haripant by name, held this office. After Haripant, Rama-chandrapant, his son, came to the office. After the death of Rama-chandrapant, his son Gopalpant followed him in the office of ‘Kulkarni.’ Ramachandrapant, the son of Gopalpant, next came to Office. Gopalpant’s son Trimbakpant followed him. At that time Jaitrapal was the ruler of the country. He deputed Trimbakpant’s, son Haripant on a mission to subjugate one rebellious Deshmukh in the country. In the battle that followed, however through misfortune, Haripant was slain. Because of the sad demise of his son. Trimbakpant lost all his interest in the worldly affairs and dedicated his life to God. Later on the great ascetic Gorakhanath, while on pilgrimage, happened to visit Apegaon. He initiated Trimbakpant and accepted him as his disciple. Trimbakpant, who was the great-grand-father of Dnyaneshwar, was the first person in the family of Dnyaneshwar to have a philosophical and religious bent of mind

Trimbakpant’s son Govindpant and Vithalpant the son of Govindpant were respectively the grandfather and father of Dnyaneshwar. The thread ceremony of Vithalpant took place at the age of seven. Thereafter, he very soon completed his study of the Vedas and Shastras and with the permission of his father, he started on a pilgrimage of the holy places. From his childhood Vithalpant was of religious nature. After visiting Dwarka, Prabhas, Sapta-shringi, Trimbakeshwar, Bhimashankar and such other holy places, Vithalpant came to Alandi. Here one Shri Sidhopant, who thought that Vithalpant was a suitable match for his daughter, gave his daughter to Vithalpant in marriage. After the marriage, Vithalpant went to Shri Shaila, Vyankatgiri, Rameshwar, Gokarna and such other holy places in the South and returned to Alandi. From here he went to Apegaon along with his wife and his in-laws. There he bowed down to his parents and stayed with them. After the death of his- father and mother, the responsibility of the whole house fell on Vithalpant; but because of his religious and philosophical bent of mind he could never take keen interest in the household duties and therefore remained aloof from them. When his wife Rukminibai noted this, she informed her parents about it, so they came to Apegaon from Alandi and returned to Alandi along with their daughter and son-in-law.

Vithalpant was often telling his wife Rukminibai that he had a strong desire to go to Kashi and become a Sanyasi. He was therefore, often requesting his wife to grant him permission for the same; but the wife would not give it to him. One morning, however, he saught permission of his wife to go to the river for a bath and after getting out of the house he straight-away went to Kashi (Benaras). There he became a disciple of Shri Ramanandswami and observed celibacy. By and by he told Swamiji that he was all alone and that he had no bondage of the wife or children. He entreated Swamiji to give him Mantra and to initiate him as a Sanyasi. Ramananda-swami took the words of Vithalpant as authentic and after initiating him as a Sanyasi gave him his new name “Chaitanyashram.”

Somehow the news about Vithalpant’s Sanyasa fell on the ears of Rukminibai; but she did not get disheartened. Her devotion to God was firm. She continued her worship of the God as if nothing abnormal had happened. Twelve years rolled on in this fashion. One evening she went to the Maruti temple as usual. There she saw one Swami of outstanding brilliance. As a matter of course she bowed down to the Swamiji, who blessed her that she may get a son. When Rukminibai heard the blessing she could not help laughing. Looking to the smile on the face of Rukminibai, Swamiji enquired what was the matter, when Rukminibai told her whole story pointing out how it was now not possible for her to have a child. After listening to the whole story, the Swamiji took pity on Rukminibai and it at once flashed upon his mind that Chaitanvashram, who took Sanyasa at his hand, must be Vithalpant. Swamiji also felt very sorry that because of the belief, which he blindly kept in the words of Vithalpant, a poor lady had to suffer and has been deprived of the pleasures of a married life. The Swamiji immediately decided to abandon his Southward journey and started for Kashi along with Sidhopant and Rukminibai.

After reaching Kashi Ramanandaswami called his disciple Chaitanyashram and placed all the facts before him, when he confessed everything and expressed his sorrow for having given a false account. Thereupon Swamiji reprimanded and ordered him to cast away his “Sanyasa” and begin his family life (Grihastha-shram) again. Vithalpant had no other go but to obey the orders of his Guru and he returned along with his wife and father-in-law to Alandi immediately after taking the orders of his Guru.

Vithalpant’s Children

In course of time Vithalpant got the first son in Shaka 1195. He was named Nivrittinath. Rukminibai gave birth to three more children after that and they were named as follows : Dnyaneshwar (Shaka 1197) Sopan (Shaka 1199) and Muktabai (Shaka 1201). Vithalpant was already a pious person conversant with the traditions of Indian Philosophy. He was more or less averse to worldly life. He, therefore, appears to have named his children according to the maxims of the Indian philosophy. When one gets out of this worldly life (Nivritti) he obtains real knowledge (Dynana), when real knowledge is obtained, he finds the bridge (Sopan) leading to the liberation or Mukti (Muktabai). These steps of obtaining Moksha were as if suggested by Vithalpant by the names of his children.

The children were thus growing in Alandi under the care of Vithalpant and Rukminibai, who were both extremely religious and devoted to God. According to the traditions of the time, when Nivrittinath became due for the thread ceremony, Vithalpant requested the Brahmins to perform the same; but they were all against performing any ceremony, as they said vehemently that it was against the orders of the Shastras, to start a family life after once taking Sanyasa. Vithalpant entreated the Brahmins in various ways and requested them to suggest something for atoning the sin committed by him; but the orthodox element in the Brahmins was not prepared to budge an inch and to give permission for the thread ceremony-Ultimately, they referred to all the religious books and said that, if Vithalpant has got to be free from the great sin committed by him, he and his wife Rukminibai should sacrifice their lives at the conference of Ganga and Yamuna. Vithalpant who was really a Godfearing person, accepted the unanimous decision of the Brahmins and with his wife jumped in the holy waters of the Ganga and Yamuna at Prayag.

The four children were thus rendered destitute at a very young age due to the orthodoxy and uncompromising attitude of the Brahmins of Alandi. At that time Nivrittinath might hardly be about 10 years of age, and the others still younger. We can hardly picture the youngsters plungeed deeply in the sorrow of the loss of their parents; but it is a wonder how all the Brahmins of that time could afford to be so merciless !

Calamities

Time teaches a person to gather strength. The eldest of Vithalpant’s children, Nivrithtnath, had therefore, to rise to the occasion. He bravely bore the massive grief due the loss of his parents, consoled his two younger brothers and the sister and went to Apegaon to get some support at least from the other relatives of his father; but in the absence of Vithalpant all his relatives at Apegaon shut their doors for these homeless and desolate orphans.

Nirvttinath and Dnyaneshwar therefore started begging alms and -they somehow kept their bodies and souls together.

Completely baffled in this fashion and getting no support from their relatives, all the four children left Apegaon and came to Alandi; but as they were being treated as outcast their minds were not at rest. Paithan was in those days a great seat of learning and a stronghold of the Brahmins. Hence Dnyaneshwar had a feeling that they may try to get a certificate of purity from the learned Brahmins of Paithan. Because of the request of Dnyaneshwar, Nivrittinath along with his brethren came to Paithan all the way on foot, with standing many dangers and fighting with difficulties. All the brahmins of Paithan were looking upon them with scorn. Hence when Dnyaneshwar said that the God was alike in all the living beings, he was asked to make the passing he-buffalo to recite Vedas and it is said that no sooner Dnyaneshwar placed his hand on the head of the animal, than the he-buffalo started reciting Vedas as well as the Brahmins did. The animal continued to recite Vedas for hours together and all the Brahmins collected on the Bank of Godavari to see this miracle. The performance of this miracle made the Brahmins nowhere and they had to accept the greatness and supernatural power of Dnyaneshwar. The result was that ultimately the certificate of purity was granted to the children by the Brahmins of Paithan; but the Thread ceremonies of Nivritti and Dnyaneshwar were never performed ! !

After performing one miracle Dnyaneshwar went to Newase where another miracle was waiting for him. The mention of Newase is found in Dnyaneshwari, where this exquisite book was written. As these children were entering Newase, they found that one person was lying dead and his wife was lamenting bitterly by the side of his corpse. Dnyaneshwar asked as to what was the name of the person and on being told that it was Sat-chit-ananda, he said that a person bearing that name could never be lifeless. He therefore touched that lifeless body with his nectar like hand and asked the person to get up, when Sat-Chit-Anandababa at once got up as if from sleep. This same Sat-Chit-Anandbaba later on worked as the scribe of Dnyaneshwari, when Dnyaneshwar dictated his great book.

It is reported that this same Sat-chit-Anandbaba had written a book in verse form under the caption of “Dnyaneshwar Vijay”; but unfortunately that book is swallowed by time and is not available. If this book would have been available, we could have had some authentic information about this great personality as written by his contemporary; but the will of God is otherwise and we have to construt the life of Dnyaneshwar by collecting the fragments from various other sources as already said.

Dnyaneshwari or Bhavartha deepika

From the internal evidence in Dnyaneshwari, it is clear that this unique criticism on Bhagwatgeeta was completed in Shaka 1212. It will be seen from the life of Dnyaneshwar that he composed this book at a very early age of sixteen. The knowledge of all the philosophical books, which were then in existence, the different theories of life, the knowledge of the customs and manners of the people of his times and all such things which are evident from the book, simply make the readers wonder how a boy of sixteen could acquire so much maturity and knowledge at that age; but as Lord Krishna has himself expressed in Bhagwatgeeta ‘a very learned person take s rebirth in a great family with all his achievements” and hence he proves to be a progidy. Hence as belivers in rebirth, we might say that the knowledge already acquired by Dnyaneshwar in the previous birth came along with him in his present birth. Though Dnyaneshwari is apparently a criticism on the Bhagwatgeeta, still we find that it is really an in -dependent book expounding the Indian Philosophy. It has only taken Bhagwatgeeta as its base, because it was a known book revered by all. The very fact that the commentary on 700 and odd shlokas of Bhagwatgeeta should expand into over 8,500’ Ovees goes to prove the independent nature of the book.

If specific examples are to be cited we might point out that in the sixth canto of Bhagwatgeeta there are only 47 shlokas while the commentery thereon runs into 497 ovees. Similarly, the number of Ovees in the tenth canto is 1124. Similar figures about the extent of other cantoes could be given for comparison, but it is not quite necessary to prove the aforesaid fact.

Dnyaneshwari is not important only from the point of view of philosophy, it also is a very good example of poetry full of imagination. The use of language is also unique. The words and phrases used are so very appropriate that nobody has been able to suggest so far a substitute for any one of them. The figures of speech like simile, metaphor etc. are met with very often in the book. They are not only appropriate but they show profuse knowledge on the part of the author. The language used is so captivating that any reader will agree to the statement made by Dnyaneshwar that he will get a certificate from his appreciative readers that the Marathi language is even sweeter than the nectar.

Gnyaneshwar is a Yogi. He appears to be well-versed in all practices of Yoga. Whenever he has spoken of Yoga and its practices he appears to be speaking with so much confidence that we feel that he is speaking not from heresay but from his personal experience. The ultimate live Samadhi, that Dnyaneshwar took, to put an end to his life, shows also that he had full knowledge of the practice of Yoga.

Along with Yoga, Dnyaneshwar has not neglected other ways of devotion like “Bhakti” and worship of the idol of the God. He has done enough justice to all these whenever necessary and has also described their importance in human life.

From the point of view of the development of Rasas. Dnyaneshwari is not wanting. In the eleventh canto when Lord Krishna shows to Arjuna the whole universe, we see the develpment of different Rasas like Rowdra, Bhayanaka, Shanta etc. This also shows that Dnyaneshwar had studied the books on literary criticism that were existing at his time.

Dnyaneshwari is supposed to be the basic book of the. “War-kari” sect. Every “Warkari” who recognises God Vithal as his God revers this book unequivocally. In all the lectures of these people they will be constantly referring to “Ovees” from this highly revered book. Apart from the followers of the Warkari Sect, every student of the Marathi Literature has got to peep into this book. No student of Marathi literature can say that his study is complete without the study of Dnyaneshwari. Other great Marathi Saints like Namdeo, Eknath, Tukaram, Ramdas have always mentioned Dnyaneshwari with reverence, and have taken pride in stating that they have been the followers of Dnyaneshwar. Most of the Marathi poets who wrote on religious subjects have made free use of the similies, ideas and quotations from Dnyaneshwari, and even acknowledged that they got inspiration to write their books after reading it.

As Bhagwatgeeta was the source of inspiration for writing a criticism to many Mara-thi poets, similarly there have also been a number of books in Marathi for explaining the philosophy of Dnyaneshwari. As nearly 700 years have elapsed since the composition of Dnyaneshwari, its language has become obscure at certain places, some of the words used therein cannot be understood by the modern generation, hence the modern generation is mostly not able to read or understand Dnyaneshwari without a commentary or a guide.

Other Works

Even though, as pointed out before, Dnyaneshwari is as good as an independent work, though technically speaking it is a commentary on Bhagwatgeeta, the story goes that, when after completing Dnyaneshwari, Dnyaneshwar went to Nivrittinath, whom he called his Guru, he said, “This is after all a commentary. It is not an independent work. So I want you to do some independent work.” Hence Dnyaneshwar wrote the “Amritanubhava” or “Anubhava-mrit” in which he has stated his experiences in Yoga and Philosophy, whereby we can get the experience of nectar. This work of Dnyaneshwar, though not so much universally acknowledged, is also as great and important as Dnyaneshwari itself. The style of writing, the use of words and phrases the use of figures of speech, the ease in writing and the confidence with which the book is written leave no doubt that the work must be of the Dnyaneshwar himself. The subject of this book is abstract and is dealt with great brevity and directness.

One more book in Ovee form under the caption of [Yoga Vashishtha] goes as a work of Dnyaneshwar; but on close study o-the book, though it appears to be written in the same style as that of Dnyaneshwari, we feel that the grace of the words and the poetic imagination is not of the same level as that in Dnyaneshwari. The scholars of Marathi literature have therefore a serious doubt whether this work is of the same Dnyaneshwar who composed Dnyaneshwari. It is suspected that somebody else has imitated the style of Dnyaneshwari and has pawned his own work under the name of Dnyaneshwar.

Apart from the above works there are about 1200 Abhangas said to be composed by Dnyaneshwar, but on their close examination we find that all of them are not of the same standard. From the style of the use of words, the ideas and the philosophy embodied therein we may say that only about two to three hundred of these abhangas must have been composed by Dnyaneshwar himself and the others are composed and interspersed by other writers.

Miracles

The two miracles, in Dnyaneshwar’s life, one of making the he-buffalo repeat Vedas and the other of bringing to life Sat-chit-Anandbaba have already been referred to. A few more can be narrated here.

At Paithan once a Brahmin wanted to perform the Shraddha (death anniversary) of his father. So Dnyaneshwar requested the Brahmin to make all the preparations and after going there invited all the forefathers for lunch. At other places these ancestors are supposed to come, but they are not visible. However, here they remained physically present and enjoyed the feast.

In Alandi there was a Brahmin named Visoba Chati. He was very orthodox and used to ridicule the Sadhus and sages. Once Nivrittinath expressed his desire to Muktabai to eat “Mande” which are required to be baked on a frying pan. So Muktabai went round the village for buying a pan; Vosoba, who was wicked, had informed all the potters in the village not to give the pan to Muktabai and hence she could not get it in the whole village. She came home empty-handed and was sobbing, because she thought that Nivrittinath, her eldest brother, would get annoyed at this. When Dnyaneshwar knew about this he consoled Muktabai and by the power of Yoga, he kindled the fire inside his stomach and told Muktabai to bake the “Mande” on his back which was as red hot as the frying pan.

One Yogi, Changdeo by name, was said to be fourteen hundred years old. By his Yogic power he had subdued all fierce beings like the tiger and the serpent. After knowing the power of Dnyaneshwar he started for a visit to him. He rode on a tiger and was using a serpent as a whip. At that time Dnyaneshwar and his brethren were sitting on a compound wall outside their house. When they were told that Changdeo was coming to them on tiger backs they made the wall itself to move and thus went forward to receive Changdeo. When Changdeo found that Dnyaneshwar was having control over inanimate objects as against his control on living beings, he was completely subdued and knew his folly in underestimating the power of Dnyaneshwar. He at once fell at the feet of Dnyaneshwar and became his disciple.

A number of such other miracles are narrated under the name of Dnyaneshwar; but they need not all be listed over here. The miracles already referred to are enough to show the supernatural power of Shri Dnyaneshwar.

Samadhi

After composing ‘Amritanubhava’, Dnyaneshwar went to visit the holy places along with Namdeo and other saints of his time. In his Abhangas known as “Tirthawali” Namdeo has given a graphic description of this their visit to the holy places from which we know that Dnyaneshwar had visited many holy places of his day.

After completing their visits to the holy places, Dnyaneshwar felt that the mission of his life was over. He therefore, expressed his intention to take live Samadhi. When all his colleagues knew about this they felt sorry that this ocean of knowledge was leaving them; but Dnyaneshwar was firm on his decision. Ultimately, on the 13th day of the second half of Kartik in Shaka 1218 Dnyaneshwar Maharaj took live Samadhi at Alandi. An account of this heartrending incident is graphically pictured by Namdeo in his Abhangas known as “Samadheeche Abhanga”. After setting of this Sun of Knowledge, pitch darkness spread before the eyes of Dnyaneshwara’s brothers and sister. After the departure of Dnyaneshwar, they also therefore decided to end their existence in this world and within a year’s time from the Samadhi of Dnyaneshwar Maharaj they all left this perishable world. Thus ended the tragic life of all these four children of Vithalpant, whose only fault was that he did not observe the traditional sequence of the Ashrams.

St Eknath
(1533-1599)

Sank Eknath

Sant Eknath Maharaj, considered the Spiritual successor to the work of Sant Dnyaneshwar and Sant Namadev, was a great Saint from Maharashtra. Sant Eknath was known for His spiritual prowess as well as His immense efforts in awakening people and safeguarding Dharma. Sant Eknath id the author of numerous hymns and books on Bhakti and Spirituality, including the famous Eknathi Bhagwat, the spiritual essence of the Bhagavad Geeta and his magnum opus Bhavarth Ramayan.

Purpose of birth

During the time of Sant Dnyaneshwar and Sant Namadev in Maharashtra, Devgiri was a prosperous and content kingdom under the king Shree Ramdevrai Yadav. Unfortunately after the death of the king Devgiri fell into the hands of Muslim invaders. The reformative and uplifting work started by Sant Dnyaneshwar and Sant Namdev came to a stop. The war and foreign invasions had taken a heavy toll in the life of the people. People were aimless and resigned to the drudgery of being slaves to invaders. For nearly 200 years, this was the state of the people, the nation and Dharma, till a bright soul took birth to awaken the masses.

5 year old Eknath leaves home to seek a Guru

Little Eknath had been impressed upon the importance of the Gurucharitra. He was constantly asking others on how he could meet His Guru. The learned men around him were baffled and told him to ask the river Godavari. So the very next day little Eknath went to the river and asked his question with great earnestness and urgency. And the infinitely compassionate mother answered! ‘Your Guru is waiting in the fort of Daulatabad’, little Eknath was told. He promptly left home for Daulatabad!

The Guru meets the Disciple

Janardan swami was the head of the fort of Daulatabad. He used to go on leave every Thursday. It was a fateful day, when 5 year old Eknath who was resolutely climbing the steps of the fort, came across Janardan Swami. Janardan Swami welcomed the boy with the word ‘I have been expecting you’. The Guru always waits and knows when a worthy disciple will come along. Janardan Swami entrusted the task of making preparations for puja to little Eknath, who performed it with great devotion, which pleased the Guru immensely. Janardan swami took young Eknath

Earnest cry to Jagdamba mata to help awaken the people

The Devgiri fort was under the Nizam rule. Sant Eknath who lived nearby saw that the people silently suffered the excesses of the rulers, while having resigned to their fate of being enslaved. The people were alive because they were not dead already! Sant Eknath decided that he needed to start a mass movement for awakening the people. He earnestly prayed to the Kulswamini Jagdambamata to manifest and bless the work of awakening the people. (Vishwapandhari Year 1, Issue 2, page 13)

The masses awaken

Slowly but surely, the people began to realise that they were living a caged life. Sant Eknath’s efforts bore fruit when the demoralised people started expressing their dissatisfaction against the foreign rulers.

Kshatriya Dharma

दया तिचे नाव भूतांचे पालन ।

आणिक निर्दाळण कंटकांचे ।।

Meaning : Kindness and compassion for the people |

Strict and fiery towards unjust ||

One fateful day, Janardan Swami was deep in Samadhi, when an attacking army raised an alarm. Eknath Maharaj did not hesitate, despite not being a combatant, he donned the armour and stepped out to fight the invaders. He had only one thought on his mind, that his Guru Janardan Swami’s Samadhi state should not be disturbed. So Eknath Maharaj fought valorously for 4 hours and drove the invaders away.

Eknath Maharaj was lauded for his bravery. He proved that the Guru and Shishya are one! Janardan Maharaj was not informed of anything of this. When Swamiji came to know of this he felt a sense of fulfilment for his disciple. The disciples such as Eknathji Maharaj who can wipe out the difference between a Guru and his disciple and can do the work of Guru are extremely rare so to say. (The life of Eknath Maharaj by Laxman Ramchandra Pangarkar Ramyakatha Publications Pune – 2, pg 62 & Sanatan Prabhat 3.8.2006)

Books in vernacular to reach out to the masses

Eknathji had a tremendous respect for mother tongue. For the sake of uplifting of common people he wrote simple stories, Kirtans or stories of Goddesses, Prayers to Goddesses for fulfilment of desires, on the Art of Dance etc. He also wrote a book on Ramayana to give the people of what Ram Rajya or an Ideal State is.

Sant Eknath writes Bhavarth Ramayan

The historical rendition of the life of Lord Rama was re-written by Eknath Maharaj in a volume comprising of 7 divisions, 297 chapters and nearly 40000 stanzas called ‘Ovis’. Eknath Maharaj endeavoured to explain the spiritual meaning of the life of Rama.

‘Aja’ is Parbrahma or Parmatma. From this came Dasaratha or the 10 sense organs. The personal self (atma) in the form of Ram took birth through Dasaratha. The Avatars or Incarnations of God had the primary object of satisfying the desires and aspirations of Gods. Dasrath had 3 Queens – Kaushalya symbolising beneficent knowledge (Sadvidya), Sumitra symbolising Pure knowledge (Shuddhabuddhi) and Kaikayi symbolising ignorance (Avidya). Kaikayi’s maid Manthara symbolised harmful knowledge (Kuvidya). Ram the Blissful had 3 brothers. Laxman meaning self-knowledge (Atmaprabodh), Bharat meaning sentimental (Bhavartha) and Satrughna meaning self supporting (Nij-nirdhar). Then again Vishwamitra meaning rationality (Vivek) and Vasistha meaning thoughtful (Vichar). From latter two Ram learnt the scriptures as well as the art of war. Ram and Sita symbolise God and His Intelligence. Their unity is absolute. (Bharatiya Sanskruti Kosha 6, page 506)

Eknath Maharaj awakens pride for

Bhagwath Dharma and good character in the people

We are fortunate that Eknath Maharaj bestowed upon us the unadulterated version of Dnyaneshwari. From his Bhavarth Ramayana we can witness the sorry state of affairs of Maharashtra under the Islamic kings; the social, political and economic downfall of the people at the time. Even the religious circles had deteriorated to unprecedented levels of hypocrisy. Sant Eknath Maharaj castigated these charlatans of religion in no uncertain manner. Some of them took lessons from Eknath Maharaj and worked to improve themselves and tried to really work for the upliftment of society. Eknath Maharaj proved to the society that via the medium of ‘Bhakti’ one can be a regular householder as well as spiritually evolved. Eknath Maharaj’s life showed the people that the worldly pursuits can also be Spiritual pursuits. He raised the aspirations of people and instilled pride into them towards Bhagwat Dharma and to build strong characters. However it was unfortunate that before the ideas and teachings of Eknath Maharaj could be properly instilled into the hearts and minds of people, invasions by foreigners diverted the peoples efforts and His efforts were shortlived.

– Shri Pravin Kavthekar, ‘Santkrupa’ May 2007.

(https://www.hindujagruti.org/history/80245.html)

info@spiritualworld.co.in

Read more https://spiritualworld.co.in/bhakto-aur-santo-ki-jivni-aur-bani-words-by-great-bhagats/bhagat-jaidev-ji-an-introduction/

Esther Bharathi

From Wikipedia, the free encyclopedia

Pastor Esther Bharathi is India's first transgender pastor from the Evangelical Church of India (ECI) branch in Chengalpattu, India. She goes by Pastor Bharathi.

Early life

Pastor Esther Bharathi was born in Tuticorn as the third child and first son to a Hindu family. Her parents named her "Bharath Raja." She was constantly taunted by classmates and neighbors for being feminine. "I became a loner and could not even complete Class 12," she told Times of India. Tired of family ridicule, she ran away to Chennai where she joined a group of transgender people.

A sister from a local church took pity on her and took her in. She converted to Christianity at the age of 12 and was baptised in the year 2000. Pastor Bharathi began her transition in 2007.
Personal

As an independent pastor, she lives in a one room home in the Tsunami settlement in Chennai, Tamil Nadu. While travelling in India & abroad, she not only preaches but also raises awareness on trans issues.

In an interview, she mentioned that her proudest moment was when her niece called her "Aunty", despite admonishments from the other elders in the family to call her "Uncle".

Education

She struggled her way through education before finding her path as a pastor. One of her sisters enrolled her in a lab technician training course in Chennai. But she had to quit because her classmates ridiculed her threading of eyebrows and use of make-up. She then moved to Coimbatore where she worked as an accountant at a weighbridge for a couple of months, but had to quit after facing harassment from truck drivers.

Bharathi finally graduated with a Bachelor of Divinity from Madras Theological Seminary and College in Chennai. She graduated in 2011, in front of a crowd of 7,000 people.

Career

Two months after her graduation, in 2011, she was sent to lead a congregation of about 40 parishioners in Natarajapuram, a village approximately 60 km away from Chennai. Bharathi conducts service in Tamil and English every Sunday and also conducts baby showers and christenings. Her estranged family have finally embraced her transgender status and are proud of her work towards society.

Gajanan Maharaj

From Wikipedia, the free encyclopedia

Shri Gajanan Maharaj

Sadguru Shri Gajanan Maharaj

Born Unknown; Date of first appearance - January 25, 1878,(on the day of krishna/vadya saptami of Magha month which is the 11th month of Indian Shalivahana Shaka calendar) Shegaon, Buldhana district, Maharashtra, India

Died September 8, 1910 ,(on the day of shuddha/shukla panchami of Bhadrapada month which is the 6th month of Indian Shalivahana Shaka calendar)

Gajanan Maharaj was an Indian Hindu guru, saint and mystic. He is often believed to be an incarnation of the Hindu deity Ganesha. His origins remain uncertain. He first appeared at Shegaon, a village in Buldhana district, Maharashtra as a young man in his twenties probably during February 1878. He breathed his last on September 8, 1910 by attaining Sajeevana Samadhi which is thought to be a process of voluntary withdrawal from one's physical body. This date of his Samadhi is commemorated every year as part of the Shree Punyatithi Utsav. The date of his first appearance is considered an auspicious day and is celebrated as Prakat Din Sohla.

Shri Sant Gajanan Maharaj, Shegaon.

Background and biographical versions

[additional citation(s) needed]

The early life details of Gajanan Maharaj remain obscure and his date of birth also is unknown. He is believed to have made his first appearance during February 1878 at Shegaon.

One of his biographies known as Shree Gajanan Maharaj Charitra-Kosh was authored by Dasbhargav or Bhargavram Yeodekar, a native of Shegaon. The biography mentions various versions of Gajanan Maharaj's origins. While at Nashik, Dasbhargav is thought to have met a contemporary saint known as Swami Shivanand Saraswati who was speculated to be of 129 years of age at the time. According to Shivanand he was a Brahmin who had previously met Gajanan Maharaj during 1887 at Nashik. He informed Dasbhargav about the period when Gajanan Maharaj appeared in Shegaon where he lived for the remainder of his life. He claimed to have made around 25 to 30 number of visits to Gajanan Maharaj during this period. Shivanand Swami also declared that he would often visit Dadasaheb Khaparde, a resident at Amravati and stay with his family at their residence during these visits. It is claimed that Shivanand Swami later travelled to the Himalayas and was never seen again (according to pages 362–365 of the aforementioned biography that details the conversation between Dasbhargav and Shivanand Swami). It is also believed that Shivanand Swami may have been a former resident at Sajjangad, Maharashtra, also where the prominent 17th-century saint and philosopher Samarth Ramdas lived for many years. Gajanan Maharaj was an ardent user of marijuana and hashish which is exemplified in almost all available images in the public domain from the time of his attaining samadhi.Even the temple premises where he attained samadhi had a smoking choola as a symbolic representation.

Another biography of Gajanan Maharaj known as Shree Gajanan Vijay was composed by Das Ganu who was born at Akolner. Das Ganu who was initially named Narayan by his maternal relatives had at some point moved to Ahmednagar, Maharashtra where his father had been a care-taker of a property. He was later renamed as Ganesh and his grandfather often called him Ganu, a shorter version of his name. When he arrived at Pandharpur, Das Ganu was contacted by a resident at Shegaon, Ramchandra Krishnaji Patil who was also a devotee of Gajanan Maharaj. He advised Das Ganu to write a biography on Gajanan Maharaj.

It is believed that he had once visited Nashik, Maharashtra and the surrounding pilgrimage sites including Kapiltirtha. He lived at Kapiltirtha for around 12 years.[5] Contemporaries of Gajanan Maharaj identified him by several names such as Gin Gine Buwa, Ganpat Buwa, and Awaliya Baba.

Parallels with other prominent saints and spiritual masters

According to his biography Shree Gajanan Vijay, Gajanan Maharaj used to consider a few other spiritual personalities such as Narasingji, Vasudevanand Saraswati (Tembhe Swami Maharaj) and Sai Baba of Shirdi as brothers. Gajanan Maharaj appeared as the Hindu deity Vitthala in Pandharapur for his one devotees Bapuna Kale. He also appeared as Samarth Ramdas for another devotee.

There are some similarities between Gajanan Maharaj and Swami Samarth of Akkalkot, another Hindu guru and mystic. They both were Paramahans and AjanBahu. They represent different forms taken from the same source .

He is regarded as an enlightened being[citation needed]. He received a significant following in Maharashtra and thousands visit the Shegaon temple every year. According to the Shree Gajanan Vijay, he was an exponent of three streams of Yoga i.e. Karma, Bhakti and Gyan Yoga.

Appearances and divine powers

According to a legend, a money lender named Bankat Lal Agarwal first saw Gajanan Maharaj in a "superconscious state" on 23 February 1878 on a street, eating leftover food which was thrown (and thus spreading the message of food is life and food should not be wasted). Sensing him to be not an ordinary man who needs food to eat but a Yogi, Bankat took him home and asked Maharaj to stay with him. In his lifetime, he performed many miracles such as giving a fresh lease on life to one Janrao Deshmukh, lighting the clay-pipe without fire, filling a dry well with water, drawing sugar cane juice by twisting canes with his hands, curing leprosy of a man, curing himself of the many bites of honey bees, etc. Some of the above acts are because Shri Gajanan Maharaj knew Yoga Shastra on his own admission in the book by Shri Das Ganu Maharaj.

During a public meeting on the occasion of Shiv Jayanti, the great freedom fighter Lokmanya Tilak met Gajanan Maharaj. When Tilak delivered a charismatic speech, Maharaj predicted that Tilak would get a very harsh sentence by the British Raj. Maharaj's words did come true, however, Tilak is said to have taken blessings of Maharaj and his Prasad which helped him in writing his book – Shrimadh Bhagavad Gita Rahasya, which is the summarised version of the holy book of Hindus, the Bhagavad Gita.

Shree Gajanan Maharaj took Samadhi on 8 September 1910. His earthly remains were buried and a temple in his name is built on his Samadhi at Shegaon. Maharaj was prescient and had predicted his time on this earth was close to getting over. His devotees had started building the temple in his honour for some time before his Samadhi-din. In fact, his Samadhi mandir is just below the temple of Shri Ram. It is said that Shri Gajanan Maharaj would routinely worship at the temple of Shri Ram during his lifetime. Shri Gajanan Maharaj was fond of smoking ganja in his chilam and is supposed to have also started a dhooni (loosely meaning hearth, but representing a glowing chilum[check spelling]) during his lifetime. The dhooni is still burning and is located very near the Samadhi mandir. At the time when he filled a dry well with water, the saint who had denied him water, saying all wells here are dry, Shri Bhaskar Maharaj Jayle, later went on to become his big devotee. Bhaskar Maharaj's grandson, Shri Vasudeva Maharaj Jayle was also a great devotee of Gajanan Maharaj, whose Shraddhasagar Ashram in Akot is a spiritual place for devotees in nearby areas.

Shri Sant Gajanan Maharaj Sansthan

In the presence of Gajanan Maharaj, Shri Sant Gajanan Maharaj Sansthan, a body of 12 trustees was formed on 12 September 1908 so as to commemorate the holy place which Maharaj had hinted Ya Jagi Rahil Re (It will be at this place) about his place and day for Samadhi. The area around the temple is well maintained. Shri Gajanan Maharaj Mandir is located below the temple of Shri Ram. In the same area, there is the place where the Dhooni is burning. Also nearby the Dhooni is the place where the devotees can see Maharaj's paduka (wooden sandals), the temple of Vithoba and Rukmini and the temple of Hanuman. There is an umbar tree just near the temple of Hanuman and it is said to have been in existence since the days of Shri Gajanan Maharaj.

Shivshankar Patil is the head of the trust and well known in India for his administration and management of the temple, bhojan kaksha, engineering and management college, Anand Sagar project and many other institution run by the trust located at Shegaon managed by Shri Gajanan Maharaj Sansthan Shegaon affiliated to Amravati university. This college is one of the best institutes for engineering education in Vidarbha region. The Anand Sagar project is also developed by the trust over 650 acres for tourist with all facilities at nominal rates. It is one of the largest amusement places in Maharashtra.The temple is famous in Maharashtra for its clean, neat, tidy environment and polite and respectful behaviour of the sevakas of Gajanan Maharaj trust who work there just for seva. Shegaon is on main line -Mumbai-Howrah route. Most of the trains which are going to Howrah stops (2-3 min) at Shegaon.

Gulabrao Maharaj

From Wikipedia

Gulabrao Maharaj (6 July 1881 – 20 September 1915) was a Hindu saint from Maharashtra, India. A blind person, he was credited with giving a vision of life to the people. He wrote 139 books on various subjects containing more than 6000 pages, 130 commentaries and about 25,000 stanza in poetry in his short life of 34 years.

Biography

Gulabrao Maharaj was born in a Maharashtrian Kunbi family on 6 July 1881 to Gonduji Mohod and Sou. Alokabai Mohod from the village of Madhan near Amravati. He became blind by being given the wrong medicine at the age of 9 months. When he was four years old his mother died, and he was brought up by his maternal grandmother in Loni Takli village.

Shri Sant Dnyaneshwar Maharaj has given him Drushant when he was at the age of 19 years and given him mantra of his own name. After that Drushtant, the first ever photo picture of Sant Dhyaneshwar Maharaj Sant Dnyaneshwar has been drawn by an artist based on the directions of Maharaj. Even today, one can see the same photo-frame at the Samadhi Temple at Alandi, Maharashtra. Sant Gulabrao Maharaj was known as Pradnyachakshu Madhuradwaitacharya Gulabrao Maharaj. He was called Pradnyachakshu because he became blind of both the eyes at the age of about 9 months; still he was master of Vedanta philosophy and many occult and physical sciences. 'Pradnya' means intelligence and eyes are called "chakshu" in Sanskrit language. He had many divine powers which included the 'intellectual eyesight'. His mind could read and grasp any book in the world in any language that he would take in hand and decide to learn. His mind did not need the body-organ like 'eye' to see the world.

"Madhuradwait" was the new school of thought introduced by him. The people well versed in Vedanta know that 'adwaita' (non-dualism) philosophy of Vedanta does not accept any name and form visible or non-visible that could be different from God (soul, Atma or Brahma). Vedanta very explicitly proclaims, "When everything has become one-soul, where is any other thing to smell ? who will see whom ? who will listen to whom ? who will talk to whom ? where is any other thing to think about ? who will know whom ? how to know him who knows everything ?" (Asy sarva atmaivabhuta, tat ken kam jighnet ? ken kam pashyet ?.. ... brihadaranyaka). "What exists is only one thing i.e. Brahma and what we see and experience as world is illusionary" is the teachings of "adwaita". Madhura Bhakti is the devotional love for lord Krishna. In Vedanta all the three words viz. devotee, devotion and deity are not different from each other where as in Madhura Bhakti one has to be a deity and other a devotee.

Adwaita does not recognize Bhakti at all. Probably the great saint who possessed the eternal knowledge since childhood by dint of providence due to his past karma, had advocated Madhurabhakti for the "after-attaining-knowledge" stage to his disciple.

His full name was Gulab Gundoji Mohod. He was born on July 6, 1881 in a small village named Madhan in Amravati district in Maharashtra and died merely at the age of 34 i.e. in the year 1915. Though he had lost his eyesight at the early age, he wrote about 133 books on various subjects containing more than 6000 pages, 130 commentaries and about 25,000 stanza in poetry. His mother died in the year 1885 when he was four years old. He then stayed at the house of his maternal grand mother at the place known as Loni Takli for about 6 years. In this period people came to know about his extraordinary intelligence and his "brain-sight" though he had lost his eye-sight. There was a community well in front of the house where he stayed and the women from the village would come to well for water. Small Gulab would call them all by their names, and the women would be wonderstruck and would think as to how the blind boy came to know about their individual names ? He was found many times in deep samadhi stage in the night. Initially his grand mother and others were frightened to see Gulabrao sitting in Yoga position with his respiration stopped completely. However, some elderly and wise men understood the conditions of Gulabrao and asked his relatives to refrain from disturbing him during samadhi. He very much liked the holy songs(Bhajans), holy verses (Slokas) and reading the occult books. He would ask his friends to read the books and would repeat the contents immediately as was heard by him. He had extraordinary memory. He knew all the Vedas and Shastras at the age of ten years.

He was married to Mankarnika, daughter of Ganaji Bhuyar a farmer in nearby village in the year 1896. He started writing essays and poetry on the religious philosophy since 1897. i.e. from his age of sixteen. Since then he would visit the nearby cities, villages and towns and meet the people to discuss on the various topics of religion. This is incredible but true that in the year 1901 the great saint of 12th century Sant Dnyneshwar Maharaj met Gulabrao and accepted him as his disciple.

Sant Gulabrao Maharaj would call himself to be a daughter of Sant Dnyneshwara and wife of Lord Krishna. He married to lord Krishna in the year 1905. He used to put on the dress and the ornaments like woman. He would lay kumkum ( a red spot) on his forehead and put on managalsutra ( a golden chain with black beads) around his neck which are usually worn by the Hindu married women.

In the year 1902 when he was 21, he wrote the commentary on the theories of Darwin and Spencer. He had written books on various subjects like dhyan, yoga and bhakti and written commentaries on ancient treatises. He wrote on the "Manas Ayurveda", i.e. psychological part in the Ayurveda. He had given valuable guidelines to those who want to attain the salvation and gain the eternal knowledge. It is beyond one's imagination that a blind man could write on the subjects like Yoga, Upanishads and Brahmasutras and many occult sciences which are difficult subjects to understand even by the highly educated and intelligent persons. When did he find time to study these sciences ? How did he receive old treatises and from whom ? Who explained him the secret meanings of the Sanskrit verses ? Many questions like these arise in the mind when one reads his biography and the books written by him. His style of writing is of his own and he has put forth his own views absolutely keeping the Vedic discipline. He has boldly revealed many secrets of the Hindu religious sciences which are not generally made public by the saints.

Though he was from the Kunbi caste, most of his disciples were Brahmin Pundits. He was openly telling people that he had no right to study the Vedas according to old traditions, but he knew Vedas without studying them and since he knew the "Atmadnyan" (knowledge of self-realization) he was not bound by many old rules. He used to respect Vedas, Brahmins and the guidance received from great wealth of old Indian religious treatises.

He was straight forward and would defeat many Pundits and Intelligent people in the debate on the Shastras (sciences).

It is generally found in India that the great persons who really had lived only for the cause of welfare of mankind were truly recognized by the people after their death only. Samartha Satguru Pradnychakshu Madhuradwaitacharya Saint Gulabrao Maharaj is becoming more and more popular after his Samadhi on 20 September 1915. His many disciples attained the knowledge of self-realization and are known in the public as the great saints. His main disciple, Baba Maharaj Pandit (death 1964) who wrote many books was recognized as a great intellectual, and saint. His commentary on "Bhavartha Deepika" written by Dnyaneshwara Maharaj is published by Geeta Press, Gorakhpur.

The great saints like Gulabrao Maharaj guide the people even after their death by volumes of knowledge written by them. .

Earlier life

Sant Gulabrao Maharaj was none other than Swami Becharanand Maharaj in his earlier life/avatar (गुलाबराव महाराजांचे चरित्र) from Zinzuwada Gujrat 1765-1880 born in Sipur village 8 miles from Sidhapur (Matrugaya of today). He has done massive tap/dhyan for 12 years in a jungle near to Naleshwar temple by just having lemons as a food intake. Afterwards he has spent his further life at Rajasbai Mataji Temple Zinzuwada, Gujarat.

How it was come to the notice has a detailed story, but will try to give a brief about it. Balavantrao Marathe originally based in Maharashtra was posted in Zhinzuwada from 1864-67 as a post master. He often used to visit Becharanand maharaj for seeking his blessings with his wife. Post retirement, he returned to his home in Amravati, Maharashtra and one day when he went to the famous Amba Devi temple there, touched the bells and chanted "Jai Jagdamb...", he heard some one referring him by his name "Who's there, Balvantrao Marathe?". Balavantrao looked amazed and went near to the person who has just called his name, he was none other than Gulabrao Maharaj. Maharaj said "Balavantrao, Looks like you've forgotten me" and letter told him "Some of the people from there (Zinzuwada) are also accompanied me today (In this life)!".

After that day Balavantrao regularly used to visit at Gulabrao Maharaj place. Many times devotees insisted Balavantrao to reveal story about how he came to know about Maharaj but he tried to avoid it and letter on he has agreed and explained details about Becharanand Maharaj.

Family tree

The Mohod family of Madhan near Amravati originally migrated from a place near the Gujarat and Rajasthan state border in the 11th century. At the time, the family was known by the surname 'Modh' which later changed to 'Mohod'.

St Ganeshnath Maharaj, Ujani

Ganeshnath Maharaj was one of the sant at the time of Raje Shivaji Maharaj.GaneshNath's Temple is also constructed by a Local Government in UJANI.

Pandharpur railway station is a railway station serving Pandharpur town, in Solapur district of Maharashtra State of India. Pandharpur railway station is situated 1½ km southeast of Ganeshnath Maharaj Sansthan. Photo: AviSonkar

Pandharpur

Town

Pandharpur is a well known pilgrimage town, on the banks of Chandrabhaga River in Solāpur District, Maharashtra, India. Photo: Parag Mahalley, CC BY-SA 2.0.

Gadge Maharaj

From Wikipedia, the free encyclopedia

Gadge Maharaj

Born

Debuji Zhingraji Janorkar

23 February 1876

Saur Village, Berar Province, British India

Died 20 December 1956 (aged 80)

Amravati, India

Website www.sgbau.ac.in

Gadge Maharaj (23 February 1876 - 20 December 1956; also known as Sant Gadge Maharaj or Sant Gadge Baba) was a mendicant-saint and social reformer from the Indian state of Maharashtra. He lived in voluntary poverty and wandered to different villages promoting social justice and initiating reforms, especially related to sanitation. He is still revered by the common people in India and remains a source of inspiration for various political parties and non-government organizations.

Life and career

His original name was Debuji Zhingraji Janorkar. He was born in Shendgaon village in present-day Anjangaon Surji Taluka in Amravati District of Maharashtra to a Dhobi family. A public teacher, he travelled from one place to another wearing his food pan upturned on his head and carrying his trademark broom. When he entered a village, he would instantly start cleaning the gutters and roads of the village. He also told the citizens of the village that their congratulations would have to wait until his work was done. Villagers gave him money, babaji used that for progress of physical as well as thinking of society. From the obtained money, Maharaj built educational institutions, dharmashalas, hospitals and animal shelters.

He conducted his discourses in the form of "Kirtans" in which he would emphasize values like service to humanity and compassion. During his Kirtans, he would educate people against blind faiths and rituals. He would use Dohas (couplets of a song) by Saint Kabir in his discourses.

He exhorted people to stop animal sacrifice as part of religious rituals and campaigned against vices such as alcohol abuse.

He tried to embody the values that he preached: hard work, simple living and selfless service to the poor. He abandoned his family (a wife and three children) to pursue this path.

Maharaj met the spiritual teacher Meher Baba several times. Meher Baba indicated that Maharaj was one of his favourite saints and that Maharaj was on the sixth plane of consciousness. Maharaj invited Meher Baba to Pandharpur, India, and on 6 November 1954 thousands of people had Maharaj and Meher Baba's darshan.

Relation with Ambedkar

B. R. Ambedkar, Bhaurao Patil with Gadge Maharaj

Gadge Baba was highly influenced by Dr. Babasaheb Ambedkar. The reason for this was that the social reform work he was doing by preaching to the people through his "kirtan", Dr. Ambedkar was doing the same through politics. He was impressed by Babasaheb's personality and work. Gaadge Baba had donated the building of his hostel at Pandharpur to the People’s Education Society founded by Dr Ambedkar. He used to cite the example of Ambedkar while urging the people to get educated. "Look, how Dr. Babasaheb Ambedkar became such a learned man by dint of sheer hard work. Education is not the monopoly of any class or caste. The son of a poor man can also obtain many degrees." Gadge Baba had met Ambedkar many times. Ambedkar used to meet him frequently and discuss social reform. Dr. Babasaheb Ambedkar had described him as the greatest servant of the people after Jyotirao Phule.

Death and legacy

Gadge Baba Statue Nagpur

Maharaj died on 20 December 1956 on his way to Amravati, on the banks of river Pedhi near Walgaon.[citation needed] The Government of Maharashtra started the Sant Gadge baba Gram Swachata Abhiyan project in 2000-01 in his honour. This programme awards prizes to villagers, who maintain clean villages.[citation needed] In addition, the Government of India instituted a National Award for Sanitation and Water in his honour. The University of Amravati has also been named in his honour.

Honors

The postal department of India had honored Gadge Maharaj by issuing a commemorative stamp in his name.

St Ghosha

Vedic wisdom is encapsulated in myriad hymns and 27 women-seers emerge from them. But most of them are mere abstractions except for a few, such as Ghosha, who has a definite human form. Granddaughter of Dirghatamas and daughter of Kakshivat, both composers of hymns in praise of Ashwins, Ghosha has two entire hymns of the tenth book, each containing 14 verses, assigned to her name. The first eulogizes the Ashwins, the heavenly twins who are also physicians; the second is a personal wish expressing her intimate feelings and desires for married life.

Ghosha suffered from an incurable disfiguring disease, probably leprosy, and remained a spinster at her father's house. Her implorations with the Ashwins and the devotion of her forefathers towards them made them cure her disease and allow her to experience wedded bliss.

From Wikipedia

Ghosha

Born Vedic period

India

Died Vedic Period

Nationality Indian

Occupation Vedic philosopher

Known for Hymns in Rigveda

Notable work Two hymns in Rigveda in praise of Ashvini Kumars

Ghosha (Sanskrit: घोषा) was an ancient Vedic period Indian female philosopher and seer. From a young age she suffered from a skin ailment which had disfigured her. Ashvini Kumars cured her and restored her youthfulness, health and beauty. As a result, she got married and had a son. She was proficient in the Vedas and had even scripted two hymns in the Rigveda. She was called as mantradrika meaning well versed in mantras. She was also known as a Brahmavadini or speaker or proclaimer of Brahmana and led a purposeful spiritual life.

Biography

Ghosha was born during the Vedic period in India. Her father was Kakshivat and grandfather was Dīrghatamas and both of them had written hymns in the Rigveda. She was suffering from a skin ailment and was confined to the house attending to her father. According to a hymn, she suffered from leprosy, which had disfigured her. She was thus a celibate for a long period. She fervently prayed to Ashvins, the divine physician twins of the time, who were proficient in rejuvenation. They taught her Madhu Vidhya, a Vedic teaching, a science of secret learning to restore youth and acquire immense knowledge, to get her cured of skin ailment. Because of her constant prayers Ashvini Kumars cured her skin problem and restored her beauty. She was then married. She had a son, Suhstya, who also composed a hymn in the Rigveda.

Ghosha composed two hymns in praise of the Ashvini Kumars which are contained in two suktas (hymns) of the tenth Mandala (book) of Rigveda, chapter X hymns 39 and 40, each containing 14 verses. The first hymn praises the Ashvins. The second hymn is a personal desire expressing her intimate feelings and desires for married life.The two hymns are:

“ Asvins Your radiant Chariot -whither goes it on its way? Who decks it for you, Heroes, for its happy course starting at daybreak visiting each morning every house, borne hitherward through prayer unto the sacrifice? ”

“ Where are you, Asvins, in the evening, where at morn? Where is your halting place, where rest ye for the night? O Heroes, this I beg of you. 'Be near me in the day, be near me in the night'.

Guru Ghasidas

Free Knowledge from Wikipedia

IT-GGV, Bilaspur

Guru Ghasidas was born on 18 December 1756 and died at the age of eighty in 1836. He was born in village Girodhpuri 130 kms from Raipur of Chhattisgarh in an untouchable family. Ghasidas was born in a socio-political milieu of misrule, loot and plunder. The Marath the local had started behaving as Kings. Ghasidas underwent the exploitative bitter experiences specific to untouchable communities in the hindu caste-ridden society. From an early age, he started rejecting social inequity and to understand the problems faced by his community and to find solutions, he traveled extensively in that part of India which presently Chhattisgarh state of India. He advocated equal rights for all the untouchable communities. Ghasidas was unlettered like his fellow untouchables. He deeply resented the harsh treatment to his brotherhood, and continued searching for solutions but was unable to find the right answer. In search of the right path he decided to go to Jaganath Puri and on his way at Sarangarh (presently in Chhattisgarh) he attained true knowledge. It is said that he announced Satnam and returned to Giordh.On his return, he stopped working as a farm worker and became engrossed in meditation. After spending six months in Sonakhan forests doing meditation, Ghasidas returned and formulated path-breading principles of a new egalitarian social order. The Satnam Panth (sect) is said to be based on these principles formulated by Ghasidas. They were honest, industrious and have formed a brotherhood calling themselves Satnamis. Satnam means good name by good work Guru Ghasidas through Satnamin principles initiated a socio-religious order, which rejected the premier position of Brahmins and completely demolished the exploitative and hierarchical caste system. This new order was a challenge to the brahminical social order and it treated all human beings as socially equal. According to Satnam Panth, truth is God and there is only one God, which is Nirgun (formless) and Anant (infinite). Ghasidas realised the link between dominance of Brahmins and idol worship and therefore Satnam rejects any form of idol worship. Interestingly, Ghasidas had a holistic vision and felt that systemic reforms to remove social injustice and inequality would remain inadequate and incomplete without reforming the individuals. This underlying principle led to prohibition of liquor for the followers of Satnam Panth. Guru Ghasidas also formulated some principles, which clearly reflect his love for animals and his desire to put an end to cruelty towards animals. It is against the principles of Satnam to use cows for agriculture, to plough the fields after midday and consume non-vegetarian food. Several myths have been built around the legend of Guru Ghasidas in Chhattisgarh. These myths and beliefs attribute supernatural powers to him and stories like his ability to revive the dead, as he did with his wife and son after their death, are widely heard. However the key point is that Guru Ghasidas has been accepted as a visionary social reformer and the high number of Satnam followers is a testimony to this fact. According to the 1901 census there were around 4,00,000 people adhering to the principles of Satnam Panth. The first martyr from Chhattisgarh in the Indian war of Independence of 1857. Veer Narayan Singh, was also deeply influenced by the teachings of Guru Ghasidas. The satnami tradition also lives on in the form of a vast collection of panthi songs, commonly sung by groups during street procession. Many panthi songs vividly described Guru Ghasidas' life. Guru Ghasidas University is a Central University in Bilaspur district of Chhattisgarh that was inaugurated on 16 June 1983. A reserve forest named as ‘Sanjay Reserve’ was in undivided Madhya Pradesh. After Madhya Pradesh was divided in 2000, a large part of the then Sanjay National Park went to Chhattisgarh. Chhattisgarh government renamed this forest area, with an area of 1440 km2 falling under its jurisdiction, as Guru Ghasidas National Park in Koirya and Surguja districts.

Guru Ghasidas was very sad to see discrimination in the castes and lack of brotherhood in society. They continued to persevere that society should be liberated from it. But they did not see any solution. In order to seek truth, he used to make a shrine on the umbrella hill in Giroudpuri forest. In the meantime, Gurudev Sidhas built his ashram in Giraudpuri and also had a long austerity to find truth and knowledge in the forests of Sonakhana.

Education of Guru Ghasidas

Guru Ghasidas Babaji rejected caste inequalities in the society. They rejected the dominion of the Brahmins and opposed the caste system that distributed among the many characters. He believed that every person in society has a social status equal. Guru Ghasidas barred worship of statues. They believed that there was a deep connection between people of high caste and idol worship.

Guru Ghasidas used to learn to love animals too. They were against cruelty to them. According to the Satnam sect, cows should not be used for cultivation. Messages of Guru Ghasidas had a profound effect in the backward communities of the society. According to the 1901 census, about 4 lakh people were associated with Satnam sect and followers of Guru Ghasidas at that time. The principles of Guru Ghasidas on Chhattisgarh's first freedom fighter Veer Narayan Singh also had a profound effect. The message of Guru Ghasidas and his biography spread widely through festive songs and dances. This is considered to be the famous folk mode of Chhattisgarh.

Satnami Rebellion of Narnau

He was the reviver of Satnami Movement in state of Chattisgarh and founded the Satnami community.He was from the family of survivors in Satnami Rebellion of Narnaul when Satnamis killed Taherbeg,Nawab of Narnaul and  fought with Mughal Army.But they have to leave Haryana because of poor conditions and inavailability of weapons to fight with huge Mughal army of Aurangzeb.His son Balak Das later carried his teachings but he was also killed by Rajput kings while travelling to Raipur.

Seven Education

There are seven teachings of Satguru Ghasidas ji-

(1) Believe in Satnam.

(2) do not kill the organism.

(3) do not eat meat.

(4) Stay away from theft, gambling.

(5) Do not consume drugs.

(6) Do not fall into the life of caste and animal.

(7) Do not commit adultery.

Truth and non-violence

Patience

diligence

Mercy

Karma

Ingenuity

Behavior

(गुरू घासीदास in Hindi)

मुक्त ज्ञानकोश विकिपीडिया से

गुरू घासीदास (1756 – अंतर्ध्यान अज्ञात) ग्राम गिरौदपुरी तहसिल बलौदाबाजार जिला रायपुर में पिता महंगुदास जी एवं माता अमरौतिन के यहाँ अवतरित हुये थे गुरूजी सतनाम सतनाम धर्म जिसे आम बोल चाल में सतनामी पंथ के प्रवर्तक कहा जाता है, गुरूजी भंडारपुरी को अपना धार्मिक स्थल के रूप में संत समाज को प्रमाणित सत्य के शक्ति के साथ दिये वहाँ गुरूजी के पूर्वज आज भी निवासरत है। उन्होंने अपने समय की सामाजिक आर्थिक विषमता, शोषण तथा जातिभेद को समाप्त करके मानव-मानव एक समान का संदेश दिये।

जीवनी

सन १६७२ में वर्तमान हरियाणा के नारनौल नामक स्थान पर साध बीरभान और जोगीदास नामक दो भाइयों ने सतनामी साध मत का प्रचार किया था। सतनामी साध मत के अनुयायी किसी भी मनुष्य के सामने नहीं झुकने के सिद्धांत को मानते थे। वे सम्मान करते थे लेकिन किसी के सामने झुक कर नहीं। एक बार एक किसान ने तत्कालीन मुगल बादशाह औरंगजेब के कारिंदे को झुक कर सलाम नहीं किया तो उसने इसको अपना अपमान मानते हुए उस पर लाठी से प्रहार किया जिसके प्रत्युत्तर में उस सतनामी साध ने भी उस कारिन्दे को लाठी से पीट दिया। यह विवाद यहीं खत्म न होकर तूल पकडते गया और धीरे धीरे मुगल बादशाह औरंगजेब तक पहुँच गया कि सतनामियों ने बगावत कर दी है। यहीं से औरंगजेव और सतनामियों का ऐतिहासिक युद्ध हुआ था। जिसका नेतृत्व सतनामी साध बीरभान और साध जोगीदास ने किया था। यूद्ध कई दिनों तक चला जिसमें शाही फौज मार निहत्थे सतनामी समूह से मात खाती चली जा रही थी। शाही फौज में ये बात भी फैल गई कि सतनामी समूह कोई जादू टोना करके शाही फौज को हरा रहे हैं। इसके लिये औरंगजेब ने अपने फौजियों को कुरान की आयतें लिखे तावीज भी बंधवाए थे लेकिन इसके बावजूद कोई फरक नहीं पड़ा था। लेकिन उन्हें ये पता नहीं था कि सतनामी साधों के पास आध्यात्मिक शक्ती के कारण यह स्थिति थी। चूंकि सतनामी साधों का तप का समय पूरा हो गया था और वे गुरू के समक्ष अपना समर्पण कर वीरगति को प्राप्त हुए। जिन लोगों का तप पूरा नहीं हुआ था वे अपनी जान बचा कर अलग अलग दिशाओं में भाग निकले थे। जिनमें घासीदास का भी एक परिवार रहा जो कि महानदी के किनारे किनारे वर्तमान छत्तीसगढ तक जा पहुचा था। जहाँ पर संत घासीदास जी का जन्म हुआ औऱ वहाँ पर उन्होंने सतनाम पंथ का प्रचार तथा प्रसार किया। गुरू घासीदास का जन्म 1756 में रायपुर जिले के गिरौदपुरी में एक गरीब और साधारण परिवार में हुआ था। ये बात बिल्कुल गलत है कि वे किसी दलित परिवार में पैदा हुए थे। चूंकि उन्होंने हिन्दु धर्म की कुरीतियों पर कुठाराघात किया था, इसलिये हिन्दुओं और ब्राम्हणो के एक वर्ग ने प्रचारित किया कि ये तो दलित है। क्यों कि ब्राम्हणों और मन्दिर के पुजारियों द्वारा हिन्दुओं के धार्मिक शोषण का विरोध करने के कारण उन्हें समाज से दूर करने का यही मार्ग उन लोगों को सूझा था। जिसका असर आज तक दिखाई पड रहा है। उनकी जयंती हर साल पूरे छत्तीसगढ़ में 18 दिसम्बर को मनाया जाता है।

गुरू घासीदास जातियों में भेदभाव व समाज में भाईचारे के अभाव को देखकर बहुत दुखी थे। वे लगातार प्रयास करते रहे कि समाज को इससे मुक्ति दिलाई जाए। लेकिन उन्हें इसका कोई हल दिखाई नहीं देता था। वे सत्य की तलाश के लिए गिरौदपुरी के जंगल में छाता पहाड पर समाधि लगाये इस बीच गुरूघासीदास जी ने गिरौदपुरी में अपना आश्रम बनाया तथा सोनाखान के जंगलों में सत्य और ज्ञान की खोज के लिए लम्बी तपस्या भी की।

गुरू घासीदास की शिक्षा

गुरू घासीदास बाबाजी ने समाज में व्याप्त जातिगत विषमताओं को नकारा। उन्होंने ब्राम्हणों के प्रभुत्व को नकारा और कई वर्णों में बांटने वाली जाति व्यवस्था का विरोध किया। उनका मानना था कि समाज में प्रत्येक व्यक्ति सामाजिक रूप से समान हैसियत रखता है। गुरू घासीदास ने मूर्तियों की पूजा को वर्जित किया। वे मानते थे कि उच्च वर्ण के लोगों और मूर्ति पूजा में गहरा सम्बन्ध है।

गुरू घासीदास पशुओं से भी प्रेम करने की सीख देते थे। वे उन पर क्रूरता पूर्वक व्यवहार करने के खिलाफ थे। सतनाम पंथ के अनुसार खेती के लिए गायों का इस्तेमाल नहीं किया जाना चाहिये। गुरू घासीदास के संदेशों का समाज के पिछड़े समुदाय में गहरा असर पड़ा। सन् 1901 की जनगणना के अनुसार उस वक्त लगभग 4 लाख लोग सतनाम पंथ से जुड़ चुके थे और गुरू घासीदास के अनुयायी थे। छत्तीसगढ़ के प्रथम स्वतंत्रता संग्राम सेनानी वीर नारायण सिंह पर भी गुरू घासीदास के सिध्दांतों का गहरा प्रभाव था। गुरू घासीदास के संदेशों और उनकी जीवनी का प्रसार पंथी गीत व नृत्यों के जरिए भी व्यापक रूप से हुआ। यह छत्तीसगढ़ की प्रख्यात लोक विधा भी मानी जाती है।

सत्गुरू घासीदास जी की सात शिक्षाएँ हैं-

(१) सतनाम् पर विश्वास रखना।

(२) जीव हत्या नहीं करना।

(३) मांसाहार नहीं करना।

(४) चोरी, जुआ से दूर रहना।

(५) नशा सेवन नहीं करना।

(६) जाति-पाति के प्रपंच में नहीं पड़ना।

(७) ब्यभिचार नहीं करना।

सत्य एवं अहिंसा

धैर्य

लगन

करूणा

कर्म

सरलता

व्यवहार

Gaurakisora Dasa Babaji

From Wikipedia, the free encyclopedia

Gaurakisora Dasa Babaji

Personal

Born

Vamśi Dāsa

17 November, 1838

Vagyana town,

Faridpur District,

Bengal,

British Raj

Died 17 November, 1915 (aged 77)

Mayapur, Nabadwip District,

Bengal, British Raj

Religion Hinduism

Known for being considered a Gaudiya Vaishnava saint

Religious career

Guru Jagannatha Dasa Babaji

Honors Acharya;

propagator of Gaudiya Vaishnavism

Gaurakisora Dasa Babaji (1838–1915) is a well-known acharya from the Gaudiya Vaishnava tradition of Hinduism, and is regarded as a Mahatma or saint by followers of his lineage. During his lifetime Gaurakisora Dasa Babaji became famous for his teachings on the process of Bhakti Yoga and for his unorthodox avadhuta like behaviour as a sadhu, or babaji in Vrindavan.

Bhaktisiddhanta Sarasvati Thakura, Gaurakisora's disciple.

He was born on 17 November 1838 in a simple mercantile family in the village of Vagyana, near to Tepakhola in the district of Faridpur, part of modern-day Bangladesh. After the death of his wife when he was thirty years old, he accepted the life of a Babaji in the Gaudiya Vaishnava tradition under the tutelage of Jagannatha Dasa Babaji, after meeting the latter's disciple, Bhagavat Dasa Babaji. He became a mendicant, staying in the holy cities of Vrindavan and Navadwip, deeply absorbed in singing and chanting the sacred names of Radha and Krishna (Bhajan).

In 1900, Gaurakisora Dasa Babaji gave initiation (diksha) to Bhaktisiddhanta Sarasvati Thakura. The former gave the latter the name 'Varsabhanavi devi dayita Dasa'. Gaurakisora Dasa Babaji's legacy would live on his only disciple Bhaktisiddhanta, as he would later go on to preach all over India with his Gaudiya Math. Bhaktisiddhanta in turn gave diksha to A. C. Bhaktivedanta Swami Prabhupada, who preached the philosophy and culture of the Gaudiya Vaishnavism tradition on a worldwide basis through his International Society for Krishna Consciousness.

Ganapati Muni

From Wikipedia, the free encyclopedia

Ganapati Muni

Born

Ayyala Somayajula Surya Ganapati Sastry

17 November 1878

Kaluvarayi near Bobbili, Vizianagaram

Died 25 July 1936 (aged 57)

Khargapur

Occupation scholar, poet

Parents

Narasimha Sastry (father)

Narasamamba (mother)

Website http://kavyakantha.arunachala.org

Ayyala Somayajulu Ganapathi Sastry, also known as Ganapati Muni (1878–1936), was a disciple of Ramana Maharshi. He was also variously known as "Kavyakantha" (one who has poetry in his throat), and "Nayana" by his disciples.

Biography

Ganapati Muni was born in Kalavarayai near Bobbili in Andhra Pradesh on 17 November 1878. His parents, Narasimha Sastri and Narasamamba had three sons, Muni being the second. Ganapati, when 18 years old, set out and wandered from one place to another, residing in places like Bhuvaneshwar, where he performed his tapas. When Ganapati was staying in Varanasi he learned of an assembly of Sanskrit scholars in the city of Nabadwip in Bengal. He participated in it and on passing the tests in extempore Sanskrit prose and poetry, was conferred the title 'Kavyakantha'. He was then 22 years old. He returned home at the age of 25. From Kanchipuram he came to Arunachala (Tiruvannamalai) in 1903 to perform tapas. At that time he visited Ramana Maharshi, who was then known as Brahmanaswami, before he accepted a teaching post in Vellore in 1904. He wrote his devotional epic hymn "Uma Sahasram," One Thousand Verses on Uma (goddess Parvathi), after accepting Ramana Maharshi as his Guru on 18 November 1907. He also met Sri Aurobindo on 15 August 1928. Ganapati Muni died at Kharagpur on 25 July 1936.

Influence

Ganapati Muni's teachings are laid out in his magnum opus, 'Uma Sahasram' and other works like 'Mahavidyadi Sutras'. They helped to reduce popular prejudice about the teachings of Tantra.

His students include T.V. Kapali Sastry.

Literary works

Umasahasram

Muni, Gaṇapati (2004). Śrīramaṇagītā (9 ed.). Tiruvannamalai, India: Sri Ramanasramam. ISBN 9788188018185. An anthology of the teachings of Ramana Maharshi, along with English translations

Guru Ghantal

(Gandhola Monastery)

Address: Guru Ghantal Gompa, Lahaul, Himachal Pradesh, India

Founded by: Guru Rinpoche or Padmasambhava in the 8th century CE

Best time to visit: May to October

The Mighty Guru Ghantal Monastery is the most popular destination for travellers in the Lahaul region. Surrounded by mountains and rolling sand dunes, the monastery spells magic. It is deemed to be the oldest monastery in the Lahaul region. Legends say that the monastery was established by Guru Rinpoche in the 8th century CE. In the year 1857, historians discovered a copper goblet which is the oldest example of metalwork from the 1st century. The latter instance depicted that the Buddhist civilization was pretty advanced at that time as well. Perched at an elevation of 3160 m on the rocky cliffs of Tupchiling village, the mighty monastery is close to the point where there is a confluence of Chandra and Bhaga River.

Guru Ghantal Monastery is maintained by the order of Drukpa monks and nuns, and like all other monasteries of the order, it owes a loyalty to His Holiness the 12th Gyalwang Drukpa, or Drukchen Rinpoche. The monastery houses some very precious religious treasures with amazing architectural specimen.

In 1959, the monastery went through a major renovation but its charm remained intact. A unique feature of the Guru Ghantal monastery is the wooden idols of the Buddha, said to have been installed by the monk Rinchen Zangpo. Within the shrine, there are many other possessions like sculptures made of clay, numerous idols of Guru Padma Sambhava, Brijeshwari Devi and other lamas, an image of Goddess Kali cast in black stone, paintings, murals and white marble heads of Avalokitesvara which were installed by the founders.

On the outskirts of the monastery is a seven storey fort which is made of stone and timber. The fort was allegedly built by Raja Man Singh who was once the ruler of Kullu kingdom; it even houses a prized sword.

Ever seen Lamas dance? Well, here they do. The annual Ghantal festival organized here sees one day of masked dance and is celebrated on the 15th lunar day. Embark on a journey to Lahaul, and discover the rich heritage of Buddhism.y

Himachal Pradesh Guru Ghantal Monastery

Guru Ghantal Monastery is a Buddhist establishment in Himachal Pradesh, situated in a small hill above Tunde village, in the district of Lahaul and Spiti. This Buddhist monastery has a speciality of having all wooden idols when all the other Gompas are equipped with only idols made of clay and mortar. The idols in the monastery include that of Guru Padma Sambhava and few other lamas like Brijeshwari Devi etc.

Buddhist Gompas are aesthetically well maintained places of worship for people with Buddhist faith, positioned in a serene atmosphere, with idols and images of divinity kept for Prayers and meditation. They are places for learning, awakening and reaching ecclesial achievements by constant efforts, continuous trials and approbations, which are established mostly in countries like Tibet, Nepal, Bhutan and India. Gompas, also referred as lings, may also be stupas. They are constructed of varied designs according to region they are established, in some cases it can just be a hall for meditation.

Founded by

Guru GhantalBhuddistGompa was established by Padma Sambhava, before 800 years.

Padma Sambhava was a man wearing a tall elaborate hat and with eyes wide open always staring the space, who was Guru Rinpoche , the great 8th century sage of Vajrayana Buddhism. According to legend, this Rinpiche was a reincarnation of Lord Buddha blossomed as an eight year old child in the lotus flower of eight petals, beaming wisdom and insight in worldly matters, who was also considered a tantric in converting basic elements to great objects. He was the one who spread Buddhism in Bhutan.

This Monastery comes under the DrukpaKargyusect which belongs to Tibetan Buddhism, but its history precedes much before the formation of that sect. According to local tradition and also on the basis of some Tibetan terma texts, the site was associated with Padmasambhava, thisBuddhist establishment had existed even earlier than that. This theory is in vogue because of the fact that a copper goblet belonging to the 1st to 2nd century CE was found in this site in 1857 by one Major Hay, thereby giving a clue that Buddhist monks' cells must have inhabited a cave monastery here at that early time.

Description

The founder of the Monastery Padma Sambhava had installed a white marble head for Guru Ghantal, however, this piece is kept under lock and key, public not allowed to have access to it on security reasons. The Gompa has a Kali statue done in blackstone installed in the innermost chamber, which supports the claim that this venue was a Hindu temple once, like what it is with Triloknath temple in Udaipur.

Basically the workmanship of Guru Ghantal Monastery is excellent, with wall paintings here done in stone colours, however the maintenance part of the Gompa is slightly lacking because the caretakers give more focus on another Monastery at Tupchiling, because of convenience and proximity to those who attend to it.

Nearby Attractions

There are quite a few places to visit around Guru Ghantal monastery, which include

Sha-shurGompa, which literally means blue pines and one can watch the blue pines surrounding the monastery, which was founded in 17th Century AD.

Kardang Monastery, which is the biggest monastery in the area, this village being once the capital of Lahaul tehsil, with river Bhaga flowing above this village.

TayulGompa, which houses the statue of Padma Sambhava, and also his Singhmukha and Vajravahimanifestations , besides an excellent library of Kangyur.

Ghemur is another spot situated in 18 km from Keylong, where devil dance is conducted by lamas in the month of July.

How to Reach

Guru Ghantal Monastery can be reached by air by landing at Bhuntar airport and going to Lahaul from there by road. If one chooses rail as the mode of travel, then Shimla Railway Station and Pathankot Railway Station are the nearest ones.

Keylong has good road connections and a number of private bus operators run buses from Manali to Keylong in summers. Taxi services are also available for transport.

गुरु घंटाल (In Hindi)

द्वेष की धूल तले दबे बहुजन नायक जैसे सुल्ताना डाकू, गुंडा धुर, गंगू तेली, गुरु घंटाल में से प्रस्तुत है-गुरु घंटाल का सच...

गुरु घंटाल बौद्ध संत थे। उनके सम्मान में गुरु पद्मसंभव ने 8वीं सदी में गुरु घंटाल मंदिर की स्थापना की थी। यह मंदिर हिमाचल प्रदेश के लाहौल-स्पीति जिले में है। ब्राह्मण और बौद्ध संस्कृति के आपसी टकराव के कारण ”गुरु घंटाल’’ शब्द का विरूपीकरण हुआ है। इसीलिए शब्दकोश में ”गुरु घंटाल’’ का अर्थ ”बड़ा धूर्त एवं चालाक’’ मिलता है। आर्य और द्रविड़ संस्कृति के आपसी टकराव के कारण भी कई शब्दों का अर्थ विकृत हुआ है, जिनमें एक शब्द ”पिल्ला’’ है। तमिल में ”पिल्ला’’ मनुष्य के बच्चे को कहा जाता है, जबकि आर्य भाषाओं में यह कुत्ते के बच्चे का बोधक शब्द है। ऐसे ही जैन और ब्राह्मण संस्कृति के आपसी टकराव के कारण ”जिन’’ का अर्थ ”भूत-प्रेत’’ हो गया है।-राजेन्द्रप्रसाद सिंह

फारवर्ड प्रेस के अक्टूबर, 2015 अंक में प्रकाशित

https://m.facebook.com/story.php?story_fbid=1841656882791631&id=1703045756652745 

गुरु घंटाल मठ की स्थापना गुरु पद्मसंभव ने 8 वी सदी में की थी। इसे घंढोल मठ भी कहा जाता है। केलांग से 8 कि.मी दूर लाहौल जिले में स्थित यह मठ सब से प्राचीन और पवित्र धार्मिक स्थान है। मठ में बनी लकड़ी की मूर्तियाँ मठ के प्रमुख आकर्षण का केंद्र है। मठ की निर्माण शैली काफी अलग है। इसकी छत पिरामिड आकार की है और मठ में कई नक्काशियां की गयी है। मत की अवस्था ठीक न होने के कारण यहाँ की कई मूर्तियाँ तुपचिलिंग गाँव के मठ में रखी गई है।चन्द्र और भंगा नदी के किनारे बने इस मठ में बौधिसत्व और भगवन बुद्ध के करुना के प्रतिक अवलोकितेश्वर की क्षतिग्रस्त संगमरमर का सर है। इस मठ का इतिहास 2 शताब्दी में नागार्जुन के समय का है। इस मठ में काले पत्थर की काली माँ की मूर्ति है, जिससे पता चलता है कि यह मठ पहले एक मंदिर था।

Read more at: https://hindi.nativeplanet.com/keylong/attractions/guru-ghantal-

Guru Har Kishan Ji

Guru Har Kishan Ji was the eighth Guru of the Sikhs .

Life practice

Guru Har Kishan Sahib ji was born in Sawan Vadi 10 (8th Sawan) Bikram Samvat 1813 (7 July 1856) in Kiratpur Sahib. He was the second son of Guru Har Rai Sahib Ji and Mata Kishan Kaur. Ram Rai Ji was the elder brother of Guru Harkishan Sahib. Ramarai Ji was expelled from the Sikh Panth because of his anti-Guru activities and standing in favor of the Mughal Sultanate

.

Gurupada attainment

Guru Har Kishan Sahib was awarded Gurupada at the young age of 6 years. Guru Har Rai ji established Guru Harkishen ji as the Eighteenth Guru in 1861. In this way, Ram Rai Ji complained to Aurangzeb about this. In this regard, Shahjahan, in favor of Ram Rai, ordered Raja Jai ​​Singh to present Guru Har Kishan Ji to him. Raja Jai ​​Singh sent his messenger Kiratpur and ordered the Guru to be brought to Delhi. At first, Guru Sahib expressed reluctance. But on his repeated requests from Gursikhs and Raja Jai ​​Singh, he agreed to go to Delhi.

Gurudwara Shri Panjokhara Sahib, Ambala, Haryana

History- Gurudwara Shri Panjokhara Sahib, Ambala, Haryana

After this, all social groups of Punjab came and gave Guru Sahib. He took Guru Sahib to Panjokhara near AmbalaLeft the village. At this place Guru Sahib ordered the people to return to their respective homes. Guru Sahib left for Delhi with his family members and some Sikhs. But before leaving this place, Guru Sahib showed that great God-given power. Lal Chand was an astute scholar and spiritual man of Hindu literature who was distracted by how a Gurupada could be given to a child. Doubting his power, Lalchand challenged Guru Sahib to interpret the verses of the Gita. Guru Sahib accepted the challenge. Lalchand brought with him a dumb deaf and illiterate person Chhajju Jhivar (water fetcher). Guruji made Chhajju sit in the lake after paying attention and pointing his stick at his head, he surprised Lal Chand by telling the entire Gita essence from his mouth. A grand gurudwara is adorned at this place in today's time, which is popularly known as Bathing here relieves physical and mental illnesses. After this Lal Chand adopted Sikhism and left Guru Sahib up to Kurukshetra. When Guru Sahib reached Delhi, Raja Jai ​​Singh and the Sikhs living in Delhi welcomed him very warmly. Guru Sahib was ordained in the palace of Raja Jai ​​Singh. People of all religions got inflicted to visit Guru Sahib in the palace.

जीवन के प्रसंग

एक बार राजा जयसिंह ने बहुत सी औरतों को, जो कि एक समान सजी संवरी थी, गुरु साहिब के सामने उपस्थित किया और कहा कि वे असली रानी को पहचाने। गुरू साहिब एक महिला, जो कि नौकरानी की वेशभूषा में थी, की गोद में जाकर बैठ गये। यह महिला ही असली रानी थी। इसके अलावा भी सिख इतिहास में उनकी बौद्धिक क्षमता को लेकर बहुत सी साखियाँ प्रचलित है।

बहुत ही कम समय में गुरू हर किशन साहिब जी ने सामान्य जनता के साथ अपने मित्रतापूर्ण व्यवहार से राजधानी में लोगों से लोकप्रियता हासिल की। इसी दौरान दिल्ली में हैजा और छोटी माता जैसी बीमारियों का प्रकोप महामारी लेकर आया। मुगल राज जनता के प्रति असंवेदनशील थी। जात पात एवं ऊंच नीच को दरकिनार करते हुए गुरू साहिब ने सभी भारतीय जनों की सेवा का अभियान चलाया। खासकर दिल्ली में रहने वाले मुस्लिम उनकी इस मानवता की सेवा से बहुत प्रभावित हुए एवं वो उन्हें बाला पीर कहकर पुकारने लगे। जनभावना एवं परिस्थितियों को देखते हुए औरंगजेब भी उन्हें नहीं छेड़ सका। परन्तु साथ ही साथ औरंगजेब ने राम राय जी को शह भी देकर रखी, ताकि सामाजिक मतभेद उजागर हों।

दिन रात महामारी से ग्रस्त लोगों की सेवा करते करते गुरू साहिब अपने आप भी तेज ज्वर से पीड़ित हो गये। छोटी माता के अचानक प्रकोप ने उन्हें कई दिनों तक बिस्तर से बांध दिया। जब उनकी हालत कुछ ज्यादा ही गंभीर हो गयी तो उन्होने अपनी माता को अपने पास बुलाया और कहा कि उनका अन्त अब निकट है। जब उन्हें अपने उत्तराधिकारी को नाम लेने के लिए कहा, तो उन्हें केवल बाबा बकाला' का नाम लिया। यह शब्द केवल भविष्य गुरू, गुरू तेगबहादुर साहिब, जो कि पंजाब में ब्यास नदी के किनारे स्थित बकाला गांव में रह रहे थे, के लिए प्रयोग हुआ था।

अपने अन्त समय में गुरू साहिब सभी लोगों को निर्देश दिया कि कोई भी उनकी मृत्यू पर रोयेगा नहीं। बल्कि गुरूबाणी में लिखे शबदों को गायेंगे। इस प्रकार बाला पीर चैत सूदी १४ (तीसरा वैसाख) बिक्रम सम्वत १७२१ (३० मार्च १६६४) को धीरे से वाहेगुरू शबद् का उच्चारण करते हुए ज्योतिजोत समा गये। गुरू गोविन्द साहिब जी ने अपनी श्रद्धाजंलि देते हुए अरदास में दर्ज किया किश्री हरकिशन धियाइये, जिस दिट्ठे सब दुख जाए।'

दिल्ली में जिस आवास में वो रहे, वहां एक ऐतिहासिक गुरुद्वारा श्री बंगला साहिब है।

https://hi.wikipedia.org/wiki/%E0%A4%97%E0%A5%81%E0%A4%B0%E0%A5%81_%E0%A4%B9%E0%A4%B0_%E0%A4%95%E0%A4%BF%E0%A4%B6%E0%A4%A8

Saint Gopalanand Mahara

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Pandit Gopalanand Maharaj Shri Gopalanand Maharaj ( 1905-1982 ) was born on 1 July 1905 at Jodhpur in Rajasthan . His father Pandit Sanwalram was a Sweeper. Died on 6 January 1982. He came in contact with Sachidanand ji of Arya Samaj in 1925. He studies vedanta from Bodhanand ji.

He srarted his compaign against untouchability casteism from 1930. He was saint-poet and singer of devotional songs. He began his social activities as a member of Bahiskrit Hitkarini Sabha, Pune unit. He took part in Mahad Choudar Tank Styagraha under leadership of BR Ambedkar. On 7 Aug 1928 he led the Parvati Temple entry satyagraha. He also took part in Kala Mandir satyagraha on 2 Mar 1930.

He presided over the conference of Depressed Class Association, Pune unit on 20 Dec 1931. On 6 Jan 1941 he spoke in favour of BR Ambedkar on Bidis worker held at Bhandara.

In 1952 he contested Sholapur Loksabha constuency and won on SCF Ticket. Initially he was against conversion of SC/ST to Budhism. On 15 May 1950 he took part in World Budhist conference in Colombo, Srilanka.

He worked for society till death on 6 January 1982.

गुरु गोबिन्द सिंह

मुक्त ज्ञानकोश विकिपीडिया से

ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ

गुरु गोबिंद सिंह जी

जन्म गोबिन्द राय

22 दिसंबर , 1666

पटना बिहार, भारत

मृत्यु 7 अक्टूबर 1708 (उम्र 42)

नांदेड़, महाराष्ट्र, भारत

पदवी सिखों के दसवें गुरु

प्रसिद्धि कारण दसवें सिख गुरु, सिख खालसा सेना के संस्थापक एवं प्रथम सेनापति

पूर्वाधिकारी गुरु तेग बहादुर

उत्तराधिकारी गुरु ग्रंथ साहिब

जीवनसाथी माता जीतो, माता सुंदरी, माता साहिब देवां

बच्चे अजीत सिंह

जुझार सिंह

जोरावर सिंह

फतेह सिंह

माता-पिता गुरु तेग बहादुर, माता गूजरी

गुरु गोबिन्द सिंह जी

गुरु गोबिन्द सिंह (गुरु गोबिंद सिंह) (जन्म:पौष शुक्ल सप्तमी संवत् 1723 विक्रमी तदनुसार 22 दिसम्बर 1666- मृत्यु 7 अक्टूबर 1708 ) आप सिखों के दसवें गुरु थे। आपके पिता जी श्री गुरू तेग बहादुर जी की सहादत के उपरान्त 11 नवम्बर सन 1675 को 10 वे गुरू बने। आप एक महान योद्धा, कवि, भक्त एवं आध्यात्मिक नेता थे। सन 1699 में बैसाखी के दिन उन्होने खालसा पंथ (पन्थ) की स्थापना की जो सिखों के इतिहास का सबसे महत्वपूर्ण दिन माना जाता है। आप ने इस दिन श्री आनन्दपुर साहिब जी में एक बहुत बड़े समेलन का आयोजन किया और वहाँ पर शामिल लोगो से [[५|5】】 सिरों की माँग की , 5 लोग आपको सर देने के लिए तैयार हुए जिन्हें अपने अमृत पिला कर पाँच प्यारो का नाम दिया तथा अपने खुद भी उन से अमृत पान किया और तभी से आपको कहा जाने लगा " वहो वहो गोबिन्द सिंह आपे गुरु आपे चला ". तभी से पूरे सिख जगत में वैशाखी का दिन बड़े चाव से मनाया जाता है.

गुरू गोबिन्द सिंह ने सिखों की पवित्र ग्रंथ (ग्रन्थ) गुरु ग्रंथ साहिब को पूरा किया तथा उन्हें गुरु रूप में सुशोभित किया। बिचित्र नाटक अकाल उसतत , चण्डी दी वार उनकी आत्मकथा है। यही उनके जीवन के विषय में जानकारी का सबसे महत्वपूर्ण स्रोत है। यह दसम ग्रन्थ का एक भाग है। दसम ग्रन्थ (ग्रन्थ), गुरू गोबिन्द सिंह की कृतियों के संकलन का नाम है।

उन्होने जुलम और पापो का खत्म करने के लिए और गरीबो की रक्षा के लिए मुगलों के साथ 14 युद्ध लड़े। और उन्होंने सभी के सभी युद्धों में विजय प्राप्त की। धर्म के लिए समस्त परिवार का बलिदान उन्होंने किया, जिसके लिए उन्हें 'सरबंसदानी' (पूरे परिवार का दानी ) भी कहा जाता है। इसके अतिरिक्त जनसाधारण में वे कलगीधर, दशमेश, बाजांवाले, आदि कई नाम, उपनाम व उपाधियों से भी जाने जाते हैं।

गुरु गोविन्द सिंह जहाँ विश्व की बलिदानी परम्परा में अद्वितीय थे, वहीं वे स्वयं एक महान लेखक, मौलिक चिन्तक तथा संस्कृत सहित कई भाषाओं के ज्ञाता भी थे। उन्होंने स्वयं कई ग्रन्थों की रचना की। वे विद्वानों के संरक्षक थे। उनके दरबार में 52 कवियों तथा लेखकों की उपस्थिति रहती थी, इसीलिए उन्हें 'संत सिपाही' भी कहा जाता था। वे भक्ति तथा शक्ति के अद्वितीय संगम थे।

उन्होंने सदा प्रेम, एकता, भाईचारे का सन्देश दिया। किसी ने गुरुजी का अहित करने की कोशिश भी की तो उन्होंने अपनी सहनशीलता, मधुरता, सौम्यता से उसे परास्त कर दिया। गुरुजी की मान्यता थी कि मनुष्य को किसी को डराना भी नहीं चाहिए और न किसी से डरना चाहिए। वे अपनी वाणी में उपदेश देते हैं भै काहू को देत नहि, नहि भय मानत आन। वे बाल्यकाल से ही सरल, सहज, भक्ति-भाव वाले कर्मयोगी थे। उनकी वाणी में मधुरता, सादगी, सौजन्यता एवं वैराग्य की भावना कूट-कूटकर भरी थी। उनके जीवन का प्रथम दर्शन ही था कि धर्म का मार्ग सत्य का मार्ग है और सत्य की सदैव विजय होती है।

गुरु गोबिन्द सिंह जी का जन्म

पटना साहिब

गुरु गोविन्द सिंह का जन्म नौवें सिख गुरु श्री गुरु तेग बहादुर जी और माता गुजरी के घर पटना जो आजकल बिहार की राजधानी हैं , में 22 दिसम्बर 1666 को हुआ था। जब वह पैदा हुए थे उस समय उनके पिता श्री गुरु तेग बहादुर जी असम में धर्म उपदेश को गये थे। उनके बचपन का नाम गोविन्द राय था। पटना में जिस घर में उनका जन्म हुआ था और जिसमें उन्होने अपने प्रथम चार वर्ष बिताये , वहीं पर अब तखत श्री हरिमंदर जी पटना साहिब स्थित है।

1670 में उनका परिवार फिर पंजाब आ गया। मार्च 1672 में उनका परिवार हिमालय के शिवालिक पहाड़ियों में स्थित चक्क नानकी नामक स्थान पर आ गया। चक्क नानकी ही आजकल आनन्दपुर साहिब कहलता है। यहीं पर इनकी शिक्षा आरम्भ हुई। उन्होंने फारसी, संस्कृत की शिक्षा ली और एक योद्धा बनने के लिए सैन्य कौशल सीखा।

गोविन्द राय जी नित्य प्रति आनदपुर साहब में आध्यात्मिक आनन्द बाँटते, मानव मात्र में नैतिकता, निडरता तथा आध्यात्मिक जागृति का सन्देश देते थे। आनन्दपुर वस्तुतः आनन्दधाम ही था। यहाँ पर सभी लोग वर्ण, रंग, जाति, सम्प्रदाय के भेदभाव के बिना समता, समानता एवं समरसता का अलौकिक ज्ञान प्राप्त करते थे। गोविन्द जी शान्ति, क्षमा, सहनशीलता की मूर्ति थे।

काश्मीरी पण्डितों का जबरन धर्म परिवर्तन करके मुसलमान बनाये जाने के विरुद्ध फरियाद लेकर गुरु तेग बहादुर जी के दरबार में आये और कहा कि हमारे सामने ये शर्त रखी गयी है कि है कोई ऐसा महापुरुष? जो इस्लाम स्वीकार नहीं कर अपना बलिदान दे सके तो आप सब का भी धर्म परिवर्तन नहीं किया जाएगा उस समय गुरु गोबिन्द सिंह जी नौ साल के थे। उन्होंने पिता गुरु तेग बहादुर जी से कहा आपसे बड़ा महापुरुष और कौन हो सकता है! कश्मीरी पण्डितों की फरियाद सुन उन्हें जबरन धर्म परिवर्तन से बचाने के लिए स्वयं इस्लाम न स्वीकारने के कारण 11 नवम्बर 1675 को औरंगज़ेब ने दिल्ली के चांदनी चौक में सार्वजनिक रूप से उनके पिता गुरु तेग बहादुर का सिर कटवा दिया। इसके पश्चात वैशाखी के दिन 29 मार्च 1676 को गोविन्द सिंह सिखों के दसवें गुरु घोषित हुए।

10वें गुरु बनने के बाद भी उनकी शिक्षा जारी रही। शिक्षा के अन्तर्गत उन्होनें लिखना-पढ़ना, घुड़सवारी तथा सैन्य कौशल सीखे 1684 में उन्होने चण्डी दी वार की रचना की। 1685 तक वह यमुना नदी के किनारे पाओंटा नामक स्थान पर रहे।

गुरु गोबिन्द सिंह की तीन पत्नियाँ थीं। 21 जून, 1677 को 10 साल की उम्र में उनका विवाह माता जीतो के साथ आनन्दपुर से 10 किलोमीटर दूर बसंतगढ़ में किया गया। उन दोनों के 3 पुत्र हुए जिनके नाम थे – जुझार सिंह, जोरावर सिंह, फ़तेह सिंह। 4 अप्रैल, 1684 को 17 वर्ष की आयु में उनका दूसरा विवाह माता सुन्दरी के साथ आनन्दपुर में हुआ। उनका एक बेटा हुआ जिसका नाम था अजित सिंह। 15 अप्रैल, 1700 को 33 वर्ष की आयु में उन्होंने माता साहिब देवन से विवाह किया। वैसे तो उनका कोई सन्तान नहीं था पर सिख पन्थ के पन्नों पर उनका दौर भी बहुत प्रभावशाली रहा।

आनन्दपुर साहिब को छोड़कर जाना और वापस आना

अप्रैल 1685 में, सिरमौर के राजा मत प्रकाश के निमंत्रण पर गुरू गोबिंद सिंह ने अपने निवास को सिरमौर राज्य के पांवटा शहर में स्थानांतरित कर दिया। सिरमौर राज्य के गजट के अनुसार, राजा भीम चंद के साथ मतभेद के कारण गुरु जी को आनंदपुर साहिब छोड़ने के लिए मजबूर किया गया था और वे वहाँ से टोका शहर चले गये। मत प्रकाश ने गुरु जी को टोका से सिरमौर की राजधानी नाहन के लिए आमंत्रित किया। नाहन से वह पांवटा के लिए रवाना हुऐ| मत प्रकाश ने गढ़वाल के राजा फतेह शाह के खिलाफ अपनी स्थिति मजबूत करने के उद्देश्य से गुरु जी को अपने राज्य में आमंत्रित किया था। राजा मत प्रकाश के अनुरोध पर गुरु जी ने पांवटा में बहुत कम समय में उनके अनुयायियों की मदद से एक किले का निर्माण करवाया। गुरु जी पांवटा में लगभग तीन साल के लिए रहे और कई ग्रंथों की रचना की। <ग्रंथों की सूची >

सन 1687 में नादौन की लड़ाई में, गुरु गोबिंद सिंह, भीम चंद, और अन्य मित्र देशों की पहाड़ी राजाओं की सेनाओं ने अलिफ़ खान और उनके सहयोगियों की सेनाओ को हरा दिया था। विचित्र नाटक (गुरु गोबिंद सिंह द्वारा रचित आत्मकथा) और भट्ट वाहिस के अनुसार, नादौन पर बने व्यास नदी के तट पर गुरु गोबिंद सिंह आठ दिनों तक रहे और विभिन्न महत्वपूर्ण सैन्य प्रमुखों का दौरा किया।

भंगानी के युद्ध के कुछ दिन बाद, रानी चंपा (बिलासपुर की विधवा रानी) ने गुरु जी से आनंदपुर साहिब (या चक नानकी जो उस समय कहा जाता था) वापस लौटने का अनुरोध किया जिसे गुरु जी ने स्वीकार किया। वह नवंबर 1688 में वापस आनंदपुर साहिब पहुंच गये।

1695 में, दिलावर खान (लाहौर का मुगल मुख्य) ने अपने बेटे हुसैन खान को आनंदपुर साहिब पर हमला करने के लिए भेजा। मुगल सेना हार गई और हुसैन खान मारा गया। हुसैन की मृत्यु के बाद, दिलावर खान ने अपने आदमियों जुझार हाडा और चंदेल राय को शिवालिक भेज दिया। हालांकि, वे जसवाल के गज सिंह से हार गए थे। पहाड़ी क्षेत्र में इस तरह के घटनाक्रम मुगल सम्राट औरंगज़ेब लिए चिंता का कारण बन गए और उसने क्षेत्र में मुगल अधिकार बहाल करने के लिए सेना को अपने बेटे के साथ भेजा।

खालसा पंथ की स्थापना

गुरु गोविन्द सिंह तथा पंज प्यारे(भाई थान सिंह गुरुद्वारा में)

गुरु गोबिन्द सिंह मार्ग

गुरु गोबिंद सिंह जी का नेतृत्व सिख समुदाय के इतिहास में बहुत कुछ नया ले कर आया। उन्होंने सन 1699 में बैसाखी के दिन खालसा जो की सिख धर्म के विधिवत् दीक्षा प्राप्त अनुयायियों का एक सामूहिक रूप है उसका निर्माण किया।

सिख समुदाय के एक सभा में उन्होंने सबके सामने पुछा – "कौन अपने सर का बलिदान देना चाहता है"? उसी समय एक स्वयंसेवक इस बात के लिए राज़ी हो गया और गुरु गोबिंद सिंह उसे तम्बू में ले गए और कुछ देर बाद वापस लौटे एक खून लगे हुए तलवार के साथ। गुरु ने दोबारा उस भीड़ के लोगों से वही सवाल दोबारा पुछा और उसी प्रकार एक और व्यक्ति राज़ी हुआ और उनके साथ गया पर वे तम्बू से जब बहार निकले तो खून से सना तलवार उनके हाथ में था। उसी प्रकार पांचवा स्वयंसेवक जब उनके साथ तम्बू के भीतर गया, कुछ देर बाद गुरु गोबिंद सिंह सभी जीवित सेवकों के साथ वापस लौटे और उन्होंने उन्हें पंज प्यारे या पहले खालसा का नाम दिया।

उसके बाद गुरु गोबिंद जी ने एक लोहे का कटोरा लिया और उसमें पानी और चीनी मिला कर दुधारी तलवार से घोल कर अमृत का नाम दिया। पहले 5 खालसा के बनाने के बाद उन्हें छठवां खालसा का नाम दिया गया जिसके बाद उनका नाम गुरु गोबिंद राय से गुरु गोबिंद सिंह रख दिया गया। उन्होंने पांच ककारों का महत्व खालसा के लिए समझाया और कहा – केश, कंघा, कड़ा, किरपान, कच्चेरा।

इधर 27 दिसम्बर सन्‌ 1704 को दोनों छोटे साहिबजादे और जोरावर सिंह व फतेह सिंहजी को दीवारों में चुनवा दिया गया। जब यह हाल गुरुजी को पता चला तो उन्होंने औरंगजेब को एक जफरनामा (विजय की चिट्ठी) लिखा, जिसमें उन्होंने औरगंजेब को चेतावनी दी कि तेरा साम्राज्य नष्ट करने के लिए खालसा पंथ तैयार हो गया है।

8 मई सन्‌ 1705 में 'मुक्तसर' नामक स्थान पर मुगलों से भयानक युद्ध हुआ, जिसमें गुरुजी की जीत हुई। अक्टूबर सन्‌ 1706 में गुरुजी दक्षिण में गए जहाँ पर आपको औरंगजेब की मृत्यु का पता लगा। औरंगजेब ने मरते समय एक शिकायत पत्र लिखा था। हैरानी की बात है कि जो सब कुछ लुटा चुका था, (गुरुजी) वो फतहनामा लिख रहे थे व जिसके पास सब कुछ था वह शिकस्त नामा लिख रहा है। इसका कारण था सच्चाई। गुरुजी ने युद्ध सदैव अत्याचार के विरुद्ध किए थे न कि अपने निजी लाभ के लिए।

औरंगजेब की मृत्यु के बाद आपने बहादुरशाह को बादशाह बनाने में मदद की। गुरुजी व बहादुरशाह के संबंध अत्यंत मधुर थे। इन संबंधों को देखकर सरहद का नवाब वजीत खाँ घबरा गया। अतः उसने दो पठान गुरुजी के पीछे लगा दिए। इन पठानों ने गुरुजी पर धोखे से घातक वार किया, जिससे 7 अक्टूबर 1708 में गुरुजी (गुरु गोबिन्द सिंह जी) नांदेड साहिब में दिव्य ज्योति में लीन हो गए। अंत समय आपने सिक्खों को गुरु ग्रंथ साहिब को अपना गुरु मानने को कहा व खुद भी माथा टेका। गुरुजी के बाद माधोदास ने, जिसे गुरुजी ने सिक्ख बनाया बंदासिंह बहादुर नाम दिया था, सरहद पर आक्रमण किया और अत्याचारियों की ईंट से ईंट बजा दी।

गुरु गोविंदजी के बारे में लाला दौलतराय, जो कि कट्टर आर्य समाजी थे, लिखते हैं 'मैं चाहता तो स्वामी विवेकानंद, स्वामी दयानंद, परमहंस आदि के बारे में काफी कुछ लिख सकता था, परंतु मैं उनके बारे में नहीं लिख सकता जो कि पूर्ण पुरुष नहीं हैं। मुझे पूर्ण पुरुष के सभी गुण गुरु गोविंदसिंह में मिलते हैं।' अतः लाला दौलतराय ने गुरु गोविंदसिंहजी के बारे में पूर्ण पुरुष नामक एक अच्छी पुस्तक लिखी है।

इसी प्रकार मुहम्मद अब्दुल लतीफ भी लिखता है कि जब मैं गुरु गोविंदसिंहजी के व्यक्तित्व के बारे में सोचता हूँ तो मुझे समझ में नहीं आता कि उनके किस पहलू का वर्णन करूँ। वे कभी मुझे महाधिराज नजर आते हैं, कभी महादानी, कभी फकीर नजर आते हैं, कभी वे गुरु नजर आते हैं। सिखों के दस गुरू हैं।गोबिंद सिंह जी की मृत्यु 7 अक्टूबर, 1708 को हुई थी

गुरु गोबिन्द सिंह जी की रचनायें

दशम ग्रन्थ की पाण्डुलिपि का प्रथम पत्र। दशम ग्रन्थ में प्राचीन भारत की सन्त-सैनिक परम्परा की कथाएँ हैं।

जाप साहिब : एक निरंकार के गुणवाचक नामों का संकलन

अकाल उस्तत: अकाल पुरख की अस्तुति एवं कर्म काण्ड पर भारी चोट

बचित्र नाटक : गोबिन्द सिंह की सवाई जीवनी और आत्मिक वंशावली से वर्णित रचना

चण्डी चरित्र - ४ रचनाएँ - अरूप-आदि शक्ति चंडी की स्तुति। इसमें चंडी को शरीर औरत एवंम मूर्ती में मानी जाने वाली मान्यताओं को तोड़ा है। चंडी को परमेशर की शक्ति = हुक्म के रूप में दर्शाया है। एक रचना मार्कण्डेय पुराण पर आधारित है।

शास्त्र नाम माला : अस्त्र-शस्त्रों के रूप में गुरमत का वर्णन।

अथ पख्याँ चरित्र लिख्यते : बुद्धिओं के चाल चलन के ऊपर विभिन्न कहानियों का संग्रह।

ज़फ़रनामा : मुगल शासक औरंगजेब के नाम पत्र।

खालसा महिमा : खालसा की परिभाषा और खालसा के कृतित्व।

Hans Ji Maharaj

From Wikipedia

Hans Rām Singh Rawat

Born 8 November 1900

Gadh-ki-Sedhia, British India (in present-day Uttarakhand, India)

Died 19 July 1966 (aged 65)

Delhi, India

Spouse(s) Sinduri Devi (1st)

Rajeshwari Devi (2nd, concurrent)

Children With Sinduri Devi: Savitri

With Rajeshwari Devi: Satpal, Mahi Pal, Dharam Pal, Prem Pal

Parent(s) Ranjit Singh Rawat and Kalindi Devi

Hans Rām Singh Rawat, called Shrī Hans Jī Mahārāj and by various other honorifics (9 November 1900 – 19 July 1966), was born in Gadh-ki-Sedhia, north-east of Haridwar in present-day Uttarakhand, India. His parents were Ranjit Singh Rawat and Kalindi Devi. He was considered a Satguru by his students who called him affectionately "Shri Maharaji" or just "Guru Maharaji."

He had a daughter from his first wife Sinduri Devi, and four sons from his second wife Rajeshwari Devi, later known among followers as "Mata Ji" and "Shri Mataji".

Honorifics

His Royal Highness

Yogirāj

Param Sant

Sadgurudev

Shrī

Jī

Mahārāj

Shrī Mahārājjī

Guru Mahārājjī

Life and work

At the age of eight, not long after starting at the village school, Hans Rām's mother died. From that time he was raised by his aunt. As a young adult he visited many holy men in the nearby mountains and pilgrimage towns in the area now the Pakistani provinces of Sindh, Baluchistan and Punjab. He was reportedly disenchanted with these and turned to the Arya Samaj, a popular movement formed to remove caste prejudices and idolatry from Hinduism.

The search for work led Hans to Lahore, the capital of the former Sikh kingdom. During this time he made his first contact with Swarupanand, a guru in the lineage of Advait Mat, from Guna. In 1923, Swarupanand taught Hans the techniques of Knowledge or kriyas, an experience of which Hans later said: "I was given no mantra, but experienced Knowledge. I experienced the music and light of my heart. My mind was focused within". Three years later, in 1926, Swarupanand asked him to start teaching others the techniques of Knowledge, and for the subsequent 10 years Hans traveled through what is today Pakistan and northern India. A strong bond of teacher/disciple was formed between them which Swarupanand reportedly referred to as follows: "I am in Hans' heart and Hans is in my heart".

In 1936, Swarupanand died in Nangli Sahib, a village near the north town of Meerut. Reported indications from Swarupanand about Hans' succession were later contested by a group of mahatmas who noted that Hans had married Sinduri Devi from a neighboring village in the district of Garwal, making him a "householder", a status that in their view as renunciates was not acceptable. After the rift, Hans was left with only a handful of people to help him continue his work. Hans branched out on his own with the understanding that he had his teacher's blessings, and continued teaching throughout the Indian sub-continent.

That same year, he started presenting his message and teaching in the small town of Najibabad, near Haridwar. His talks at the time were strongly influenced by the egalitarian and reformist philosophy of the Arya Samaj, and he reportedly accepted anyone as his student, irrespective of caste, religion or status. This was an unusual stance for an Indian teacher, and it drew its share of criticism from traditional Hindus. During this year he published a book Hans Yog Prakash as a first step to broadening the dissemination of his message.

During the next years, Hans traveled by foot and by train to towns and villages across north India, speaking at small, impromptu gatherings at train stations, or under a tree in the village grounds. By the late 1930s, Hans had begun visiting Delhi, teaching workers at the Delhi Cloth Mills. He traveled constantly between Haridwar and Delhi, often staying at followers' houses at Paharganj and Connaught Place, behind the new Delhi center.

In 1944, as the number of students grew, Hans purchased a small, two-floor house on the bank of the Ganges canal outside Haridwar, and named it "Prem Nagar" ("Town of Love"). The mahatmas who were helping him in a full-time capacity lived there with him in the tradition of the gurukul. Four years later, he reportedly purchased his first car, a green Austin Somerset, that assisted him in visiting nearby towns and villages in his effort to reach more people.

Hans and his first wife, Sinduri Devi, had a daughter, Savitri, but after that Sinduri Devi was unable to have more children. As a consequence of that, and based on an understanding that Swarupanand reportedly had told him that "one day he [Hans] will have a son who would play an important role", he took a second wife in Rajeshwari Devi in 1946. Unlike his first wife, Rajeshwari Devi would in time become known as Mata Ji and play a prominent role in her husband's work. In 1951, their first son was born (Satpāl), followed by three more in 1953 (Mahi Pāl), 1955 (Dharam Pāl), and 1957 (Prem Pāl), affectionately nicknamed "Sant Jī" by Hans.

As Hans Rām's message was spreading throughout northern India, several initiatives were taken to facilitate his work, including the publishing of a monthly magazine named Hansadesh in 1951, and the formation of the Divine Light Mission (DLM). For nearly 30 years Hans disseminated his message without any formal organisation. After resisting suggestions for such an organisation, he finally gave in to growing pressure, and the Divine Light Mission was registered in Patna in 1960, to develop and structure the growing activities across India. The mission aims discussed are that "in principle all religions are one" and that the understanding that "peace is indivisible" and achievable by individuals and that "disgruntled individuals and dissatisfied nations can never promote lasting peace in the world." It also discusses some humanitarian initiatives.

By the early 1960s there were students in most large cities, towns and villages in the states of Uttar Pradesh, Bihar, Haryana, Punjab, and Rajasthan, as well as within the Indian communities in South Africa. Meetings were still small, and Hans' close relationship with his students continued. In 1963, the first of many large public programs was held in the Ram Lila grounds in New Delhi, reportedly attended by 15,000. In 1964, an event took place on Gandhi Maidan in the heart of old Delhi that attracted even larger crowds. Several ashrams were opened during that time, including a small one in Rajasthan and another larger one called Satlok ("Place of Truth") located between Delhi and Haridwar.

In 1965, Hans attended a religious conference in New Delhi's Constitution Club that was chaired by the then Speaker of the India Parliament, Mr. Ayengar. That year Hans flew for the first time when he visited his students in Jammu, Kashmir.

On 18 July 1966, while visiting a small ashram in Alwar, Hans fell ill, and the same day returned to Delhi by car. It is reported that he died at 3 a.m. the following morning. Three days later, in a procession led by his family and many grieving mahatmas, his ashes were taken to his home in Haridwar.

Succession

During the customary 13 days of mourning following Hans's death, the succession was discussed by DLM officials. The youngest son, 8-year-old Prem Rawat, addressed the crowd and was accepted by them, as well as by his mother and brothers, as the "Perfect Master". Though Prem Rawat was officially the leader of the DLM, because of his young age authority was shared by the whole family.

For the next eight years Hans's family supported Prem Rawat as his successor but the latter's decision to marry a Westerner in 1974 precipitated a struggle for control of DLM. Mata Ji returned to India and appointed her oldest son Satpal as the new head of DLM India claiming that Prem Rawat had broken his spiritual discipline by marrying and becoming a "playboy". The Western "premies" remained loyal to Prem Rawat but the marriage led to a permanent rift within the family and was also credited with causing a profound disruption in the movement.

Satpal became the new head of the organisation in India and later also became a prominent INC politician, being elected to the 11th and 15th Lok Sabha; he is considered a satguru by his followers.

Jagannatha Dasa Babaji

From Wikipedia, the free encyclopedia

Jagannatha dasa Babaji Maharaja

Jagannatha Dasa Babaji circa 1890

Jagannātha Dāsa Bābājī (1776–1894) was an influential leader (guru) in the Gaudiya Vaishnava tradition of Hinduism, and is respected as a Mahatma or saint by followers of his lineage. He accepted initiation (diksha) from Jagadananda Goswami of Vrindavan, and later accepted Babaji initiation from Madhusudana dasa Babaji. For the rest of his life, his example as a Gaudiya Vaishnava devotee was an inspiration to many in the community. Bhaktivinoda Thakur is quoted calling him "the commanding chief of the devotees".

Jagannatha Dasa Babaji was born in a small village within the modern day Tangail district of Bangladesh. His birth year cannot be pinpointed exactly with accounts from several different Gaudiya Vaishnava groups giving years from 1750 to 1800.

Jagannatha Dasa Babaji met Bhaktivinoda Thakur in 1880, and the latter subsequently accepted the former as his instructing guru (shiksha), adopting a guru disciple relationship. Jagannatha Dasa Babaji was also the initiating guru of Bhagavat Dasa Babaji and Bhaktivinoda Thakur.Bhaktivinoda Thakur was initiating guru of Gaurakisora Dasa Babaji and Gaurakisora Dasa Babaji became the initiating guru of Bhaktivinoda's son, Bhaktisiddhanta Sarasvati Thakura. It is told among some Gaudiya Vaishnavas that a young Bhaktisiddhanta, skilled in astronomy, created an ample Vaishnava calendar at Jagannatha Dasa Babaji's request, detailing all holidays, including the appearance and disappearance days of prominent devotees.

Jagannatha Dasa Babaji spent his last days in the areas of Vrindavan and Navadwip, where he performed bhajan and japa in worship to Radha and Krishna.. A devotee named Bihari Lal would often assist the elderly sadhu. His devotion to Caitanya Mahaprabhu and instructions on Vaishnava Theology to Bhaktivinoda Thakur and Gaurakisora Dasa Babaji render him an integral part of the Gaudiya Vaishnava Guru Parampara.

Saint Jamadagni

From Wikipedia, the free encyclopedia

Jamadagni

Jamadagni telling about the Kartyaveerarjuna fault to Parashurama

Information

Family Richik Muni (father) Satyaavati (mother) (daughter of King Gaadhi)

Spouse Renuka

Children Vasu, Viswa Vasu, Brihudyanu, Brutwakanwa and Rambhadra (also called Parashurama)

According to Hindu legends, Jamadagni (or Jamdagni, Sanskrit: जमदग्नि) is one of the Saptarishis (Seven Great Sages Rishi) in the seventh, current Manvantara. He is the father of Parashurama, the sixth incarnation of Vishnu. He was a descendant of the sage Bhrigu, one of the Prajapatis created by Brahma, the God of Creation. Jamadagni had five children with wife Renuka, the youngest of whom was Parashurama, an avatar of Lord Vishnu. Jamadagni was well versed in the scriptures and weaponry without formal instruction.

Early life

A descendant of sage Bhrigu, Jamadagni literally meaning consuming fire, was born to sage Richika and Satyavati, daughter of Kshatriya king Gaadhi. Growing up he studied hard and achieved erudition on the Veda. He acquired the science of weapons without any formal instruction. His father, Richika had guided him though. The Aushanasa Dhanurveda which is now lost, is about a conversation between Jamadagni and Ushanas or Shukracharya on the exercises of warfare. Rishi Jamdagni went to King Prasenjit, of solar dynasty or Suryavansha, and asked for his daughter Renuka's hand in marriage. Subsequently, they (Jamdagni and Renuka Mata) were married, and the couple had five sons Vasu, Viswa Vasu, Brihudyanu, Brutwakanwa and Bhadrarama, later known as Parshurama.

Legends

According to the Mahabharat, Jamadagni once became annoyed with the sun god Surya for making too much heat. The warrior-sage shot several arrows into the sky, terrifying Surya. Surya then appeared before the rishi as a Brahmin and gave him two inventions that helped mankind deal with his heat - sandals and an umbrella.

Legend of JamdagniRenuka was a devoted wife. So powerful was her chastity, that she used to fetch water from the river in a pot made of unbaked clay every day, held together only by the power of her devotion to Jamadagni.

One day while at the river, a group of Gandharvas passed by in the sky above in a chariot. Filled with desire for only a moment, the unbaked pot that she was carrying dissolved into the river. Afraid to go back to her husband, she waited at the river bank.

Meanwhile, Jamadagni noticed that his wife had not yet returned from the river. Through his yogic powers, he divined all that had taken place and was filled with rage. Jamadagni called his eldest son, told him what had happened and asked him to execute his mother. Horror-stricken, his son refused to perform this deed. He then asked all of his sons, and as they refused, he turned them one by one to stone. Finally only his youngest son, Parashurama, was left. Ever-obedient and righteous, Parashurama beheaded his mother with an axe.

Pleased, Jamadagni offered two boons to Parashurama. Parashurama asked that his mother's head be restored to life and his brothers to be turned from stone back to flesh. Impressed by his son's devotion and affection, Jamadagni granted the boons. His brothers and mother were reformed from stone without having the memory of experiencing death as an additional wish of Parashurama. The purpose of this trial was to demonstrate the dharma ("rightful duty") of a son towards his father.

Death

Jamadagni was later visited by the Haihaya king Kartavirya Arjuna (who was said to have thousand arms/hands), who he served a feast using a divine cow called Kamdhenu. Wanting the Divine Cow "Kamdhenu" for himself, the king offered wealth to Jamadagni which he refused. Then the king forcefully took the Kamdhenu with him asking Jamadagni to take it back if possible, but by the means of war, which Jamadagni was not willing to.

Knowing this fact and enraged, Parashurama killed the king, and retrieved the Kamdhenu by killing all of the army of the king Kartavirya Arjuna by himself alone. Later, three sons of the king killed Jamdagni because he was the father of Parashurama who had killed their father, that felt them the proper revenge of eye-for-an-eye. They first stabbed Jamdagni twenty-one times and then sliced his head.

Again enraged, Parashurama killed all three brothers and retrieved the head of his father for cremation, and ultimately enacted a genocide on the kshatriya caste throughout the world for the next twenty-one generations since his mother beat her chest twenty-one times resembling a low-born in mourning after his father was stabbed by the miscreants.

Buddhism

In the Buddhist Vinaya Pitaka section of the Mahavagga (I.245) the Buddha pays respect to Jamadagni by declaring that the Vedas ( Shruti's) in their true form were revealed to the original Vedic rishis, including Jamadagni. 

Jayadeva

(Mixed Sudra-Brahmin Saint Married to a Dancer)

From Wikipedia, the free encyclopedia

Jayadeva

Jayadeva's idol at Kendubilwa, Odisha

Personal

Born c. 1170

East India

Died c. 1245

Religion Hinduism

Philosophy Vaishnava

Religious career

Literary works Gita Govinda

Jayadeva (pronounced [dʑɐjɐˈdeːʋɐ], born c. 1170 CE), also known as Jaidev, was a Sanskrit poet during the 12th century. He is most known for his epic poem Gita Govinda which concentrates on Krishna's love with the cowherdess, Radha in a rite of spring.This poem, which presents the view that Radha is greater than Krishna, is considered an important text in the Bhakti movement of Hinduism.

Little is known of his life, except that he was a loner poet and a Hindu mendicant celebrated for his poetic genius in eastern India. Jayadeva is the earliest dated author of hymns that are included the Guru Granth Sahib, the primary scripture of Sikhism – a religion founded in the Indian subcontinent centuries after his death. Jayadeva birthplace.

Biography

Jayadeva birth controversy

A Brahmin by birth, the date and place of Jayadeva's birth are uncertain Based on a reading of the text of his work, either the village of Kenduli Sasan in Odisha or the village of Kenduli in Mithila of Bihar is also a possibility. Recent studies show scholars still disagree on the issue. Jayadeva, a wanderer, probably visited Puri at some point and there, according to tradition, he married a dancer named Padmavati though that is not supported by early commentators and modern scholars.

Ancient stone idol of Jayadeba at Akhandaleswara Temple, Prataparudrapura, Odisha

The poet's parents were named Bhojadeva and Ramadevi. From temple inscriptions it is now known that Jayadeva received his education in Sanskrit poetry from a place called Kurmapataka, possibly near Konark in Odisha.

Historical records on Jayadeva's life

Inscriptions at Lingaraj temple, and the more recently discovered Madhukeswar temple and Simhachal temple that were read and interpreted by Satyanarayana Rajguru have shed some light on Jayadeva's early life. These inscriptions narrate how Jayadeva had been a member of the teaching faculty of the school at Kurmapataka. He might have studied there as well. It must have been right after his childhood education in Kenduli Sasan that he left for Kurmapataka and gained experience in composing poetry, music and dancing.

Literary contributions

Jayadeva Pitha, Kenduli Village (Kendu Bilwa)

Basohli painting (c. 1730) depicting a scene from Jayadeva's Gita Govinda.

Jayadeva was instrumental in popularising the Dashavatara, the ten incarnations of Vishnu in another composition, Dasakritikrite. Furthermore, the classic Tribhangi (threefold) posture of Krishna playing the flute gained popularity due to him.

A few poems of Jayadeva written in archaic Odia have been published by the Directorate of Culture, Odisha. They describe the romance of Radha-Krishna and contain ideas very similar to those used in the Gita Govinda.

Two hymns of Jayadeva, have been incorporated in the Guru Granth Sahib, the holy book of the Sikh religion.

The hymns are written in a mixture of Sanskrit and eastern Apabhramsha. There are records narrating how Jayadeva's work had a profound influence on Guru Nanak during his visit to Puri.

He also institutionalised the Debadasi system in Odia temples. Devadasis were women dancers specially dedicated to the temple deity, and as a result of the great poet's works, Odia temples began to incorporate a separate Natamandira, or dance hall, within their precincts for Mahari dance (earlier version of Odissi) performances. Although Jayadeva lived in 12th century, even today his ashtapadis are evergreen, as they are translated in numerous languages.

Jalaram Bapa

From Wikipedia, the free encyclopedia

Jalaram Bapa

Born 4 November 1799

Virpur, Virpur-Kherdi State

Died 23 February 1881 (aged 81)

Virpur, Virpur State, British India

Spouse(s) Virbai Thakkar

Children 1

Website santjalaram.in

Jalaram Bapa (Gujarati: જલારામ બાપા) popularly known as Bapa (Gujarati: બાપા) (4 November 1799 (Samvat 1856) – 23 February 1881 (Samvat 1937)) was a Hindu saint from Gujarat, India. He was born on 4 November 1799, one week after the Hindu festival of Diwali, which is associated with his Iṣṭa-devatā Lord Rama. He is mainly worshipped in Gujarat, but his words and miracles have spread throughout India and many other countries. Thursday is the day that is associated with him in Hinduism. Images of Jalaram Bapa usually portray him as wearing white, with a stick in his left hand and a tulsi mala in his right hand. He is always dressed in simple clothes, to represent that he was a pure person.

Life

Jalaram Bapa was born in Virpur, Rajkot district, Gujarat, India in 1799, on the seventh day of the Kartika month. His father was Pradhan Thakkar and his mother was Rajbai Thakkar who belonged to Lohana clan. He was a devotee of the Hindu god Rama.

Jalaram Bapa was however not willing to live a householder's life and continued to take care of his father's business. He was mostly engaged in serving pilgrims, sadhus and saints. He separated himself from his father's business and his uncle Valjibhai asked Jalaram Bapa and his wife Virbai to stay in his house.

At the age of sixteen, in 1816, Jalaram married Virbai, the daughter of Pragjibhai Thakkar (Somaiya) of Atkot However, he was inclined to completely withdraw from materialistic life and become an ascetic, Virbai proved to be an asset to him in his works of feeding poor and needy.

At the age of 18, soon after returning from pilgrimage to Hindu holy places, Jalaram Bapa became the disciple of Bhoja Bhagat of Fatehpur, who accepted him as his disciple. Jalaram was given the Guru Mantra and japa mala in the name of Rama by his Guru Bhojalram. With blessings of his guru, he started "Sadavrat", a feeding centre, a place where all sadhus and saints as well as the needy could have food any time.

One day, a sadhu who came to his house gave him a deity of Lord Rama, forecasting that Hanuman, the monkey-god and devotee of Rama, would follow soon. Jalaram Bapa installed Rama as his family deity and after a few days, a deity of Hanuman appeared out of earth, on its own. The deity of Rama's consort Sita and his brother Lakshmana also appeared. Due to a miracle the container in the house of Jalaram, where grains were stored, became inexhaustible. Later other devotees and village folk joined him in his works of human welfare.

Gunatitanand Swami of the Swaminarayan Sampraday once stopped at Virpur on his way from Junagadh where Jalaram Bapa eagerly served him. Gunatitanand Swami was very pleased with Jalaram Bapa and blessed him that his name will be celebrated throughout India and the town of Virpur will be a grand pilgrimage point where thousands will flock.[citation needed]

Jalaram bapa’s fame spread as a divine incarnation. Whoever came to Virpur, whether Hindu or Muslim irrespective of caste, creed and religion were fed by Jalaram. This tradition of feeding people continues to this day in Virpur.

Once a tailor named Haraji, who was suffering from severe stomach-ache came to him to get himself cured. Jalaram Bapa prayed to God and Haraji was cured. He fell at Jalaram Bapa's feet and addressed him as Bapa. Since then he was known as Jalaram Bapa. Soon his fame spread and people came to him to get rid of diseases and problems. Jalaram Bapa would pray for them in the name of Rama and miracles happened. Both Hindus and Muslims became his disciples. In 1822, Jamal, son of a rich Muslim merchant fell ill and doctors gave up all hope. At that point of time, Haraji, told Jamal of his experience (parcha). Jamal, prayed from his house, that if his son is cured of the disease, he would give 40 maunds of grain to Jalaram Bapa for sadavrat. His son recovered and Jamal visited house of Jalaram Bapa with cart load of grains and called him Jalla so Allah!!.

At one time, God in the guise of an old saint told Jalaram to send Virbai to serve him. Jalaram consulted her and with her consent sent her with the saint. But after walking some miles and reaching a nearby forest, the saint asked Virbai to wait for him. She waited but saint did not return. Instead, she heard an Akashwani stating that it was only to test the hospitality of the couple. Before the saint disappeared, he left a Danda [staff] and Jholi[Cloth bag], with Virbai. Virbai returned home to Jalaram, as instructed by the celestial voice with Danda & Jholi. This Danda and Jholi are still at Virpur and kept on display in a glass enclosure.

Jalaram Bapa left earth on the 23rd February 1881 at the age of 81. Even after the death of Jalaram Bapa he made things happens that would usually not be possible. One of these being that he feed one of his sister water, a few hours after he died.

Family

Jalaram Bapa and Virbai had a daughter named Jamnaben from their marriage. Jamnaben's grandson Harirambhai was adopted by Shri Jalaram Bapa and his direct descendant, Giridhar Bapa and now his son Jaisukhram Bapa and Raghuram Bapa now head the gadi of revered Virpur shrine of Jalaram Bapa.

Virpur

It is the workplace of Shree Jalaram Bapa. The main shrine of Jalaram Bapa is located at Virpur. The shrine is actually the house complex where Jalaram lived during his lifetime. The shrine houses the belongings of Jalaram and the deities of Rama, Sita, Lakshman and Hanuman worshipped by him. It also has on display the Jholi and Danda said to be given by God. But the main attraction is the portrait of Jalaram Bapa. There is also an actual black and white photo of Jalaram Bapa, taken one year before his death.

The temple is one of a kind in the world in a way that it has not been accepting any offerings since 9 February 2000.

Parchas

Today, devotees of Jalaram have experienced that if they pray to the saint sincerely, he blesses them and fulfils their wishes. These experiences are known as Parchas. They pray to Jalaram Bapa and if their wish is fulfilled they] fast, and visit a temple on Thursday. There are many devotees of Jalaram Bapa who worship him like a God, similar to Sai Baba of Shirdi.

So far, there is only one book written on Shri Jalaram Bapa's Tales of Miracles by Author Chirag Sheth & Yuvraj Sheth, which is available on most online websites.

Jalaram Jayanti

Jalaram Bapa's birthday is celebrated on 7th day Shukla paksha of the Hindu month of Kartika as Jalaram Jayanti. It falls on seventh day from Diwali. On this day, devotees are served meal as prasad. There is a huge fair and festival at Virpur on the occasion and millions of devotees visit Virpur, on this day to pay their respect to the saint and have prasad of chiefly of khichdi with Bundi and popular farsan item Ganthiya The Jalaram Jayanti celebrations are also held at all Jalaram temples spread throughout India & abroad with festivities, where devotees participate to pay their respects and have prasad.

Temples

Jalaram Bapa idol at a temple in Vadodara, dressed in colorful attire on occasion of Jalaram Jayanti holding a danda and wearing a turban.

The idol of Jalaram Bapa is shown as a smiling man holding danda and wearing often a white paghadi and white dhoti-kurta. The deities of his patron deities Rama, Sita, Lakshmana and Hanuman are also mostly found along with his idol. Temples of Jalaram Bapa today can be found in several big & small towns across India. Outside India, temples are in East Africa, United Kingdom, United States of America and New Zealand

Jagdish Kashyap

From Wikipedia, the free encyclopedia

The warning seems unwarranted. Personal recollections are not necessarily wrong or mistaken.

Bhikkhu Jagdish Kashyap was born on 2 May 1908 in Ranchi, Bihar, India; he died 28 January 1976. His birth name was Jagdish Narain, and the name Kashyap was given to him at his bhikkhu ordination in 1933.

Education

BA Patna College, 1929

MA in Philosophy - Banaras Hindu University, 1931.

MA in Sanskrit - Banaras Hindu University, 1932.

Biography

After finishing his MA, Bhikkhu Kashyap, desiring to doctoral work in Buddhist philosophy, was advised to study Pāli, and so resolved to go to Sri Lanka, to his parents' dismay. They relented in 1933 and he joined the Vidyalankara Pirivena (now the University of Kelaniya). He was ordained by Venerable L. Dhammananda Nayaka Mahathero. During his time at the Vidyalankara Pirivena he translated the Digha Nikāya into Hindi.

On a trip to Japan he was stopped by the police in Malaysia due to his involvement in Gandhi's non-cooperation movement. He spent a year living in Penang, learned some Chinese, lived in a Chinese vihara, and published a collection of lectures.

In 1936 he returned to Sri Lanka to spend time in a forest hermitage to practice meditation, which was quite unusual for a bhikkhu in his day, so much so that his teachers tried to dissuade him. Bhikkhu Kashyap continued to practice meditation throughout his life. Towards the end of 1936 he returned to India and in 1937 settled at Sarnath where he was involved in scholarly and translating work, principally of the Pāli Canon into Hindi. In Sarnath he became associated with the Mahabodhi Society and was soon helping with the institutional organisation and social services. He became the headmaster of a new high school founded by the Mahabodhi Society General Secretary, Devapriya Valisinha. While in Sarnath he also worked for Benares Hindu University to offer courses in Pāli - even occasionally walking the 22-mile journey into Varanasi. Some accounts say this was because he persuaded officials to start these courses and even taught them from free, the accounts below varies slightly.

During this time Bhikkhu Kashyap took on a young English monk as a live-in student for about nine months. Sangharakshita went on to found the Western Buddhist Order in 1968, and considers Bhikkhu Kashyap to have been an important teacher in both the spiritual and secular senses.

Sangharakshita's version of the Benares university job, as he understood from Kashyap:

As he had already confided to me, he was there very much on sufferance. Dominated as it was by orthodox brahmins, the University had not wanted to have a Professor of Pali and Buddhist Philosophy at all, and Kashyap-ji’s appointment had been due to the insistence of the multimillionaire philanthropist Jugal Kishore Birla, a benefactor whose wishes the University could not afford to ignore. But though the University had been forced to appoint a Professor of Pali and Buddhist Philosophy it was not obliged to supply him with pupils. In fact it made it as difficult as possible for him to get any. Under University regulations, no one could take Pali without also taking Sanskrit. In other words Pali and Buddhist Philosophy were not allowed to become alternatives to Sanskrit and Hindu Philosophy. One could take Sanskrit and Pali, or only Sanskrit, but under no circumstances could one take only Pali. So effectively did these tactics limit the number of Kashyap-ji’s students that he never had more than three or four, sometimes none at all. For someone as devoted to his subject as he was this was a bitter disappointment. He had accepted the professorship only because he hoped it would enable him to make some contribution to the advancement of Buddhist studies and thus, indirectly, to the cause of Buddhism; but as it became more obvious every year that Pali and Buddhist Philosophy were unwelcome guests at the Benares Hindu University, he had come to the conclusion that he was wasting his time there and he was now thinking of resigning.

In 1947 India became independent and there was a new sense of identity for Indians. In 1949 he toured his ancestral homeland, the ancient province of Magadha, which was also the centre of ancient Buddhism. For the first time in many centuries the villages in Magadha saw a yellow robed bhikkhu, and were pleasantly surprised to find that he spoke their local dialect Magadhi. The locals had long forgotten their own history and Bhikkhu Kashyap was able to furnish many details. The very name of the state of Bihar comes from presence of so many Buddhist viharas in the past. He was able to point out the true identity of the images of Buddhas and Bodhisattvas which were being worshipped as Hindu gods or local deities. Villages such as Sari-chak, near Nalanda, had previously had an association with the Buddha's chief disciple Sariputta. Finally he was able, by quoting passages from the Pāli texts, to demonstrate that Magadhi is still closely related to the Magadhi dialect.

After this visit Bhikkhu Kashyap offered to teach Pāli at Gaya College and at Nalanda College in Bihar-Sharif. Later, when the Bihar state government decided to start an institute for Pāli studies at Nalanda, he was the obvious choice to head the project. In 1951 the institute became the Nava Nalanda Mahavihara.

1956 was the 2500th anniversary of the parinibbana of the Buddha, celebrated by the Indian government as the Buddha Jayanti. As part of the celebrations, Bhikkhu Kashyap's work of bringing out a Devanagari edition of the Pāli Canon was accepted as an official project, and was jointly sponsored by the governments of Bihar and India. The first volume appeared in 1956 on the occasion of the Buddha Jayanti, and the rest followed over five years - guided to completion with enormous effort and marathon labour by Bhikkhu Kashyap. At one point he sold his house to pay the salaries of workers when payments had been delayed.

During the Buddha Jayanti project Bhikkhu Kashyap returned to Varanasi and in 1959 was asked to become the first Professor of Pāli and Buddhism at the Sanskrit University of Varanasi. He remained there until 1965 when he returned to Nalanda for a second term as Director of the Nava Nalanda Mahavihara. He retired in 1973. Having earlier developed diabetes, he became seriously ill in 1974 and spent his last two years bedridden in the Japanese temple in Rajgir, from where he could see the Vulture Peak and the newly constructed Peace Pagoda. He died in 1976.

St Karamamela

Sant Karamamela was a fourteenth-century poet saint from Maharashtra. He was a son of Chokhamela and Soyarabai who belonged Mahar caste. In his Abhangs he accused God for forgetting and how his life was made miserable as a low caste.He rebelled against varna system.There is at least one Buddhist tradition interested in Karamamela, who was a strong and bitter voice, not suffering his social status with content. Kramamela and his family followed the Bhakti movement. Their Abhangs comments on that time, on the way to meditate and God's loves for his devotee.

These poems resonate with current Dalit poetry, describing criticism of society and beliefs of religion, disbelief in pure doctrine and pollution, and protest for survival. The abhangs of Karmamela show more bitterness than those of his father Chokamela. You made us low caste. Why don’t you face that fact, Great Lord? Our whole life, leftover food to eat. you should be ashamed of this. You have eaten in our home. How can you deny it? Cokha’s Kamamela asks: Why did you give me life? Are we happy when we’re with you? O Cloud-Dark One, you don't’ know! The low place is our lot, King of Gods! We never get the good sweet food. Its a shameful life here for us, Its a festival bliss for you and misery written on you. Cokha’s Karmamela asks, O God, why is this our fate? (#3-4) ( Maharashtra Government Publication of Tukaram, 1973)

Kashiram Shimpi (Taylor)

He was an ardent devotee of Baba and had an earnest desire that Baba should take some money from him, from his income. Baba in turn used to take some money from him, from his income. Baba in turn used to take some small amount of money (paisa or a ginni) from him and Kashiram took a lot of pride as if he was giving money by way of donation to Sai the GOD Himself. Baba could recognize how a kind of ego was slowly creeping in Kashiram’s mind-

This Baba did not want to happen. Therefore Baba started demanding money frequently beyond Kashiram’s income limit. This led to Kashiram’s realization – how a man can ‘help’ or donate something to the Almighty? Baba even asked Kashiram to borrow money and give it to Him if his income was exhausted. In turn however Baba saved Kashiram’s life when he was assaulted by a sword by robbers (burglers) because of which Baba got wild and panicky and started cursing the vicious act of robbers. From Masjid itself He ordered millions of ants to assault the burglers and saved Kasiram’s life. Kashiram obliged Baba by stitching a new kafni and a cap for Him.

BY RADHASRANI

http://saidevotees.blogspot.com/2005/10/shri-kashiram-bala-shimpi.htm

Kashiram was kind, gentle and a very spiritual person. Mahalsapati, Kashiram and Appa Jagle were like-minded individuals, and were friends. The three of them, looked after the welfare of ascetics and saints who visited Shirdi. Each did whatever was needed, according to their means. Mahalsapati after welcoming Baba in the Khandoba Temple brought him to the village. There Baba met Kashiram Shimpi and Appa Jagle. The three friends became devoted to Baba and took care of his meager needs.

Kashiram Shimpi was a cloth merchant. He owned some property and had a stable also. He loved Baba a lot, and stitched a green cap and Kafni for him. This Kafni and cap was found in a bundle when Baba took Mahasamadhi.

Kashiram Shimpi used to provide the wood for the Dhuni Maa in Dwarakamai. Every morning he would bring 2 paisa and lay it at Baba’s feet. At that time Baba did not accept any money offerings from the devotees. Baba however accepted the money offered by Kashiram Shimpi, as it was offered with love and devotion. If Baba did not accept the money on any given day Kashiram Shimpi would weep copiously.

Later on Kashiram Shimpi started brining the entire amount of cash that he would earn every day and would lay it at Baba’s feet. He asked Baba to take as much of the money that he needed. Gradually the seed of pride took hold of Kashiram Shimpi, and he felt that he was the provider of Baba’s needs. At that moment his financial condition started declining, and Baba’s demands for money offerings started increasing. Finally, he had to tell Baba that he did not have the money. A lesson had to be taught, so Baba asked him to borrow the money. After a while, the creditors refused to give him the money, and then he realized that he was not the provider of Baba’s needs. At that very moment his finances started improving.

As he was a cloth merchant he went to different villages and sold bails of cloth. Once while returning from Nawoor Bazaar he was waylaid by dacoits. The dacoits first attacked the carts that were following him. Later they turned their attention on Kashiram Shimpi who was riding a horse. He did not resist, and gave up everything he had except a small bundle. The dacoits got suspicious and thought it contained money or something precious. They attacked him viciously, though wounded Kashiram saw a sword fallen nearby. He picked it up and killed two of the dacoits, but the third dacoit delivered a blow with an axe on his head. Kashiram fell down in a pool of blood. The dacoits thought that they had killed him and left.

A saint called Jankidas had advised Kashiram to feed ants daily with Sugar. In the small bundle that he was protecting with his life was actually a packet of Sugar. After sometime he regained consciousness. He asked the people who had come to help, to take him to Shirdi. At Shirdi Baba asked Shama to attend to him and he recovered fully.

While Kashiram was being attacked by the dacoits, Baba who was sitting in the Dwarakamai flew into a rage. He used foul abusive language and waved his Satka about. Indeed Baba was warding off the vicious attack of the dacoits, and protecting his devotee. There were many armed dacoits fighting with Kashiram, yet he managed to ward off their attack and stayed alive. The Government of Bombay acknowledged his valour and presented him with a Sword.

The villagers called Kashiram, “Shimpi” and so did Baba. Shimpi refers to his cast, and so this surname was used. Now the descendants use the surname “Mirane”.

Family Tree of Kashiram Shimpi

http://saiamrithadhara.com/mahabhakthas/kasiram_bala_shimpi.html

Kanhopatra 

(From Wikipedia)

Sant Kanhopatra

Kanhopatra sings to Vithoba

Personal

Born 15th century, exact date unknown

Mangalvedha, Maharashtra, India

Died 15th century, exact date unknown

Pandharpur, Maharashtra

Religion Hinduism

Philosophy Varkari

Religious career

Literary works Ovi and Abhanga devotional poetry

Honors Sant (संत) in Marathi, meaning "Saint"

Kanhopatra (or Kanhupatra) was a 15th-century Marathi saint-poet, venerated by the Varkari sect of Hinduism.

Little is known about Kanhopatra. According to most traditional accounts, Kanhopatra was a courtesan and dancing-girl. These accounts typically concentrate on her death when she chose to surrender to the Hindu god Vithoba—the patron god of the Varkaris—rather than becoming a concubine of the Badshah (king) of Bidar. She died in the central shrine of Vithoba in Pandharpur. She is the only person whose samadhi (mausoleum) is within the precincts of the temple.

Kanhopatra Wrote Marathi ovi and abhanga poetry telling of her devotion to Vithoba and her struggle to balance her piety with her profession. In her poetry, she implores Vithoba to be her saviour and release her from the clutches of her profession. About thirty of her abhangas have survived, and continue to be sung today. She is the only female Varkari saint to have attained sainthood based solely on her devotion, without the support of any guru, male Varkari saint, or parampara (tradition or lineage).

Life

Statue of Sant Kanhopatra at Vithoba Temple, Pandharpur

Kanhopatra's history is known through stories passed down over centuries, making it hard to separate fact and fiction. Most accounts agree about her birth to Shama the courtesan and her death in the Vithoba temple when the Badshah of Bidar sought her. However, the characters of Sadashiva Malagujar (her alleged father) and Hausa the maid do not appear in all accounts.

Early life

Kanhopatra was a daughter of a rich prostitute and courtesan named Shama or Shyama, who lived in the town of Mangalvedha, near Pandharpur, the site of Vithoba's chief temple. Apart from Kanhopatra, Mangalwedhe is also the birthplace of the Varkari saints Chokhamela and Damaji. Shama was uncertain about the identity of Kanhopatra's father, but suspected that it was the town's head-man Sadashiva Malagujar. Kanhopatra spent her childhood in the palatial house of her mother, served by several maids, but because of her mother's profession, Kanhopatra's social status was demeaningly low.

Kanhopatra was trained in dance and song from early childhood so that she could join her mother's profession. She became a talented dancer and singer. Her beauty was compared to the apsara (heavenly nymph) Menaka. Shama suggested that Kanhopatra should visit the Badshah (Muslim king), who will adore her beauty and gift her money and jewelry, but Kanhopatra flatly refused. Traditional tales narrate that Shama wanted Kanhopatra to marry, but Kanhopatra longed to marry a man who was more beautiful than her. Scholar Tara Bhavalkar states that Kanhopatra's marriage was forbidden, as it was not socially acceptable for a daughter of a courtesan to marry.

Most accounts declare that Kanhopatra was forced into the courtesan's life, though she detested it, while some say that Kanhopatra firmly declined to become a courtesan. Some authors believe that she may have also worked as a prostitute.

Path to devotion

Sadashiva Malagujar, Kanhopatra's supposed father, heard of Kanhopatra's beauty and wished to see her dance, but Kanhopatra refused. Accordingly, Sadashiva started to harass Kanhopatra and Shama. Shama tried to convince him that he was the father of Kanhopatra and thus should spare them, but Sadashiva did not believe her. As he continued his harassment, Shama's wealth slowly depleted. Eventually, Shama apologised to Sadashiva and offered to present Kanhopatra to him. Kanhopatra, however, fled to Pandharpur disguised as a maid, with the help of her aged maid Hausa.

In some legends, Hausa—described as a Varkari—is credited for Kanhopatra's journey to devotion. Other accounts credit the Varkari pilgrims who passed Kanhopatra's house on their way to the temple of Vithoba in Pandharpur. According to one story, for example, she asked a passing Varkari about Vithoba. The Varkari said that Vithoba is "generous, wise, beautiful and perfect", his glory is beyond description and his beauty surpasses that of Lakshmi, the goddess of beauty. Kanhopatra further asked if Vithoba would accept her as a devotee. The Varkari assured her that Vithoba would accept her as he accepted the maid Kubja, the sinful king Ajamila and the so-called "untouchable" saint Chokhamela. This assurance strengthened her resolve to go to Pandharpur. In versions of the legend where Sadashiva does not appear, Kanhopatra immediately leaves for Pandharpur—singing the praises of Vithoba—with the Varkari pilgrims or coaxes her mother to accompany her to Pandharpur.

When Kanhopatra first saw the Vithoba image of Pandharpur, she sang in an abhanga that her spiritual merit was fulfilled and she was blessed to have seen Vithoba's feet. She had found the unparalleled beauty she sought in her groom in Vithoba. She "wedded" herself to the god and settled in Pandharpur. She withdrew from society. Kanhopatra moved into a hut in Pandharpur with Hausa and lived an ascetic's life. She sang and danced at the Vithoba temple, and cleaned it twice a day. She gained the respect of the people, who believed her to be a poor farmer's daughter maddened by the love of Vithoba. In this period, Kanhopatra composed ovi poems dedicated to Vithoba.

Death

During this same time, however, Sadashiva—who felt insulted by Kanhopatra's refusal—sought the help of the Badshah (king) of Bidar. Hearing tales of Kanhopatra's beauty, the Badshah ordered her to be his concubine. When she refused, the king sent his men to get her by force. Kanhopatra took refuge in the Vithoba temple. The soldiers of the king besieged the temple and threatened to destroy it if Kanhopatra was not handed over to them. Kanhopatra requested a last meeting with Vithoba before being taken.

The chief gate of Vithoba temple, Pandharpur, where Kanhopatra is buried

By all accounts, Kanhopatra then died at the feet of the Vithoba image, but the circumstances were unclear. According to popular tradition, Kanhopatra merged with the image of Vithoba in a form of marriage—something that Kanhopatra longed for. Other theories suggest that she killed herself, or that she was killed for her rebelliousness.

Most accounts say that Kanhopatra's body was laid at feet of Vithoba and then buried near the southern part of the temple, in accordance with her last wishes. In some accounts, the nearby Bhima river (Chandrabhaga) flooded, inundating the temple and killing the army that sought Kanhopatra. The next day, her body was found near a rock. According to all versions of the legend, a tarati tree—which is worshipped by pilgrims in her remembrance—arose on the spot where Kanhopatra was buried.Kanhopatra is the only person whose samadhi (mausoleum) is in the precincts of the Vithoba temple.

Dating

Several historians have attempted to establish the dates of Kanhopatra's life and death. One estimate places her life circa 1428 CE by relating her to a Bahamani king of Bidar who is often associated with the Kanhopatra story—although in most accounts, that king is never explicitly named. Pawar estimates that she died in 1480. Others suggest dates of 1448, 1468 or 1470, or simply say that she lived in the 15th century—or in rare instances, the 13th or 16th century. According to Zelliot, she was a contemporary of saint-poets Chokhamela (14th century) and Namadeva (c.1270-c.1350).

Literary works and teachings

Kanhopatra's patron deity: Vithoba, the Pandharpur image at whose feet, Kanhopatra died.

Kanhopatra is believed to have composed many abhangas, but most were not in written form: only thirty of her abhangas or ovis survive today. Twenty-three verses of her poems are included in the anthology of Varkari saints called Sakal sant-gatha. Most of these verses are autobiographical, with an element of pathos. Her style is described as unadorned by poetic devices, easy to understand, and with a simplicity of expression. According to Deshpande, Kanhopatra's poetry reflects the "awakening of the downtrodden" and the rise of female creative expression, ignited by the sense of gender equality enforced by the Varkari tradition.

Kanhopatra's abhangas frequently portray her struggle between her profession and her devotion to Vithoba, the patron deity of the Varkaris. She presents herself as a woman deeply devoted to Vithoba, and pleads for him to save her from the unbearable bondage of her profession. Kanhopatra speaks of her humiliation and her banishment from society owing to her profession and social stature. She expresses disgust for the society which adored her as an object of beauty rather than as a human being, and abhorred her for profession. She describes how she has been the object of lustful thoughts. She worries that she was beyond the "scope of God's love". In Nako Devaraya Anta Aata—believed to be the last abhanga of her life—unable to bear the thought of separation from her Lord, Kanhopatra begs Vithoba to end her misery. In the abhanga Patita tu pavanahe, she acknowledges her Lord as the saviour of the fallen and asks him to save her as well:

O Narayana, you call yourself

savior of the fallen...

My caste is impure

I lack loving faith

my nature and actions are vile.

Fallen Kanhopatra

offers herself to your feet,

a challenge

to your claims of mercy.

Kanhopatra refers to Vithoba by names such as Narayana (a name of Vishnu, who is identified with Vithoba), Krishna (an incarnation of Vishnu, identified with Vithoba), Sripati ("husband of goddess Sri," an epithet of Vishnu) and Manmatha (a name of Kamadeva, the god of love, used by Vaishnava saints to describe Vishnu). She refers to Krishna-Vithoba as the "champion of the low", and as a mother. Kanhopatra also asserts the importance of repeating the names of God and reveals how chanting His names has helped her. She says that even Death would fear God's name, which purified the sinner king Ajamila – who ascended to heaven when he coincendentally called to God at his death bed, the "robber" Valmiki – who was transformed into a great sage by utterance of God's name – and even the prostitute Pingala. Kanhopatra says, she wears the garland of His names. She hoped that her chanting would ultimately lead her to salvation. Kanhopatra also extols the deeds of Dnyaneshwar—the first great saint of the Varkaris—and his siblings.

Kanhopatra's abhangas also show her concern for her body, her sense of vulnerability and her will to "remain untouched in the midst of turbulence". She compares herself to food being devoured by wild animals – an expression never used by male saints:

If you call yourself the Lord of the fallen,

why do O Lord not lift me up?

When I say I am yours alone,

who is to blame but yourself

if I am taken by another man.

When a jackal takes the share of the lion,

it is the great, who is put to shame.

Kanhopatra says, I offer my body at your feet,

protect it, at least for your title.

According to Ranade, this abhanga was composed by Kanhopatra when invited by the Bidar king.

Kanhopatra advises against seeking mere sexual pleasure; she speaks of the evils of sexual attraction, citing mythological characters who suffered the consequences of sexual temptation: the demon-king Ravana, the demon Bhasmasura, the god-king of heaven Indra and the moon-god Chandra.

Legacy and remembrance

Script of the drama Sant Kanhopatra, depicting Bal Gandharva (left) as Kanhopatra

Kanhopatra is formally included in the list of Sants, meaning saints in Marathi in the text Bhaktavijaya. Mahipati (1715–1790), a traditional biographer of Marathi saints, devotes an entire chapter to her in his Bhaktavijaya extolling her devotion to Vithoba. In his Bhaktalilamrita Mahipati refers to Kanhopatra as one of the saints who sit surrounding Krishna (identified with Vithoba in Maharashtra). Kanhopatra is cited by the Vakari saint-poets as "an example of the real downtrodden and deserving people persons that are saved by the merciful God". In one of his abhangas, the Varkari saint and poet Tukaram (1577 – c.1650) uses the example of Kanhopatra and other famous saints who were low in the social caste hierarchy, to illustrate that caste is irrelevant when compared with devotion and merit. Her death and her surrender to Vithoba is regarded as a "great legacy of self respect combined with spiritualism." Kanhopatra is considered unique since she is the only prominent woman in Maharashtra who rose to fame without a traditional family backing. She was born in a household where devotion was unthinkable. She is the only woman Varkari saint, who is not associated with any male Varkari saint, who has no guru, nor any parampara (tradition or lineage). She is credited to have attained sainthood exclusively on the basis of her intense devotion to Vithoba, a devotion reflected in her abhangas.

Kanhopatra's life has been recounted in a 1937 Marathi film Kanhopatra written and directed by Bhalji Pendharkar. She was also the subject of the popular 1931 Marathi drama named Sant Kanhopatra, in which Bal Gandharva played the lead. Kanhopatra's abhangas Aga Vaikunthichya Raya and Patita tu pavanahe; and Nako Devaraya Anta Aata are used in that drama and in the 1963 Marathi film Sadhi Manase respectively. A 2014 short film Katha Sant Kanhopatra by Sumeet video featured Pallavi Subhash as Kanhopatra.

Kanhopatra's abhangas are still sung in concerts and on radio, and by Varkaris on their annual pilgrimage to Pandharpur. The tree that rose at her burial spot in the Pandharpur temple is worshipped as her samadhi by devotees even today. A small shrine is also dedicated to her in her home town Mangalvedhe.

Karunakara Guru

From Wikipedia, the free encyclopedia

Karunakara Guru

Born 1 September 1927

Chandiroor, Alappuzha, Kerala, India

Died 6 May 1999

Pothencode, Trivandrum, Kerala, India

Other names Navajyoti Sri Karunakara Guru, Nava Jyoti Sri Karunakara Guru

Karunakara Guru (1 September 1927 – 6 May 1999) also known as Navajyothi Sree Karunakara Guru, is the founder guru of Santhigiri Ashram in Pothencode, Kerala, India, and the revolutionary and fundamental force behind the re-emergence of Sanathana Dharma or Eternal religion. Believers understand him as Kaalanthara Guru who can see threefold time and affirm their faith in the philosophy, "Word is truth, truth is Guru, Guru is God", which is roughly translated from the fact that Navajyothi Sree Karunakara Guru works from what is revealed by the supreme light or Atheeva Sathya Prakasham or God and provides appropriate spiritual guidance for everyone who seeks this, for the correction and evolution of the soul and human condition as per God's will. Chosen and kept aside by God, through eons of time, Navajyothi Sree Karunakara Guru, was predicted by Nostradamus and Sri Aurobindo as the Guru of Kaliyuga, bringing about an eternal change and correction and enlightenment for all humanity beyond measure.

Birth and childhood

Karunakara was born into a modest family in the picturesque Chandiroor village in the Alappuzha district of Kerala on 1 September 1927. His birth was preceded by several notable events, including a plethora of visionary experiences received by his mother wherein she "saw" celestial beings and people professing different faiths bowing before her during her pregnancy.

Named Karunakaran by the family elders, he was only nine months old when his father Govindan died. Karunakaran spent the early years at his mother Karthyayani's house. Of a quiet, calm and contemplative disposition, he began receiving spiritual experiences in childhood. The most significant of these was the presence of a figure in an aura of bright light that he perceived within himself at all times. He mumbled a few words only when prompted by this figure and was mistaken to be mute. Due to this, he was not sent to school. The bright light started fading and disappeared completely by the time he reached nine years. He started speaking normally after this and received some informal instruction. He later realised the inner figure in the celestial light to be Sri Krishna.

Even as a child, he maintained the utmost cleanliness, austerity and a regular prayer routine. When he was around 10 years, elders in the family got his mother remarried. He moved to the stepfather's house in a neighbouring village but was not at peace there. Around the age of 14, he left home to lead a monastic life and became an inmate of Advaita Ashram at Alwaye (near Kochi), a branch of Sivagiri Mutt, founded by the social reformer and great spiritual personality Narayana Guru (1855–1928).

In search of truth

He spent the next 17 years at the various branches of Sivagiri, performing a wide variety of tasks. The industrious, young ascetic, radiating an aura of joy, humility and compassion, attracted the attention of the visitors to Sivagiri. His soulful rendering of prayers vibrated deep within them and even dignitaries began to wait for him to conduct prayers for them. While he received enormous love and respect from the common people, he also faced hostility and harassment from certain quarters. He later realised that these tribulations were due to the influence of malefic forces present in the subtle spheres which try to block the spiritual ascension of an aspirant.

Ultimately, he left Sivagiri and moved to a hut on a nearby hill in 1957. This spot came to be called "Santhigiri'"' (the giri – hill – where the santhi – priest – resided), by the local people, who flocked to him in increasing numbers after finding even chronic ailments being cured by receiving holy ash (vibhuthi) and holy water (theertham) from his benign hands. During this period, he accompanied his mentor, Khureshia Fakir, a Sufi saint, on spiritual wanderings (avadhoota), in the course of which he received several visionary experiences. In 1968, following a visionary directive, he moved to Pothencode, near Thiruvananthapuram, where he had put up a thatched hut in 1964 on a small piece of land donated by a well-wisher. This spartan hut became the foundation of the present-day Santhigiri Ashram.

Karunakara spent several years in intense meditation and prayers, undergoing severe physical hardships and the ebb and flow of visionary experiences. All along, he continued to be a source of solace and help to the people who thronged his new abode also. On 20 September 1973, at the end of a tumultuous period of spiritual turmoil and trials, during which the Divine Vigil of Sri Krishna provided a protective shield in the subtle atmosphere of the Ashram, the truth behind the his birth and mission as well as his supreme spiritual status were shown to the disciples. On that day, it was revealed from the Supreme Light of the Almighty – "What I had been waiting for, through the Yugas (eons), is realized."

Path to one universal God through a Guru-Sishya Order

Following an instruction from the Transcendental Radiance which appeared in the Ashram during the realisation of his supreme spiritual status, his followers adopted a worship system based on faith in one universal God – the Brahman. They accepted the path of guru – Guru Margam – reposing complete faith in him as the medium to the transcendent supreme plane. The doors of Santhigiri Ashram were open to all. Ignoring his personal comforts, he would spend hours meeting the people who came with all kinds of personal and family problems to find a release in this cleansing ocean of compassion and succour. For the seekers of higher truths, he was undoubtedly the way to the ultimate spiritual experience and evolution.

==Merger in 'Adisankalpam'; eternal presence as 'Nava Oli' Karunakara died and merged in 'Adisankalpam' (the plane of primordial consciousness) on 6 May 1999. In accordance with directions from the supreme, his body was placed in the one-room parnasala (hermitage) which had been his living quarters. This building has now been raised as a grand monument in the shape of a full bloomed lotus in pure white marble, in keeping with its significance as the resting place of the supreme guru. It has been revealed that he continues to be present as nava oli (new light and sound), protecting and nurturing all. His guidance continues to flow to the world through his principal disciple, Her Holiness Sishyapoojitha Amritha Jnana Thapaswini, who is now the gurusthaneeya (guru apparent) of the Santhigiri Order.

Santhigiri Ashram

The Santhigiri Ashram is situated amidst green hills and valleys near the southern most sea cost of Kerala, India, about two hours journey from Kanyakumari, the confluence of three oceans, well known for the Lotus Parnasala, the resting place of Navajyoti Sri Karunakara Guru.

It is located 21 km from Thiruvananthapuram, the capital city of Kerala,

Special events are held in August–September (Navapoojitham or birthday of guru) and on 6 May (Nava Oli Jyotirdinam - the day of the merger of the guru in the eternal consciousness).

Prayers are held every three hours, day and night, from 3am.

Attractions include the resting place of the guru in the form of a gigantic 91 feet high Lotus Parnasala built in marble, traditional Ayurveda and Siddha treatments and therapies. It is very near to tourist sites such as Varkala, Kovalam, Kanyakumari and Kerala backwaters.

Admission is open to all regardless of sex, caste or religion. The dress code is dhoti for men and sari for women for prayers and other spiritual functions. Women are banned during their menstrual cycles.

Kaalavve (ಕಾಳವ್ವೆ)

She is probably considered the first-ever Dalit woman poet in the known history. Inspired from the legendary Basavanna who gave a call for struggle against regressive social conventions in Karnataka, Kalavve whose full name was Urilinga Peddigala Punya Stri Kalavve went on to become a leading voice of reform against caste discrimination and degenerating position of woman. Her commitment and strict observance of vows are recorded in vachanas. In her observations, one common thread is the purity of heart through faith in spiritual declarations.

Full Name: Urilingapeddigala Punyastree Kaalavve

Pen Name (Vachana Signature): Urilingapeddigalarsa

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

Those who are without kāyaka are not devotees.

That which is not truthful and pure is not kāyaka.

Desire is the seed of this world,

Lack of desire is liberation

Look avva,

It’s not easy with Urilingapeddigalarasa.

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

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

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

Kirtan Ghoxa

From Wikipedia, the free encyclopedia

The Kirtan Ghoxa (Assamese: কীৰ্তন ঘোষা Assamese pronunciation: [kiɹ.tɔn.ɡʱʊ.xa]) is a collection of poetical works, primarily composed by the medieval saint Srimanta Sankardev meant for community singing in the Ekasarana religion. Its importance in the religion is second only to the primary text, the Bhagavat of Sankardeva.

Texual history

The text of the kirtan ghoxa consists of twenty six sections and thirty one kirtans (or narratives of Krishna). Sankardev had instructed Madhabdev during his last visit to Patbausi to compile the kirtans that were scattered then at different places—and they were posthumously compiled into a single text by Ramcharan Thakur, the nephew of Madhabdev. All the kirtans were composed by Srimanta Sankardeva, except for one by Ratnakar Kandali and another by Madhabdeva. Two of Sankardeva's kirtans were later additions to Ramcharan Thakur's compilation. In some versions, there is an additional kirtan composed by Sridhar Kandali.

Texual description

Each kirtan consists of a ghoxa or refrain followed by a number of verses, called padas, written in different meters. Some of the meters used, with examples

namo goparupi meghasama syama tanu | gawe pitvastra hate singa veta venu ||

Jhuna

pitavastra sobhe syamala kaya | tadita jadita jalada praya ||

Laghu payara

sundara hasikaka alpa hasa | caru syama tanu pitabasa ||

Dulari

pache trinayana divya upavana dekhilanta vidyamana | phala phala dhari jakamaka kari ache yata vriksamana ||

Chabi

hena maha divyavana dekhilanta trinayana divya kanya eka ache tate | koti lakshmi sama nohe katashe trailokya mohe bhanta kheri kheli duyo hate ||

The Kirtans history

Chaturvimsati avatara varnana

Pasanda mardana

Namaparadha

Dhyana Varnana

Ajamilopakhyana

Prahlada carita

Haramohana

Balichalana

Gajendropakhyana

Sisulila

Rasa krida

Kamsa vadha

Gopi udhava samvada

Kujir vancha purana

Akrurar vancha purana

Jarasandhar yuddha

Kaalyavana vadha

Mucukunda stuti

Syamanta harana

Naradar krishna darsana

Vipra putra anayana

Damodara upakhyana

Daivakir putra anayana

Veda stuti

Krishna lilamala

Srikrishnar vaikuntha prayana

Bhagavatar tatparya

Uresa varnanaKuber Das

Koli Princely State Of Jawhar

Maharaja Yashwantrao Martandrao Mukne

2 Anna Court Fee Stamp

Used In 1927 To 1938

Kuber Das or Kubera Was A Saint From Gujarat. He Founded The Kuber Panth Mostly Followed By Luhar Caste Of Gujarat. He Was Pupil Of Karsandas. Kubera Was A Talpada Koli By Caste Of Sarsa Near Anand Of Gujarat. He Believe In The Doctrine Of The Unity With Attributes. He Was Devotee Of The Lord Krishna. Kubera Was Followed By 20,000 Disciples And Called Them Kuber Panthi. The Kubera Is Worshiped By His Follower As Their Founder.

by Koli Prem Singhji Mahaur

Kannappa

From Wikipedia

Kannappa Nayanar

Kannappa Nayanar

Born

Dinna Vyadha

c. 3102/3101 BCE

Uduppura, Bharatavarsha

Known for Nayanmar

Kannappa was a staunch devotee of Shivaand is closely associated with Srikalahasteeswara Temple. He was a hunter and is believed to had plucked his eyes to offer to Srikalahasteeswara linga, the presiding deity of Srikalahasti Temple. He is also considered one of the 63 Nayanars or holy Saivite saints, the staunch devotees of Shiva. According to historical chronicles, he was Arjuna of the Pandavas in his past life.

Birth and Life

Kannappa Nayanar is also known as Thinnappan, Dinna, Kannappa, Tinnappan, Dheera, Bhakta Kannappa, Thinnan, Kannappan, Dinnayya, Kannayya, Kannappa Nayanar or Nayanmar, Kannan, Bhakta Kannappan and Dheeran. He was born in a vyadha (hunter) family, the son of Raja Naga Vyadha and his wife in Uduppura (modern Vutukuru) near Sri Kalahasti, in present-day Utukkuru, Rajampet Andhra Pradesh. He is an ancestor of the modern-day Vettuvar community. His father was a notable gerent among their hunting community and a great Shaiva devotee of Sri Kartikeya. He was named Dinna or Dheera by his parents, which is known to Tamil-speakers today as Thinnan or Dheeran respectively. His wife's name was Neela.

History

Kannappa stopped by Shiva as he tries to remove his second eye

Dinna was a staunch devotee of the Vayu linga of SriKalahasti which he found in the forest while hunting. Being a hunter, he did not know how to properly worship Lord Shiva. It is said that he poured water from his mouth on the Shiva lingam which he brought from the nearby river Swarnamukhi. He also offered Lord Shiva whatever animal he hunted, including swine flesh. But Lord Shiva accepted his offerings since Thinnan was pure at heart and his devotion was true. Once, Lord Shiva tested the unshakable devotion of Tinna. With his divine power, He created a tremor and the roof-tops of the temple began to fall. All the sages ran away from the scene except for Dinna who covered the linga with his body to prevent it from any damage. Hence he was named thereafter as Dheera (valiant one).

Tinna noticed that one of the eyes of the Shiva linga was oozing blood and tears. Sensing that Lord Sri Bhalanetra's eye had been injured, Dheera proceeded to pluck his one eye out with one of his arrows and placed it in the spot of the bleeding eye of the Shiva linga. This stopped the bleeding in that eye of the linga. But to complicate matters further, he noticed that the other eye of the linga has also started oozing blood. So Tinna thought that if he were to pluck his other eye too, he would become blind to exactly know the spot where he has to place his own second eye over the bleeding second eye of the lingam. So he placed his great toe on the linga to mark the spot of the bleeding second eye and proceeded to pluck out his other and only eye. Moved by his extreme devotion, Lord Sri Priyabhakta appeared before Dinna and restored both his eyes. He made Dinna as one of the Nayanmars and he was called as Kannappan or Kannappa Nayanar.

When Arjuna was meditating on Sri Shiva for Pasupathastra, to test him Sri Shiva entered that forest as an animal hunter and due to word war between Sri Shiva and Arjuna, a battle took place between both and finally impressed by Arjuna's efforts, Sri Mahashiva gave him the Pasupathasthra. However, because of his boastful nature of being the greatest warrior, he is born again as a devotee in the Kali Yuga as Kannappa Nayanar and finally got liberation.

Pt. KP Karuppan

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This article needs additional citations for verification. (August 2010)

This article is written like a personal reflection, personal essay, or argumentative essay that states a Wikipedia editor's personal feelings or presents an original argument about a topic. (May 2020)

Pandit K.P. Karuppan

Born 24 May 1885

Cheranalloor, Kochi, India

Died 23 March 1938 (aged 52)

Nationality India

Occupation Poet, dramatist, social reformer

Background

Caste system in Kerala

Untouchability

Hindu reforms

Varna

Channar Lahala

Consecration at Aruvippuram

S. N. D. P.

N. S. S.

Vaikom Satyagraham

Guruvayur Satyagraham

Channar revolt

Temple Entry Proclamation

Pandit Karuppan was a poet, dramatist, and social reformer who lived in Kerala, India.

Pandit Karuppan emerged from Ernakulam of Cochin State as a relentless crusader against untouchability and social evils. He was called the "Lincoln" of Kerala for steering socio-economically and educationally backward communities to the forefront. Hailing from a community of inland fishermen who engaged in localised fishing in backwaters and rivers, Karuppan became a Sanskrit scholar, poet and dramatist of repute. As the first human rights activist of the Cochin State, he used his literary skill and organizational ability to combat illiteracy, social injustice, casteism, and superstitions. He campaigned for the empowerment of backward caste people, who at that time were not even permitted to enter Ernakulam.

Early life

K.P. Karuppan (Kandathiparambil Paapu Karuppan) was born on 24 May 1885, at Cheranelloor, near Ernakulam into a lower middle class family of Dheevara fishermen community to Paapu (locally known as Atho Poojari) and Kochu Pennu. the family was known for its skills in toxicology and for treating snakebite victims.

The Malayalam meaning of Karuppan is "person of black colour," but Karuppan had a very fair complexion. The name Karuppan was given to him by a Tamil Gosai who was a family friend. He predicted that the boy would become a great scholar and suggested the name Karpan (meaning a learned person in Tamil), which later turned into Karuppan.

Karuppan's formal education began at the age of five under Azheekkal Velu Vaidyan, a relative. Subsequently, Vadakke Valath Appu Asan, a local guru, taught him Amarakosham, Sidhdharoopam and Sreeramodantham, the basics of Sanskrit. A prolific reader, Karuppan also read the Itihasas and Puranas. His first poem was Sthothramandaaram. The prodigy took his gurus by surprise when he wrote Lankamardanam at the age of 12 with slokas styled in Shardoolavikreeditham.

Karuppan studied Sanskrit Kavyas under Mangalappillil Krishnan Asan of Cherai and returned to Cheranelloor to study with Annamanada Rama Pothuval. There, as was the prevailing custom, upper-caste Hindu students did not allow him to sit along with them and hence he sat alone in a corner. He studied the Kavyas Makham and Nyshadham and Bhoja Chambu from Rama Pothuval. The most significant period of his education was at Kodungalloor. The Kodungallur Kovilakam was a place of learning, due to the resident luminaries.

Adult life

Karuppan's famous work Jathikummi, which criticised the prevailing caste system, was written in 1904 during the period of his study at Kodungallur Kovilakam and it became popular among the poor. Jaathikkummi is a pioneering attempt in Malayalam literature questioning the caste system and untouchability. While Sree Narayana Guru, Kumaran Asan and Ayyankali worked for social changes in the Travancore State, the presentation of Jaathikkummi was the first step initiated in that direction in Cochin State by Karuppan, who was then a 19-year-old student. Kumaran Asan's Duravastha was published 10 years later. Though most of Karuppan's writings were in scholarly Sanskrit, Jaathikkummi employs simple, everyday Malayalam that illiterate people from the local communities were able to understand and propagate.

Teaching career

Karuppan's talents in Sanskrit came to the notice of Rajarshi Ramavarma Raja, the Maharaja of Cochin, who visited Kodungalloor to worship at the famous Thiruvanchikkulam Siva Temple. Bhattan Thampuran introduced Karuppan to the King. The Maharaja was impressed and invited Karuppan to his palace in Tripunithura. The meeting was a turning point for Karuppan. The Maharaja arranged for Karuppan's advanced study of Sanskrit under 'Sahridayathilkan' Rama Pisharody, the principal guru of the royal family. Karuppan studied 'Sidhantha Koumudi', 'Manorama' and 'Sahithee Darpanam' from Rama Pisharody. Soon Karuppan was appointed Sanskrit teacher at the St. Theresa's Convent Girls' High School in Ernakulam.

When Pandit Karuppan was appointed Sanskrit Teacher in the Caste Girls' High School at Ernakulam in 1912— a special institution exclusively for upper caste girls— there was vehement protest from upper-caste Hindus against his posting, and they were reluctant to send their girls to study under a low caste man. The Maharaja of Cochin over-ruled them and warned that girls unwilling to study under Karuppan would be sent out from the school, ending the protests. After leaving the staff of Caste Girls' High School, he joined the Victoria Girls' High School, Thrissur in 1918. Subsequently, he was posted at the Teacher Training School there. In 1921, he was again appointed to the Girls' High School, Ernakulam, which had by then dropped "Caste" from its name.

Legislative Council

During his second tenure at Girls' High School, in August 1925, he was nominated as a member of the Cochin Legislative Council to represent the hitherto disenfranchised classes, in recognition of his tireless crusade for their emancipation through writings and campaigns. As MLC, Karuppan presented their problems and grievances before the authorities arguing for better education, health and living conditions for them. He pressed the Government to establish a separate Department for this purpose leading to the establishment of the Department for the Protection of the Depressed Classes with the then Director of Public Instruction, Rao Sahib C. Mathai as ex-officio Protector and Karuppan as full-time Assistant Protector.

As Assistant Protector, Karuppan was instrumental in initiating several reforms for the progress of the depressed classes by starting schools and establishing colonies. He persuaded the Government to provide scholarships, fee concessions and a number of other incentives for the education of children from the depressed classes. He wrote Aacharabhooshanam to generate awareness among the depressed classes against superstitions, the book being printed and distributed free of cost to the public by the Government. The Depressed Classes Department was later renamed the Harijan Welfare Department.

Pandit Karuppan was instrumental in starting fishery schools under the re-organised Fisheries Department. The establishment of fish curing yards helped promote fisheries as an industry and improve living conditions among the fishing community. While serving as a director in the Cochin Central Co-operative Bank he urged fishermen and agricultural labourers to form co-operatives for progress through self-reliance.

When his three-year term on the Legislative Council expired, Karuppan was nominated for a second term but he requested that the Diwan give the post to some other member of the depressed classes. The Government appointed P.C. Chanchen, a Pulaya leader, as MLC and Karuppan tendered his resignation to make way for Chanchen.

Pandit Karuppan was then appointed as Secretary to the Elementary Education Committee and the Bhashaparishkarana Committee. In 1931, he assumed the newly created post of Superintendent of Vernacular Education of Cochin State. In 1932, he was appointed lecturer of Sanskrit at the Maharaja's College.[5] During this time, Karuppan also served as chairman of the board of Examiners of the Madras University and as Member of the Municipal Council, Ernakulam.

Dramatic works

Baalakalesam is one of Pandit Karuppan's significant works and it was written as part of the shashtipoorthi celebrations of the Maharaja of Cochin in 1919 when Rao Sahib Nanperumal Chetty of Tamil Nadu organised a drama competition in the king's honour. Karuppan wrote the play under compulsion from guru Rama Pisharody in 10 days but, nervous and embarrassed to treat his beloved Maharaja as a character for the stage, Karuppan gave symbolic names to the characters in the drama. His creation was judged best and won the prize. It was named Baalaakalesam alluding to the State of Cochin as Queen Baala and the Maharaja as Kalesan her lord. The drama, dedicated to the Maharaja of Cochin, discussed the condition of the State before Kalesan became the King, and the progress the State achieved during his 16-year rule. The author did not forget to criticise the evils and atrocities suffered by people in the name of caste. Baalaakalesam was first staged in Maharaja's College, Ernakulam and Karuppan's friend Kottilil Narayana Marar, who was an upper caste Hindu, provided financial assistance to print the book.

The drama also carried suggestions for future reforms, like the formation of village panchayats, the constitution of a legislative council and the construction of a harbour at Cochin. After reading the drama's script, Sree Moolam Thirunal, the Maharaja of Travancore, presented a nine-jewelled gold ring (Navarathna Mothiram) to Karuppan. While submitting the copy of Baalaakalesam, Karuppan requested the Maharaja of Travancore to help students hailing from his community through education by providing them concessions in fees. The Maharaja promptly sanctioned a half-fee concession to all students of Dheevara community in Travancore State in appreciation of Karuppan's struggle for the betterment of backward communities.

The poem Udyanavirunnu was penned by Karuppan to reflect his angst at being not invited to a garden party that the Maharaja hosted for a visiting Governor of Madras in which all other MLCs except him was invited. Karuppan was left out on account of his low caste. The poem deals with the wounded self-respect of the excluded and when it was brought to the Maharaja's notice by T K Krishna Menon, the Maharaja decreed that all MLCs irrespective of caste or religion would be invited to official parties in the future.

The Maharaja of Cochin honoured Karuppan with the title Kavithilakan or Great Poet. Impressed by Karuppan, Kerala Varma Valiya Koil Thampuran of Travancore, known as Kerala Kalidasan for his translation of Shakunthalam into Malayalam, conferred the title of Vidwan upon him in 1913.

Social reforms

Karuppan decided to quit his teaching job to spend more time and energy spearheading social reforms. With this purpose, he organised the people of his own community into regional groups called sabhās. The main agenda of the sabhās was to persuade people to fight ignorance and superstitions. He put strong pressure on his fellow countrymen to become better educated and accept a healthier lifestyle. He organised the first Sabhā, Kalyanadayini Sabhā, at Anapuzha, Kodungalloor. Another Sabhā was Sudharma Sooryodaya Sabhā (Thevara), Prabodha Chandrodayam Sabhā (North Paravur), Araya Vamsodharani Sabhā (Engandiyoor), and Sanmarga Pradeepa Sabhā (Kumbalam) are other sabhās that Pandit Karuppan patronised. All these sabhas aimed to achieve the upliftment of the subaltern dalit castes.

He gave equal emphasis to the emancipation of other communities too as seen through the formation of the Cochin Pulaya Maha Sabhā for the uplift of the Pulaya community in 1913. Treated as untouchables by the upper caste Hindus, they were not allowed to assemble in any common place for meetings. To keep such meetings away from the eyes of the landlords, Karuppan asked the Pulayas to come in rowboats to the expanse of the Ernakulam backwaters and tie their boats together. There, he addressed them on a wooden-planked platform and charted out strategies for their emancipation by forming a Sabhā. This is known as 'Kayal Sammelanam'. Subsequently, Karuppan persuaded other communities like Velas, Sambavas, Ulladas and Kudumbis to form similar Sabhās to give momentum to their fight against social evils and discrimination.

The caste system in Cochin State barred the Pulayas were prohibited from entering the streets of Ernakulam or walking on important public roads. Karuppan waited for a favourable opportunity to tackle the issue. The Government organised an exhibition of agricultural products in which the Diwan, W.H. Bhore, was the guest of honour. Karuppan, during his speech, brought to the attention of the Diwan that the Pulayas, who had laboured hard to cultivate the agricultural products showcased in the exhibition, were not allowed to see the exhibition. Touched by the words of Karuppan, the Diwan ordered the organizers to allow the Pulayas to enter the grounds. Karuppan then took them to the exhibition site in a procession, having already asked them to arrive and wait in their country boats on the Vembanad lake. From that day, the Pulayas could enter Ernakulam Town and Karuppan had secured the right to walk on public roads for the Pulayas and other depressed classes.

Personal life

Pandit Karuppan had a special appreciation for Christianity whose missionaries had helped in Kerala's education by starting a number of educational institutions that admitted students without discrimination of religion or caste. When His Grace Alexis Henry Leppeesier (the representative of the Pope from the Vatican) visited Cochin in 1925, Karuppan wrote a welcome poem. Karuppan had also written poems highlighting the greatness of the Buddha and Prophet Mohammed. Aggrieved by the death of Sree Chattambi Swamikal, Karuppan wrote a condolence poem titled Samadhi Sapthakam.

Pandit Karuppan's wife Kunhamma hailed from Panambukad and the couple lived in Sahithyakudeeram, a house near the St. Teresa's College, Ernakulam, with their only daughter Parvathy.

Pandit Karuppan died of pleurisy on 23 March 1938 at the age of 53.

Bibliography

Pandit Karuppan had many published works as a poet and dramatist including: Achara Bhooshanam, Arayaprasasthi, Baalakalesam, Baalodyanam, Bhaasha Bhaimeeparinayam, Bhanjithavimanam, Chanjenkutty, Chithralekha, Dheevara Tharuniyude Vilapam, Dhruvacharitham, Edward Vijayam, Jaathikkummi, Kairaleekouthukam, Kattile Jyeshtan, Lalithopaharam, Lankamardanam, Mahasamadhi, Mangalamala, Panchavadi, Sakunthalam Vanchippattu, Sangeetha Naishadham, Soudamini, Sree Budhan, Sree Ramavarma, Sugathasooktham, Thirunalkkummi, Udyanavirunnu, Ulukopakhyanam, and Vallorkkavitha.

His Sakunthala, Baalodyanam and Kairaleekouthukam were text books for school classes in Cochin State. Bhaasha Bhaimeeparinayam was Malayalam text book for the F.A.Examination of the Madras University.

(This article was posted by Dr. Gopinath Panangad, Chairman, Pandit Karuppan Foundation)

Kakshivat Rishi

From Wikipedia, the free encyclopedia

Kakshivat son of Dirghatamas was an ancient vedic sage(rishi). He was called praja(Stong). He had his daughter Ghosha as student, who like her father, composed Vedic verses. His descendants are also called Kakshivatas.

Ancient Voice

Mbh.1.104.5880 And upon that Sudra woman the virtuous Rishi of passions under full control begat eleven children of whom Kakshivat was the eldest.

Mbh.1.104.5881 And beholding those eleven sons with Kakshivat as the eldest, who had studied all the Vedas and who like Rishis were utterers of Brahma and were possessed of great power, king Vali one day asked the Rishi saying, Are these children mine'

Mbh.1.104.5883 Kakshivat and others have been begotten by me upon a Sudra woman.

Mbh.1.121.6493 And, O king, Vyushitaswa had for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for beauty on earth.

Mbh.2.4.119 Janghabandhu, Raibhya, Kopavega, and Bhrigu: Harivabhru, Kaundinya, Vabhrumali, and Sanatana, Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama; Painga, Varaha, Sunaka, and Sandilya of great ascetic merit: Kukkura, Venujangha, Kalapa and Katha, these virtuous and learned Munis with senses and souls under complete control, and many others as numerous, all well-skilled in the Vedas and Vedangas and conversant with rules of morality and pure and spotless in behaviour, waited on the illustrious Yudhishthira, and gladdened him by their sacred discourses.

Mbh.2.7.328 And Sahadeva, and Sunitha, and Valmiki of great ascetic merit; and Samika of truthful speech, and Prachetas ever fulfilling their promises, and Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu; and Maruta and Marichi, and Sthanu of great ascetic merit; and Kakshivat, and Gautama, and Tarkhya, and also the Muni Vaishwanara; and the Muni Kalakavrikhiya and Asravya, and also Hiranmaya, and Samvartta, and Dehavya, and Viswaksena of great energy; and Kanwa, and Katyayana, O king, and Gargya, and Kaushika, all are present there along with the celestial waters and plants; and faith, and intelligence, and the goddess of learning, and wealth, religion, and pleasure; and lightning.

Mbh.2.17.764 One day the king heard that the high-souled Chanda-kausika, the son of Kakshivat of the illustrious Gautama race, having desisted from ascetic penances had come in course of his wanderings to his capital and had taken his seat under the shade of a mango tree.

Mbh.2.21.906 It was here that the illustrious Gautama of rigid vows begat on the Sudra woman Ausinari the daughter of Usinara Kakshivat and other celebrated sons.

Mbh.12.296.18481 My grandfather Vasishtha, Rishyasringa, Kasyapa, Veda, Tandya, Kripa, Kakshivat, Kamatha, and others, and Yavakrita, O king, and Drona, that foremost of speakers, and Ayu, and Matanga, and Datta, and Drupada, and Matsya, all these, O ruler of the Videhas, obtained their respective positions through penance as the means.

Mbh.13.150.12607 They are Yavakrita, and Raibhya, and Arvavasu, and Paravasu, and Aushija, and Kakshivat, and Vala the son of Angiras.

Mbh.13.165.13699 They are Yavakrita and Raibhya and Kakshivat and Aushija, and Bhrigu and Angiras and Kanwa, and the puissant Medhatithi, and Varhi possessed of every accomplishment.

Jijith Nadumuri Ravi

कबीर

मुक्त ज्ञानकोश विकिपीडिया से

(संत कबीर से अनुप्रेषित)

कबीर

सन् १८२५ की इस चित्रकारी में कबीर एक शिष्य के साथ दर्शित

उपनाम: कबीरदास

जन्म: विक्रमी संवत १४५५ (सन १३९८ ई ० )

वाराणसी, (हाल में उत्तर प्रदेश, भारत)

मृत्यु: विक्रमी संवत १५५१ (सन १४९४ ई ० )

मगहर, (हाल में उत्तर प्रदेश, भारत)

कार्यक्षेत्र: कवि, भक्त, सूत कातकर कपड़ा बनाना

राष्ट्रीयता: हिंदु

भाषा: हिन्दी

काल: भक्ति काल

विधा: कविता

विषय: सामाजिक, आध्यात्मिक

साहित्यिक

आन्दोलन: भक्ति आंदोलन

प्रमुख कृति(याँ): बीजक "साखी ,सबद, रमैनी"

प्रभाव: सिद्ध, गोरखनाथ, रामानंद

इनसे प्रभावित: दादू, नानक, पीपा, हजारी प्रसाद द्विवेदी

कबीर या भगत कबीर 15वीं सदी के भारतीय रहस्यवादी कवि और संत थे। वे हिन्दी साहित्य के भक्तिकालीन युग में ज्ञानाश्रयी-निर्गुण शाखा की काव्यधारा के प्रवर्तक थे। इनकी रचनाओं ने हिन्दी प्रदेश के भक्ति आंदोलन को गहरे स्तर तक प्रभावित किया। उनके लेखन सिक्खों के आदि ग्रंथ में भी मिला जा सकता है।

वे हिन्दू धर्म व इस्लाम के आलोचक थे। उन्होंने सामाजिक अंधविश्वास की निंदा की और सामाजिक बुराइयों की सख़्त आलोचना की थी। उनके जीवनकाल के दौरान हिन्दू और मुसलमान दोनों ने उन्हें अपने विचार के लिए धमकी दी थी।

कबीर पंथ नामक धार्मिक सम्प्रदाय इनकी शिक्षाओं के अनुयायी हैं।

जीवन

लहरतरब प्रगट्या स्थल

कबीर (लगभग 14वी-15वी शताबदी)जन्म स्थान के बारे में विद्वानों में मतभेद है परन्तु अधिकतर विद्वान इनका जन्म काशी में ही मानते हैं, जिसकी पुष्टि स्वयं कबीर का यह कथन भी करता है।"काशी में परगट भये ,रामानंद चेताये "

कबीर के गुरु के सम्बन्ध में प्रचलित कथन है कि कबीर को उपयुक्त गुरु की तलाश थी। वह वैष्णव संत आचार्य रामानंद को अपना अपना गुरु बनाना चाहते थे लेकिन उन्होंने कबीर को शिष्य बनाने से मना कर दिया लेकिन कबीर ने अपने मन में ठान लिया कि स्वामी रामानंद को ही हर कीमत पर अपना गुरु बनाऊंगा ,इसके लिए कबीर के मन में एक विचार आया कि स्वामी रामानंद जी सुबह चार बजे गंगा स्नान करने जाते हैं उसके पहले ही उनके जाने के मार्ग में सीढ़ियों लेट जाऊँगा और उन्होंने ऐसा ही किया। एक दिन, एक पहर रात रहते ही कबीर पंचगंगा घाट की सीढ़ियों पर गिर पड़े। रामानन्द जी गंगास्नान करने के लिये सीढ़ियाँ उतर रहे थे कि तभी उनका पैर कबीर के शरीर पर पड़ गया। उनके मुख से तत्काल 'राम-राम' शब्द निकल पड़ा। उसी राम को कबीर ने दीक्षा-मन्त्र मान लिया और रामानन्द जी को अपना गुरु स्वीकार कर लिया।कबीर के ही शब्दों में-काशी में परगट भये , रामानंद चेताये

जीविकोपार्जन के लिए कबीर जुलाहे का काम करते थे।

कबीर की दृढ़ मान्यता थी कि कर्मों के अनुसार ही गति मिलती है स्थान विशेष के कारण नहीं। अपनी इस मान्यता को सिद्ध करने के लिए अंत समय में वह मगहर चले गए ;क्योंकि लोगों मान्यता थी कि काशी में मरने पर स्वर्ग और मगहर में मरने पर नरक मिलता है।मगहर में उन्होंने अंतिम साँस ली। आज भी वहां स्थित मजार व समाधी स्थित है।

भाषा

कबीर की भाषा सधुक्कड़ी है। इनकी भाषा में हिंदी भाषा की सभी बोलियों की भाषा सम्मिलित हैं। राजस्थानी, हरयाणवी, पंजाबी, खड़ी बोली, अवधी, ब्रजभाषा के शब्दों की बहुलता है।

कृतियाँ

शिष्यों ने उनकी वाणियों का संग्रह " बीजक " नाम के ग्रंथ मे किया जिसके तीन मुख्य भाग हैं : साखी , सबद (पद ), रमैनी

साखी: संस्कृत ' साक्षी , शब्द का विकृत रूप है और धर्मोपदेश के अर्थ में प्रयुक्त हुआ है। अधिकांश साखियाँ दोहों में लिखी गयी हैं पर उसमें सोरठे का भी प्रयोग मिलता है। कबीर की शिक्षाओं और सिद्धांतों का निरूपण अधिकतर साखी में हुआ है।

सबद गेय पद है जिसमें पूरी तरह संगीतात्मकता विद्यमान है। इनमें उपदेशात्मकता के स्थान पर भावावेश की प्रधानता है ; क्योंकि इनमें कबीर के प्रेम और अंतरंग साधना की अभिव्यक्ति हुई है।

रमैनी चौपाई छंद में लिखी गयी है इनमें कबीर के रहस्यवादी और दार्शनिक विचारों को प्रकट किया गया है।

Kabir-stamp-370x630

धर्म के प्रति

साधु संतों का तो घर में जमावड़ा रहता ही था। कबीर पढ़े-लिखे नहीं थे- 'मसि कागद छूवो नहीं, कलम गही नहिं हाथ।'उन्होंने स्वयं ग्रंथ नहीं लिखे, मुँह से भाखे और उनके शिष्यों ने उसे लिख लिया। आप के समस्त विचारों में रामनाम की महिमा प्रतिध्वनित होती है। वे एक ही ईश्वर को मानते थे और कर्मकाण्ड के घोर विरोधी थे। अवतार, मूर्त्ति, रोज़ा, ईद, मसजिद, मंदिर आदि को वे नहीं मानते थे।

वे कभी कहते हैं-

'हरिमोर पिउ, मैं राम की बहुरिया' तो कभी कहते हैं, 'हरि जननी मैं बालक तोरा'।

और कभी "बडा हुआ तो क्या हुआ जैसै"

उस समय हिंदू जनता पर मुस्लिम आतंक का कहर छाया हुआ था। कबीर ने अपने पंथ को इस ढंग से सुनियोजित किया जिससे मुस्लिम मत की ओर झुकी हुई जनता सहज ही इनकी अनुयायी हो गयी। उन्होंने अपनी भाषा सरल और सुबोध रखी ताकि वह आम आदमी तक पहुँच सके। इससे दोनों सम्प्रदायों के परस्पर मिलन में सुविधा हुई। इनके पंथ मुसलमान-संस्कृति और गोभक्षण के विरोधी थे। कबीर को शांतिमय जीवन प्रिय था और वे अहिंसा, सत्य, सदाचार आदि गुणों के प्रशंसक थे। अपनी सरलता, साधु स्वभाव तथा संत प्रवृत्ति के कारण आज विदेशों में भी उनका समादर हो रहा है।

उसी हालत में उन्होंने बनारस छोड़ा और आत्मनिरीक्षण तथा आत्मपरीक्षण करने के लिये देश के विभिन्न भागों की यात्राएँ कीं इसी क्रम में वे कालिंजर जिले के पिथौराबाद शहर में पहुँचे। वहाँ रामकृष्ण का छोटा सा मन्दिर था। वहाँ के संत भगवान गोस्वामी के जिज्ञासु साधक थे किंतु उनके तर्कों का अभी तक पूरी तरह समाधान नहीं हुआ था। संत कबीर से उनका विचार-विनिमय हुआ। कबीर की एक साखी ने उन के मन पर गहरा असर किया-

'बन ते भागा बिहरे पड़ा, करहा अपनी बान। करहा बेदन कासों कहे, को करहा को जान।।'

वन से भाग कर बहेलिये के द्वारा खोये हुए गड्ढे में गिरा हुआ हाथी अपनी व्यथा किस से कहे ?

सारांश यह कि धर्म की जिज्ञासा सें प्रेरित हो कर भगवान गोसाई अपना घर छोड़ कर बाहर तो निकल आये और हरिव्यासी सम्प्रदाय के गड्ढे में गिर कर अकेले निर्वासित हो कर असंवाद्य स्थिति में पड़ चुके हैं।

मूर्त्ति पूजा को लक्ष्य करते हुए उन्होंने एक साखी हाजिर कर दी-

पाहन पूजे हरि मिलैं, तो मैं पूजौं पहार। वा ते तो चाकी भली, पीसी खाय संसार।।

कबीर के राम

कबीर के राम तो अगम हैं और संसार के कण-कण में विराजते हैं। कबीर के राम इस्लाम के एकेश्वरवादी, एकसत्तावादी खुदा भी नहीं हैं। इस्लाम में खुदा या अल्लाह को समस्त जगत एवं जीवों से भिन्न एवं परम समर्थ माना जाता है। पर कबीर के राम परम समर्थ भले हों, लेकिन समस्त जीवों और जगत से भिन्न तो कदापि नहीं हैं। बल्कि इसके विपरीत वे तो सबमें व्याप्त रहने वाले रमता राम हैं। वह कहते हैं

व्यापक ब्रह्म सबनिमैं एकै, को पंडित को जोगी। रावण-राव कवनसूं कवन वेद को रोगी।

कबीर राम की किसी खास रूपाकृति की कल्पना नहीं करते, क्योंकि रूपाकृति की कल्पना करते ही राम किसी खास ढाँचे (फ्रेम) में बँध जाते, जो कबीर को किसी भी हालत में मंजूर नहीं। कबीर राम की अवधारणा को एक भिन्न और व्यापक स्वरूप देना चाहते थे। इसके कुछ विशेष कारण थे, जिनकी चर्चा हम इस लेख में आगे करेंगे। किन्तु इसके बावजूद कबीर राम के साथ एक व्यक्तिगत पारिवारिक किस्म का संबंध जरूर स्थापित करते हैं। राम के साथ उनका प्रेम उनकी अलौकिक और महिमाशाली सत्ता को एक क्षण भी भुलाए बगैर सहज प्रेमपरक मानवीय संबंधों के धरातल पर प्रतिष्ठित है।

कबीर नाम में विश्वास रखते हैं, रूप में नहीं। हालाँकि भक्ति-संवेदना के सिद्धांतों में यह बात सामान्य रूप से प्रतिष्ठित है कि ‘नाम रूप से बढ़कर है’, लेकिन कबीर ने इस सामान्य सिद्धांत का क्रांतिधर्मी उपयोग किया। कबीर ने राम-नाम के साथ लोकमानस में शताब्दियों से रचे-बसे संश्लिष्ट भावों को उदात्त एवं व्यापक स्वरूप देकर उसे पुराण-प्रतिपादित ब्राह्मणवादी विचारधारा के खाँचे में बाँधे जाने से रोकने की कोशिश की।

कबीर के राम निर्गुण-सगुण के भेद से परे हैं। दरअसल उन्होंने अपने राम को शास्त्र-प्रतिपादित अवतारी, सगुण, वर्चस्वशील वर्णाश्रम व्यवस्था के संरक्षक राम से अलग करने के लिए ही ‘निर्गुण राम’ शब्द का प्रयोग किया–‘निर्गुण राम जपहु रे भाई।’ इस ‘निर्गुण’ शब्द को लेकर भ्रम में पड़ने की जरूरत नहीं। कबीर का आशय इस शब्द से सिर्फ इतना है कि ईश्वर को किसी नाम, रूप, गुण, काल आदि की सीमाओं में बाँधा नहीं जा सकता। जो सारी सीमाओं से परे हैं और फिर भी सर्वत्र हैं, वही कबीर के निर्गुण राम हैं। इसे उन्होंने ‘रमता राम’ नाम दिया है। अपने राम को निर्गुण विशेषण देने के बावजूद कबीर उनके साथ मानवीय प्रेम संबंधों की तरह के रिश्ते की बात करते हैं। कभी वह राम को माधुर्य भाव से अपना प्रेमी या पति मान लेते हैं तो कभी दास्य भाव से स्वामी। कभी-कभी वह राम को वात्सल्य मूर्ति के रूप में माँ मान लेते हैं और खुद को उनका पुत्र। निर्गुण-निराकार ब्रह्म के साथ भी इस तरह का सरस, सहज, मानवीय प्रेम कबीर की भक्ति की विलक्षणता है। यह दुविधा और समस्या दूसरों को भले हो सकती है कि जिस राम के साथ कबीर इतने अनन्य, मानवीय संबंधपरक प्रेम करते हों, वह भला निर्गुण कैसे हो सकते हैं, पर खुद कबीर के लिए यह समस्या नहीं है।

वह कहते भी हैं

“संतौ, धोखा कासूं कहिये। गुनमैं निरगुन, निरगुनमैं गुन, बाट छांड़ि क्यूं बहिसे!” नहीं है।

प्रोफ़ेसर महावीर सरन जैन ने कबीर के राम एवं कबीर की साधना के संबंध में अपने विचार व्यक्त करते हुए कहा है : " कबीर का सारा जीवन सत्‍य की खोज तथा असत्‍य के खंडन में व्‍यतीत हुआ। कबीर की साधना ‘‘मानने से नहीं, ‘‘जानने से आरम्‍भ होती है। वे किसी के शिष्‍य नहीं, रामानन्‍द द्वारा चेताये हुए चेला हैं। उनके लिए राम रूप नहीं है, दशरथी राम नहीं है, उनके राम तो नाम साधना के प्रतीक हैं। उनके राम किसी सम्‍प्रदाय, जाति या देश की सीमाओं में कैद नहीं है। प्रकृति के कण-कण में, अंग-अंग में रमण करने पर भी जिसे अनंग स्‍पर्श नहीं कर सकता, वे अलख, अविनाशी, परम तत्‍व ही राम हैं। उनके राम मनुष्‍य और मनुष्‍य के बीच किसी भेद-भाव के कारक नहीं हैं। वे तो प्रेम तत्‍व के प्रतीक हैं। भाव से ऊपर उठकर महाभाव या प्रेम के आराध्‍य हैं ः-

‘प्रेम जगावै विरह को, विरह जगावै पीउ, पीउ जगावै जीव को, जोइ पीउ सोई जीउ' - जो पीउ है, वही जीव है। इसी कारण उनकी पूरी साधना ‘‘हंस उबारन आए की साधना है। इस हंस का उबारना पोथियों के पढ़ने से नहीं हो सकता, ढाई आखर प्रेम के आचरण से ही हो सकता है। धर्म ओढ़ने की चीज नहीं है, जीवन में आचरण करने की सतत सत्‍य साधना है। उनकी साधना प्रेम से आरम्‍भ होती है। इतना गहरा प्रेम करो कि वही तुम्‍हारे लिए परमात्‍मा हो जाए। उसको पाने की इतनी उत्‍कण्‍ठा हो जाए कि सबसे वैराग्‍य हो जाए, विरह भाव हो जाए तभी उस ध्‍यान समाधि में पीउ जाग्रत हो सकता है। वही पीउ तुम्‍हारे अर्न्‍तमन में बैठे जीव को जगा सकता है। जोई पीउ है सोई जीउ है। तब तुम पूरे संसार से प्रेम करोगे, तब संसार का प्रत्‍येक जीव तुम्‍हारे प्रेम का पात्र बन जाएगा। सारा अहंकार, सारा द्वेष दूर हो जाएगा। फिर महाभाव जगेगा। इसी महाभाव से पूरा संसार पिउ का घर हो जाता है।

सूरज चन्‍द्र का एक ही उजियारा, सब यहि पसरा ब्रह्म पसारा।

जल में कुम्‍भ, कुम्‍भ में जल है, बाहर भीतर पानी

फूटा कुम्‍भ जल जलहीं समाना, यह तथ कथौ गियानी।"

कबीर हिंदी साहित्य के महिमामण्डित व्यक्तित्व हैं। कबीर के जन्म के संबंध में अनेक किंवदन्तियाँ हैं। कुछ लोगों के अनुसार वे रामानन्द स्वामी के आशीर्वाद से काशी की एक विधवा ब्राह्मणी के गर्भ से पैदा हुए थे, जिसको भूल से रामानंद जी ने पुत्रवती होने का आशीर्वाद दे दिया था। ब्राह्मणी उस नवजात शिशु को लहरतारा ताल के पास फेंक आयी।

कबीर के माता- पिता के विषय में एक राय निश्चित नहीं है कि कबीर "नीमा' और "नीरु' की वास्तविक संतान थे या नीमा और नीरु ने केवल इनका पालन- पोषण ही किया था। कहा जाता है कि नीरु जुलाहे को यह बच्चा लहरतारा ताल पर पड़ा पाया, जिसे वह अपने घर ले आया और उसका पालन-पोषण किया। बाद में यही बालक कबीर कहलाया। कबीर ने स्वयं को जुलाहे के रुप में प्रस्तुत किया है -

"जाति जुलाहा नाम कबीरा

बनि बनि फिरो उदासी।'

कबीर पन्थियों की मान्यता है कि कबीर की उत्पत्ति काशी में लहरतारा तालाब में उत्पन्न कमल के मनोहर पुष्प के ऊपर बालक के रूप में हुई। ऐसा भी कहा जाता है कि कबीर जन्म से मुसलमान थे और युवावस्था में स्वामी रामानन्द के प्रभाव से उन्हें हिंदू धर्म का ज्ञान हुआ। एक दिन कबीर पञ्चगंगा घाट की सीढ़ियों पर गिर पड़े थे, रामानन्द ज उसी समय गंगास्नान करने के लिये सीढ़ियाँ उतर रहे थे कि उनका पैर कबीर के शरीर पर पड़ गया। उनके मुख से तत्काल `राम-राम' शब्द निकल पड़ा। उसी राम को कबीर ने दीक्षा-मन्त्र मान लिया और रामानन्द जी को अपना गुरु स्वीकार कर लिया। कबीर के ही शब्दों में- `हम कासी में प्रकट भये हैं, रामानन्द चेताये'। अन्य जनश्रुतियों से ज्ञात होता है कि कबीर ने हिंदु-मुसलमान का भेद मिटा कर हिंदू-भक्तों तथा मुसलमान फक़ीरों का सत्संग किया और दोनों की अच्छी बातों को आत्मसात कर लिया।

जनश्रुति के अनुसार कबीर के एक पुत्र कमल तथा पुत्री कमाली थी। इतने लोगों की परवरिश करने के लिये उन्हें अपने करघे पर काफी काम करना पड़ता था। साधु संतों का तो घर में जमावड़ा रहता ही था।

कबीर को कबीर पंथ में, बाल- ब्रह्मचारी और विराणी माना जाता है। इस पंथ के अनुसार कामात्य उसका शिष्य था और कमाली तथा लोई उनकी शिष्या। लोई शब्द का प्रयोग कबीर ने एक जगह कंबल के रुप में भी किया है। वस्तुतः कबीर की पत्नी और संतान दोनों थे। एक जगह लोई को पुकार कर कबीर कहते हैं :-

"कहत कबीर सुनहु रे लोई।

हरि बिन राखन हार न कोई।।'

कबीर पढ़े-लिखे नहीं थे-

`मसि कागद छूवो नहीं, कलम गही नहिं हाथ।'

उन्होंने स्वयं ग्रंथ नहीं लिखे, मुँह से भाखे और उनके शिष्यों ने उसे लिख लिया। आप के समस्त विचारों में रामनाम की महिमा प्रतिध्वनित होती है। वे एक ही ईश्वर को मानते थे और कर्मकाण्ड के घोर विरोधी थे। अवतार, मूर्त्ति, रोज़ा, ईद, मसजिद, मंदिर आदि को वे नहीं मानते थे।

कबीर के नाम से मिले ग्रंथों की संख्या भिन्न-भिन्न लेखों के अनुसार भिन्न-भिन्न है। एच.एच. विल्सन के अनुसार कबीर के नाम पर आठ ग्रंथ हैं। विशप जी.एच. वेस्टकॉट ने कबीर के ८४ ग्रंथों की सूची प्रस्तुत की तो रामदास गौड ने `हिंदुत्व' में ७१ पुस्तकें गिनायी हैं।

कबीर की वाणी का संग्रह `बीजक' के नाम से प्रसिद्ध है। इसके तीन भाग हैं- रमैनी, सबद और सारवी यह पंजाबी, राजस्थानी, खड़ी बोली, अवधी, पूरबी, व्रजभाषा आदि कई भाषाओं की खिचड़ी है।

कबीर परमात्मा को मित्र, माता, पिता और पति के रूप में देखते हैं। यही तो मनुष्य के सर्वाधिक निकट रहते हैं। वे कभी कहते हैं-

`हरिमोर पिउ, मैं राम की बहुरिया' तो कभी कहते हैं, `हरि जननी मैं बालक तोरा'

उस समय हिंदु जनता पर मुस्लिम आतंक का कहर छाया हुआ था। कबीर ने अपने पंथ को इस ढंग से सुनियोजित किया जिससे मुस्लिम मत की ओर झुकी हुई जनता सहज ही इनकी अनुयायी हो गयी। उन्होंने अपनी भाषा सरल और सुबोध रखी ताकि वह आम आदमी तक पहुँच सके। इससे दोनों सम्प्रदायों के परस्पर मिलन में सुविधा हुई। इनके पंथ मुसलमान-संस्कृति और गोभक्षण के विरोधी थे।

कबीर को शांतिमय जीवन प्रिय था और वे अहिंसा, सत्य, सदाचार आदि गुणों के प्रशंसक थे। अपनी सरलता, साधु स्वभाव तथा संत प्रवृत्ति के कारण आज विदेशों में भी उनका समादर हो रहा है।

कबीर का पूरा जीवन काशी में ही गुजरा, लेकिन वह मरने के समय मगहर चले गए थे। वह न चाहकर भी, मगहर गए थे। वृद्धावस्था में यश और कीर्त्ति की मार ने उन्हें बहुत कष्ट दिया। उसी हालत में उन्होंने बनारस छोड़ा और आत्मनिरीक्षण तथा आत्मपरीक्षण करने के लिये देश के विभिन्न भागों की यात्राएँ कीं। कबीर मगहर जाकर दु:खी थे:

"अबकहु राम कवन गति मोरी।

तजीले बनारस मति भई मोरी।।''

कहा जाता है कि कबीर के शत्रुओं ने उनको मगहर जाने के लिए मजबूर किया था। वे चाहते थे कि कबीर की मुक्ति न हो पाए, परंतु कबीर तो काशी मरन से नहीं, राम की भक्ति से मुक्ति पाना चाहते थे:

"जौ काशी तन तजै कबीरा

तो रामै कौन निहोटा।''

अपने यात्रा क्रम में ही वे कालिंजर जिले के पिथौराबाद शहर में पहुँचे। वहाँ रामकृष्ण का छोटा सा मन्दिर था। वहाँ के संत भगवान गोस्वामी जिज्ञासु साधक थे किंतु उनके तर्कों का अभी तक पूरी तरह समाधान नहीं हुआ था। संत कबीर से उनका विचार-विनिमय हुआ। कबीर की एक साखी ने उन के मन पर गहरा असर किया-

`बन ते भागा बिहरे पड़ा, करहा अपनी बान।

करहा बेदन कासों कहे, को करहा को जान।।'

वन से भाग कर बहेलिये के द्वारा खोये हुए गड्ढे में गिरा हुआ हाथी अपनी व्यथा किस से कहे ?

सारांश यह कि धर्म की जिज्ञासा सें प्रेरित हो कर भगवान गोसाई अपना घर छोड़ कर बाहर तो निकल आये और हरिव्यासी सम्प्रदाय के गड्ढे में गिर कर अकेले निर्वासित हो कर ऐसी स्थिति में पड़ चुके हैं।

कबीर आडम्बरों के विरोधी थे। मूर्त्ति पूजा को लक्ष्य करती उनकी एक साखी है -

पाहन पूजे हरि मिलैं, तो मैं पूजौंपहार।

था ते तो चाकी भली, जासे पीसी खाय संसार।।

119 वर्ष की अवस्था में मगहर में कबीर का देहांत हो गया। कबीरदास जी का व्यक्तित्व संत कवियों में अद्वितीय है। हिन्दी साहित्य के १२०० वर्षों के इतिहास में गोस्वामी तुलसीदास जी के अतिरिक्त इतना प्रतिभाशाली व्यक्तित्व किसी कवि का नहीं है।

सत्य की महिमा - कबीर की वाणी

साँच बराबर तप नहीं, झूँठ बराबर पाप।

जाके हिरदे साँच है, ताके हिरदे आप॥

साँच बिना सुमिरन नहीं, भय बिन भक्ति न होय।

पारस में पड़दा रहै, कंचन किहि विधि होय॥

साँचे को साँचा मिलै, अधिका बढ़े सनेह॥

झूँठे को साँचा मिलै, तब ही टूटे नेह॥

सहब के दरबार में साँचे को सिर पाव।

झूठ तमाचा खायेगा, रंक्क होय या राव।

झूठी बात न बोलिये, जब लग पार बसाय।

कहो कबीरा साँच गहु, आवागमन नसाय॥

जाकी साँची सुरति है, ताका साँचा खेल।

आठ पहर चोंसठ घड़ी, हे साँई सो मेल॥

कबीर लज्जा लोक की, बोले नाहीं साँच।

जानि बूझ कंचन तजै, क्यों तू पकड़े काँच॥

सच सुनिये सच बोलिये, सच की करिये आस।

सत्य नाम का जप करो, जग से रहो उदास॥

साँच शब्द हिरदै गहा, अलख पुरुष भरपुर।

प्रेम प्रीति का चोलना, पहरै दास हजूर॥

साँई सों साचा रहो, साँई साँच सुहाय।

भावै लम्बे केस रख, भावै मूड मुड़ाय॥

- कबीर

कबीर के दोहे सर्वाधिक प्रसिद्ध व लोकप्रिय हैं। हम कबीर के अधिक से अधिक दोहों को संकलित करने हेतु प्रयासरत हैं।

(1)

चा

ह मिटी, चिंता मिटी मनवा बेपरवाह।

जिसको कुछ नहीं चाहिए वह शहनशाह॥

(2)

माटी कहे कुम्हार से, तु क्या रौंदे मोय।

एक दिन ऐसा आएगा, मैं रौंदूगी तोय॥

(3)

माला फेरत जुग भया, फिरा न मन का फेर ।

कर का मन का डार दे, मन का मनका फेर ॥

(4)

तिनका कबहुँ ना निंदये, जो पाँव तले होय ।

कबहुँ उड़ आँखो पड़े, पीर घानेरी होय ॥

(5)

गुरु गोविंद दोनों खड़े, काके लागूं पाँय ।

बलिहारी गुरु आपनो, गोविंद दियो मिलाय ॥

(6)

सुख मे सुमिरन ना किया, दु:ख में करते याद ।

कह कबीर ता दास की, कौन सुने फरियाद ॥

(7)

साईं इतना दीजिये, जा मे कुटुम समाय ।

मैं भी भूखा न रहूँ, साधु ना भूखा जाय ॥

(8)

धीरे-धीरे रे मना, धीरे सब कुछ होय ।

माली सींचे सौ घड़ा, ॠतु आए फल होय ॥

(9)

कबीरा ते नर अँध है, गुरु को कहते और ।

हरि रूठे गुरु ठौर है, गुरु रूठे नहीं ठौर ॥

(10)

माया मरी न मन मरा, मर-मर गए शरीर ।

आशा तृष्णा न मरी, कह गए दास कबीर ॥

(11)

रात गंवाई सोय के, दिवस गंवाया खाय ।

हीरा जन्म अमोल था, कोड़ी बदले जाय ॥

(12)

दुःख में सुमिरन सब करे सुख में करै न कोय।

जो सुख में सुमिरन करे दुःख काहे को होय ॥

(13)

बडा हुआ तो क्या हुआ जैसे पेड़ खजूर।

पंथी को छाया नही फल लागे अति दूर ॥

(14)

साधु ऐसा चाहिए जैसा सूप सुभाय।

सार-सार को गहि रहै थोथा देई उडाय॥

(15)

तिनका कबहुँ ना निंदिये, जो पाँव तले होय ।

कबहुँ उड़ आँखो पड़े, पीर घानेरी होय ॥

(16)

जो तोको काँटा बुवै ताहि बोव तू फूल।

तोहि फूल को फूल है वाको है तिरसुल॥

(17)

उठा बगुला प्रेम का तिनका चढ़ा अकास।

तिनका तिनके से मिला तिन का तिन के पास॥

(18)

सात समंदर की मसि करौं लेखनि सब बनराइ।

धरती सब कागद करौं हरि गुण लिखा न जाइ॥

(19)

साधू गाँठ न बाँधई उदर समाता लेय।

आगे पाछे हरी खड़े जब माँगे तब देय॥

(20)

माला फेरत जुग भया, फिरा न मन का फेर ।

कर का मन का डार दें, मन का मनका फेर ॥

कबीर वाणी

माला फेरत जुग गया फिरा ना मन का फेर

कर का मनका छोड़ दे मन का मन का फेर

मन का मनका फेर ध्रुव ने फेरी माला

धरे चतुरभुज रूप मिला हरि मुरली वाला

कहते दास कबीर माला प्रलाद ने फेरी

धर नरसिंह का रूप बचाया अपना चेरो

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आया है किस काम को किया कौन सा काम

भूल गए भगवान को कमा रहे धनधाम

कमा रहे धनधाम रोज उठ करत लबारी

झूठ कपट कर जोड़ बने तुम माया धारी

कहते दास कबीर साहब की सुरत बिसारी

मालिक के दरबार मिलै तुमको दुख भारी

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चलती चाकी देखि के दिया कबीरा रोय

दो पाटन के बीच में साबित बचा न कोय

साबित बचा न कोय लंका को रावण पीसो

जिसके थे दस शीश पीस डाले भुज बीसो

कहिते दास कबीर बचो न कोई तपधारी

जिन्दा बचे ना कोय पीस डाले संसारी

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कबिरा खड़ा बाजार में सबकी मांगे खैर

ना काहू से दोस्ती ना काहू से बैर

ना काहू से बैर ज्ञान की अलख जगावे

भूला भटका जो होय राह ताही बतलावे

बीच सड़क के मांहि झूठ को फोड़े भंडा

बिन पैसे बिन दाम ज्ञान का मारै डंडा

कबीर की हिंदी ग़ज़ल

कबीर की हिंदी ग़ज़ल

क्या कबीर हिंदी के पहले ग़ज़लकार थे? यदि कबीर की निम्न रचना को देखें तो कबीर ने निसंदेह ग़ज़ल कहीं है:

हमन है इश्क मस्ताना, हमन को होशियारी क्या ?

रहें आजाद या जग से, हमन दुनिया से यारी क्या ?

जो बिछुड़े हैं पियारे से, भटकते दर-ब-दर फिरते,

हमारा यार है हम में हमन को इंतजारी क्या ?

खलक सब नाम अपने को, बहुत कर सिर पटकता है,

हमन गुरनाम साँचा है, हमन दुनिया से यारी क्या ?

न पल बिछुड़े पिया हमसे न हम बिछड़े पियारे से,

उन्हीं से नेह लागी है, हमन को बेकरारी क्या ?

कबीरा इश्क का माता, दुई को दूर कर दिल से,

जो चलना राह नाज़ुक है, हमन सिर बोझ भारी क्या ?

कबीर भजन

उमरिया धोखे में खोये दियो रे।

धोखे में खोये दियो रे।

पांच बरस का भोला-भाला

बीस में जवान भयो।

तीस बरस में माया के कारण,

देश विदेश गयो। उमर सब ....

चालिस बरस अन्त अब लागे, बाढ़ै मोह गयो।

धन धाम पुत्र के कारण, निस दिन सोच भयो।।

ऋतु फागुन नियरानी हो,

कोई पिया से मिलावे ।

सोई सुदंर जाकों पिया को ध्यान है,

सोई पिया की मनमानी,

खेलत फाग अगं नहिं मोड़े,

सतगुरु से लिपटानी ।

इक इक सखियाँ खेल घर पहुँची,

इक इक कुल अरुझानी ।

इक इक नाम बिना बहकानी,

हो रही ऐंचातानी ।।

पिय को रूप कहाँ लगि बरनौं,

रूपहि माहिं समानी ।

जौ रँगे रँगे सकल छवि छाके,

तन- मन सबहि भुलानी।

यों मत जाने यहि रे फाग है,

यह कछु अकथ- कहानी ।

कहैं कबीर सुनो भाई साधो,

यह गति विरलै जानी ।।

- कबीर

कबीर की कुंडलियां

कबीर ने कुंडलियां भी कही हों इसका कहीं उल्लेख नहीं मिलता लेकिन कबीर की कुंडलियां भी प्रचलित हैं। ये कुंडलियां शायद उनके प्रशंसकों या उनके शिष्यों ने कबीर की साखियों को आधार बना लिखी हों। यदि आपके पास इसकी और जानकारी हो या आपने इसपर शोध किया हो तो कृपया जानकारी साझा करें।

कबीर की साखियां | संकलन

कबीर की साखियां बहुत लोकप्रिय हैं। यह पृष्ठ कबीर का साखी संग्रह है।

साखी रचना की परंपरा का प्रारंभ गुरु गोरखनाथ तथा नामदेव के समय हुआ था। गोरखनाथ की जोगेश्वरी साखी काव्यरूप में उपलब्ध सबसे पहली 'साखी रचना मानी जाती है।

कबीर ने नीति, व्यवहार, एकता, समता, ज्ञान और वैराग्य आदि समझाने के लिए 'साखी' का प्रयोग किया है। कबीर की साखियों में दोहा छंद का प्रयोग सर्वाधिक किया गया है। कबीर की साखियों पर गोरखनाथ और नामदेव की साखी का प्रभाव दिखाई देता है।

कबीर ने गोरखनाथ की तरह अपनी सखियों में दोहा जैसे छोटे छंदों में अपने उपदेश दिए हैं।

कबीर के कालजयी दोहे

दुख में सुमिरन सब करें, सुख में करे न कोय

जो सुख में सुमिरन करें, दुख काहे को होय

बुरा जो देखन मैं चला, बुरा न मिलया कोय

जो मन खोजा आपना, मुझसे बुरा न कोय

बड़ा हुआ तो क्या हुआ, जैसे पेड़ खजूर

पंथी को छाया नहीं, फल लागे अति दूर

काल करे सो आज कर, आज करे सो अब

पल में परलय होएगी, बहुरी करोगे कब

ऐसी बानी बोलिए, मन का आपा खोए

अपना तन शीतल करे, औरन को सुख होए

धीरे-धीरे रे मन, धीरे सब-कुछ होए

माली सींचे सौ घड़ा, ऋतु आए फल होए

साईं इतनी दीजिए, जा में कुटुंब समाए

मैं भी भूखा न रहूं, साधू न भूखा जाए

जैसे तिल में तेल है, ज्यों चकमक में आग

तेरा साईं तुझ में है, तू जाग सके तो जाग

पोथि पढ़-पढ़ जग मुआ, पंडित भया न कोए

ढाई आखर प्रेम के, पढ़ा सो पंडित होए

चिंता ऐसी डाकिनी, काट कलेजा खाए

वैद बिचारा क्या करे, कहां तक दवा लगाए

माया मरी न मन मरा, मर-मर गए शरीर

आशा, तृष्णा ना मरी, कह गए दास कबीर

- कबीर

कबीर के पद

हम तौ एक एक करि जांनां।

दोइ कहैं तिनहीं कौं दोजग जिन नाहिंन पहिचांनां ।।

एकै पवन एक ही पानीं एकै जोति समांनां।

एकै खाक गढ़े सब भांडै़ एकै कोंहरा सांनां।।

जैसे बाढ़ी काष्ट ही काटै अगिनि न काटै कोई।

सब घटि अंतरि तूँही व्यापक धरै सरूपै सोई।।

माया देखि के जगत लुभांनां काहे रे नर गरबांनां।

निरभै भया कछू नहिं ब्यापै कहै कबीर दिवांनां।।

- कबीर

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संतो देखत जग बौराना।

साँच कहौं तो मारन धावै, झूठे जग पतियाना।।

नेमी देखा धरमी देखा, प्रात करै असनाना।

आतम मारि पखानहि पूजै, उनमें कछु नहिं ज्ञाना।।

बहुतक देखा पीर औलिया, पढ़ै कितेब कुराना।

कै मुरीद तदबीर बतावैं, उनमें उहै जो ज्ञाना।।

आसन मारि डिंभ धरि बैठे, मन में बहुत गुमाना।

पीपर पाथर पूजन लागे, तीरथ गर्व भुलाना।।

टोपी पहिरे माला पहिरे, छाप तिलक अनुमाना।

साखी सब्दहि गावत भूले, आतम खबरि न जाना।

हिन्दू कहै मोहि राम पियारा, तुर्क कहै रहिमाना।

आपस में दोउ लरि लरि मूए, मर्म न काहू जाना।।

घर घर मन्तर देत फिरत हैं, महिमा के अभिमाना।

गुरु के सहित सिख्य सब बूड़े, अंत काल पछिताना।

कहै कबीर सुनो हो संतो, ई सब भर्म भुलाना।

केतिक कहौं कहा नहिं मानै, सहजै सहज समाना ।।

- कबीर

Saint Kumardas

SANT KURMADAS and SANT SAVANTA MALI

Pandharpur VITTHAL & RUKMINI Temple

Lord VITTHAL Goddess RUKMINI

Lord VITTHAL

Kurmadas was born around 70kms from Pandharpur. He was born with out limbs. As he had no limbs he only had to roll over and couldn’t walk. One day he was listening to a discourse about Vitthal and understood the greatness of Pandharpur and going there on an ekadasi day. He immediately decided that he would visit Pandhari for the next ashada ekadasi. Hearing about his decision the villagers said that it would be difficult for him to go to Pandhari and that sitting here he could think about Vitthal and do his prayers. He then told them that his love for Vitthal is so much that he will put all efforts to roll over and go there. He also said if Vitthal wishes I may reach Pandhari, else let me die on my way to Pandhari; any way I am not of any use to anyone here. He then said if I am able to reach Pandhari I will have the darshan of Vitthal and stay in Pandhari. Immediately he left for Pandhari with a group of Pilgrims. The pilgrims looking at him crawling left him behind and started moving at their own pace as they felt that Kurmadas would only delay them. However Kurmadas was firm in his decision to go to Pandhari and continued to move towards that direction.

As he was rolling over the roads his body was fully wounded. Kurmadas braved all this and continued to cover whatever small distance he could everyday. One day a rich passer by saw him and asked him where he was going. Kurmadas then told him that he was going to Pandharpur for ashada ekadasi. He then told him that Pandharpur was very far and that it would be difficult for him to go there. Kurmadas then told him that he will put all efforts to go there and if god wishes he would reach Pandhari. He then asked him what he will do for his food. Kurma then told him that he can’t go to the place where food is available and that he will have food only if some one gives it to him, else he will starve. Hearing this rich man told him that doing seva for bhakthas is Panduranga seva and as he is also going only to Pandhari he will give food for him every day and they could go together. Every day the rich man would go to a distance that Kurma could cover and prepare food for both of them and wait for Kurma to come. They would then have food, sing the praise of god in the evening, sleep under the tree and then leave again the next day morning. They went for several days and almost came near Pandhari. The rich man who came with Kurma told him that the next day was ashada ekadasi and that he would like to go and visit Vitthal. He also said that if he waited for Kurma, he may miss seeing Vitthal on this auspicious day. Kurma immediately told him that he has done a great favor to him all these days and that he should now go and see Vitthal tomorrow. Kurma then requested him to tell Vitthal that a cripple by name Kurma is coming to meet him. The rich guy then left Kurma and disappeared. This rich man was none other than Vitthal him self but Kurma did not recognize him.

Kurma now sitting there was telling every yathri to think of him when they have the darshan of Vitthal. That day in the temple bhajans started as usual and saints like Namdev, Gyaneshwar were also there. Namdev and Gyaneshwar are great bhakthas who see Vitthal and speak to him. When everyone were singing and dancing Vitthal slowly stepped out of the temple and started going some where. Namdev and Gyaneshwar saw this and followed him thinking when so many sadhus are singing his praise here, where he was going and why. They then caught him near Chandrabhaga and asked him where he was going when so many thousands of bhakthas were singing here. Vitthal then told them that there is one bhaktha of his called Kurmadas and that he individually was equal to all of them in his bhakthi. Hearing this Namdev and Gyaneshwar said that they would also like to have a darshan of such a big bhaktha. Though Vitthal wanted to meet Kurmadas alone, he agreed to their request and asked them to come along with him. On the way there was a big garden, seeing the garden Vitthal said that he was feeling very thirsty and that he would go in have some water and come back. He also asked them to wait there till he comes back. Vitthal’s idea was to give darshan to another great bhaktha of his in that garden.

His name was Savanta Mali, he had a huge garden and would give flowers to the temple everyday. He dint come to the temple today as he was in the process of making a huge multi color garland for ashada ekadasi. He would also prepare garlands for all the saints and sadhus who participate in the bhajans. This seva was more important for him than coming to the temple or participating in the bhajans. Vitthal came inside the garden and stood in front of Savanta and gave him his darshan. Seeing this Savanta was excited, he woke up worshiped him and asked him why he had come here when there were so many bhakthas performing kirthans and bhajans in the temple. Vitthal then asked Savanta why he dint come to the temple for the bhajans. Savanta then replied to him that he would be happy only when he sees, Vitthal wearing his garland and that he was about to finish this work and then come to the temple. Vitthal then asked him to put the garland on him. Savanta then happily put it on him. Vitthal then told Savanta that there were two thieves outside and that he wants to hide from them. Savanta then asked him if there was any place in the universe where he was not there. He then said as there is no such place and how would he be able to show him such a place. Vitthal then told Savanta that he doesn’t have time for all these Vedanta and asked him to give him some place where no one would find out. Savanta then told him that his heart would be the right place for him to hide in that case. As Savanta was a yogi he closed his eyes and sat in meditation and Vitthal went in to his heart and stayed there. Namdev and Gyaneshwar who were waiting outside for quiet some time, then came inside the garden in search of Vitthal. Nama was searching for Vitthal all over the garden but Gyaneshwar was just standing in one corner. Nama was a Prema bhaktha and Gyaneshwar was a Gyani, so Gyaneshwar understood where Vitthal was and was looking at Savanta. After searching all over the garden, Nama started crying and asked Gyaneshwar where Vitthal went, but Gyaneshwar was smiling. Nama then asked him why he was smiling. Gyaneshwar then told Nama that the guy sitting in front of him who is acting like doing meditation is the guy who swallowed Vitthal. Hearing this Nama got angry and ran towards Savanta to hit him. Seeing this Vitthal called Nama and appeared in front of him, as Vitthal dint want his bhaktha to be hurt. They then understood the leela of Pandurang, hugged each other and all four of them started going towards the direction where Kurmadas was there.

Kurmadas was sitting in the place where he was left by the rich man earlier and was crying and thinking of Vitthal. Vitthal came to Kurmadas gave him his darshan, hugged him and put him in his lap. He then became an idol there and told him that the place where you are will be like Pandhari and that I will be there with you where ever you are. This village is now called Kurmia in his remembrance.

Source : http://indiansaints.wordpress.com/2009/08/28/sant-kurmadas-and-sant-savanta-mali

Kavasha Ailusha

Once, a man named Kavasha Ailūsha approached a group of Rishis, who were performing a Yajna on the banks of the Saraswati River. The Rishis did not permit him to join their Yajna, saying, “We are all high-born Brahmanas, whereas your mother was a maidservant. How can a lowly person like you join us in our religious ceremony?”

Kavasha Ailūsha was hurt. He then pointed them to the corpse of a Brahmana named Ātreya lying on the banks of the river. He asked them, “Now this person too was born in a very illustrious family. He led you in the performance of all Yajnas. Then, is he now superior to me too? Is he of equal rank as you all are?”

I got this from the Indiafacts website below

Kavasha Ailusha, was a Shudra. He was a Rishi and the author of several hymns of the Tenth Book of the Rig Veda.

Sayings of Anamika on Tweeter :

Kavasha Ailusha was a Rig Vedic rishi who is attributed with several hymns in the Rig Veda Mandal 10 (a late composition around 1000 BC). Mandal 10 has the Pursuha Sukta too that mentions the 4-Varna system for the first time. Some say that Kavasha was a Shudra &/or a Dravidian..

In the Mahabaharata, Kavasha Ailusha was called a "Nishada". As the later Dharma Shastras, based on Dharma Sutras, Manu Smriti for instance (Manu is often quoted in Mahabharata) explains in the inter-mixture of varnas, Nishada is a son born to a Brahmin father & a Shudra mother..

BR Ambedkar in his book "Who Were the Shudras?" says Kavasha Ailusha was a Shudra. He argues that "Shudra" in the late-vedic literature were Aryan (Kavasha composed Aryan hymns in RV mandal 10)... originally Kshatriyas, different from the Shudras of later times. Interesting take:

स. कंवर राम

सन्त कंवर राम (13 अप्रैल 1885 - १ नवम्बर 1939) सिन्ध के महान कर्मयोगी, त्यागी, तपस्वी तथा सूफी सन्त थे।

परिचय

संत कंवर रामजी का जन्म 13 अप्रैल सन् 1885 ईस्वी को बैसाखी के दिन सिंध प्रांत में सक्खर जिले के मीरपुर माथेलो तहसील के जरवार ग्राम में हुआ था। उनके पिता ताराचंद और माता तीर्थ बाई दोनों ही प्रभु भक्ति एवं हरि कीर्तन करके संतोष और सादगी से अपना जीवन व्यतीत करते थे। उदरपूर्ति के लिए ताराचंद एक छोटी सी दुकान चलाते थे। उनके जीवन में संतान का अभाव था। सिंध के परम संत खोतराम साहिब के यहां माता तीर्थ बाई हृदय भाव से सेवा करती थीं। संत के आशीर्वाद से उन्हें एक पुत्र रत्न की प्राप्ति हुई जिसका नाम 'कंवर' रखा गया। कंवर का अर्थ है 'कंवल' अर्थात कमल का फूल। नामकरण के समय संत खोताराम साहिब ने भविष्यवाणी की कि जिस प्रकार कमल का फूल तालाब के पानी और कीचड़ में खिलकर दमकता रहता है वैसे ही इस जगत में 'कंवर' भी निर्मल, विरक्त होगा और सारे विश्व को कर्तव्य पथ, कर्म, त्याग और बलिदान का मार्ग दिखाएगा।

बाल्यावस्था से ही संत कंवर रामजी की रूचि ईश्वर भक्ति और भजन कीर्तन में थी। उनके मधुर स्वर की गूंज गांव के आस-पास हर जगह फैली हुई थी। उनकी माता उन्हें चने उबाल कर बेचने के लिए देती थीं। वह अपने मधुर स्वर से गाते, आवाज़ लगाते हुए चने बेचा करते थे। जरवार ग्राम में सिंध के महान संत खोताराम साहिब के सुपुत्र संत सतराम दासजी का संध्या समय कीर्तन हो रहा था। उसी समय चने बेचने के लिए मधुर सुरीली और बुलंद आवाज़ में किशोर कंवर ने ध्वनि संत के कानो तक गई। चने को सिंधी भाषा में 'कोहर' कहा जाता है। कोहर का अर्थ ऐसा ही समझा जा सकता है कि कोई मेरे पापों को हर ले शांत करे।

संत सतराम दासजी ने कोहर बेचने वाले सुरीले किशोर कंवर को सेवादारियों के माध्यम से बुलवाया और आग्रह किया कि वे बुलंद और मधुर स्वर में पुन: गाएं। उनके सुरीले सुरों की मधुरता और अंर्तभाव ने संत हृदय को मोहित कर दिया। संत सतराम दासजी ने उनके सभी चने (कोहर) ले कर संगत में बंटवा दिए और कोहर की कीमत के पैसे भी कंवर ने न लेकर संपूर्ण कोहर उनके चरणों में रख दिए। संतजी के आशीर्वाद की अनेक धाराएं निकल पड़ीं। पहली मुलाकात में ही कंवर रामजी गुरू महाराज की आध्यात्म पूंजी के उत्तराधिकारी बन गए।

बाल्यकाल से शदाणी संत तनसुख राम साहिब के शिष्य सूरदास 'भाई हासारामजी' (हयात पिथाफी) के कड़े अनुशासन में रहने के कारण कंवरराम संयमी और नम्र तो थे ही, यौवनावस्था में वे फल लगे वृक्ष की तरह झुक गए। उनका जन्म भी संतों के आशीर्वाद का परिणाम था। बाल्य और किशोर जीवन दोनों ही संतों के संग में व्यतीत हुआ। संतों के व्यक्तित्व के प्रभाव के कारण वे सदैव ईश्वरीय चिंतन में खोए रहते थे। भाई ताराचंद को अपने पुत्र का गुमसुम रहना नहीं भाया। वे उसे लेकर रहड़की दरबार में उपस्थित हुए। वहां संत सतराम दास साहिब भी कोहर बेचने वाले इस अद्भुत बालक की मानों व्याकुलता से प्रतीक्षा कर रहे थे। औपचारिक निवेदन के उपरांत भाई ताराचंद ने इस बालक के जन्म का आशीर्वाद संत खोताराम साहिब द्वारा दिए जाने की जानकारी भी दी। दिव्यता का आकर्षण एक तरफ नहीं होता अपितु दोनो ओर से होता है। जहां कंवर राम को संत सतराम दास साहिब की सेवा में जाने की व्याकुलता थी, वहीं संत सतराम दास साहिब को भी सुयोग्य शिष्य पाने की अभिलाषा व्यग्र किए हुए थी।

गुरू की अधर-सुधा से अभिसिंचित वाणी जब गंभीरता से प्रस्फुटित हुई, कंवर राम साहिब का हृदय कमल खिल उठा। वे रहड़की के लोक प्रसिद्ध दरबार में स्वीकार कर लिए गए। उनके पिता भाई ताराचंद तो अत्यंत हर्ष से कण्ठ के अवरूद्ध हो जाने के कारण केवल नमन मात्र ही कर सके। एक भी शब्द उनके मुख से नहीं निकल पाया। हर्ष था पुत्र के स्वीकारे जाने का तो मलाल था पुत्र रत्न से बिछुड़ने का। दोनों भावों से भरे, वे सच्चे संत से विदा लेकर अपने घर लौट आए।

मृदुभाषी संत कंवर राम में कभी अभिमान, कटुता, छल-कपट या लोभ जन्म न ले सका। संगीतज्ञ हासारामजी से उन्होंने गायन शिक्षा प्राप्त की। अपने गुरू संत सतराम दास साहिब की सेवा में रहकर वे बड़े ज्ञानी ध्यानी बन गए। उनके सदगुणों के कारण उन्होंने कंवर रामजी को गायन, नृत्य और संगीत विद्या में प्रवीण कर दिया। वे अपने गुरू के साथ जगह-जगह परंपरागत 'भगति' कार्यक्रम प्रस्तुत करते रहे। गुरू सतराम दासजी के परम् धाम सिधारने के पश्चात उनका सारा भार संत कंवर रामजी के कंधों पर आ पड़ा। सिर पर पगड़ी, तन पर जामा पहनकर और पैरों में घुंघरू बांधकर संत कंवर राम गांव-गांव जाकर 'भगति' के माध्यम से ईशवंदना, प्रभु भक्ति, आध्यात्मिक, नैतिक और मानवीय आदर्शों और साम्प्रदायिक सदभाव का प्रचार करते थे। संतजी बोलचाल में अत्यंत सादे और सरल थे, वे सफेद खादी की धोती, कुर्ता, कंधे पर गमछा, सिर पर गोल टोपी या पगड़ी, पैरों में जैसलमेरी जूती धारण करते थे। कीर्तन के समय उनके पहनावे की झलक संत तुकाराम, नामदेव में देखी जा सकती है और गायन के समय प्रभु भक्ति में लीन होकर नृत्य करते रहना श्रद्धालुओं को चैतन्य महाप्रभु का सजीव दर्शन कराता था।

संत कंवर रामजी की दिव्य कंचन काया में अनोखी आकर्षण शक्ति थी। हृदय में मधुरता का झरना था। मुख से मधुर और नम्र बोल निकलते थे। उनकी आवाज़ में अत्यधिक मिठास थी, उनके कलाम, भजन में ऐसी तासीर थी कि संत कंवरराम साहिब की भगति की जानकारी मिलते ही हज़ारों की तादाद में आस-पास के गांवों के हिंदू-मुसलमान एकत्र हो जाया करते थे। वे अक्सर अमृत वेला में गाते थे और दिन के दो पहर तक उनका भजन उसी तन्मयता के साथ चलता रहता था। दूर-दूर से आए हुए लोग उनके मधुर गायन का आनंद लेते थे, उनके गायन में ज्यादा हिस्सा सूफी कलामों का होता था। वे कलाम केवल लोगों के लिए नहीं बल्कि सिंधी सूफी संस्कृति के पैगाम को जन-जन में पहुंचाने के लिए प्रचारक बनकर गाते थे। उनमें स्वयं को जानने पहचानने का ज्ञान, निष्कपट प्रेम और नैतिकता समाई हुई थी।

एक बार सिंध के सक्खर जिले में महात्मा गांधीजी पधारे। वे वहां पहली बार आए थे। अत: वहां की जनता उनके दर्शन एवं भाषण सुनने के लिए लाखों की संख्या में आतुर होकर बैठी थी। पैर रखने के लिए तिलभर भी स्थान नहीं था। बहुत कोलाहल हो रहा था। सभी मंच पर उपस्थित नेता अनेक प्रयत्न करके हार गए पर कोलाहल शांत नहीं हुआ। मंच पर आसीन नेताओं ने संत कंवर रामजी की ओर देखा और महात्मा गांधीजी से आज्ञा लेकर निवेदन किया कि आप इस कोलाहल को शांत कीजिए तो बापूजी का भाषण आरम्भ किया जा सके। संत कंवर राम साहिब ने जैसे ही माइक पर आकर लोक प्रसिद्ध कण्ठ से आलाप लगाया कि सारा वातावरण शांत हो गया। तब गांधीजी ने भी इस लाडले भक्त की भूरि-भूरि सराहना की।

इस महापुरूष के प्रयासो से भारत के संतों और सूफियों की अमरवाणी सिंध के शहर-शहर, गांव-गांव और घर-घर गूंजी। वे कबीर, मीरा, सूरदास, गुरू नानक, शेख फरीद, बुल्लेशाह, अब्दुल लतीफ, सामी, सचल सरमस्त के अतिरिक्त भारत के अनेक महान कवियों और दरवेशों के दोहों और भजनों और राजा विक्रमादित्य, राजा हरीशचंद्र, भक्त ध्रुव और भक्त प्रहलाद आदि की गाथाओं को अपनी मधुर और खनकती हुई आवाज़ में गाते थे। ऐसा प्रतीत होता था मानों भक्ति संगीत का कोई विशाल समागम हो रहा हो। उन्होंने धर्म, नस्ल और जाति के भेद-भाव को अपने निकट नहीं आने दिया। उनकी बुलंद आवाज़ अंधेरे और खामोशी को चीरती हुइ मीलों तक सुनाई देती थी। उनके श्रद्धालु भांप जाते थे कि निकट ही किसी गांव में संत कंवर राम की भगति का आयोजन है।

उन्होंने भगति के कार्यक्रम के माध्यम से सत्य, अहिंसा, साम्प्रदायिक सौहार्द, विश्वबंधुत्व, ईशवंदना, मानवीय प्रेम, समता और नैतिक आचरण का संदेश आम और खास तक पहुंचाया। संत कंवर राम त्याग और तपस्या की प्रतिमूर्ति, जीवन के मर्म को जानने वाले ऋषि, दया के सागर, दीन दुखियों, यतीमों और विकलांगों के मसीहा थे। जहां उनके मुख मण्डल पर किसी ऋषि सा तेज झलकता था वहीं उनके नेत्रों से नूर बरसता था। मानव सेवा ही उनका मुख्य ध्येय था। अपंगो, नेत्र हीनों, रोगियों एवं कुष्ठ-रोगियों की सेवा अपने हाथों से करके वे स्वयं को धन्य मानते थे। सेवा के क्षेत्र में संत कंवर राम साहिब का नाम सर्वोच्च स्थान पर आता है। उनके परोपकारी एवं आध्यात्मिक जीवन ने मानव के संस्कारो में कल्याण, सर्व धर्म समभाव, परोपकार एवं मानव आदर्शों को नई दिशा प्रदान की है।

चालीस वर्ष की अद्भुत गुरू भक्ति में संतजी के जीवन में अनेक घटनाएं घटीं। शिकरपुर के शाही बाग में प्रभात के समय एक महिला ने अपने मृत नवजात शिशु को संत की झोली में लोरी के लिए दिया। बच्चा मृत है, उसकी मां के अतिरिक्त सभी लोग अनजान थे, संत कंवर रामजी ने हृदय भाव से प्रभु आराधना करके लोरी गाई। संतजी की गोद में बच्चा रोने लगा। यह चमत्कार देखकर महिला संत के चरणों में गिर कर फूट-फूटकर रो पड़ी। उसने बालक के मृत होने की बात सारी संगत को सुनाई। वहां उपस्थित संगत स्तब्ध हो गई। ऐसे मधुर भाषी और महान संत थे संत कंवर राम साहिब। इसी प्रकार कई अन्य उदाहरण भी मिलते हैं। वे सदैव सामाजिक समरसता, एकता और भाईचारे का प्रचार करते रहे। साम्प्रदायिक सदभाव के विरोधी एक बड़े हठधर्मी पीर ने हिंदुओं से बदला लेने के लिए अपने अनुयाइयों को उकसाया। उन दिनों संत कंवर रामजी हिंदुओं में एक प्रसिद्ध और गौरवशाली व्यक्ति थे। उन्हें ही इस प्रतिशोध का केंद्र बनाया गया।

१ नवम्बर 1939 का दिन मानवता के इतिहास में अति कलंकित और दुखदाई रहा। मांझादन के दरबार में भाई गोविंद रामजी के वर्सी महोत्सव में भजन के पश्चात दादू नगर में किसी बालक के नामकरण अवसर पर पहुंचे। भजन के पश्चात भोजन करने के समय उनके हाथ से कौर छूट गया। संत मन ही मन प्रभु की माया को समझते हुए उनकी कृपा का स्मरण करते रहे और उन्होंने समक्ष रखी भोजन की थाली एक ओर कर दी। अपनी भजन मण्डली के साथ्‍ा संत कंवर रामजी गाड़ी बदलने की दृष्टि से रात्रि 10 बजे 'रूक' जंक्शन स्टेशन पर पहुंचे। दो बंदूकधारियों ने आकर उन्हें प्रणाम किया और अपने कार्य सिद्धि के लिए संतजी से दुआ मांगी। त्रिकालदर्शी संत कंवर राम साहिब ने उन्हें प्रसाद में अंगूर देते हुए, उनसे कहा कि अपने पीर मुर्शिद को याद करो। उनमें विश्वास रखो, कार्य अवश्य पूरा होगा। संतजी रेल के डिब्बे में प्लेट फार्म की दूसरी ओर वाली सीट पर खिड़की से सट कर बैठ गए और अपनी मण्डली के एक साथी से अखबार जोर-जोर से पढ़कर सुनाने को कहा। उन्होंने अपने अंगरक्षकों की बंदूकें ऊपर की सीट पर रखवा दीं। अंधेरी रात में, गाड़ी के चलते ही बंदूक-धारियों ने संतजी को निशाना बनाकर गोलियां दाग दीं। सिंध की पावन धरती एक महात्मा के पवित्र खून से रंग दी गई। सर्वधर्म सदभाव का ध्वज फहराने वाले, मानवता के मसीहा ने 'हरे राम' कहते हुए प्राण त्याग दिए। पूरे सिंध में हाहाकर मच गया। उनके शहीद होने की खबर पूरे सिंध, हिंद के कोने-कोने में आग की तरह फैल गई। यह खबर सुनते ही स्कूल, कॉलेज, ऑफिस, बाज़ार सभी बंद हो गए। चारों तरफ मातम छा गया। समस्त नर-नारी, बच्चे, हिंदू-मुसलमान बिलख-बिलख कर अपने आत्मीय के लिए रो रहे थे। दीपावली का पर्व आया तो सिंध में दिए नहीं जलाए गए।

अमर शहीद संत कंवर राम साहिबजी की स्मृति में 1940 से सिंध के बड़े-बड़े नगरों, करांची, हैदराबाद, लाड़काणा, शिकारपुर, सक्खर, पन्नो आकिल, रहिड़की आदि अनेक स्थानों पर श्रद्धा और विश्वास के साथ संतजी की पुण्य तिथि के कार्यक्रम आयोजित किए जाते हैं। देश और विदेश के अनेक स्थानों पर संत कंवर राम साहिब की जयंती और पुण्य तिथि मनाई जा रही है। भारत के कोने-कोने में संत कंवर राम साहिबजी की स्मृति में सिंधु जनों के सामाजिक संगठन, जनता जनार्दन की सेवार्थ मानव कल्याण केंद्र, पौशालाएं, धर्मशालाएं, शिक्षण संस्थाएं, अस्पताल, विधवाश्रम आदि सुचारू रूप से चला रहे हैं।आग लगी आकाश में झर-झर गिरे अंगार।संत न होते जगत में तो जल मरता संसार।।

https://hi.wikipedia.org/wiki/%E0%A4%B8%E0%A4%A8%E0%A5%8D%E0%A4%A4_%E0%A4%95%E0%A4%82%E0%A4%B5%E0%A4%B0_%E0%A4%B0%E0%A4%BE%E0%A4%AE

Mrs. Laxmibai Shinde

She was a woman of middle age and was an ardent devotee of Baba. Baba always very affectionately ‘demanded’ food prepared by her (Bhakri Bread) by saying,’ Laksmi I am very hungry. Please give me bread prepared by you. Laxmi did this service to Baba (Annadan). Baba was highly grateful to her and showed His grace and gratitude to Laxmi till the last moment before His Samadhi and before leaving the body gave Rs.5/- and then Rs.4/- in all Rs. 9/- Laxmi’s contribution in Sai movement is significant in the sense that – Baba’s mission was to impart knowledge about the nine dimensional devotional service to God. Baba assured His devotees that out of these nine methods of showing devotion to God, even if a devotee practices one, it will lead to God – Realization…

Lakshmi Bai

Lakshmi Bai hailed from a village near Yeola. At the tender age of thirteen, she married Tukaram Patil Shinde, and came to Shirdi. She had two sons named Tatya and Nana. Lakshmi Bai Shinde's husband was a Revenue Officer, and the British had conferred the title of "Mulki Patil" (village officer) on him.

She was widowed at a very young age, so all the responsibility fell on her young shoulders. Lakshmibai looked after her children, her farmland, and undertook the job of Mulki Patil. Meticulously she collected taxes and deposited it at the office at Ragoba Dada Wada (building's name). The British were very pleased with her dedication and gave her a stipend. Lakshmi Bai was a well-to-do woman. She owned her own home (Ref: Shri.Arun Gaikwad, "Sai Baba Vishesh Ank)

Lakshmi Bai was working in the Masjid day and night. Except Bhagat Mhalasapati, Tatya and Lakshmibai, none was allowed to step in the Masjid at night. Once while Baba was sitting in the Masjid with Tatya in the evening, Lakshmibai came and saluted Baba. The latter said to her - "Oh Lakshmi, Iam very hungry." Off she went saying- "Baba, wait a bit, I return immediately with bread." She did return with bread and vegetables and placed the same before Baba. He took it up and gave it to a dog. Lakshmibai then asked - "What is this, Baba, I ran in haste, prepared bread with my own hands for You and You threw it to a dog without eating a morsel of it; You gave me trouble unnecessarily." Baba replied - "Why do you grieve for nothing? The appeasement of the dog's hunger is the same as Mine. The dog has got a soul; the creatures may be different, but the hunger of all is the same, though some speak and others are dumb. Know for certain, that he who feeds the hungry, really serves Me with food. Regard this as an exiomatic Truth." This is a ordinary incident but Baba thereby propounded a great spiritual truth and showed its practical application in daily life without hurting anybody's feelings. From this time onward Lakshmibai began to offer Him daily bread and milk with love and devotion. Baba accepted and ate it appreciatingly. He took a part of this and sent the remainder with Lakshmibai to Radha- Krishna-Mai who always relished and ate Baba's remnant prasad. This bread-story should not be considered as a digression; it shows, how Sai Baba pervaded all the creatures and and transcended them. He is omnipresent, birthless, deathless and immortal.(Ref: Shri Sai Satcharitra Chapter 42). After this incident Lakshmi Bai often brought Bhakar and milk with which she lovingly fed Baba.

Lakshmi Bai's house is on the left side of the lane that goes from the Dwarakamai to Tajin Khan's Darga.

Inside the house is a small shrine with Lakshmi Bai’s statue, in front of which are the nine coins enclosed in a glass top box. On Vijayadashmi day in the year 1918 before Baba took Mahasamadhi, he put His hand in His pocket and gave her Rs.5/- then Rs.4/- totaling Rs.9/- indicative of nine types of devotion namely Shravana, Kirtana, Smarana, Charana Sevana, Archana, Vandana, Dasya, Sakhya and Atma Nivedana. (Ref: Shri Sai Satcharitra Chapter 21 and Chapter 42).

Another Interpretation of 9 Coins could be as follows: The number 5 could be the "Panch Indiriyas". They are the "Karmendriyas" and there are 5 "Jnanendriyas". These Indriyas are the casue of Joy and Sorrow. The 4 rupees could also mean the "Ego Complex" that is Manas, Buddhi, Aham and Chitta.

If the above mentioned are placed in Baba's hands or lay at His feet, It is "Total Sharanagati" or "Total Surrender". Baba through Lakshmi Bai is teaching us to totally surrender ourselves to Him.

Lakshmi Bai’s Samadhi

Lakshmi Bai Shinde took Samadhi on 2nd June 1963. She died peacefully after Shej Aarti. Prior to her demise, she asked her relatives to read aloud Chapter 42 of the holy Shri Sai Satcharitra (Ref: Shri.Arun Gaikwad, Sai Baba Vishesh Ank). The Samadhi of Lakshmi Bai is in front of her home. It is enclosed in a small shrine.

Lakshmi Bai Samadhi Outerview

In 2009, her descendants, had removed the old shrine and Samadhi as they propsed to build a grand shrine and Samadhi.

Lakshmi Bai Shinde's descendants are still living in that house.

(Source: Holy Shri Sai Satcharitra Chapter 21, Chapter 42 and Baba's Anurag by Vinny Chitluri)

Lahuji Raghoji Salve

From Wikipedia, the free encyclopedia

Lahuji Raghoji Salve (14 November 1794 – 17 February 1881), was an Indian Hindu social reformer and Dalit activist.

Lahuji Raghoji Salve

Born 1 January 1794

Purandar

Died 17 February 1881 (aged 87)

Pune

Nationality Indian

Early life

He was born into Mang community near Purandar in the Maharashtra state of India. Lahuji is also referred to as "Lahujibuwa Mang" and his father was Raghoji Salve and mother Vithabai.

He learnt wrestling from his father and he became an expert wrestler, which eventually conferred him the title of 'Vastaad' (or master) and he also owned a gymnasium at Ganj peth in Pune.

Movement

Lahuji also taught martial arts to many reknowed people and also acted as a mentor preaching the need for Indian freedom from British Raj and the upliftment of untouchables. Lahuji got acquainted with Jyotirao Phule's work for the liberation of depressed classes by educating them and joined his Satyashodhak Samaj.

It was upon the muscle and strength of Lahuji that Phule fronted all the physical attacks that were hurled at him and his wife, Savitri. Lahuji helped recruit many Dalit students for the Phule schools. Phule's adoration of Lahuji and salutations appear in the records and reports to the British government.

Krantiveer Lahuji Valsad Salve Memorial at Sangamwadi in Pune is also under construction.

Maharishi Naval

Sat Guru Maharishi Naval The life and personality of Great Saint "SAT GURU MAHARISHI NAVAL" never ever consider in the Hindi and Marwari Language before. We are trying to explain of his real image of life and personality in distinguishable ascertainment (research).

The incarnation of "MAHARISHI NAVAL" in the family of MATA SINGHARI and PITA KHUSHAAL RAM in the year of 1783 and according to Vikram Samvant 1840 in the "Harsala" village district Nagore the famous province Rajesthan of India.

His mother MATA SINGHARI was died in his childhood when he was the aged of one month. After his mother death, all the nourishment done of MAHARISHI NAVAL by his father. MAHARISHI NAVAL was interested in Bahjans Kirtans and Lord Worship when he became younger aged of his childhood and his father Sree Khushaal Ram was very pleasant (glad) from his practices (habits).

In MEGHWAREN family (Meghwaar Pirwaar) of Hindu, Guru Shree Kerta Ram Maharaj known great Hindu ascetic(SAINT). The father of Maharishi Naval made him the devotee student to the great ascetic Kerta Ram Maharaj and he performed different activities in worship and Maharishi Naval became a spiritualized (SAINT) in the Hindu Religion.

In Ancient India, Maharshi is a Sanskrit word, written as "महर्षि" in Devanagari (formed from the prefix mahā- meaning "great" and r̥ṣi meaning "seer"), meaning a member of the high class of ancient Indian scientists, popularly known in India as "Rishis", or "seers", especially those who do research to understand and know Nature and its governing laws. There were many Maharshi in ancient India who shaped the ancient Indian ways of life and made a very deep and profound impact on the civilization of the Indian sub-continent.

Description and usage

Maharshi may also refer to "seers" or "sages" in India. The term became popular in English literature "sometime before 1890" and was first used in 1758.

Alternate meanings describe Maharshi as a collective name that refers to the seven rishis or saptarishis (including Maharishi Bhrigu) cited in the scriptures of Rig Veda and the Puranas, or any of the several mythological seers that are referenced in Vedic writings and associated with the seven stars of the constellation Ursa Major.

The only ones who can adopt the title are those who achieve the highest state of awareness in the path of evolution and completely understand the working of parabramha. The Maharshis are capable of making others as saints and impart the knowledge of the working of the divine.

Ramana Maharshi (1879–1950) was an "Indian sage" with a philosophy about the path to self-knowledge and the integration of personality espoused in books by author Paul Brunton and Ramana's own writings such as the Collected Works (1969) and Forty Verses on Reality (1978).

The title was also used by Valmiki, Patanjali and Dayananda Sarasvati.

Moorkoth Kumaran

From Wikipedia, the free encyclopedia

Moorkoth Kumaran

Moorkoth Kumaran (1874–1941) was a social reformer, a teacher and a prominent short story writer in Malayalam.

Kumaran came from a respected wealthy Thiyya family of Thalassery, Kannur. He was a disciple of Narayana Guru and wrote the first biography of Guru. He has initiated to install first statue of Narayana Guru in Kerala when he was alive.

Biography

Murkothu Kumaran was born on May 23, 1874 in the famous Murkothu family of North Malabar. Father - Murkoth Ramunni, Mother - Parappurathu Kunchirutha. His mother died at the age of six and his father at the age of eight. Kumaran grew up in his father's family. Education in Thalassery and Madras. He started his own magazine, Moderate. He is best known as a short story writer and critic. He has worked as a teacher in various schools and colleges. Died June 25, 1941.

Mithavaadi Krishnan

From Wikipedia

Mithavaadi Krishnan

മിതവാദി കൃഷ്ണൻ

Born

C Krishnan

June 11, 1867

Kerala, India

Died November 29, 1938 (aged 71)

Occupation Advocate, social reformer, socialist, periodical publisher

Changaramkumarath Krishnan Vakkeel was a community leader, banker, social reformer, and journalist from Kerala, India. He was a champion of implementing the revolutionary socialist reforms proposed by Sree Narayana Guru for the upliftment of the downtrodden people of Kerala. He was called Mithavathi―a minimalist―after the newspaper he published from 1913 to 1938 to spread the message of the reformist movement. He was well-educated and hailed from an influential family. Although he could have entered the government service and risen to higher positions with his education and wealth, he renounced all these for the liberation of the backward classes from the clutch of pathological social system.

When the kings and the ruling class passed oppressive laws against the weak sections of the people, Mithavathi protested through its editorials that their judgments were against poor people. It also pointed out that the true owners of the land were the people and not the kings or the people in power. It reminded the King of Travancore of the Russian rulers who were overthrown by the revolutionaries and asked his highness to take this as an indication.

Biography

C. Krishnan was born in Thrissur on 11 June 1867. He took over the newspaper called Mithavaadi ("Reformist") from Moorkoth Kumaran. Dr. Ayyathan Gopalan a great social reformer of Malabar, Kerala, during those times, was the one who gave C. Krishnan the impetus and advice to start this newspaper. Later on he is known by Mithavaadi C Krishnan. Mitavadi was the "Bible" of the socially depressed and it is also known as the "Magazine of Thiyya's".

The Kochi metro entrance has the history of the Kerala press and C. Krishnan is listed amongst the first under 1907. It says “MITAVADI – From Tellicherry marks the next important milestone in the history of the press in Kerala. It published a daily news sheet featuring the latest news from the war front during the First World War. Separately, the Government of Kerala states "The Mitavadi was in the forefront of the movement for social reforms and the uplift of the weaker sections of society".

C. Krishnan was a follower of Sree Narayana Guru. He was a leader of the Sree Narayana Dharma Paripalana Yogam and was active in organizing the meetings of the northern Malabar district his area of Kerala. He participated in many SNDP yogam conventions and chaired its 9th anniversary at sivagiri along with the consecration ceremony of ‘Sharada’ temple there. He was an excellent organizer and fund raiser for the SNDP. He was appointed the Dharmakartha of all the Ashram properties. He actively participated in Vaikom Satyagraha. In 1907 Krishnan (along with Kalingalmadom Rarichan Moopan of the famous Kallingal Madom) invited Sree Narayana Guru to Malabar. The guru accepted the invitation and visited many places in Malabar.

C. Krishnan however did not support the freedom movement, and was against the Indian National Congress and Mahatma Gandhi. He supported the British rule because he believed that freedom for rule without freedom from serfdom was meaningless. He blamed Gandhiji for his failure to prevent the Malabar rebellion. He wanted the freedom of the oppressed classes to be attained before the nation achieved freedom.

Matsyendranath

Vishvayogi Svami Machindranath

Other names Swami Machindranath, Matsyendranath, Macchindranath

Known for Founder of Natha Pantha

Matsyendranatha (Sanskrit: मत्स्येन्द्रनाथ) or Machindranath (9th-10th century) was one of the eighty-four Mahasiddhas. He was the guru of Gorakshanath, with whom he founded the school of Hatha yoga. He is considered as the author of the Kaulajñānanirṇaya ("Discussion of the Knowledge Pertaining to the Kaula Tradition"), one of the earliest texts on

According to the popular belief, Swami Machhindranath was created from a fish. But the fact is that neither was he created from a fish nor was he born from a womans' womb because Lord Shiva wanted to create him from absolute purity and absolute purity can be found in the five elements of life: fire, water, sky, earth and air. Lord Shiva took a certain percentage from each of the 5 elements and created Swami Machhindranath and gave Him a human form. Another reason why he created Swamiji from the 5 elements was because Lord Shiva wanted his creation to be more powerful than Lord Brahma (one of the gods of the Hindu trinity) . Since Swamiji was created from the 5 elements he is indestructible. After creating Swamiji Lord Shiva gave him all his knowledge, thoughts, philosophies. Swamiji is a Sanyasi in the true sense because apart from being born out of purity he was endowed with pure qualities like 'Tyag' or 'Sacrifice'. 'Bhakti and Shraddha', 'Gyan or Knowledge', 'Yog and Rishimayta'.

Birth

He was popularly known as Minanatha and was an inhabitant of either Chandradwip (Barisal) or sandwip in Bengal.

Spiritual Seats

Kadri Manjunath Temple in Mangalore, Karnataka

Madyar Sri Parashakthi temple (Sri Parashakti Temple is situated at Madyar, near Mangalore in Dakshina Kannada District of Karnataka)

Viratnagar in Rajasthan

Hellapatnam in Bengal

Chitrakoot Karvi (Border of Madhya Pradesh and Uttar Pradesh near the banks of the river Piyushini.

Gumbahatta in Kalimpong, Dist. Darjeeling, West Bengal.

Disciples

Shri Kanifnath Maharaj

Shri Gorakshanath Maharaj

Shri Madhavnath Maharaj

Shri Mangalnath Maharaj

He has eight disciples, They along with Matsyendranath are called as Navanathas.

Machindranath Temples

Toyu (white) Machindranath temple in Kathmandu.

Macchendranath Guru Peeth in Sri Guru Parashakthi Kshethra, Madyar, Mangalore.

Hyangu (red) Machindranath temple in Patan

Vishwayogi Swami Machindranath Mandir, Mitmita, Aurangabad The samadhi place of Machindranath is in Ujjain, Madhya Pradesh(India).

Mayamba Temple ( Garbhagiri Pravat as mentioned in Navnath Grantha) at Shri Kshetra Machindranath Devasthan at Sawargaon, Tal: Ashti, Dist: Beed.

Definition - What does Matsyendranath mean?

Matsyendranath, born in Bengal around the 10th century C.E., was a medevial Indian sage, revered by both Hindus and Buddhists. He is considered one of the first Hatha yogis, having number of disciples including Goraksha, who was a driving force in establishing Hatha yoga as a cultural element. Matsyendranath and Goraksha are traditionally accepted as founders of Hatha yoga and authors of some of its earliest texts.

Matsyendranath is also the namesake for Matsyendrasana (half lord of the fishes pose), which is one of the few poses described in the "Hatha Yoga Pradipika."

There are many myths about how Matsyendranath became a realized adept, all of them illustrating the transformational possibilities of yoga. Some legends say that as a baby, Matsyendranath was thrown into the ocean because he was born under inauspicious stars. He was then swallowed by a fish where he lived for 12 years. He began to practice yoga sadhana inside the fish's belly after overhearing Lord Shiva imparting the secrets of yoga to his consort at the bottom of the ocean. After 12 years, he finally emerged as an enlightened siddha. This story is the origin for his name, lord of the fishes. Another myth states that Matsyendranath was born as a fish and turned into a siddha by Shiva.

Matsyendranath is credited with composing some of the earliest texts on Hatha yoga in Sanskrit in the 11th century, such as the "Matsyendrasanhita" (a collection of mantras and hymns) and the "Kaulajnananirnaya" (discussion of the knowledge pertaining to the Kaula tradition).

संत मत्स्येंद्रनाथ की जीवनी | Biography of Saint Matsyendranath in HindiArticle shared by : 

संत मत्स्येंद्रनाथ की जीवनी

मत्स्येन्द्रनाथ का भगवान् शंकर के भक्तों में विशिष्ट स्थान है । समस्त मानव जगत में शिव भक्ति का अलख जगाने वाले मत्स्येन्द्रनाथ की जन्मकथा अत्यन्त चमत्कारिक है । एक बार भगवान् शंकर समुद्र तट पर विचरण करते हुए पार्वतीजी को एक अमर कथा सुना रहे थे ।

कथा सुनते-सुनते पार्वतीजी को एक झपकी-सी आ गयी । कथा सुनने के पश्चात् हुंकारा देने का जो कार्य पार्वतीजी को करना था, वह कार्य एक अण्डे से निकले तोते ने कर दिया । उसी समय महादेवजी ने देखा कि एक विशालकाय मत्स्य बालक को निगल गया था । भगवान ने मन्त्र प्रयोग कर उस मत्स्य को जल से बाहर बुलाया ।

तभी वह रूपवान बालक उस मत्स्य के मुख से निकलकर देवी पार्वती और भगवान् शिव के चरणों में जा गिरा । महादेवजी ने पार्वती से कहा कि यह तो तुम्हारा पुत्र है । तुम इसका लालन-पालन करो । पार्वती ने उस बालक को अत्यन्त प्रेमपूर्वक गोद में उठाकर कहा: “जगत में तुम्हारा यश विख्यात होगा ।” ऐसा करके शंकर-पार्वती अन्तर्ध्यान हो गये ।

बालक समुद्र तट के रास्ते कामाक्षा देवी के स्थान जा पहुंचा । वहां देवी को प्रसन्न कर वर प्राप्त करते हुए बद्रीकाश्रम पहुंचा । वहां पर शंकर-पार्वती की कठोर तपस्या केवल वायु का आहार लेकर करने लगा । इन बारह वर्षो में उसका शरीर पूरी तरह से सूख गया । महादेवजी उसकी तपस्या पूर्ण करने के उपरान्त उसे वर देने चले आये ।

उसने भगवान् शिव से कहा कि: ”आप अपना स्वरूप मुझे प्रदान करें ।” शंकरजी ने तथास्तु कहा । इस तरह महादेवजी ने कुण्डल आदि पहनाकर बालक का नाम मत्स्येन्द्रनाथ रखा । वह शिव भक्ति का प्रचार करता हुआ जगन्नाथपुरी आ पहुंचा ।

Madara Chennaiah

the Dalit Saint of Medieval Karnataka

After the establishment of Anubhava Mantapa by Basaveshvara, a galaxy of enlightened men and women including mystics and seekers of truth came to Kalyana from all parts of India. Among them was Madara Chennaiah, who is said to have come from Tamil Nadu.

Belonging to the Madiga caste, Madara Chennaiah was a stanch devotee of Lord Shiva and actively participated in the discussions at Anubhava Mantapa. To eke out a living he used to work as a cobbler and make sandals for shivasharanas. Basaveshvara had a very high regard for Madara Chennaiah and mentions his name several times in his vachanas (sayings). In one of his vachana Basaveshvara says Madara Chennaiah is his grandfather, in another he says that he was fondled and brought up by his junior uncle Madara Chennaiah and in yet another vachana Basaveshvara says that he is born from the union of the son of a maid servant in the house of Chennaiah and the daughter of a maid servant in the house of Kakkayya and Kudalasangama is the eyewitness to this. All this shows that Madara Chennaiah was an elderly contemporary of Basaveshvara.

Won over the Lord through sincere devotion

According to Harihara’s Madara Chennayyana Mahatme, Madara Chennaiah used to supply fodder to the stables of the Chola King Karikala Chola who was himself a great devotee of Lord Shiva. To bring fodder, Madara Chennaiah used to go to the forest. It is said that after cutting the grass and tying it, he used to go to a secluded spot and meditate upon Shiva. His devotion to Lord Shiva was so intense and pure that the Lord used to accept the gruel offered by Chennaiah as naivedhya (offerings). Once having tasted the gruel offered by Madara Chennaiah, Lord Shiva did not accept the offering of King Karikala Chola which consisted of sumptuous food served in golden dishes. When Karikala asked the reason for not accepting his offerings, Lord Shiva told him that he is full after taking the tasty gruel offered by Madara Chennaiah. Moreover the Lord told him that he was pleased by the sincere devotion of Madara Chennaiah who makes his offering without any ostentation and display. Hearing this Karikala went to the house of Madara Chennaiah and fell at his feet and offered his obeisance to the great Shiva bhakta.

Were there two Madara Chennaiah?

Were there two different persons by the name Madara Chennaiah? This question arises because Karikala Chola to whose stable Madara Chennaiah provided fodder ruled during 2nd century A.D., while Basaveshvara lived during 12th century A.D. and the contemporary Chola rulers of that period were Kulathunga Chola II, Rajaraja Chola II and Rajadhiraja Chola II. Moreover having lived in Tamil Nadu, was it possible for Madara Chennaiah to compose his vachanas in Kannada? Perhaps Madara Chennaiah could have lived in a Kannada speaking territory ruled by a Chola feudatory with the name Karikala before coming to Kalyana. But there is also a possibility of Madara Chennaiah migrating to a place in Tamil Nadu due to the upheavals which followed after the murder of Bijjala II (1167-1168 A.D.), when the shivasharanas became the target of attack. However the Chola ruler at that time was Rajadhiraja Chola II and not Karikala Chola. Having fled Kalyana Madara Chennaiah could have followed the vocation of providing fodder to the stables of the chieftain of the place where he had migrated. Perhaps the episode of Lord Shiva accepting the offering of Madara Chennaiah could have taken place at that time. If this incident had taken place earlier the said chieftain would not have possibly allowed Madara Chennaiah to go to Kalyana given the reverence he had for the latter.

Questioned the futility of flaunting one’s caste

Madara Chennaiah has composed several vachanas which end with the ankitanama (penname), ‘Nijaatmaraama Raamana’. At present only ten of his vachanas are available. In his vachanas Madara Chennaiah spoke about the futility of flaunting one’s caste as superior and says that all humans are born through their mother’s vagina and are composed of flesh and bones. Hence there is no logic in claiming oneself as superior and degrading another as inferior. According to him a person’s pedigree depends upon one’s righteous conduct alone and not on caste. There are only two castes; virtuous or immoral for humans to choose.

Giving the analogy of a glowing lamp, Madara Chennaiah says that a lamp glows when there is a combination of oil, wick and fire; likewise only through the synthesis of action and knowledge can one comprehend the truth. He says that one should be absorbed in the divine even while engaged in one’s profession.

(https://karnatakahistory.blogspot.com/2017/12/madara-chennayya-dalit-saint-of.html)

Matang Rishi

मातंग चांडालपुत्र से ब्राह्मण बने ?

Written by Neer Mohammed

जब भी हिंदू धर्म में व्याप्त जाति व्यवस्था पर वार्तालाप की जाती है प्राय: जाति परिवर्तन के अनेकों उधारण दिये जाते हैं और ये संदेश दिया जाता है कि जाति बदली जा सकती है। हम अपने इस लेख और आने वालें लेखों में कुछ ऐसे ही उधारणों पर चर्चा करेंगे।

मातंग चांडालपुत्र से ब्राह्मण बने ?

मतंग (ना की मातंग) ऋषि की कथा विस्तार से महाभारत के अनुशासन पर्व (अध्याय 27 से 29) में आती है। उसमे आता है कि मतंग ऋषि एक ब्राह्मणी के पेट से शूद्रजातीय नाई द्वारा पैदा किए गए एक चांडाल है (अनुशासन पर्व अध्याय 27 श्लोक 17)। शूद्र वर्ण में जन्मे मतंग ऋषि घोर तप करते हैं। उनकी तपस्या से प्रसन्न हो कर इन्द्र उनके पास कई बार आते है और वर मांगने के लिए कहते है। मतंग वर मांगते है कि “मैं ब्राह्मण बन जाऊं । इस पर इंद्र बार-बार इसे छोड़ कर कोई अन्य वर मांगने के लिए कहते हैं।

इन्द्र का कहना है कि:

चण्डालयोनौ जातेन नावाप्यं वै कथंचन – महाभारत अनुशासन पर्व अध्याय 29 श्लोक 4

चाण्डाल की योनि में जन्म लेने वाले को किसी तरह भी ब्राह्मणत्व नहीं मिल सकता।

मतंग ब्राह्मणत्वं ते विरुद्धमिह दृश्यते । ब्राह्मणयं दुर्लभतरं – महाभारत अनुशासन पर्व अध्याय 29 श्लोक 8

मतंग इस जन्म में तुम्हारे लिए ब्राह्मणत्व की प्राप्ति असंभव दिखायी देती है। ब्राह्मणत्व अत्यंत दुर्लभ है।

लेकिन मतंग नहीं मानते। इन्द्र चले जाते हैं। ऐसा कई बार होता है। अंतिम बार इंद्र आते हैं। मतंग पहले सा आग्रह नहीं करते वह अन्य वर मांगते हैं। वह कहते हैं-

यथा कामविहारी स्यां कामरूपी विहड्नमः ।ब्रह्मक्षत्राविरोधेन पूजां च प्राप्नुयामहम् ॥

यथा ममाक्षया किर्तिर्भवेच्चापि पुरंदर ।कर्तुमर्हसि तद् देव शीरसा त्वां प्रसादये ॥ – महाभारत अनुशासन पर्व अ० 29 श० 22-23

देव पुरंदर आप ऐसी कृपा करें, जिससे मैं इच्छानुसार विचरनेवाला तथा अपनी इच्छा के अनुसार रूपधारण करने वाला आकाशचारी देवता होऊँ । ब्राह्मण और क्षत्रियों के विरोध से रहित हो मैं सर्वत्र पूजा एवं सत्कार प्राप्त करूँ तथा मेरी अक्षय किर्ति का विस्तार हो। मैं आपके चरणों में मस्तक रख कर आपकी प्रसन्नता चाहता हूँ। आप मेरी इस प्राथना को सफल बनाइये ।।

इंद्र वर देते हुए कहते हैं-

छंदोदेव इति ख्यातः स्त्रीणां पुज्यो भविष्यसि ।किर्तिश्र्च ते तुला वत्स त्रिषु लोकेषु यास्यति॥महाभारत अनुशासन पर्व अ० 29 श० 24

इंद्र ने कहा –वत्स ! तुम स्त्रियों के पूजनीय होओगे। छंदोदेव के नाम से तुम्हारी ख्याति होगी और तीनों लोकों में तुम्हारी अनुपम किर्ति का विस्तार होगा ।।

स्पष्ट है की मतंग चांडाल से ब्राह्मण नहीं बना ।इसी बात को 29 वे अध्याय के 26 वें श्लोक में दोहराया गया है-

एवमेतत् परं स्थानं ब्राह्मण्यं नाम भारत । तच्च दुष्प्रापमिह वै महेंद्रवचनं यथा ॥ महाभारत अनुशासन पर्व 29 अ० श० 26

भारत ! इस तरह यह ब्राह्मणत्व परम उत्तम स्थान है। जैसा की इंद्र का कथन है, यह इस जीवन में दूसरे वर्ण के लोगों के लिए दुर्लभ है।

आर्यसमाजियों की धोकेभाज़ी- मूल मंत्र में हेराफेरी

इतनी स्पष्ट मतंगकथा के होते हुए भी किस तरह लोग भ्रांति में पड़ते हैं। इस का कारण स्वामी दयानंद जी का सत्यार्थ प्रकाश है, जिस में लिखा है-“ महाभारत में……मातंग ऋषि चांडाल कुल से ब्राह्मण हो गए थे।” (चतुर्थ समुल्लास)। इस बात को पुष्ट करने के लिए सत्यार्थप्रकाश के आर्यसमाज शताब्दी संस्करण (रामलाल कपूर ट्रस्ट प्रकाशन) के पृष्ठ 141 पर पादटिप्पणी में संपादकों ने महाभारत ,अनुशासन पर्व (3/19) का एक श्लोक,बिना अर्थ लिखे ,अंकित कर दिया है-

स्थाने मातंगो ब्राह्मण्यमलभद् भरतर्षभ,

चण्डालयोनौ जातो हि कथं ब्राह्मण्यमवाप्तवान्

कुछ ऐसा हि प्रयास सत्यार्थप्रकाश मानक संस्करण( श्रीमद् दयानंद सत्यार्थ प्रकाश न्यास ) द्वारा किया गया। इस संस्करण में विशेष टिप्पणी भाग पृष्ठ 27 में मतंग ऋषि के प्रकरण पर यह टिप्पणी बिना अर्थ के की गयी है-

स्थाने मतंगो ब्राह्मण्यमलभद् भरतर्षभ,

चण्डालयोनौ जातो हि कथं ब्राह्मण्यमवाप्तवान् -महा,अनु (3/19)

इसी पथ पर चलते हुए कुछ वीरों ने (या कहिए झूठो ने) भी वीरता (पढ़िये कायरता) दिखाने की कोशिश की है:

इस श्लोक में आर्यसमाजियों ने हेराफेरी की है। मूल में “न” शब्द था, जो पादटिप्पणी में गायब है। अर्थ वैसे ही नहीं लिखा था। आर्यसमाजियों की बोधिक ईमानदारी का अंदाजा पाठक स्वयं लगा सकते हैं। अब यह जिज्ञासा बनी रहती है कि वास्तव में इस श्लोक का क्या अर्थ है। प्रकरण विश्वामित्र का चल रहा है। अध्याय के अंत में युधिष्ठिर का प्रश्नात्मक कथन है

स्थाने मतंगो ब्राह्मण्यं नालभद् भरतर्षभ,

चण्डालयोनौ जातो हि कथं ब्राह्मण्यमवाप्तवान् -महा,अनु (3/19)

प्रमाण

1.गीता प्रैस गोरखपुर महाभारत हिन्दी अनुवाद सहित पृ. 5439

इस का अर्थ प्रकरण में इस तरह आता है: भरतश्रेष्ठ, मतंग को जो ब्राह्मणत्व नहीं प्राप्त हुआ,यह उचित ही था,क्योंकि उस का जन्म चांडाल की योनि में हुआ था,परंतु विश्वामित्र ने कैसे ब्राह्मणत्व प्राप्त कर लिया ?

स्वामी दयानंद का कथन महाभारत के उपरोक्त विवरण के बिलकुल विपरीत होने के कारण निराधार और कपोलकल्पित है। यहा स्पष्ट है की मतंग ब्राह्मण नहीं बनते, इस श्लोक में विश्वामित्र जी का भी उल्लेख किया गया है। इसकी यथार्थता हम इस श्रंखला के अगले लेख में देखेंगे।

मतंग

मतंग रामायण कालीन एक ऋषि थे, जो शबरी के गुरु थे। यह एक ब्राह्मणी के गर्भ से उत्पन्न एक नापित के पुत्र थे। ब्राह्मणी के पति ने इन्हें अपने पुत्र के समान ही पाला था। गर्दभी के साथ संवाद से जब इन्हें यह विदित हुआ कि मैं ब्राह्मण पुत्र नहीं हूँ, तब इन्होंने ब्राह्मणत्व प्राप्त करने के लिए घोर तप किया। इन्द्र के वरदान से मतंग 'छन्दोदेव' के नाम से प्रसिद्ध हुए। रामायण के अनुसार ऋष्यमूक पर्वत के निकट इनका आश्रम था, जहाँ श्रीराम गए थे।

शबरी के आश्रयदाता

शबरी के पिता भीलों के राजा हुआ करते थे। पिता ने शबरी का विवाह एक भील जाति के लड़के से कराना चाहा। हज़ारों भैंसे और बकरे विवाह में बलि के लिए लाये गए। यह देखकर शबरी का मन बड़ा ही द्रवित हो उठा और वह आधी रात को भाग खड़ी हुई। भागते हुए एक दिन वह दण्डकारण्य में पम्पासर पहुँच गयी। वहाँ ऋषि मतंग अपने शिष्यों को ज्ञान दे रहे थे। शबरी का मन बहुत प्रभावित हुआ और उन्होंने उनके आश्रम से कुछ दूर अपनी छोटी-सी कुटिया बना ली। वह अछूत थी, इसलिए रात में छुप कर जिस रास्ते से ऋषि आते-जाते थे, उसे साफ़ करके गोबर से लीप देती और स्वच्छ बना देती। एक दिन मतंग के शिष्यों ने उन्हें देख लिया गया और मतंग ऋषि के सामने लाया गया। उन्होंने कहा कि भगवद भक्ति में जाति कोई बाधा नहीं हो सकती। शबरी पवित्र और शुद्ध है। उस पर लाखों ब्राह्मणों के धर्म कर्म न्योछावर हैं। सब लोग चकित रह गए। मतंग ऋषि ने कहा की एक दिन श्रीराम तुझे दर्शन देंगे। वो तेरी कुटिया में आयेंगे।

बालि को शाप

मतंग ऋषि के शाप के कारण ही वानरराज बालि ऋष्यमूक पर्वत पर आने से डरता था। इस बारे में कहा जाता है कि दुंदुभी नामक एक दैत्य को अपने बल पर बड़ा गर्व था, जिस कारण वह एक बार समुद्र के पास पहुँचा तथा उसे युद्ध के लिए ललकारा। समुद्र ने उससे लड़ने में असमर्थता व्यक्त की तथा कहा कि उसे हिमवान से युद्ध करना चाहिए। दुंदुभी ने हिमवान के पास पहुँचकर उसकी चट्टानों और शिखरों को तोड़ना प्रारम्भ कर दिया। हिमवान ऋषियों का सहायक था तथा युद्ध आदि से दूर रहता था। उसने दुंदुभी को इंद्र के पुत्र बालि से युद्ध करने के लिए कहा। बालि से युद्ध होने पर बालि ने उसे मार डाला तथा रक्त से लथपथ उसके शव को एक योजन दूर उठा फेंका। मार्ग में उसके मुँह से निकली रक्त की बूंदें महर्षि मतंग के आश्रम पर जाकर गिरीं। महर्षि मतंग ने बालि को शाप दिया कि वह और उसके वानरों में से कोई भी यदि उनके आश्रम के पास एक योजन की दूरी तक जायेगा तो वह मर जायेगा। अत: बालि के समस्त वानरों को भी वह स्थान छोड़कर जाना पड़ा। मतंग का आश्रम ऋष्यमूक पर्वत पर स्थित था, अत: बालि और उसके वानर वहाँ नहीं जा सकते थे।

Medara ketayya

Medara Ketayya (ಮೇದಾರ ಕೇತಯ್ಯ)

Pen Name (Vachana Signature):

Gavareshwara

Kayaka (Occupation):

A basket-weaver

Happiness or sadness

it is all the same for the devotee;

riches or trying times

it is all the same for the devotee.

If a devotee cannot say this

he will come to harm.

Swearing by the jangama

if he grows his muscle

to humiliate others before him

that very day he is out of divine grace

o Gavareshwara. [Vachana No.1961]

Medara Ketayya was a basket-weaver and he belonged of Uluvibetta near Belur. Saatavva was his wife. 11 of his vachanas have been traced with Gavareshwara as his signature.

Can there be profit without principal?

Can there be testing without learning?

Can there be linga without guru

At this double-dealing language

I am mortified, O Gavareshwara. [Vachana No.1962]

Mahavatar Babaji

From Wikipedia, the free encyclopedia

Mahavatar Babaji

Mahavatar Babaji meditating in the lotus position – a drawing from Autobiography of a Yogi, commissioned by Paramahansa Yogananda and based on his own meeting with Babaji

Religion : Hinduism

Nationality : Indian

Relatives : Mataji (sibling)

Order :Self-realization

Philosophy : Kriya Yoga

Honors Deathless guru

Mahamuni Babaji Maharaj

Maha Yogi

Trambak Baba

Shiva Baba

Baba Garib Nath Ji

Babaji

Mahāvatār Bābājī (literally; Great Avatar (Revered) Father or Elder or Wise) is the name given to an Indian yogi by Yogiraj Lahiri Mahasaya, and several of his disciples, who reported meeting him between 1861, 1935 and 1980. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a report of Yogananda's own meeting with the yogi. Another account was given by Sri Yukteswar Giri in his book The Holy Science. According to Sri M's autobiography (Apprenticed to a Himalayan Master), Babaji was Lord Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Lord Shiva. All of these accounts, along with additional reported meetings, are described in various biographies. According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.

Childhood

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan. According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India. Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth. He was a disciple of Bogar and his birth name is Nagarajan In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī Mahasaya and Sri Yukteswar. In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji. This would make Babaji at least 2000 years old. According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this:

"One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His love for his mother became unconditional and detached."

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana and Bhagavad Gita.

Quest for Self-realization

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Maharishi Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriya taught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942.

Reports of meetings, 1861–1980

Shyāmacharan Lahirī

The first reported encounter with Mahavatar Babaji was in 1861, when Shyāmacharan Lahirī (called "Mahāsaya" by disciples, devotees, and admirers) was posted to Ranikhet in his work as an accountant for the British government. One day while walking in the hills of Dunagiri above Ranikhet, he heard a voice calling his name. Following the voice up the mountain, he met a "tall, divinely radiant sadhu." He was amazed to find that the sadhu knew his name. This sadhu was Mahavatar Babaji.

Mahavatar Babaji told Lahirī that he was his guru from the past, then initiated him into Kriya Yoga and instructed Lahiri to initiate others. Lahiri wanted to remain with Mahavatar Babaji, who told him instead that he must return to the world to teach Kriya Yoga and that "Kriya Yoga sadhana would spread through the people of the world through his (Lahiri's) presence in the world."

Lahirī reported that Mahavatar Babaji did not give his name or background, so Lahiri gave him the title "Mahavatar Babaji." Many sadhus in India are called Babaji, and sometimes even "Babaji Maharaj", which has caused confusion between Mahavatar Babaji and other sadhus with similar names.

Lahirī had many meetings with Mahavatar Babaji, recounted in several books, including Paramhansa Yogananda's Autobiography of a Yogi, Yogiraj Shyama Charan Lahiri Mahasaya (Lahiri's biography), and Purana Purusha: Yogiraj Sri Shama Churn Lahiri, among others.

There are references to Sri Lahiri Mahasaya in Sampoorna Sripada Vallabha Charitam as guru to Sri Shirdi Saibaba, who initiated him to kriya yoga.

Disciples of Shyāmacharan Lahirī

Several disciples of Shyāmacharan Lahirī also reported having met Babaji. Through discussion with each other, and the fact that some of these encounters included two or more witnesses, they confirmed that the person they saw was the same sadhu that Lahirī called Mahavatar Babaji.

At the 1894 Kumbha Mela in Allahabad, Yukteswar Giri, a disciple of Lahirī, met Mahavatar Babaji. He was struck by the resemblance between Lahirī and Mahavatar Babaji. Others who met Babaji also commented on the resemblance. It was at this meeting that Mahavatar Babaji instructed Sri Yukteswar to write the book that was to become Kaivalya Darshanam, or The Holy Science. Yukteswar had two more meetings with Mahavatar Babaji, including one in the presence of Lahiri Mahasaya.

Pranabananda Giri, another disciple of Lahirī, also met Mahavatar Babaji in the presence of Lahirī, at Lahirī's home. Pranabananda asked Mahavatar Babaji his age. Mahavatar Babaji responded that he was about 500 years old at that time.

Keshabananda, a disciple of Lahirī, tells of meeting Mahavatar Babaji in the mountains near Badrinath around 1935, after he became lost wandering in the mountains. At that meeting, Pranabananda reported that Babaji gave him a message for Paramahansa Yogananda, that "I won't see him this time, as he is eagerly hoping; but I shall see him on some other occasion." In his book Autobiography of a Yogi, Paramahansa Yogananda wrote that Mahavatar Babaji visited him before his journey to America and addressed him saying, "You are the one I have chosen to spread the message of Kriya Yoga in the West."

Other disciples of Lahirī who reported meetings with Mahavatar Babaji include Kebalananda Giri and Ram Gopal Muzumdar, who recounted meeting Mahavatar Babaji and his sister, whom he called Mataji. In addition, a disciple of Trailanga Swami, Shankari Mata (also called Shankari Mai Jiew) met Mahavatar Babaji while visiting Lahiri Mahasaya.

Traditional legends

Altar of the meditation circle Langerringen near Augsburg in Bavaria, Germany. Group of Self-Realization Fellowship.

Powers and age have been attributed to Mahavatar Babaji by the disciples of Lahirī. These stories have led many to believe that Mahavatar Babaji is a legendary person, rather than a real sadhu that was seen by numerous witnesses from 1861 to 1935.

Paramahansa Yogananda, in his Autobiography, described Mahavatar Babaji's role on earth:

The Mahavatar is in constant communion with Christ; together they send out vibrations of redemption, and have planned the spiritual technique of salvation for this age. The work of these two fully-illumined masters–one with the body, and one without it–is to inspire the nations to forsake suicidal wars, race hatreds, religious sectarianism, and the boomerang-evils of materialism. Babaji is well aware of the trend of modern times, especially of the influence and complexities of Western civilization, and realizes the necessity of spreading the self-liberations of yoga equally in the West and in the East.

In addition, Babaji is reputed to be ageless, according to some accounts, and about 500 years old around the late 1800s, according to Pranabananda. Yogananda reports that, according to the disciples of Lahirī, nobody knows Babaji's age, family, place of birth, true name, or other details "dear to the annalist's heart."

According to Yogananda's autobiography, he has a sister called Mataji (meaning "Holy Mother") who also has lived throughout the centuries. Her level of spiritual attainment is comparable to her brother's, and she lives in a state of spiritual ecstasy in a cave. Although only three pages in the book are dedicated to her, she is described by Ram Gopal as "young and surpassingly lovely" as well as a "glorious woman." .......

Yogananda frequently prayed out loud to "Babaji-Krishna."

Modern claims and popular references

Statue of Mahavatar Babaji at Babajisannidhan, Bangalore, India

Mahavatar Babaji was on the cover of The Beatles' 1967 album Sgt. Pepper's Lonely Hearts Club Band. He can also be seen on the cover of George Harrison's 1974 album Dark Horse.

In Book 3 of Conversations with God (1998), by Neale Donald Walsch, it is mentioned that Babaji may at one time have resurrected himself from the dead, just like Lazarus, Jesus and others.

In the book Ultimate Journey (1994) by Robert Monroe, the author visits a person through his astral projection (although no name is mentioned) who turns out to have lived one single life for 1800 years, which would suggest that he was born around 203 CE.

The 2002 Tamil film Baba written by Rajinikanth was based on Babaji. Swami Maheshwarananda writes in his book The hidden power in humans, that the Guru of the legendary Babaji is Sri Alakh Puriji.

In 2005 Mahavatar Babaji appeared before Dadashreeji, the founder of Maitribodh Parivaar and revealed to him his true self and life purpose.

In his autobiography Apprenticed to a Himalayan master: a yogi's autobiography (2010), Sri M (Mumtaz Ali) narrates his meeting with Babaji near Neelkant hill. In his book, Sri M gave description of Babaji as golden complexioned, bare-bodied, except for a shining white loin cloth that barely reached the knees, and flowing brown hair that fell to his shoulders. He mentioned that a lovely scent emanated from Babaji and he looked divine. In the second last chapter of his book, he mentions that Babji himself was Lord Shiva. He describes seeing Babaji changing his form to Lord Shiva again and again. He also mentions that Sai Baba, Jesus, Guru Nanak and many others were disciples of Mahavatar Babaji.

Songwriter Roger Hodgson of English rock band Supertramp composed a song called "Babaji" in reference to Mahavatar Babaji. This song was recorded and released on their 1977 album Even in the Quietest Moments...

Mata Amritanandamayi

Mata Amritanandamayi Devi, widely known as Amma or the Hugging Saint, is an Indian spiritual leader, humanitarian, and global icon celebrated for her compassionate embrace and extensive charitable work. Born on September 27, 1953, in Parayakadavu, a small fishing village in Alappad, Kollam district, Kerala, she is revered as a spiritual guide and has millions of followers worldwide. Her philosophy emphasizes selfless love, compassion, and service (seva), transcending religious and cultural boundaries. Today, on her 72nd birthday (September 27, 2025), her global influence continues through her spiritual teachings and humanitarian initiatives under the Mata Amritanandamayi Math and Embracing the World.

Early Life and Background

• Birth and Family: Born as Sudhamani Idamannel into a Dalit (untouchable) family, she grew up in a socio-economically disadvantaged fishing community. Her father, Sugunanandan Idamannel, was a fisherman, and her mother, Damayanti Amma, managed the household. The family faced caste-based discrimination, common in rural Kerala during the 1950s, and lived modestly with limited resources.
• Early Spiritual Inclinations: From childhood, Sudhamani displayed spiritual tendencies, often entering meditative states, singing devotional songs, and showing compassion for the poor by giving away family food, which led to reprimands. She claimed to experience divine visions, particularly of Lord Krishna, which shaped her spiritual path.
• Education: She completed only primary education (up to fourth grade) due to family responsibilities and societal constraints, but her self-taught wisdom and eloquence later became hallmarks of her teachings.
• Caste Context: As a Dalit, she faced social challenges, but her spiritual journey transcended caste barriers, earning her respect across communities. Her background underscores her message of universal equality.

Spiritual Journey and Rise to Prominence

• Transformation into Amma: In her teens, Sudhamani began attracting followers due to her spiritual aura and acts of compassion. By her 20s, she adopted the name Mata Amritanandamayi (Mother of Immortal Bliss) and started giving darshan (spiritual embrace), hugging devotees to offer solace, a practice that became her signature. She reportedly hugs thousands daily during public gatherings, earning the moniker "Hugging Saint."
• Founding of Mata Amritanandamayi Math: In 1981, she established the Mata Amritanandamayi Math in Amritapuri, Kollam, Kerala, which serves as her spiritual headquarters and an ashram. It attracts devotees globally and houses residents dedicated to her teachings.
• Philosophy: Amma’s teachings blend Advaita Vedanta (non-dualism), Bhakti Yoga (devotion), and Karma Yoga (selfless service). She emphasizes love, compassion, and unity, urging followers to see divinity in all beings. Her approach is inclusive, welcoming people of all faiths without requiring conversion.

Humanitarian Work

Through the Mata Amritanandamayi Math and its global arm, Embracing the World, Amma oversees extensive charitable initiatives, often cited as one of the largest humanitarian efforts led by a spiritual organization. Key projects include:

• Healthcare: Built the Amrita Institute of Medical Sciences (AIMS) in Kochi, a 1,300-bed super-specialty hospital offering free or subsidized care to the poor. Over 5 million patients have been treated, with free surgeries for over 100,000 people.
• Education: Established Amrita Vishwa Vidyapeetham, a multi-campus university ranked among India’s top institutions, offering programs in engineering, medicine, and arts. The Math also runs schools and vocational training centers.
• Disaster Relief: Provided aid during major Indian disasters, including the 2004 Indian Ocean tsunami (₹100 crore in relief), 2013 Uttarakhand floods, 2015 Chennai floods, and 2018 Kerala floods. Efforts include rebuilding homes, schools, and providing livelihood support.
• Social Welfare: Initiatives like AmritaSREE empower women through self-help groups, supporting over 250,000 women with microfinance and vocational training. Free meals are distributed daily to the poor, and pensions are provided to destitute women.
• Environmental Efforts: Launched the Green Initiatives for sustainable development, including tree planting, water conservation, and renewable energy projects.
• Global Reach: Embracing the World operates in over 40 countries, funding orphanages, housing for the homeless, and community development programs.

Achievements and Recognition

• Global Influence: Amma has addressed international forums like the United Nations (1995, 2002) and the Parliament of the World’s Religions (1993, 2004). She was a keynote speaker at the UN’s Interfaith Summit in 2000.
• Awards:
  • Gandhi-King Award for Non-Violence (2002) by the World Movement for Nonviolence, alongside Kofi Annan and Nelson Mandela.
  • James Parks Morton Interfaith Award (2006) for interfaith dialogue.
  • Cinema Verite Award (2007) in Paris for her humanitarian contributions.
  • Honorary Doctorates from institutions like the State University of New York and Amrita Vishwa Vidyapeetham.
• Cultural Impact: Her birthday celebrations, like the one today, draw thousands to Amritapuri and global centers, often featuring cultural programs and charity drives. X posts in 2025 highlight devotees’ gratitude, with hashtags like #Amma72 and #HuggingSaint trending.

Personal Life

• Lifestyle: Amma remains celibate, dedicating her life to spiritual and humanitarian service. She lives simply at Amritapuri, engaging in long hours of darshan and meditation.
• Family: Her parents initially opposed her spiritual activities but later supported her mission. Her siblings’ details are private, but her family remains connected to the ashram.
• Controversies: In 2013, Gail Tredwell, a former disciple, published Holy Hell, alleging mismanagement in the Math. The book faced backlash from devotees, and investigations found no evidence to support claims. Amma’s organization refuted the allegations, emphasizing transparency in its operations.

Recent Activities (2025)

As of September 27, 2025, Amma continues her global tours, holding darshan programs in Europe, North America, and Asia. Recent X posts describe her ongoing humanitarian work, including flood relief in India and educational scholarships for underprivileged children. Her 72nd birthday is being celebrated with events at Amritapuri and international centers, focusing on free medical camps and food distribution. Her social media presence (@Ammaorg on X) actively shares updates on charity projects and spiritual discourses.

Cultural and Social Context

• Caste Background: Born into a Dalit fishing community, Amma’s rise from a marginalized background to a global spiritual leader is remarkable in India’s caste-conscious society. Her teachings advocate for equality, resonating with her own transcendence of caste barriers.
• Global Appeal: Her universal message and physical act of hugging appeal to diverse audiences, with over 40 million people estimated to have received her embrace. She is often compared to figures like Mother Teresa for her humanitarian impact.

Key Statistics (Approximate, as of 2025)

• Hugs Given: Over 40 million globally.
• Charitable Spending: Over ₹10,000 crore on humanitarian projects since the 1980s.
• Institutions: 1 major hospital (AIMS), 1 university (Amrita Vishwa Vidyapeetham), 47 schools, and numerous charity centers.
• Followers: Millions worldwide, with ashram branches in 40+ countries.

Filmography and Media

While not an actress, Amma has inspired documentaries and books:

• Documentaries: Darshan: The Embrace (2005) by Jan Kounen, screened at Cannes.
• Books: Numerous publications by the Math, including Awaken, Children! (her teachings) and biographies like Amma: Healing the Heart of the World by Judith Cornell.

Mehi

From Wikipedia, the free encyclopedia

Mehi

Born

Ramanugrah Lal Das

28 April 1885

Khokhsi Shyam, Madhepura District, India

Died 8 June 1986 (aged 101)

Bhagalpur, India

Resting place Kuppaghat, Bhagalpur, Bihar, India

Nationality Indian

Other names Mehi Das, Gurumaharaj,Ramanughrah Lal Das

Known for Guru of Sant Mat Propounding the philosophy of Sant Mat and Advaita Vedanta His main motto: "The utmost & the most solemn goal of human birth is to attain, forsaking all worldly desires, complete liberation of all transmigration. The purpose of Santmat is to provide a system which fulfills the desire of attaining absolute Peace or total liberation."

Maharshi Mehi Paramhans is a saint in the tradition of Sant Mat.He was usually known as 'Gurumaharaj'. He was the guru of 'Akhil Bhartiye Santmat Satsang'. He studied Vedas, main Upanishads, the Bhagavad Gita, the Bible, different sutras of Buddhism, the Quran, saint's literature and from this assessed that the essential teaching contained in all of these is one and the same. He gave one and easiest method to get 'Moksha'. They are 'Satsang' and 'Dhyan'(Meditation). Mehi was a direct disciple of Baba Devi Sahab of Muradabad, Uttar Pradesh.

Early life

Maharshi Mehi was born on 28 April 1885 in a small village of Bihar, Majhua (Khoskhsi Shyam), India. He studied from early age alone and then with Baba Devi Sahab, in 1909. As directed by his teacher, Mehi spent many years in intense meditation in an ashram located in Manihari of the Katihar district.

Life

Maharshi Mehi was born in 28 April 1885 at his maternal grandparents’ home in Khokhsi Shyam Village, in Saharsa, Bihar, India. His grandmother's home was in Shikli garh Dharahara, Banmankhi, in the Purnia district. There was a cave in which he used to go there for meditation. His father was called Babujan Lal Das.

The family astrologer named him as Ramanugrah Lal Das based on his astrological charts, a name that is also found in Mehi’s school records. His adopted name Mehi means lean and thin and also sharp or subtle. About two decades later when Ramanugrah La Das came into contact with his guru, Baba Devi Sahab, the latter, impressed by his exceptionally sharp intellect, also started calling him "Mehi".

Mehi's, Janakwati Devi, died when he was four years old. His elder sister was very kind to him and she and his father took a very good care of him. He was admitted to the village school, when he turned eight. At this school learning was imparted in the local Kaithi script. At home he saw his father reciting regularly from the great epic the Ramcharitmanas composed by the poet sant Goswami Tulsidas ji. His father often turned very emotional while reciting and at times burst into tears. This made Mehi curious to know the contents of the epic. As the epic was printed in the Devanagari script he could not read it at first. However, he labored to correlate the alphabets of Devanagri from those of Kaithi and soon he could learn Devanagri script as well. The Ram charit manas left a deep impact on his mind and several of its quartets and couplets became known to him by heart. He also learnt English, Urdu and Persian languages at the secondary school.

In his childhood days Maharshi Mehi Paramhans was a worshipper of Lord Shiva, but his method of worshipping was unique: he would drive a nail into the ground, make it an offering of water and then sit in its front in meditation. As a teenager, he was a very good player of soccer. Impressed with his skills at dabbling the ball, his friends made him the team captain. However, very soon he began to lose interest in playing as well as formal studies even as he developed an intense fondness for study of religious scriptures like the Sukhsagar and the Mahabharat apart from the Ramcharitmanas. He would very often retire into solitude while his friends were busy playing and study these books. His disinterest for schooling and formal studies kept waxing progressively and reached its climax on 3 July 1904. Half yearly exams of Class X were on and it was the second paper – English. The first question read: "Quote from memory the poem ‘Builders’ and explain it in your own English." Answering the question, he quoted the first four lines, as reproduced below, and began to explain these. The lines of the poem were:

"For the structure that we raise,

time is with material's field,

our todays and yesterdays,

are the blocks with which we build." - Maharshi Mehi

While explaining the central message of the above lines he got overwhelmed with such a strong surge of emotion of renunciation that he stood up and asked the invigilator, “May I go out, Sir?” Thinking that he wanted to go to toilet, the invigilator granted the permission but little did he know that this young lad was not merely going out of the examination hall briefly but had decided to bid adieu to the very household life for good. In fact, Mehi had made already three unsuccessful attempts to flee home, but this time his determination was rock solid and he was never ever to look back again.

Gurus

Baba Devi Sahab was the main spiritual Guru of Mehi. However, before he met Baba Devi Sahab, his intense yearning for true emancipation had led him to three other gurus (spiritual teacher).

In accordance with his family tradition, Mehi was initiated by Mr Ram Jha, a Brahmin priest from Darbhanga district of the state of Bihar, in 1902. Mr Jha was a worshipper of Lord Shiva and Mother Goddess Kali and was very fond of hunting. He, in his later years, lost his eyesight and just had a feeling that this (loss of vision) was the consequence of his previous acts of killing birds & animals. He, therefore, preached Mehi never to commit violence.

Ramanand Swami, a sadhu of Dariyapanth (a sect named after Sant Dariya Sahab of Bihar), was Mehi's second guru. Ramanand Swami taught Mehi to practice 'Manas Jap' (internally chanting or repeatedly reciting a sacred mantra), 'Manas Dhyan' (trying to concentrate internally on the form of a sacred deity or Guru) and 'Bahya Drishti Sadahan' (stilling gaze at a target in the outside, not within ). However, through a study of saintly literature and relevant spiritual Scriptures Mehi had come to realise that the knowledge of Sound/Word Meditation (Surat Shabda Yoga) was a must for total liberation – a domain Ramanand Swami was not conversant with. Curious questioning about the 'sara shabda'(Quintessential Unstruck Sound) by Mehi often irritated or even infuriated his guru Ramanand Swami ji which left Mehi dissatisfied and fully convinced that he would have to find another suitable guru. He, thus, remained restless and on the look out for a complete Guru. He would rush to several places wherever he heard of the possibility of seeing a person who could guide him in Sound Meditation.

It was his incessant search, that was far and wide, that led Mehi to a disciple of Baba Devi Sahab named Mr Dhiraj Lal from Jotramrai, the very same village where Mehi had been staying in attendance upon Ramanand Swami. Mehi was deeply satisfied with the clarifications offered by Mr. Dhiraj Lal on a number of topics that had been puzzling Mehi for a long time. It was difficult to find free time during the day for he had to attend to various duties instructed by his erstwhile guru. So, after getting free from his duties towards Ramanand Swami Ji in the night he would approach Mr Dhiraj Lal and the two had absorbing discussions from midnight to about 3 AM and this went on for about three months (May – July 1909) till Mehi became finally convinced that he had landed in the right spot and that Baba Devi Sahab was indeed the true Guru he had been looking for. However, since Baba Devi Sahab lived at Moradabad of U.P., Mr Dhiraj Lal advised Mehi to approach, in the meanwhile, and have initiation from Mr. Rajendra Nath Singh of Bhagalpur, a place that was relatively nearer. Mr Rajendra Nath, an initiate of Baba Devi Sahab, was an advocate by profession. He had some preliminary discussions with Mehi and saw in him a genuine seeker thirsting for freedom from the bondage of BMI (Body-Mind-Intellect-Ego Complex). He gladly gave initiation to Mehi, teaching him the art of 'drishti sadhan'(the Yoga of Inner Light – a technique to still one's gaze in the inner sky in front of the centre of the two eyes, called variously as the Sushumna, Sukhamana, the Ajna Chakra, the Third Eye, the Tenth Door, the Shiva Netra etc.)aimed at transcending the Gross Sphere, the Realm of Darkness and, thus, moving into the Realm of Light, the Astral Plane. As the grateful Mehi tried to touch Mr. Rajendra Nath's feet in reverence, the latter forcibly stopped him and told, "Look, I am not your Guru. I have only explained you the method as authorised by Sadguru Baba Devi Sahab. Baba Devi Sahab, not I, is your Guru." Mehi replied, "Yes, of course, he is my Guru and your Guru also, but since you have taught me this (drishti Sadahn), you are also like my Guru." Thus, Mr Rajendra Nath Singh may be treated to be his third Guru.

After having been initiated into Santmat and becoming fully satisfied, Mehi, as advised by his friends, returned to where his father (who became ecstatic to see his son back home) lived and waited to see Baba Devi Sahab. The momentous occasion finally came during the festival of Dashahara (celebrated generally in the month of October) when Baba Devi Sahab arrived at Bhagalpur. When Mr Dhiraj Lal informed Mehi of the programme of Baba Devi Sahab's visit to Bhagalpur, Mehi got excited like a child and rushed to see his Guru. It was on the auspicious day of Vijayadashami of 1909 that he got to have his first glimpse of his Guru – a true Guru had got a true disciple and successor who was to take Santmat to the dizzier pinnacles of glory.

Literature

List of Books Authored by or About Maharshi Mehi Paramhans:

Moksha Darshan (Philosophy of Liberation), Translated into English from Hindi by Professor Veena Howard, University of Oregon Eugene

Excerpt of the Biography of Maharshi Mehi in English

Santmat-Siddhant aur Guru-Kirtan

Satsang Yoga (Part I – IV)

Ramcharitmanas Sar Sateek

Vinay-Patrika Sar Sateek

Bhavarth-Sahit Ghat Ramayan Padavali

Mehi Padavali

Satsang Sudha, Part I

Satsang Sudha, Part II

Shri Gita Yoga Prakash

Veda Darshan Yoga

Ishwara Swaroop aur Usaki Prapti

Santvani Sateek

Jnana Yoga Yukta Ishwara Bhakti

St Minanath

The following short work is here published in English for, as far as I'm aware, the first time. It is a work of the Natha school, attributed to Minanath (Matsyendranath), the legendary founder of the Nath Sampradaya. Whether he actually wrote it is another matter. The Sanskrit version of this text is available in the FTP directory on this site.

It is not generally realised that the Nathas were the originators of so-called Hatha and Laya ('Kundalini') Yogas. Sir John Woodroffe in his Serpent Power (1918) may not have been aware of the connection. At that time there was very little published relating to either Matsyendranath or Gorakhnath.

The works of Bagchi and Kalyani Mallik were to reveal more of the vast influence of the Natha traditions, and their impact on the occultism and yoga of India and Nepal. This short work was published in Sanskrit in Mallik's Siddha Siddhanta Paddhati & other Works of the Natha Yogis (Poona Oriental Book House, 1953) -- a work which has an excellent English introduction.

There is an analysis of the Siddha Siddhanta Paddhati elsewhere on this site.

If there are defects in my translation, I beg the author's and readers' indulgence. Lokanath Maharaj

I bow to the Guru's feet, to the Guru's son and his other relatives, and to his chief Shakti and others in order.

I bow to that Guru who resembles the highest reality; roaming about he wanders the world, whilst internally he remains still, having acquired perfect knowledge.

They succeed in this who are born of a good Kula family, with qualities of good behaviour, constant in devotion to the supreme being Adinatha!

It is said by Akula Minatha, dwelling in the fullness of bliss, that the pupil devoted to his Guru is a wise man.

By grace, I, Minanath, became aware of the supreme reality. Minanath then spoke all this to a true pupil.

When there is no distinction between Guru and pupil, then Guru and pupil become one in accomplishment-

I, Minanath, the son of Uma and Shankar, the lord of saints, proclaim the supreme reality, the unfolding of Kulakula.

The six auspicious Kaula Chakras are the Adhara, the Svadishtana, the Manipura, the Vishuddhi, and the Ajna.

The Adhara is near the anus, the Svadishtana is near the genitals, the Manipura is in the navel, and in the heart is the Anahata.

The Vishuddhi is in the region of the throat, and the Ajna Chakra is in the brow. Having pierced the Chakras, the highest stainless Chakra is attained.

The Ida travels on the left, and the Pingala travels on the right. In the centre of the Ida and the Pingala is the Sushumna, which is of the nature of bliss.

In the base (Chakra) are four petals, in the genital six, in the navel 10, in the heart 12, at the root of the palate 16, and in the forehead two petals. In the disc in the centre of the brow (are the letters)Da, Pha, Ka, Tha together. In the area of the throat are the vowels. Ham Ksham, I bow to that being of letters joined with the tattvas which are in all the lotuses!

Prana, Upana, Samana, Udana and Vyana together with the (five) powers of action which constitute the aggregate of Kriya Shakti.

Naga, Kurma, Krikara, Devadetta and Dhananjaya and the five means of knowing constitute the aggregate of Jnana Shakti.

In the centre is the Fire Shakti. In the navel chakra the sun is situated. Having accomplished Bandhamudra, all comes to be in the beautiful eye in the brow.

The letter 'a' is 'in the region of fire, and 'u' is in the heart. 'm' is in the centre of the brow, and this is the mantra one should be aware of.

The knot of Brahma is in the lowest place, the Vishnu knot is in the heart, and the Rudra knot is in the centre of the brow -- these three liberate one.

The letter 'a' is Brahma, 'u' is Vishnu, 'm' is Shiva, it is said. Clearly (this Om) is the lord of supreme peace, the ultimate one.

Having done 'contraction of the throat' one should squeeze the nectar which is in the 16 above. 

The Trikuta, Trihatha, Golhatha, Shikhara, Trishikha, Vajra, Om-kara, Urdhvanakham and Bhruvormukham (are above).

One should contract the sun, or unite with the Trihatha. In both cases one attains the sphere of the moon.

Pranava, Gudanala, Nalini, Sarpini, Vankavali, Kshaya, Sauri and Kundali are the eight coils of Kundalini.

One should agitate Kundalini, piercing (the chakras), and taking the vital breath to the sphere of the Moon. This causes the entwining of the vajras, and closes the nine doors.

Such a one become powerful, pleasing in aspect, free from the gunas, holy. When the nada sound reaches the place of Brahma, Shankhini showers nectar.

One should light the lamp of knowledge, which delivers one from the sphere of the six chakras. Bathing one's body in the nectar, one should do worship of divinity.

The devoted should bathe the lord, of the form of consciousness, with nectar of the moon, should give mental flowers, and should worship supreme Shiva.

The deluded self, which excludes one from happiness, becomes a body of knowledge, whole, a form which is all-extending and stainless.

Hamsa Hamsa is the mantra upon which depends the bodies of living creates. It is meditated on as the collective form of vital breath in the knots.

21600 times daily the word Hamsa is being pronounced -- in this way one constantly meditates 'So- aham'.

In the front part is the churning lingam, the back being Shankhini. In the brow centre is the lingam of light, the very self of Shiva, red and white.

The Vajra Danda is placed in the centre of all. This supreme place is both cool and hot, filled with Meda (fat) and Majja (marrow).

Nectar flows from the place of the absolute, and moistens the three worlds.

It is said by Minanath that through this one is freed from all diseases and karma, and the 18 (kinds of ailment) caused by excess of Vata and Pitta.

Artwork is © Jan Bailey, 1996-2018. Translations are © Mike Magee 1996-2018. Questions or comments to mike.magee@btinternet.com

Madivala Machideva

From Wikipedia, the free encyclopedia

Madivala Machideva

Madivala Machideva Statue

Born

Devara Hipparagi, Vijayapura district, Karnataka

Died

Ulavi Karimana near Murgod in Belgagavi District.

Spouse(s) Mahamane

Parents

Parvatappa (father)

Sujnani (mother)

Madivala Machideva, also known as Veera Ganachari Madivala Machideva, was an Indian warrior of the 12th-century.

Shiva Sharana

Madivala Machideva spread social awareness through his poetry, popularly known as Vachanaas. Followed Basavanna philosophy Basavanna rejected gender or social discrimination, superstitions and rituals such as the wearing of sacred thread, The traditional legends and hagiographic texts state Madivala Machideva to be the Shiva Sharans of the Lingayats. However, modern scholarship relying on historical evidence such as the Kalachuri inscriptions state that Madivala Machideva was the poet philosopher who revived, refined and energized an already existing tradition. Madivala Machideva literary works include the Vachana Sahitya in Kannada Language. He is also known as protector of Bhaktibhandari (literally, the treasurer of devotion).

Maharshi Aitreya Mahidasa

Who was Mahidasa Aitareya? -- Part One (1 of 2)

[The following was prompted by conversations, at various times, with Shri DSampath and Shri DMRSekhar.]

The post Vedic period

1.1. The post Vedic period is generally reckoned as the one that fell between the end of Rig Veda and the commencement of Buddhism. And more particularly, it covered the period of the Aitareya and Taittairiya texts, Brahmana Schools and the early Upanishads. In regard to its teachers, it is the period encompassed by Mahidasa Aitareya and Yajnavalkya Vajasaneya. It is an obscure but a highly important period of thought- evolution that preceded the rise of Jainism, Buddhism and other later systems of Indian thought.

1.2. The period closed with Yajnavalkya whose philosophical teachings epitomized the logical trend of the entire post Vedic thought tending towards the psycho-ethical. Yajnavalkya’s psychological speculations about the waking, the dreaming and the sleeping states of consciousness ; and his theories of rebirth, death and birth laid the foundations of many of the Jaina, the Buddhist and the Hindu doctrines. The discussions of this period form the basis for development of many psychological theories of the senses, the mind and the soul; and speculations of their functions and inter relations that are characteristic of the Buddhist traditions.

Shift in emphasis

2.1. The locale of the post Vedic period shifted from the Vedic land of seven- waters (saptha-sindhavah) in the Punjab-Sindh region to Madhyadesha , which at those times meant the country lying to the east of Vinashana ( the region where the Saraswathi disappeared ) stretching eastward up to Kalakavana or Black Forest , a tract somewhere near Prayaga.

2.2. The shifting of the knowledge-base from west to east must have taken place gradually. There is a long interval separating the last sage of the Rig-Veda from the first thinkers or the philosophers of the Post Vedic period. During that long period not only did the manner and the objective of life change but the aspirations of life too changed. It moved from a desire for a long and a cheerful life on earth to a will to secure release from the chain of births. The escape from Dukkha and delusions of the world took precedence over enjoying earthly fruits. The gods too were steadily and slowly changing from their Vedic characteristics and functions of granting longevity, cattle, children, wives, victory, health and happiness and prosperity on earth to sage- like counselors bestowing the knowledge that liberates. In the post Vedic texts the gods were approached with reverence for gaining an understanding of the nature of Man and his Universe.

2.3. The chief interest of the Vedic sages was centered upon the physical world as a whole. The thinkers of Aranyakas and Upanishads were, on the other hand, more concerned with the organic world and man, and his inner culture of faith and intellect. While the Vedic hymns look outward in reverence and awe at the phenomena in nature, the post Vedic texts tend to look inward attempting to interpret the powers of nature as varied expressions of human consciousness. In the post Vedic stage, logic and dialectics formed two wings of the discussions that were carried on; and, yet the intellectual aspect was as much important as the contemplative. The shift in emphasis was gradual and natural.

2.4. Although the early hymns of Rig Veda are full of inquisitive questions as to the what, the whence, the how and the whither of things, they are not philosophical in approach. Those exclamations and wonderment were turned in to philosophical expositions in the Post Vedic era by Aghamarshana and other thinkers that followed him.

2.5. The highest aspiration of the thinkers of the post Vedic times was to approach and be one with what one looked up to as the Supreme. That soaring aspiration found its expression in hymns, verses, speculative thoughts, and the deeply absorbing discussions of the Aranyaka texts and the Upanishads. The question that mainly came up in the Post Vedic texts was ‘Who am I? ‘, which brought in its trail the other questions such as:’ ’Who is He?’; and ‘How shall I be one with Him?’ The thinkers of those times tried answering those questions in varieties of ways until it led them to the realization that the questions seemingly separate were in fact two aspects of the same problem. On that, they exclaimed in amazement and joy: ‘If I know Him, I know myself; If I know myself, I know Him’. That finally led to the pithy aphorism ‘So hum’ – I am He.

Mahidasa Aitareya

3.1. All such conceptions charged either by intellect or by intuition was in currency during the post-Vedic times. The earliest of its philosophers was Mahidasa Aitareya. He is revered as the forerunner who showed the way to thinkers that succeeded him. Mahidasa is therefore recognized as the Father of Indian Philosophy, though many regard Aghamarshana as the first one to clearly state and put forward a definite explanation of his belief that Samvatsara (year) ,time- principle which governs life and death was the essence of all things.

3.2. According to Sri Sayana-charya, Mahidasa was the son of a sage (identified by Dr.Radha Kumud Mookerji as Sage Visala) who had many wives, among whom was Mahidasa’s mother Itara. She came from a lower caste. Itara named her son after her chosen deity Goddess Mahi the Mother Earth. Mahidasa the neglected one was gifted with a natural aptitude for study and learning. By dint of his sheer genius Mahidasa, years later, rose to eminence. Mahidasa called himself Aitareya the son of Itara; and, named the texts compiled by him - Aitareya Brahmana and Aranyaka - in fond memory and in honor of his mother Itara.

3.3. Nothing specific is known about Mahidasa’s life. The only definite information about him comes from Chandogya Upanishad and Jaiminiya Upanishad both of which mention that Mahidasa lived a long life of 116 years. It is said; the first 24 years of his life were spent as a student; the next 44 years as householder; the remaining 48 years as hermit or forest dweller free from illness and weaknesses.

3.4. Mahidasa compared the life of a person to a Yajna. According to him, the first 24 years of life are the morning libation connected with the Vasus. The next 44 years of life are the midday libations connected with the Rudras. And, the next 48 years are the third libation connected with the Adityas.

Aitareya

4.1. Aitareya is an important name in the Vedic literature .The Rig-Veda supposedly had an Aitareya recession. Mahidasa was perhaps the founder of a Shakha or a School of the Aitareyins whose philosophies were incorporated into the Aitareya Brahmana. To Aitareya Brahmana belongs Aitareya Aranyaka which includes Aitareya Upanishad.Even as early as in the sixth century BCE, the Buddha regarded the Aitareya along with Taittareya as being the oldest among the post - Vedic texts.

4.2. The Aitareya Brahmana and the Aitareya Aranyaka , omitting the Upanishad portions, together represent a homogeneous body of doctrines which may be regarded as the system of a particular school of thought , say that of Mahidasa Aitareya or of the Aitareya School. The case of the Upanishad is, however, different, as it contains the views of many individuals and schools other than of Aitareya clan.

4.3. Aitareya Aranyaka (appended to Aitareya Brahmana of the Rig Veda) consists five books each of which is treated as a separate Aranyaka. The Books One to Three are attributed to Mahidasa Aitareya; the Book Four to Asvalayana; and Book Five to Saunaka the teacher of Asvalayana.

The status of householder

5.1. One of the moot questions that perhaps were in serious debate during those times was: whether one can coordinate or harmonize earnest spiritual quest with discharge of responsibilities as of a social being, a householder.

Mahidasa replied that with a very emphatic ‘yes’. There is no reason, he said, why a righteous person should forego the legitimate pleasures of the senses, in so far as these are in harmony with the purpose of the whole of nature. That is to say, in so far as these serve the real end for which these are meant and no other.

5.2. He asserted that Marriage is a sacred human institution which must be respected by all human beings. Mahidasa believed, life is altogether imperfect and bitter without marriage and children (AA1.3.4.12-13). According to him, a happy life is one which is lived for a hundred years in health, strength and brightness (indriye, viryye, and tejasi).

5. 3. The householder is the pivot of social system; all stages and segments of life, either in family or in society, revolve around him. Just as all beings depend on air to exist, the other three stages in life (childhood, hermit and recluse) depend on the householder. He feeds, protects and clothes all. The householder generates life, nurture, protects, educates and strengthens life for the wellbeing of the present and the future society. The order, safety and governance in the society all come from the householder. The values and virtues in life such as love, generosity, commitment, tolerance, prudence, right judgment, purity etc all emanate from the family. The peace of the departed ancestors too depends on the householder. The gods and the Dharma too are maintained by the householder. Thus, the past, present and future all depend on the householder. All stages of life originate from, prosper in, and merge into the householder.

The art of Life

6.1. As regards the life in general, Mahidasa Aitareya advised: Live the life of nature. The art of self-building or the art of conduct should be based upon the art of the Divine, that is to say, to be in complete accord with the laws of nature. Nothing is bad in its right place; and everything is useless when it is out of its place. Even a precious diamond is a mere speck of dust when it falls into ones eye .Everything gains in value and significance so long as it discharges its proper functions and in proportion to its contribution to the general wellbeing of the whole system of which it is an integral , organic part .The eye for instance is good so long as it discharges its functions of seeing for which it is intended and remains an integral part of the organism.”The eye cannot hear; the ear cannot see; the stomach cannot think and the mind cannot digest and so on (AA 2.4.3.2.3).” Anything out of its place and out of context is useless.

6.2. Mahidasa said; the greatest virtue of man is truth (satya) the flower and fruit of speech. The tongue that utters what is not truth dries up and perishes like an uprooted tree (AA. 2.3.6.9-13). The term truth had a far wider connotation with him than with us. Truth meant a perfect harmony in conduct between ones thought, speech and deed (manasa, vacha, kaya). It is the integrity in life. And, in philosophy it is the harmony between knowledge and reality.

The interconnected Systems

7.1. While Mahidasa accepted that all systems - state, society and family- are independent in their own context, he pointed out that it is only when each system is connected with the others in a meaningful manner that all systems together can perform as a harmonious unity. He also said; the family or the society or the state, though independent in a limited sense, should be so constituted within a super-system that each is harmoniously related and interconnected with the others, just as the organs in a human body. It is only then that all system-parts can together enable the organism to function purposefully and meaningfully.

7.2. Mahidasa extended the analogy of the ‘body-principle’ to explain the relationships that should exist between the State, the Society and Family. He said; each member in the society and each member in the family should have a free scope for a proper discharge of his or her functions or for the proper use of his or her capacities.

7.3. Mahidasa further extended that principle to explain the order prevailing in the universe. Mahidasa meant that all systems are independent, just as a living body is a inter connected whole – an order as the universe itself.

Thus, Mahidasa Aitareya and his school left many inferences relating to the practical life drawn from their study of human organism or of the constitution and nature of working of the physical universe.

The living and the dead

8.1. Mahidasa explained, a living organism is a system that is divisible into a number of component systems. Each member is perfect in its place; but it is useless while out of place (AA 1.5.1.7).Besides, each member has a distinct place, function or purpose of its own. It is so peculiar to it that no other member can take its place. Each member in a living body exercises its own functions independently; and also in harmony and co-operation with other members (AA 2.4.3.6).

8.2. And, yet all their functions are of relevance only when the unity of the whole organization is maintained by the vital principle Prana. The term Prana, air or breath connotes that the working of the systems depend ultimately on the vital breath. He seems to suggest that the functions of the body such as eating, digestion etc all need the presence of air (AA 2.1.4.9-15). Mahidasa also says all members of an organization are not absolutely essential for its mere existence so long as there is Prana.

8.3. He pointed out that a living organism must be sharply distinguished from a dead body because a body without life joined to it is but a decaying corpse (sarira), whereas a living body is a self generating mechanism of nature. It is born perpetually replacing the dead particles (anu) all the while (AA. 2.1.4.11).Thus , according to Mahidasa, in order to participate in what is called ‘life’ the relation between members in a living organism should not only be that of mere physical contact but also that of physiological connection. That is to say, each member of the organization must be animated by the same principle (Prana) and stimulated into activity by the same motive.

Man and Universe

9.1. Mahidasa conceived Man as a microcosm, a miniature universe: “whatever there is belonging to the son belongs to the father; whatever there is belonging to the father belongs to the son” (Aitareya Aranyaka: 2.3.1.1). What is true in respect of man is also true of the universe. The finite thing of experience is not only a part of the whole but is in essence the whole itself. ‘I as a living nomad am the universe’.(More of that in the next part)

9.2. The main concern of Mahidasa was the search for the central essence of Man; as also the essence of the Universe. The two independent streams of thought - one driven by the desire to realize the true nature of man and the other, to understand the objective world - became fused. The blending of the two apparently dissimilar concerns led him to his outlook.He tried to understand and express the world in terms of the individual and his place in it.

9.3. The major problems that Mahidasa tried to grapple were the origin of life and the development of consciousness. The following explanation on the Aitareya Upanishad is said to be based on his teachings:

‘This which is known as the heart, this mind, mastering knowledge of arts, comprehension, power of retaining import of scriptures, perception, fortitude, reflection, independent power of thinking, distress of mind caused by diseases, etc., memory, volition, application, any pursuit for maintenance of life, desire for the company of women, all these are, indeed, names of Consciousness’.

‘This Brahman; this Indra; this creator; all these gods; these five great elements; all these small creatures; these others; the seeds of creation, these egg-born, the womb-born, sweat-born, sprout-born, horses, cows, men, elephants, whatever else which breathes and moves and flies, or is immovable, all these are guided by Consciousness and are supported by Consciousness. The universe has Consciousness for its guide. Consciousness is the basis or stay of all.

‘Verily, consciousness is Brahman: Prajnanam Brahma’.

(http://creative.sulekha.com/who-was-mahidasa-aitareya-part-one-1-of-2_528904_blog)

Which scripture contains the story of Mahidasa Aitareya?

There is one famous story of Mahidasa Aitareya in upanishad/purana.

Which scripture described about him and his life?

I suppose it is in Aitariya aranyaka but I am looking for exact reference.

Edit: I had seen a passage which says that Mahidasa was born of a shudra woman

"3.2. According to Sri Sayana-charya, Mahidasa was the son of a sage (identified by Dr. Radha Kumud Mookerji as Sage Visala) who had many wives, among whom was Mahidasa’s mother Itara. She came from a lower caste. Itara named her son after her chosen deity Goddess Mahi the Mother Earth. Mahidasa the neglected one was gifted with a natural aptitude for study and learning. By dint of his sheer genius Mahidasa, years later, rose to eminence. Mahidasa called himself Aitareya the son of Itara; and, named the texts compiled by him – Aitareya Brahmana and Aranyaka – in fond memory and in honor of his mother Itara."

No scriptures describe the life story of Mahidasa Aitareya. But he is briefly mentioned in three places in Hindu scripture. First of all, in this chapter of the Aitareya Aranyaka of the Rig Veda:

Was it water really? Was it water? Yes, all this was water indeed. This (water) was the root (cause), that (the world) was the shoot (effect). He (the person) is the father, they (earth, fire, &c.) are the sons. Whatever there is belonging to the son, belongs to the father; whatever there is belonging to the father, belongs to the son. This was intended. Mahidâsa Aitareya, who knew this, said: 'I know myself (reaching) as far as the gods, and I know the gods (reaching) as far as me. For these gods receive their gifts from hence, and are supported from hence.'

And he's mentioned in another chapter of the Aitareya Aranyaka of the Rig Veda:

This (nishkevalya-sastra) becomes perfect as a thousand of Brihatîs. It is glory (the glorious Brahman, not the absolute Brahman), it is Indra. Indra is the lord of all beings. He who thus knows Indra as the lord of all beings, departs from this world by loosening the bonds of life - so said Mahidâsa Aitareya. Having departed he becomes Indra (or Hiranyagarbha) and shines in those worlds.

Finally, he's mentioned in this chapter of the Chandogya Upanishad:

Man is sacrifice. His (first) twenty-four years are the morning-libation... If anything ails him in that (early) age, let him say: 'Ye Prânas, ye Vasus, extend this my morning-libation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Prânas or Vasus.' Thus he recovers from his illness, and becomes whole. The next forty-four years are the midday-libation.... If anything ails him in that (second) age, let him say: 'Ye Prânas, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Prânas or Rudras.' Thus he recovers from his illness, and becomes whole. The next forty-eight years are the third libation... If anything ails him in that (third) age, let him say: 'Ye Prânas, ye Âdityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Prânas or Âdityas.' Thus he recovers from his illness, and becomes whole. Mahidâsa Aitareya, who knew this, said "Why dost thou afflict me, as I shall not die by it?" He lived a hundred and sixteen years.He, too, who knows this lives on to a hundred and sixteen years.

Now as I said the life story of Mahidasa Airareya isn't described in any scripture, but it is  described in Sayana's commentary on the Aitreya Brahmana of the Rig Veda, quoted in this book:

There was once a great sage who had many wives. Among them was one named Itara. This Itara had a son; the boy was called Mahidasa. It is said in the part of the Aranyaka: "Mahidasa Aitareya spoke, indeed, such." The father of this Mahidasa had greater love towards his son from another wife, than that towards Mahidasa. Once, in a sacrificial assembly he demonstrated scorn towards Mahidasa, because he took the other son on his lap. Thereupon his mother, Itara, when she saw the afflicted face of Mahidasa, thought of their family goddess, Earth. Then as it happened the goddess Earth appeared in her celestial form before the sacrificial assembly, presented Mahidasa a heavenly thronelike chair and seated him in it. Then she proclaimed his superiority in knowledge over all other boys and conferred on him as a gift the mental vision of the present Brahmana,. Through her mercy, the Brahmana consisting of forty chapters was revealed through the mind of Mahidasa. The Brahmana begins with "Agnir vai devanam avamah" and ends with "Strinute Strinute". Further, also the portion of the Brahmana beginning with "atha Mahavratam" and ending with "acharya, acharyah" was revealed to him for the vow of life in the forest.

Also, earlier than Sayana, the Dvaita philosopher Madhvacharya said in his commentary on the Aitareya Upanishad that Mahidasa Aitreya was an incarnation of Vishnu, as described in this book:

[Madhvacharya] state[s] the original speaker of this Upanishad to be Mahidasa, an incarnation of Narayana, proceeding from Visala, son of Abja. He adds, that on the sudden appearance of this deity at a solemn celebration, the whole assembly of gods and priests fainted, but at the intercession of Brahma, they were revived; and after making their obeisance, they were instructed in holy science. This Avatara was called Mahidasa, because those venerable personages (Mahin) declared themselves his slaves (dasa).

(https://hinduism.stackexchange.com/questions/19513/which-scripture-contains-the-story-of-mahidasa-aitareya)

Maharishi Shambook

Burnaby :( Ambedkartimes.com News Bureau):- The Maharishi Shambook Memorial Day was observed on Sunday, November 11, 2007 by Chetna Association of Canada. The function was held at the Dr. Ambedkar Memorial Hall Gilley AVE Burnaby. The painting (by Artist Shital Anmol) depicting Rama in anger at Maharishi Shambook just prior tp killing him was unveiled by Chanchal Mall of Golden, BC. After viewing the film Teesari Azadi, several participants discussed the importance of hosting events with the ultimate goal of creating caste-free societies. Participants also appreciated Maharishi Valmiki Ji for giving a granth that gives a true picture of the Ram Raj- a raj that served imnterests of only the upper classes.

The oldest mention of Shambuka occurs in the Ramayana of Valmiki. It is found in the last book of the epic Uttara Kanda which is believed a later addition to Ramayana as it contains many later social issues like casteism, Sita's abandonment etc. After Lord Rama returns to Ayodhya and is crowned the king of Ayodhya.

One citizen of the Republic of Kosalas, an old Brahmin, is waiting in front of the gate of the Rama's palace cuddling the dead body of his fourteen-year-old only son. He is cursing Rama and Rama-Rajya and threatening to kill himself if Rama did not bring back to life his son, and thus emburden Rama with the sin of 'brahma-hatya'.

(सीता-परित्याग के बाद एक दिन, एक वृद्ध ब्राह्मण एक मृत बालक को ले आता है। श्रीराम के प्रासाद के सामने वह बहुत विलाप करता है। अपने बेटे की अकाल मृत्यु का कारण राजा का ही कोई दोष बताता है )

नेदृशं दृष्टपूर्वं मे श्रुतं वा घोरदर्शनम्।
मृत्युरप्राप्तकालानां रामस्य विषये यथा।।
रामस्य दृष्कृतं किंचिन्महदस्ति न संशय:।
राजद्वारि मरिष्यामि पत्न्या सार्धमनाथवत्।
ब्राह्महत्यां ततो राम समुपेत्यु सुखी भव।।
राजदोषैर्विपद्यन्ते प्रजा ह्यविधिपालिता:।
असद्वृत्ते तु नृपतावकाले म्रियते जन:।।

श्रीराम मन्त्रिपरिषद् बुलाकर ब्राह्मण के लगाये अपराध के बारे में प्रश्न करते हैं। नारद एक भाषण देकर यह सिद्ध करते हैं कि शूद्र के तपस्या करने से ही ब्राह्मण की अकाल मृत्यु हुई है।

"Rajan, during the Krita yuga only the Brahmins used to do 'tapa'. During Treta yuga the Ksatriyas started doing it along with the Brahmins. In the present Dwapar yuga even the Vaishyas are also doing the 'tapascharya'. But it is great 'adharma' - sacrilege - when the Shudras start doing it. In your kingdom some unwise Shudra is doing 'tapascharya'. That is the reason of this 'baal-vadha'. You remove this misdeed. Then the religion and the 'dwija--varna' would progress, and this Brahmin child will become alive again". [Uttar-kand, sarga 74]

Thus the maha-brahmanas in Rama's court, like Vashishtha etc. indicted the Shudra 'tapaswi' - very much .

Rama calls the "Pushpak viman, who comes, salutes and stands aside. Rama rides on his shoulder and goes alone in search of the Shudra Tapas. He goes towards the South, the direction of death or of Shudras, who are called as 'cremation ground' by the Dharma-shastras. To the south, on the bank of a lake on the mount of 'Shaivala', there was found a Tapasi hanging himself up side down and performing deep 'tapascharya'.

Rama got down from Pushpaka and went near him. He praised the 'tapashya' of the Tapas and asked him his 'varna'. The Tapas replied that to obtain god-hood and enter heaven with the body, he is doing the tapascharya and that he was a Shudra and his name was Shambuka. That was enough inquiry for Rama. He removed his 'Vimal' sword from the scabbard and separated the hanging head of the Tapas from his body. All the devas in the heaven applauded with cheers and flowers. Why were the gods happy? They said to Rama, "Raghunandana, it is because of you that this Shudra who was entitled for heaven, is prevented from coming here." [7.76.8] The rebel Shudra was unwanted even for the devas, who themselves had the system of 'chaurvarna' among them.

Rama asks a boon from the devas to make alive the son of the Brahmin. They tell him that the moment you killed the Shudra Tapas, the boy has become alive. Ramayana does not say whether actually the son of the Brahmin became alive or not. It also does not mention the names of the Brahmin son and father for whom all these events took place

The Imperial Gazetteer emphasizes the religious influence of the two great epics; in addition, the Imperial Gazetteer provides a summary discussion of the Ramayana's plot.

Ralph Griffith's translation (1870-74) of the Valmiki Ramayana is now available online, but it doesn't include the final book that contains the story of the killing of Shambuka. The killing of Shambuka appears in the Valmiki Ramayana, Book 7, the 'Uttarakanda' [Final Chapter], sargas 73-76. Three scene-setting sargas are paraphrased, and then the crucial one is presented in full: (73) When Rama is reigning as a virtuous king, a humble aged Brahmin comes to him, weeping, with his dead son in his arms. He says that Rama must have committed some sin, or else his son would not have died.(74)

The sage Narada explains to Rama that a Shudra is practicing penances, and this is the cause of the child's death. (75) Rama goes on a tour of inspection in his flying chariot, and finds an ascetic doing austerities, and asks who he is. "(76) Hearing the [inquiring] words of Rama of imperishable exploits, that ascetic, his head still hanging downwards [as part of his austerities] answered:— 'O Rama, I was born of a Shudra alliance and I am performing this rigorous penance in order to acquire the status of a God in this body. I am not telling a lie, O Rama, I wish to attain the Celestial Region. Know that I am a Shudra and my name is Shambuka.' As he was yet speaking, Raghava [Rama], drawing his brilliant and stainless sword from its scabbard, cut off his head. The Shudra being slain, all the Gods and their leaders with Agni's followers, cried out, 'Well done! Well done!' overwhelming Rama with praise, and a rain of celestial flowers of divine fragrance fell on all sides, scattered by Vayu. In their supreme satisfaction, the Gods said to that hero, Rama:— 'Thou hast protected the interests of the Gods, O Highly Intelligent Prince, now ask a boon, O beloved Offspring of Raghu, Destroyer of Thy Foes. By thy grace, this Shudra will not be able to attain heaven!'" (583-84) The Ramayana of Valmiki trans.

The place where Shambuka was beheaded is identified as the hill of Ramtek, near Nagpur in Maharashtra.

Criticism and apologetics

In the modern context, this incident is quoted often to condemn Rama, the varna system, or both. E.V. Ramasami used this episode to argue that Rama as depicted in the Ramayana was clearly not the benevolent king devotees claimed him to be, and often used depictions of the scene of Shambuka's beheading at rallies.Ambedkar, in contrast, said that to condemn Rama based on this incident was to miss the point. The true point of the story of Shambuka was that it demonstrated the unsustainability of the varna system, and the extent to which its existence depended on the harsh punishment of those who sought to transgress it.

The story of Shambuka was problematic for early Hindu authors. Bhavabhuti (c. 7th century) is clearly uncomfortable with the story in his Uttara Rama Charita,while Kalidasa (c. 4th century) mentions the incident of Shambuka without any comment in his Raghuvamsa.

Later Hindu authors adopt various means to explain the reason behind Rama's killing of Shambuka. The Pushtimarg Vaishnavite tradition of Gujarat points out that the Ramayana refers to other Shudras, such as Shabari, who were dear to Rama and meditated without incurring any penalty. It explains Shambuka's death through a backstory, which states that Shamba was an asura in a previous birth, and did penance with the view of attempting to seduce Parvati, the wife of Shiva. He was cursed to be born as Shambuka, a Shudra, and remain so until he was redeemed by Rama. Shambuka therefore deliberately violated dharma in order to get Rama's attention, and attained salvation when he was beheaded.The celebrated Kannada poet Kuvempu, in his play Shudra Tapasvi shows Rama as having to both carry out his duty by punishing Shambuka, and simultaneously protect Shambuka, as a pious and devout sage, from persecution, and thereby turns the story into a critique of Brahminical attitudes and a defence of Rama.

Later propaganda insertion

Many scholars believe that this story was made up to eliminate any threats to the upper-castes.

Some authors also argue that this story of Shamnuka seems false as Lord Rama cared for all human beings and was around peoples from all castes. For example, Maharishi Valmiki, the composer of the original Ramayana is a Bhil Adivasi.Lord Rama with his brother Laxmana also visits Maharishi Matanga's Ashram - an ashram of the Harijan Matanga, a Mang outcaste that became a Brahmana. Also, Lord Rama, while searching for Sita Devi together with His brother Laxmana was offered half-eaten 'ber' from a Bhil tribal devotee - Rama and Laxmana gladly accepted and ate her remnants. Maharishi Narada was a great devotee of Shri Rama and came from a Shudra caste and himself taught Ratnakar or Vailya (yet to become Valmiki) to meditate on the mantra "Rama Rama". Maharishi Vashista was reborn of Urvasi, an Apsara. He was a guru of Lord Rama. Maharishi Parashara, son of a fisherwoman (Matsyakanya-Satyavathi Devi) and narrated the stories of the 10 avatars of Vishnu. Shri Rama and Shri Laxmana also . Lord Rama after all was the "noble that cared for the equality of all."

Scholar Purushottama Candra Jaina writes that this story "is of late origin".

Even many Harijans themselves reject the claim that Rama ever killed any Shambuka. For example, Harijan members of the Ramnami Vaishnava sect claim that this was a later insertion for the upper-castes to assert their superiority. After all, Rama Himself slayed Ravana (a Brahmin). However, Dravidian movements hold the position that Lord Rama murdered shambuka to reinstate the apartheid varna system, which is an important feature of Hindu Dharma.

References:

Government of (in Gujarati) (Ahmedabad, 1961).

'M. Raghava, "The king and the protector of the devout" The Hindu (October 26, 2004). Maharishi Vashista

P. 16 Labour in Ancient India By Purushottama Candra Jaina

Maharashtra, Nasik District Gazeteer: History - Ancient Period  (text credited to Mahamahopadhyaya Dr. V. V. Mirashi)

Countercurrents, "Periyar's movement" (June 28, 2003).

B.R. Ambedkar, Annihilation of Caste with A Reply to Mahatma Gandhi (1936)

David Shulman, "Bhavabhuti on Cruelty and Compassion" in Questioning Ramayanas: A South Asian Tradition (edited by Paula Richman). University of California Press. 2001. ISBN 0520220749. pp. 49-82.

Motiramji Sastri, Ramayan P. 196 Rapt in the Name By Ramdas Lamb

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सर्वप्रथम शम्बूक कथा का वर्णन वाल्मीकि रामायण में उत्तर कांड के 73-76 सर्ग में मिलता हैं।

शम्बूक वध की कथा इस प्रकार हैं-

एक दिन एक ब्राह्मण का इकलौता बेटा मर गया। उस ब्राह्मण ने लड़के के शव को लाकर राजद्वार पर डाल दिया और विलाप करने लगा। उसका आरोप था की बालक की अकाल मृत्यु का कारण राज का कोई दुष्कृत्य हैं। ऋषि- मुनियों की परिषद् ने इस पर विचार करके निर्णय दिया की राज्य में कहीं कोई अनधिकारी तप कर रहा हैं। रामचंद्र जी ने इस विषय पर विचार करने के लिए मंत्रियों को बुलाया। नारद जी ने उस सभा में कहा- राजन! द्वापर में भी शुद्र का तप में प्रवत होना महान अधर्म हैं (फिर त्रेता में तो उसके तप में प्रवत होने का प्रश्न ही नहीं उठता?)। निश्चय ही आपके राज्य की सीमा में कोई खोटी बुद्धिवाला शुद्र तपस्या कर रहा हैं। उसी के कारण बालक की मृत्यु हुई हैं। अत: आप अपने राज्य में खोज कीजिये और जहाँ कोई दुष्ट कर्म होता दिखाई दे वहाँ उसे रोकने का यतन कीजिये। यह सुनते ही रामचन्द्र जी पुष्पक विमान पर सवार होकर शुम्बुक की खोज में निकल पड़े और दक्षिण दिशा में शैवल पर्वत के उत्तर भाग में एक सरोवर पर तपस्या करते हुए एक तपस्वी मिल गया जो पेड़ से उल्टा लटक कर तपस्या कर रहा था।

उसे देखकर श्री रघुनाथ जी उग्र तप करते हुए उस तपस्वी के पास जाकर बोले- “उत्तम तप का पालन करते हए तापस! तुम धन्य हो। तपस्या में बड़े- चढ़े , सुदृढ़ पराक्रमी पुरुष! तुम किस जाति में उत्पन्न हुए हो? मैं दशरथ कुमार राम तुम्हारा परिचय जानने के लिए ये बातें पूछ रहा हूँ। तुम्हें किस वस्तु के पाने की इच्छा हैं? तपस्या द्वारा संतुष्ट हुए इष्टदेव से तुम कौन सा वर पाना चाहते हो- स्वर्ग या कोई दूसरी वस्तु? कौन सा ऐसा पदार्थ हैं जिसे पाने के लिए तुम ऐसी कठोर तपस्या कर रहे हो जो दूसरों के लिए दुर्लभ हैं?

तापस! जिस वस्तु के लिए तुम तपस्या में लगे हो, उसे मैं सुनना चाहता हूँ। इसके सिवा यह भी बताओ की तुम ब्राह्मण हो या अजेय क्षत्रिय? तीसरे वर्ण के वैश्य हो या शुद्र हो?”

कलेश रहित कर्म करने वाले भगवान् राम का यह वचन सुनकर नीचे मस्तक करके लटका हुआ वह तपस्वी बोला – हे श्री राम ! मैं झूठ नहीं बोलूँगा। देव लोक को पाने की इच्छा से ही तपस्या में लगा हूँ। मुझे शुद्र जानिए। मेरा नाम शम्बूक हैं।

वह इस प्रकार कह ही रहा था की रामचन्द्र जी ने म्यान से चमचमाती तलवार निकाली और उसका सर काटकर फेंक दिया।

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शंबूक पौराणिक कथा के अनुसार एक शूद्र व्यक्ति, जिसने देवत्व एवं स्वर्ग प्राप्ति के लिए विंध्याचल के अंगभूत शैवल नामक पर्वत पर घोर तप किया था। किंतु शूद्र धर्म त्याग कर तप करने से एक ब्राह्मण पुत्र की असामयिक मृत्य हो गई। अत: राम ने उसका वध किया; तब ब्राह्मणपुत्र जीवित हो गया।

कथा

एक बार एक ब्राह्मण राम के द्वार पर पहुँचा। उसके हाथ में उसके पुत्र का शव था। वह रो-रोककर कह रहा था कि- "राम के राज्य में मेरा बेटा अकाल मृत्यु को प्राप्त हुआ है। निश्चय ही कोई पाप हो रहा है।" राम बहुत चिंतित थे। तभी नारद ने आकर बतलाया- "हे राम! सतयुग में केवल ब्राह्मण तपस्या करते थे। त्रेता युग में दृढ़ काया वाले क्षत्रिय भी तपस्या करने लगे। उस समय अधर्म ने अपना एक पांव पृथ्वी पर रखा था। सतयुग में लोगों की आयु अपरिमित थी, त्रेता युग में वह परिमित हो गई। द्वापर युग में अधर्म ने अपना दूसरा पांव भी पृथ्वी पर रखा। इससे वैश्य भी तपस्या करने लगे। द्वापर में शूद्रों का यज्ञ करना वर्जित है। निश्चय ही इस समय कोई शूद्र तपस्या कर रहा है, अत: इस बालक की अकाल मृत्यु हो गई।"

नारद के मुख से यह सुनकर शव की सुरक्षा का प्रबन्ध कर राम ने पुष्पक विमान का स्मरण किया, फिर उसमें बैठकर वे चारों दिशाओं में तपस्यारत शूद्र को खोजने लगे। दक्षिण में शैवल नाम के एक पर्वत पर सरोवर के किनारे एक व्यक्ति उलटा लटककर तपस्या कर रहा था। राम ने उसका परिचय पूछा। उसका नाम शंबूक था। वह शूद्र योनि में जन्म लेकर भी देवलोक प्राप्ति की इच्छा से तप कर रहा था। राम ने उसे मार डाला और ब्राह्मण का पुत्र जीवित हो उठा।

Matangi Bhikkuni

Dalit Nun from Buddhist Scriptures

Today in Dalit history, we revisit the story of a Matangi bhikkuni (a Nun from the Dalit Matang Caste ) who is also referred to as Prakirti, Chandalika, or just Matangi — in Buddhist scriptures.

During the travels of Ananda, the Buddha’s closest disciple, he came across a girl who was drawing water from a well. Thirsty, he asked her for water. The girl, who was a Matang — or untouchable, was shocked at this request. She said — “I cannot give you water. Do you not see that I am from an untouchable caste?” Ananda, calmly replied, “ I did not ask you for your caste — I asked you for water to drink.” This request was new to her as a Matang girl whose fundamental humanity had always been shunned. Her curiosity got the best of her, and she began to ask Ananda a hundred questions — Where was he from? Why was he there? What religion did he practice that allowed him to drink from an untouchable’s hand?

This unusual reception of her humanity caused her to fall in love with Ananda. As he was a celibate monk of the Buddha’s order he led her to the Buddha where she realized that her love for Ananda was, in fact, a love for deeper existential equity. She then asked the Buddha to allow her to join the Sangha as a bhikkuni. The Buddha welcomed her into the fold and it is at this moment, that she is said to have become one of the earliest bhikkunis of the Sangha.

Another interesting debate is recorded upon her induction into the Sangha, the once-Brahmin King Prasanjit and other former Kshatriya members of the Sangha staged a protest. “Lord, a Brahmin and a Chandala (untouchable) cannot worship together! They cannot even share space together!” They reprimanded the Buddha for this conduct. However, the Buddha replied, “The Brahmin is not born of friction between pieces of dry wood, he does not descend from the sky or the wind and does not arise piercing the earth. A Brahmin is born from a womb just as a Chandala is. Nature itself contradicts the assumptions of inequalities between people. She shall stay and she shall serve the Sangha!”

Matangi’s story represents the fortitude of early Dalit women and the power of The Buddhist faith to change the lives of the oppressed. #JaiBhim

Saint Madhavdev

From Wikipedia, the free encyclopedia

Madhavdev

Personal

Born 1489

Leteku Pukhuri, Narayanpur

Died 1596

Bhela Sattra, Koch Bihar

Religion Hinduism

Philosophy Vaishnavism

Religious career

Guru Srimanta Sankardev

Honors Venerated as Mahapurusha

Madhavdev (Assamese: শ্ৰী শ্ৰী মাধৱদেৱ; 1489–1596) (Pron: ˈʃrɪ ˈʃrɪ ˈmɑ:dəbˌdeɪv) is an important preceptor of the Ekasarana Dharma known for his loyalty to his guru, Srimanta Sankardev as well as his artistic brilliance. Initially a sakta worshipper, he was converted to Ekasarana Dharma by Sankardev and became his most prominent disciple. He became the religious as well as artistic successor of Sankardeva after the latter's death in 1568. He is known particularly for his book of hymns, the Naam Ghosa, as well as a large selection of songs called Borgeets.

Biography

Early life in adversity

Madhavdev was born in May 1489 at Rangajan in Lakhimpur District of Assam to Govindagiri Bhuyan and Manorama. Govindagiri was a descendant of Hari Bhuyan one of the Bhuyan's who accompanied Candivara (Sankardev's forefather) in the 14th century as part of an exchange between Dharmanarayana of Gauda and Durlabhnarayan of Kamarupa-Kamata. Govindagiri became a Majinder at Banduka, (in Rangpur District, in present-day Bangladesh) and established his family (wife and a son) there. On the death of his wife, he migrated to Bardowa Nagaon District, present-day Assam, and married Manorama of the Baro-Bhuyan clan. But due to warfare (between the Bara Bhuyans and the Kacharis he became homeless and Harasinga Bora, an officer of the Chutia kingdom, gave him shelter at Letekupukhuri where Madhavdev was born. Harisinga Bora arranged for Madhavdev's early education at Narayanpur.

A famine induced the family to move again, and the family was given shelter by a boatman named Ghagari Maji at Habung, a place near Dhakuakhana in Lakhimpur district. Here Madhabdev's sister Urvasi was born. After about 10 years at Habung, the family rowed down the Brahmaputra river to Rauta-Tembuwani (present-day Bordowa), where Urvasi was married off to Gayapani, a Bhuyan. Soon after, Madhabdev accompanied his father back to Banduka (leaving behind his mother with his sister and brother-in-law), where he continued his education under a teacher named Rajendra Adhyapak. Here, Madhabdev became well versed in the Tantras, Tarka-shastra, Purana and other literature associated with Saktism. Soon after, his father Govindagiri died.

Leaving his half-brother (named either Damodara or Rupchandra), Madhavdev returned to his brother-in-law Gayapani with the news and stayed on involving himself with trade in betel-leaf and areca nut. When his half-brother, who was a Majinder at Banduka, fell ill Madhabdev returned there to shoulder his responsibilities. At Banduka he received news of his mother's failing health and he hastened back to Dhuwahat, where Gayapani had moved to along with his wife and mother-in-law after the Kacharis had uprooted the Bara Bhuyans.

Meeting with Sankardev

Madhavdev had grown into a staunch sakta in his learning and practice, and on receiving news of his mother's illness while in Banduka, he resolved to sacrifice two goats to propitiate the goddess. In the meantime his brother-in-law Gayapani had converted to Ehkasarana

and refused to procure the goats for the sacrifice. A debate ensued and Gayapani, now named Ramadasa, took Madhabdev to meet Sankardev to discuss the conflicts. The debate continued for four and a half hour, when Sankardev uttered a sloka from the Bhagavata Purana. Madhabdev was convinced and he accepted Sankardev as his guru. At the age of thirty-two, he joined his scholarship, literary and musical genius to the cause of Ekasarana dharma. Sankardev accepted him as his prana bandhava (friend of the soul), and anointed him later as his successor. Madhabdev's conversion occurred in the year 1532.

After his conversion, Madhabdev broke his betrothal and resolved never to marry.

The Saint passed in 1596 at Madhupur Satra, Koch Bihar.

Literary works

As an author and saint-poet, Madhavdev's contribution to his Guru's religion is immense. He is the author of the holy Naam Ghosa, (the book of the Lord's Name), which is as great a work as Sankardev's Kirtan ghosa. This work is also known as the Hazari ghosa (the book of thousand couplets). The English version of this book subtitled as The Divine Verses translated by Soroj Kumar Dutta in 1997 in lucid verse. His another significant work is the Bhakti Ratnavali. He is also the author of many Borgeets (noble numbers) (191 of them) besides nine Jhumuras (one-act plays). His first literary work is Janma Rahasya, based on the creation and destruction of the world. Among his other outstanding contributions are Naam Maalikaa and the Assamese rendering of the Adi Kanda of Valmiki's Ramayana. His Guru Bhattima the long poem of praise to his Guru, Srimanta Sankardev is also very popular. He also composed a third chapter on having lost the two chapters composed by Sankardev, of the Kirtan-Ghosha titled 'Dhyana Varnana'

Maharishi Mahesh Yogi

Maharishi Mahesh Yogi

Maharishi Mahesh Yogi is the creator of the transcendental form of meditation, along with being the leader of the Transcendental Meditation Movement. One of the most renowned spiritual Gurus of India, he is highly influenced by the principles of Adi Shankaracharya. The main aim of Maharishi Mahesh Yogi is to promote the use of the Vedic ways in daily life. Read on to explore the biography of Maharishi Mahesh Yogi further…

Early Life

Maharishi Yogi was born in the year 1911, in Allahabad town (in Uttar Pradesh). After graduating from Allahabad University (in physics), he spent 13 years under the tutelage of Swami Brahmananda Saraswati. During this period, he developed an inclination towards the ancient Vedic Science of consciousness. At the same time, he started practicing intense meditation. He is also credited with making efforts towards the restoration of the thousand-years-old scattered Vedic Literature. He is responsible for organizing it as a complete science of consciousness.

Upgradation from a Student to a Teacher

As per the life history of Maharishi Yogi, he assumed the title “Maharishi” in 1955. From then onwards, began his journey as a teacher of traditional meditation technique, now known as Transcendental Meditation.

Mahesh Yogi Transcendental Meditation

Maharishi Mahesh Yogi aims at developing a society in which there is good all around. The first step that he took towards the fulfillment of his aim was the starting of the Transcendental Meditation Movement. Transcendental Meditation is a mental technique that helps a person in achieving consciousness. It involves the use of a mantra or sound, through which the mind becomes alert, but the body feels relaxed. He has also established a number of foundations to support his movement, one of which is The Spiritual Regeneration Movement, founded in 1957.

The Maharishi Effect

Various studies have been conducted throughout the world to ascertain the effects of Transcendental Meditation. It has been found out that the places where even one percent of the population practiced Transcendental Meditation, the crime rate was found to be declining. This phenomenon, where Transcendental Meditation is seen as being negatively related to crime, violence and other negative forces, is known as the Maharishi Effect.

https://vedantabharata.wordpress.com/2013/10/15/maharishi-mahesh-yogi/

Milarepa

From Wikipedia, the free encyclopedia

For other uses, see Milarepa (disambiguation).

A famous statue of Milarepa brought from Nyanang Phelgyeling Monastery, Tibet

Jetsun Milarepa (Tibetan: རྗེ་བཙུན་མི་ལ་རས་པ, Wylie: rje btsun mi la ras pa, 1028/40–1111/23) was a Tibetan siddha, who famously was a murderer as a young man then turned to Buddhism to become an accomplished buddha despite his past. He is generally considered as one of Tibet's most famous yogis and poets, serving as an example for the Buddhist life. He was a student of Marpa Lotsawa, and a major figure in the history of the Kagyu school of Tibetan Buddhism.

The Life of Milarepa

Overlooking Pelgyeling Gompa at Milarepa's Cave, Tibet.

The nine storey tower that Milarepa single-handedly built, Sekhar Gutok, Lhodrag, Tibet.

Milarepa's life-story is famous in the Tibetan culture, and retold many times. The best-known biography, The Life of Milarepa, written by Tsangnyön Heruka (1452–1507) in the fifteenth century and drawing from older biographies, is still very popular. Most of the present-day stories on Milarepa come from this single source. While "very little [is known] about him as a historical person at all," Milarepa is venerated by all Tibetan schools "as an exemplar of religious dedication and mastery," and his lifestory established the lineage of the Kagyu sect and its key figures.

According to The Life of Milarepa, Milarepa was born in western Tibet to a prosperous family. When his father died, his family was deprived of their wealth by his aunt and uncle. At his mother's request, Milarepa left home and studied sorcery to take revenge, killing many people. Later he felt sorrow about his deeds, and became student of Marpa the Translator. Before Marpa would teach Milarepa, he had him undergo abuse and trials, such as letting him build and then demolish three towers in turn. Milarepa was asked to build one final multi-story tower by Marpa at Lhodrag, which still stands. Eventually, Marpa accepted him, explaining that the trials were a means to purify Milarepa's negative karma. Marpa transmitted Tantric initiations and instructions to Milarepa, including tummo ("yogic heat"), the "aural transmissions" (Wylie: snyan rgyud), and mahamudra. Marpa told Milarepa to practice solitary meditation in caves and mountain retreats, which, according to the biography, after many years of practice resulted in "a deep experiential realization about the true nature of reality." Thereafter he lived as a fully realized yogi, and eventually even forgave his aunt, who caused the misfortune of his family.

According to Lopez, The Life of Milarepa represents "Buddhism as it was understood and practiced in Tibet in the fifteenth century, projected back in time," and contains "many of the key terms and doctrines of Buddhism." Tsangnyön Heruka did his best to establish a lineage of teachers which connects the Kagyu tradition with the Indian siddha tradition, portraying Marpa as a student of Naropa, though Naropa had already died when Marpa went to India.

Lopez notes that Tsangnyön Heruka used stylistic elements from the biography of Gautama Buddha to portray Milarepa effectively as a Tibetan Buddha, "born and enlightened in Tibet, without going to India or receiving the direct instructions of an Indian master." The lifestory of Milarepa portrays "the rapid method of the Tantric path," in which liberation is gained in one lifetime. It describes how Milarepa practiced the generation stage and completion stage, to achieve mahamudra, "spontaneous realization of the most profound nature of mind." Yet, in his instructions to his Tibetan audiences, Milarepa refers to the basic Buddhist teachings of "impermanence, the sufferings of saṃsāra, the certainty of death and the uncertainty of its arrival, the frightful rebirth that is the direct result of our benighted deeds." But, his own life also is an example that even a murderer can transform into a Buddha. Lopez further notes that The Life of Milarepa portrays two parallel worlds, a profane world and a sacred world, which are ultimately one, showing that the world itself is sacred.

The Hundred Thousand Songs of Milarepa

Milarepa statue, Pango Chorten, Gyantse, Tibet.

Previous biographies of Milarepa were enlarged with religious poetry and song cycles, which doubled the volume of biographical information. Tsangnyön Heruka published these songs in a separate volume as The Hundred Thousand Songs of Milarepa, summarizing the various song cycles in chapter eleven of The Life of Milarepa.

Historical context

Milarepa lived during the so-called second dissemination of Buddhism in Tibet (10th–12th century), when Buddhism was re-introduced. Three pivotal figures in this Tibetan Renaissance were Rinchen Zangpo (958–1055), who translated sutras, tantras and commentaries; Atiśa (982–1054), whose student Dromtön founded the Kadam school of Tibetan Buddhism; and Marpa Lotsawa, the teacher of Milarepa, and himself regarded as student of Naropa. Marpa introduced tantric texts and oral instructions from the Bengali siddha tradition into Tibet, and Marpa's purported connection with Naropa established the lineage of the Kagyu school, thereby reaching back to the Buddha himself.

Mixed Sudra-Brahmin saints

Some prominent saints were of diverse caste backgrounds. Chandidas, the Bengali had married Rami a washerwoman. Jayadeva married Padmavati the dancer. Sundardas had married a courtesan.

Aitreya Mahidasa - Composed the Aitreya Brahmana and sections 1-3 of the Aitreya Aranyaka (the latter contains the Aitreya Upanishad - 1 of the 10 canonical chief Upanishads) of the Rig Veda

Dhanwantari - Son of Dirghatamas and of a Dasi

Dhugra Thamas - Son of a Dasi female named Mamatha

Ghosa - Daughter to Bhakta Kakshivat who wrote verses in the Rig Veda

Jamdagni - Son of fisherwoman Satyavati

Kakshivat - A "brahmavadin" who was the son of Dirghatamas by a Śudra maid servant (Brihaddevata 4.24-25). His descendants are also referred to as "Kakshivat"

Kausika Muni - Son of a Śudra mother[63]

Kavasha Ailusha - Son of a Dasi[64]

Krishna Dvaipayana Ved Vyasa - The compiler of Hindu scriptures such as the Bhagavad Gita, and Mahabharata, was said to either be of a fisherwoman or from Sudra parents

Matanga - He was born of a Brahmin mother and a barber Śudra father. He was a guru of Lord Rama

Narada Muni - Son of a maidservant

Vatsa - According to the Rig Veda, he is a descendant of Kanva RV 6.1; 8.8 etc.; was called a Śudra-putra (Panchavimsha Brahmana 14.66)

Vibhishana - Son of Visravas and a tribal mother named Nikasha

Vishwamitra - Son of fisherwoman (Satyavati's mother)

Yavanacharya - He was the son of a Brahmin father and Śudra mother from Ujjain

Hindu Sudra become Brahmin saints !

Hindu Sudra saints have been influential in Hindu history through their devotion to God Almighty became Hindu saints. They not only challenged barriers to become recognized as saints but encouraged Bharatiya ( Hindustani or Indian) Hindus to not accept the caste system as valid, and that a person, whether Sudra or not, can be pure through their positive karma.

While Vedas were śastras that most Brahmins claimed as theirs to preach and interpret, sages like Badari taught that even Śudras have the legitimacy to do so, and many Śudras and Avarnas were taught the Vedas even in ancient times such Raikva did with his pupil Janasruti Pautrayana. However, in the case of Gulabrao Maharaj the Kunbi, he taught the Vedas to Brahmins.

Also, saint-gurus like Potuluri Swami and Saint Tukaram had Brahmins as their disciples. Saint Tukaram was the guru of Saint Bahinabai, while Saint Bullah Sahib the Kunbi was the guru of Saint Bhikha Sahib the Brahmin. Devara Dasimayya had several Brahmin disciples. Kabir was the guru of Brahmin Suratgopal and Jagudas . Further Some Śudra saints were even the gurus of kings, as is the case of Dhoyi for Bengali King Lakshman Sen, Pambatti was the guru of Brahmin Sri Paramahaṅsa,Goraksanath was guru and later husband of princess Karpatinatha, Ramananda Raya for Oriya King Prataparudradeva, and Sena Nhavi was the guru of the Raja of Bandhogarh, and Namdev was the guru of King Mahadaji Shinde. Even Bhagwan Shri Ram the Valmiki Rāmāyana had paid reverence to Śudra Matanga and his disciple Śabari.

Some orthodox Hindu scriptures even describe God Almighty incarnating as a Sudra. An example is when Viṣṇu manifested as a Śudra and Harijan in theSrimad Bhāgavatam where the God as the trinity of Brahmā, Viṣṇu, and Śivaincarnates as a Brahmin, Śudra, and Harijan to test Rantideva. Yama is also said to incarnate as the Śudra Vidura.

Saint Veerabrahmam says to his sons by using examples of Valmiki and Vaṣiṣṭha on attaining Brahminhood:

"One, though born a Śudra, acquiring spiritual knowledge should be treated as Brahmin and one, even if born of Brahmin womb, would only qualify to rank as Śudra, if found @ledge. Śudra and Brahmana arise not by birth but by deed."

Some Brahmin castes trace lineage to Śudras. For example, the Brahmin warrior Parshurama made Kaivarta along the Maharashtrian coast Brahmins. The Brahmin groups that claim receiving Brahminhood from Parashurama are the Chitpavans and Kokanasthas. Likewise, the Matti Brahmins of Surat and amongst Kanara people of Karnataka have the tradition of Matsya origin. Shenavi Brahmins of Maharashtra too claim to descend from Parshurama's selected fishermen. Kerala's Namboothiri Brahmins are also believed to descend from fishermen that were selected by Parashurama. Vyasokta Brahmins of Bengal claim in one account claim descent from Vyasa's disciples that were fishermen originally, and they serve the Kaivartas and Mahiṣyas castes. There are also Brahmin communities that serve Śudras for Hindu ceremonies. The Madhyasreni Brahmans of Bengal serve Nabasakha castes, like potters, barbers and blacksmiths. The Rapali Brahmins of Bengal serve Rapalis. The Mali Brahmins serve Malis. Chamarwa Brahmins serve Chamars. Dakaut Brahmins descend from a union between a Brahman man and a Kumharni Śudra or out-caste princess of Kashmir named Bhandli, and are also referred to a 'Gujrati'. Even persons of non-Brahmin parentage have gone to become Brahmins, such as Kayavya the son of a Kshatriya male and Nisada mother. Other examples of Śudras that became Brahmin are Rom Harshan Suta Maharaja, the narrator of several the Puranas, and Satya Kam Jabali, who was conferred Brahminhood by Gautama Swami. Matanga was another Sudra of the Barber caste that received Brahminhood for his asceticism. Other revered ancient saints mentioned as Śudra by birth that became Brahmins are Datta, Prince Datta, Matsya, Vaibhandaka, and Purnananda. Kanha was person who became a rishi and used his powers to save his life from King Oka, and Kanha is ancestor of Kanhayanas.

Further, there are Brahmin gotras that claim descent from sages of Sudra backgrounds. For example, Parasara is agotra, as is Vyasa, and Vatsa is another, of whom the descendants are known as Vatsyayana. Matanga is another gotra and a scholarly Brahmin named Kashyapa Matanga was of this lineage. Shabara (or Shavara) is also a gotra amongst the Brahmins and it refers to forest tribals from whom Brahmins of this ancestry came. Jabala is another modern day gotra which claims descent from Satyakama Jabala, who was given the sacred thread ceremony by Gautama Rishi.

Sage Parasara advises King Janaka:
Brahmanas, learned in Vedas, regard a virtuous Sudra (or one born in the house of a Śudra) as a model of Brahman himself.🕉⛳🙏

Santoshkumar B Pandey
https://hindustanyogi.blogspot.com/2019/06/hindu-sudra-saints.html
Nayakanahatti Thipperudra Swamy

From Wikipedia, the free encyclopedia

Nayakanahatti Thipperudra Swamy, (c. 15th or 16th century), also referred as Tippeswamy,Thippeswamy or Thippeswami, was an Indian Hindu spiritual Guru, and social reformer. He is revered by both his Hindu and Muslim devotees.

He preached that Kayakave Kailasa (Work is worship) and that Madidastu Needu Bhikshe (Your reward will be as per your work).


Birth and Early life

The details of his early life are not clearly documented. Though there are several legends and references to his origins and early life before arrival at Nayakanahatti (also spelled as Nayakanahatty), they are mostly constrained to oral history.

The date of his birth, place of birth and details of his parents or siblings are not known.

As for the time period of the Guru’s life in Nayakanahatti; the Temple Information System website of the Hindu Religious Institutions & Charitable endowments Department (Government of Karnataka) mentions a rough time period between the 15th and the 16th century, possibly 1570 - 1646 AD.

Purpose of life

Legend has it that Thipperudraswamy was an incarnation of one of the five Ganadheeswaras (Pancha Ganadheeshwara), who originally spread Shaivism (Worship of Shiva) as they were ordered by Lord Shiva himself. These five Gurus were reincarnated across various places in India at various periods of time, with an intention to spread Shiva Dharma in that specific area.

During Sri Guru Thipperudraswamy’s times, the other four Ganadheeshwaras were reincarnated as Sri Vrishabhendra Swamy of Sarasipur (Kottur), Sri Kolashanteshwara of Arasikere, Sri Kempaiah Swamy of Harapura (Harpanahalli) and Sri Maddanaswamy of Kulahalli.

Thipperudra Swamy’s purpose of life was to spread the word of Dharma and provide guidance and solace to fellow human beings.

The legend behind the origins of his name – Thippeswamy or Thipperudraswamy.

The Guru’s original name was Rudraswamy. During the course of his travels across Southern India, he met one of the other reincarnated Ganadheeshwaras, Sri Kempaiah Swamy, who had forgotten his original purpose of life and was caught up in the mundane pleasures, problems and desires of human life.

With the intent to enlighten Kempaiah Swamy, Rudraswamy sat in meditation on a big mound of refuse and cow dung (referred to as ‘Thippe’ in the local languages). This foul smelling mound was intended to be composted for use as a fertilizer in the fields and such mounds can be seen even today in the fields of rural India.

Since the ‘Thippe’ was along the path that Kempaiah had to take to reach his fields, he could not help but notice the divine looking Sadhu seated on the foul heap of refuse. Slowly other passersby too noticed this Sadhu and began referring to him as ‘Thippe’ swamy – the Swamy who was seated on the mound. Though the locals started to stop by to pay their respects and leave food and other offerings for the meditating Sadhu, he continued to sit in silence for many days, undisturbed by the Sun, the Wind and the Rain.

as to why the Guru was seated on this mound of refuse, when there were plenty of shady trees around or caves in the nearby hills where the Swamy could have meditated.

Rudraswamy then opened his eyes and revealed his identity to Kempaiah. He stated that even though he was seated on the mound of refuse, he was not letting the smell or the dirt affect his senses and he continued with his original purpose of meditating on Shiva.

Kempaiah realized the allegory wherein he had been distracted from his original purpose of life by the pains and pleasures of normal human life and he remembered his true identity and purpose. Eventually Kempaiah Swamy let go of his worldly pursuits and went on to become the Sri Guru Kempaiah Swamy of Harapura (Harpanahalli).

Arrival at Nayakanahatti

Nayakanahatti is a small town located 35 km from the District headquarters, Chitradurga. Its original name was Nishadapura, however it slowly came to be referred as ‘Nayakana Hatti’ – The Leader’s place; after Sri Guru Thipperudraswamy took up residence there.

One of the Guru’s early disciples, a trader named Phaniyappa, requested Thipperudraswamy to visit his town, Nishadapura. When Thipperudraswamy arrived, he wished to stay at the temple of a local deity.

As per legend, the local deity refused to allow the Guru to enter the temple and the doors could not be opened. Realizing the background, Thipperudraswamy prayed to the deity that though he could not stay in the temple premises, he should at least be allowed to keep his ‘Betta’ (Walking stick) and ‘Jolige’ (Shoulder bag) in the temple for safekeeping, as they were his only essential worldly possessions.

The doors of the temple could then be opened and the Guru left his Betta and Jolige inside and walked away. Overnight the two objects expanded to become so large that they pushed out the statue of the local deity, who then left the place. The temple became the residence of the Guru Thipperudraswamy, who installed a Shivalinga there.

While the above legend can be discounted as a local myth, since the Guru Thipperudraswamy was spreading the worship of Shiva, at some point in his lifetime, the popularity of the previous local deity Mariamma seems to have waned and her temple were converted into the current Nayakanahatti Shiva temple.

Teachings and Philosophy

While Sri Guru Thipperudraswamy preached the worship of Shiva, the highlight of his teachings and philosophy seem to be the importance he gave to work. He preached and practiced ‘Kayakave Kailasa’ – work is worship. During his lifetime, apart from his religious work, he was also instrumental in the creation and expansion of water reservoirs around Nayakanahatti, some of which continue to store and provide water in the drought prone region.

He also preached ‘Madidastu Needu Bhikshe’ (Your reward will be as per your work), whereby he paid men and women equal wages for their work on the reservoirs. He also started a custom of paying one and a half times the wages for any pregnant ladies working on the projects; with the logic that even the unborn child was involved in the effort and should be paid at least half the normal wages.

Claimed miracles

Bringing a dead Buffalo back to life

When the Guru was still new in Nayakanahatti, there was a noble widow in the village, with two young children. Her only source of income to feed her family was from selling the milk of a water buffalo she owned. Even on days when she could not earn enough, she would not seek help from others. Preferring to go hungry and give her children water to try and quell their hunger.

One day, the buffalo fell ill and died. Without any other source of income and too self-respecting to beg help from anyone, she contemplated committing suicide along with her children, by jumping into a deep well. The next evening, she was walking towards a well outside the town along with her children who were excited to be going on a trip with their mother, blissfully unaware that this would be their last walk.

On the way, she encountered Guru Sri Thipperudraswamy sitting in discussion under a tree, with a group of people from the village. She stopped briefly to pay respect to the Guru and was turning around to continue on her journey.

The Guru called out to her and said “We are feeling very hungry and thirsty sitting here all day, go and get us a pitcher of milk from your buffalo.” With a tear in her eye, the lady replied that her buffalo had died the previous day.

The Guru rebuked her with a smile and said “What do you mean the buffalo has died? It is hale and hearty and can give enough milk for your family and also for all of us. Don’t waste time, go quickly and fetch the milk.”

When the widow walked back to her house, she found the buffalo in full health and from that day onwards, the widow and her children did not face any paucity of food.

The episode is used to indicate that if you persist in the right path through difficult times, the Guru appreciates your efforts and you will be rewarded.

Curing Hyder Ali's son Tipu Sultan

When Hyder Ali’s son Sultan Sayyid was severely ill as a child and could not be cured for a long time, Hyder Ali, who then happened to be engaged in the assault on the nearby Chitradurga fort, prayed for his recovery at Thipperudraswamy’s Samadhi.

When Sultan Sayyid eventually recovered, a grateful Hyder Ali had a structure built around the Guru’s Samadhi. The Indo-Saracenic style tomb existing on the Samadhi stands as a symbol of Hindu-Muslim unity; and is revered by believers from both religions.

The legend also mentions that Hyder Ali added the word 'Thippu' to Sultan Sayyid's name in honor Thipperudraswamy; and the boy was called 'Thippu Sultan' who would eventually go on to become the famous Tipu Sultan.

While it is a historical fact that Hyder Ali donated various articles to the Nayakanahatti Temple and he got the structure constructed on the Guru's Samadhi, the part of the legend about how Tipu Sultan got his name may be contested as it is generally believed that Sultan Sayyid was called 'Tipu' after the saint Tipu Mastan Aulia of Arcot.

Construction of the water reservoir at Nayakanahatti

When a severe drought hit the region around Nayakanahatti, the local farmers could do nothing but sit idle. With every passing week, their stores of grain and food diminished and even their cattle started to die due to lack of fodder and water.

Guru Sri Thipperudraswamy realized that there had to be a short-term fix and a long-term solution for the problem on hand. People immediately needed some regular work to earn a living till the rains arrived. Also, there was a need to store water from the rains and the small seasonal streams, to be used during the dry periods.

The Guru then requested the local Palegar (Administrator) to build a water reservoir in Nayakanahatti. Due to the drought, even the tax collections had fallen drastically and the Palegar expressed his inability to fund the reservoir construction. The Guru then assured the Palegar that if he could get the construction of the reservoir started, he would take care of the payments to the workers.

With the Guru’s blessings, a suitable location was finalized and the construction began in earnest. At the end of the first day, the Guru asked the laborers to make small mounds of earth. He then proceeded to touch each mound with his ‘Betta’ – walking stick.

When the workers dug up the mounds they had made, they found Gold, Silver or Copper coins commensurate with the work that they had done during the day.

This miracle continued every evening for several months and the people of Nayakanahatti and the surrounding villages could earn enough to feed themselves and their families.

Some unscrupulous men tried to take advantage of the Guru’s largess by arriving just before the day ended, mingling with the crowd of workers and building their own mounds of earth. However, miraculously, only the people who actually worked on the reservoir would find the coins. The Guru had noticed this and proclaimed Madidastu Needu Bhikshe (Your reward will be as per your work).

When a woman working on the project found one and a half times the normal sum she was expecting, she mentioned this to the Guru that she had been paid more. The Guru then told the lady that she was pregnant and since her unborn child was also toiling with her on the project, it was but fair that the child too should get at least half the amount as would be paid to an adult worker.

The Nayakanahatti reservoir is still in use and continues to provide water for drinking and irrigation in the region.

Jeeva Samadhi

On Chitra nakshatra Phalguna Bahula day as per the Hindu Calendar, Thipperudraswamy is said to have been entered Jeeva Samadhi, i.e. he was buried alive as per his wishes. There is a temple car - Rathothsava festival organized every year in the memory of the famous saint, which is attended by lakhs of people from across Karnataka, Andhra Pradesh and Telangana.

The Temples or Mata's of Nayakanahatti

There are three Mata’s or Temples in Nayakanahatti.

OlaMata or inner Mata also called Darbar Mata

The OlaMata - Nayakanahatti Shiva temple

The OlaMata, also referred to as HireMata or DarbarMata is the focal point of Nayakanahatti. It was the primary residence of the Guru Thipperudraswamy and he would normally entertain visitors here.

This structure was originally a temple of a local deity Maramma. After the Guru took up residence here, a Shivaling was installed here, converting it into a Shiva temple.

The temple has 18 stone pillars with various carvings and elegantly designed stone roof. The ‘Rajagopura’ at the entrance was added at a later date and is said to be around 200 years old.

HoraMata or the outer Mata

The HoraMata, where Thipperudraswamy took up Jeeva Samadhi

The HoraMata, located in the outskirts of the town has the Jeeva Samadhi of the Guru Thipperudraswamy.

The HoraMata was originally built by Raja Bhichchugatti Bharamanna, the ruler Palegar of Chitradurga in the year 1721 AD. Subsequent additions were made to the HoraMata, including the Indo-Saracenic structure added by Hyder Ali.

The Sanctum of the temple is covered with a dome that is typically seen in Islamic structures such as Mosques or Dargahs. The rest of the temple is built like a typical Hindu structure. This temple is therefore considered to be a symbol of Hindu-Muslim unity and visited by believers from both religions.

Ekantha Mata

The Ekantha Mata, also called the Ekanthaswamy Mata is located at a distance of 3 Kilometers from the OlaMata, on the route leading towards Challakere. This was a small place where the Guru would retreat for penance.

A unique custom of burning dry coconut

Coconut Kernel (Copra) being burnt in an open metal tub at the Nayakanahatti temple.

A unique custom that is practiced in the Nayakanahatti temple is to burn dry coconut meat (copra) and consuming a portion of it as a 'prasad' - holy offering. The custom is attributed to Guru Thipperudraswamy's liking for the burnt coconut.

Local experts believe that the custom may have been originally started to burn dry coconut husks (Instead of the dried coconut meat, as it is done now.) over an enclosed low fire, which would then become activated charcoal. This activated charcoal was consumed by the devotees for its medicinal and purifying properties.

During the annual Jathra days, thousands of devotees would arrive at Nayakanahatti, leading to sanitation issues and there would be a general increase in caes of diarrhea, indigestion, food poisoning and flatulence. Activated charcoal may be an effective remedy for such cases.

Over the centuries, the purpose and reasons behind the old custom was forgotten and today devotees burn copra over a fire outside the temple as prasad.

In culture

Film and television

Shree Guru Thipperudraswamy has been the subject of a full-length feature film in Kannada language.

YearFilmTitle roleSupporting rolesDirectorLanguageAwards

2014 Nayakanahatti Shree Guru Thipperudraswamy Mahatme BC Patil Arun Devasya, Disha Poovaiah and Moogu Suresh B Shivanand Kannada Karnataka State Film Awards 2014 - Best Supporting Actor – Arun Devasya

He has also been the subject of documentary in an episode of TV9's series OM.

YearName of DocumentaryProduced byViewable at

2014 TV9 Special: "OM": Nayakanahatti Thipperudraswamy TV9 Television Channel https://www.youtube.com/watch?v=-24JUM26rV0

The Temple Chariot at Nayakanahatti

An annual Jatra (Fair and Festival) and Rathotsava (Chariot festival) are held annually in Nayakanahatti, over a period of three to eight days in the Hindu calendar month of Phalguna.

Lakhs of people from across Karnataka, Andhra Pradesh and Telangana arrive to participate in the festivities.

The highlight of the festival is the Rathothsava, where the wooden temple car is pulled by thousands of devotees through a predetermined route.

St Nabha Dass

From Wikipedia

Shri Guru Nabha Das was a saint, theologian and author of holy scripture, The Bhagat Maal. In this sacred scripture, Nabha Das wrote the life history of almost every saint ranging from the Satyug to the Kalyug era.

Early life

He was born in April 8, 1537 at village Bhadrachalam on the bank of the Godavari river in Khammam district in the Indian state of Andhra Pradesh. His mother was Smt. Janaki Devi ji and his father was Shri Ramdass ji, now known as Ramdassu. They belonged to the Mahasha, Doom, Dumna community now known as Nabhadassia. Their professional work was to make baskets of cane and they were musicians. They were strong devotees of Lord Rama, because Rama's temple was situated at Bhadrachallam, now known as Rambhadrachalam. His parents initially had no children, leading the villagers to taunt them. They prayed for Lord Rama to bless them with a son, who would be learned, intellectual and a theologian. Then a son was born to them. He was first called Narayan Dass and was a devotee of Lord Rama. His parents died when he was five years old. He lived alone in the village and worshiped in the temple. He played on the bank of the river with his friends and also exchanged sand ladoo into the sweet ladoo with blessing from God.

Saint Shri Agardass ji and Keeldass were passing through near Ram Bhadrachalam hills and forests. They saw Narayan Dass under a tree. They asked him, "Who are you? Why are you sitting here?" Narayan told them, "I am made of five elements blessed from God". They were surprised to hear his spiritual reply. They asked him if he wanted to go to their temple. Keeldass scattered water on his eyes, then he opened his eyes and got a blessing. They brought him into the temple at Ghalta Dham at Jaipur. Guru Agardas ji offered a duty to him: to serve the pilgrims who come to hear Satsung and operate hand fan when I am preaching and teaching into the Satsung hall for devotees.

One day, Guru Agardas was not concentrated to the Satsung because his one disciple (Hari Dass) who was a business person through the ship into sea way. His ship was sinking beneath a cyclone. He prayed before Guru Agardas to save his ship. Narayanadass was looking at his guru who he was not concentrating into the Satsung. He rapidly flapped the fan to save the ship. Narayanadass said to his Guru, "your focus on the Satsung freed the ship from cyclone". Guru opened his eyes and told him, "How did you understand my internal feeling, you are a great holy saint; now your name will be Nabha dass, now you will not operate fan. You will write life history of holy saints who come on the earth from Satyug to Kalyug".

Then he wrote the life history of many saints with a boon from his Guru. Guru Agardass told his elder holy saint Shri Keeldass, who had written life history of many saints by Nabha Dass. He was happy and told him, "you are great holy writer, and also deserve to get a degree of doctorate of Literature. We should arrange a religious function here and invite all holy saints to give blessing to your religious achievements. He said to him, "you should go to Varanasi for holy dip into Ganga." He invited all holy saints. When he was going to Varanasi he passed through Ayudhia where the Lord Rama temple was situated. He stayed there for a few days. He went to the temple where a religious programme was underway. The saints were singing hymns. When the temple clergy told Nabha Dass to preach a hymn. Other sage persons objected that he did not belong to the sage community and asked how can you allow him. The priest told them that anyone can sing a hymn. Before starting Nabha Dass said, "jaat na puchhie saadh ki, poochh leejie gyan, mol karo kirpan ka, pari rahne do mian" ("do not ask caste, religion from holy saints, ask about enlightenment of the God"). (Bhagat Bhagti Bhagwan Guru Chatur Naam Baap Ek Inke Pad Bandan Kiye Nasin Vigan Anek). He sung devotee, devotion, Guru, God. They are the same and are respectable Idols. The sages were surprised to hear his preaching. They called to him with respect. The Priest asked him, "Where are you going?" He said, "I am going to Varanasi for holy dip into the Ganga. I invited all sage and holy saints to come at Ghalta Dham where to held religious ceremony for releasing the sacred scripture written by me with blessing from the Guru & God." All saints accepted his message and celebrated him for his religious work.

He went to the Ganga to bathe. He went to Mathura, Varidavan to worship at the Lord Krishna temple and also met sage Shri Tulsidass, who had written the Ramayana. He was surprised to learn about Nabha Dass and asked how Nabh Dass could write sacred scripture, because he did not belong to sage community nor was he a Learned Theologian. Nabha Dass came back to Ghalta Dham. Tulsidass and other holy saints were thinking about Nabha Dass' works.

The sages were unhappy about his prominence and hatched a conspiracy against Nabha Dass. They stated that they would come there if your food is cooked with sandalwood. They knew that Nabha Dass had no sandalwood because these sandalwoods were in a forest with snakes in the trees will bite him and would kill him if he approached. He accepted their challenge and went into the forest with a bullock cart. Nabh Ddass prayed before the snakes that were there. Nabha Dass and his disciples cut sandalwood. A lion come and killed the bullock. Nabha Dass saw this happen and put the cart before the Lion and brought the wood to Ghalta Dham. The saints came to Ghalta Dham and greeted him with a garland of flowers. Tulsidass came there and sat in the last queue. When Nabha Dass saw him, he rushed to him and welcomed him saying,"I want a holy saint to make like the Sameroo". You will have like a sameroo in the Sacred scripture written by me with blessing from all saints here, the God. Then all holy saints with his Guru Shri Agardass, shri Keeldass released sacred scripture and called its name Bhagatmaal in 1585,at Ghalta Dham Jaipur and also to give doctorate of literature Degree to Nabha Dass. They renamed him Goswami Shri Nabha Dass Maharaj. They had written sacred scripture to bring us nearer to God. The life history of many holy saints come to Kalyug in Satyug era.

At the end of this ceremony, Nabha Dass left for a religious journey throughout India. He went first to Rambhadrachalam to take the blessing from his parent's temple and the temple of Lord Rama. He returned to Dhianpurdham, Pandoridham, Damtaldham. Then he went to Kulu Manali where his grand Guru Shri Krishna Pyahari Dass had a lodge. The lodge was situated in deep forest. King Shri Jagat Singh and his wife were there. She was suffering from skin disease. She had no relief from doctors. The queen believed in the saints, but the king did not. Grand guru Shri Krishana heard their problem. His guru told Nabha Dass to take her near the sacred spring and take three dips in the sacred spring. After this, her skin disease was cured. Both king and queen were happy and fell on the feet of the saints. They said to them,"you are great holy saints, we want to present a gift". Krishana Pyahari Dass said to them "You may have to celebrate ten days festival to the remark of the Lord Rama on Dusehra at Kulu. From that day Kulu Dushera began to venerate both saints.

Nabha Dass came to Punjab through Pathankot, Gurdaspur, Jammu where his community lived. One day he received a message to come to my lodge to take blessing of my Guru, but they ignored them. No person came to listen to his hymns. He felt upset and returned to Ghalta Dham to serve in the Galtadham. He and his guru Agardass went to Revasha forest and stayed. One day King Raja Maan Singh went to the forest to hunt with 10,000 of his sainiks. They were exhausted. They saw a saint lodge and marched there. The King went in to take a blessing from the saints. Agardas told Nabha Dass to give him some parsad of banana. When Nabha Dass give him a banana, Raja Maan Singh said, "first parsad should be given to my sainiks and then after to me." Nabha Dass called the sainiks and gave them all bananas. The king was surprised that he was able to give ten-ten bananas to the soldiers, while only 10 bananas were in the basket. The King was again surprised to see this miracle. He fell down on their feet for seeking a blessing. He gave 1600 acres of land in donation for Dham and made a gate named Agardass, Nabha Dass. The gate is still situated at Revasha Dham.

Nabha Dass died in 1643. He is venerated because his sacrifice was for the whole people.

His other notable works are Ramashtayam, Astayam and Ramcharitar ke paad in Braja

Nuliya Chandayya

(ನುಲಿಯ ಚಂದಯ್ಯ)

Full Name: Nuliya Chandayya

Pen Name (Vachana Signature): Chandeswaralinga

Kāyaka (Occupation): Rope maker(out of grass or straw )

Begging from others, cajoling them, Pestering them, troubling them

And then offering it to Jangama and linga is no good.

Making the body earn it, making the mind earn it

Even if it is just wild leaves and raw fruits,

Doing daasoha to Jangama and linga

By serving Jangama who comes you

Tired in body and mind is worhsip,

Holy offering to Chandeswaralinga [Vachana No.1817]

Nuliya Chandayya was a Kaayakayogi who made rope out of grass or straw (rope maker). The belonged to a place called Shivanagi in Bijapur district Karnataka. Shoonyasampadane and other puranas there is a description of his loyalty to the work. He is a prominent member of the Anubhava Mantapa.

He made the Ishtalinga sell the rope. As a story goes, while washing hanks of grass fibre in a stream, his Ishtalinga fell into water. Then Chandayya turned indifferent to the Linga which had dropped off his Anga, and refused to take Him back even when the Linga implored him to accept. However, Chandayya accepted the Liñga on the condition that ‘He’ should help him in his Kayaka to which the Linga readily agreed and carried Chandayya’s ropes to the market for selling.

Hendada Marayya (another sharana) has dramatically portrayed in one of his vachanas about Chandayya’s great personality. Chandayya went to Uluvi with Chennabasavanna after the revolution of Kalyaana. After Chennabasavanna’s death he takes Akkanagamma to the banks of Yennahole where she died. He died at Nulenuru. It is learnt that there is a tomb to commemorate his death at that place. His 48 vachanas are extant with the signature Chandeshwara. All the vachanas uphold the rule of Kaayaka as compulsory to guru, linga and jangama. “Even for a guru Kaayaka gives liberation…., Even for Jangama kaayaka cuts the bond of pretenseion” are his words and they are examples of the importance he attached to kaayaka.

Can all those who hold a sword pierce?

Can all the boys who exercise fight?

Can all those who worship with affectation be good devotees?

That kind of act is not acceptable to

Channabasavannapriya Chandeshwaralinga [Vachana No.1818]

(https://lingayatreligion.com/Sharanaru/Nuliya_Chandayya.htm)

Nitya Chaitanya Yati

From Wikipedia, the free encyclopedia

Nitya Chaitanya Yati

Personal

Born

K. R. Jayachandra Panicker

2 November 1924

Vakayar, Pathanamthitta district, Kerala, India

Died 14 May 1999 (aged 74)

Ooty, Tamil Nadu, India

Religion Hinduism

Nationality Indian

Relatives

Raghava Panicker (father)

Vamakshi Amma (mother)

Muloor S. Padmanabha Panicker (uncle)

Philosophy Vedanta

Religious career

Guru Nataraja Guru

Awards Kerala Sahitya Akademi Award for Literary Criticism

Literary works

That Alone, the Core of Wisdom

Love and Blessings

In the Stream of Consciousness

Living the Science of Harmonious Union

Nitya Chaitanya Yati (2 November 1924 – 14 May 1999) was an Indian philosopher, psychologist, author and poet, best known for his commentaries on Advaita Vedanta as well as his literary criticisms. He was a disciple of Nataraja Guru, the successor to Narayana Guru. Yati published over 140 books in English and Malayalam including a commentary on Darsana Mala of Narayana Guru, titled, Psychology of Darsana Mala. Kerala Sahitya Akademi honoured him with their annual award for literary criticism in 1977.

Biography

Nitya Chaitanya Yati was born K. R. Jayachandra Panicker on 2 November 1924 at Vakayar, a village in the Pathanamthitta district of the south Indian state of Kerala to Pandalam Raghava Panicker, a poet, teacher and nephew of Muloor S. Padmanabha Panicker, and his wife, Vamakshi Amma. After early education by a local teacher by name, Nanu Pillai, he studied at Kulathingal High School from where he passed the SSLC examination. Subsequently, he left home and traveled for the next eight years during which period he learnt Buddhism, Jainism and Sufism and met such people as Mahatma Gandhi and Ramana Maharshi. On his return from his wanderings, he joined Union Christian College, Aluva and earned his graduate degree in philosophy before securing a master's degree in philosophy from the University College, Thiruvananthapuram in 1952.

Yati was influenced by Ramana Maharshi after his meeting with the spiritual leader and he took up sanyasa in 1951. After serving as a faculty at the Sree Narayana College, Kollam for a while, he moved to Mumbai to research on the physically challenged until his move to Chennai to teach at Ramakrishna Mission Vivekananda College in 1953. He stayed in Chennai till 1955 and returned to Mumbai for further research work before moving to New Delhi in 1963 to join the Institute of Psychiatric and Spiritual Research as its director. Later, he succeeded Nataraja Guru as head of the Narayana Gurukulam, a worldwide contemplative community, after a long apprenticeship. In between, he was also associated with the Indian Council of Medical Research as the head of the division of Yoga and with the East West University, of which he was the founder chairperson.

Nitya Chaitanya Yati died on 14 May 1999, at Fernhill Gurukula of Narayana Gurukula, near Ooty, at the age of 74.

Legacy

Nitya Chainya Yati authored over 140 books of which 120 are in Malayalam and the rest in English, covering such topics as philosophy, psychology, social ethics and aesthetics and was involved with the World Government of World Citizens as a committed sponsor. Nalini Enna Kavyashilpam (Nalini, a poetic sculpture)), his critical study of the Kumaran Asan's poem, Nalini, fetched him the Kerala Sahitya Akademi Award for Literary Criticism in 1977. He wrote two more critiques on Asan's works, Chinthavistayaaya Seetha, Oru Padanam and Duravastha, Oru Padanam. He published a book on Narayana Guru, with the same name, and commentaries on Guru's Darsanamala and Atmopadeshashathakam. He also translated Brhadaranyaka Upanisad into English, which has the original text in transliteration as well as English translation and published critiques on the Bhagavat Gita, Saundaryalahari of Sankaracharya and Marxism. Wandering by Hermann Hesse was another work translated by Yati which was published under the title, Deshadanam. His autobiography, Love and Blessings, is a detailed narrative of his life and includes anecdotes and his letters.

Nishkulanand Swami

From Wikipedia

Nishkulanand Swami (1766–1848) was a saint of the Swaminarayan Sampraday and one of Swaminarayan's paramhansas.

Biography

Nishkulanand Swami was born on 15 January 1766 to a Suthar family residing in a small village called Shekhpat, near Jamnagar in present-day Gujarat, India. His parents were Rambhai and Amritbai and was named Lalji on birth. He grew up to be an expert at carpentry.

He became a follower of Swaminarayan after the passing away of his Guru-preceptor Ramanand Swami.

It is said that when Swaminarayan wished to leave this world, he informed Nishkulanand Swami 3 days in advance and asked to prepare a palanquin for his bier. Nishkulanand Swami prepared it during night only. When he left the human body, all the other saints asked him to prepare a palanquin. He said, "It is ready" and brought it. Everyone asked him, "When he was alive, how did you prepare it?" He replied, "I am a heavy hearted obedient servant. Any damn or any hard order may be, I must obey it."

He helped in the building of Dholera Temple as a good sculptor. In Vadtal, he built a 12 door Hindola. He was a strong renunciate and known for his intense vairagya, or detachment from worldly objects and relationships. His poetic creations displayed this intense sense of detachment. He authored NishkulanandKavya, a book that is famous within the sampraday. He also knew about music, as he was a renowned poet a wrote numerous poems. He kept on writing scriptures until his death. He died in VS 1904 in Dholera.

In Swaminarayan Hinduism, Nishkulanand Swami is regarded as an ideal example of vairagya, or non-attachment to worldly objects. His name implies this "Nishkul" meaning one who is devoid of family (maya) He died at the age of 82 while residing in Dholera.

Works

Nishkulanand Swami composed a scripture named Bhaktachintamani, which describes the life of Swaminarayan along with his sermons and his activities. He has also composed twenty two other scriptures on various subjects (Purshottam Prakash, Yamdanda, Dhirajakhyan, Chosathpadi, among others) which are compiled as Nishkulanand Kavya. He was also a poet and composed many kirtans, or devotional songs.

The swing with the twelve doors in the Vadtal Temple and the carved wooden doors in the inner temple of the Dholera Temple are a few of his works of art. In Gadhpur he used to display his artistic skills during Diwali celebrations by presenting decorative plants and trees adorned with kindling lights and lighted canopy to cover the seat of Swaminarayan.

23 Granths of Nishkulanand Swami

1. Bhaktichintamani

22 Granths are from Nishkulanand Kavya

1. Vachanvidhi

This Scripture has Fifty Two (52) Stanzas and Thirteen (13) Verses.

Vachan means commandments of the Lord and Vidhi means testament.

One can attain closeness to Purushottam Narayan through various devotional practices. Dharma (Righteous Codes of Conducts) is an important aspect of these practices. Dharma refers to the commandments of the Lord that are followed by His devotees leading them on the righteous path.

The Vachan Vidhi Scripture covers four main aspects:

The merits of abiding by the righteous codes of conducts

The demerits of non-abidance of the above

Ways of strengthening one's will-power in abiding by these conducts

Shunning those who blaspheme these conducts

Sadguru Nishkulanand Swami has described these simple terms and with effective examples.

2. Bhaktinidhi

3. Dhirajakhyan

4. Hraday Prakash

5. Manganjan

6. Hari vicharan

7. Hari Smruti

8. Pursotamprakash

9. Lagna Shakunavali

10. Vruti Vivah

11. Kalyan Nirnay

12. Shiksapatri Padhyarupa

13. Pusp Chintamani

14. Avtar Chintamani

15. Chinh Chintamani

16. Sneh Geeta

17. Haribal Geeta

18. Yam Dand

19. Arjivinay

20. Sarsidhi

21. Gun Grahak

22. Chosath Padi

Narada

(Narada Muni - Son of a maidservant)

By Swami Purnananda

What would you feel if you were asked the question: How did you die? You would perhaps be bemused for a while and then feel convinced that your interlocutor was out of his head. But when Narada was asked this question by Krishna Dvaipayana Vyasa he was not taken by surprise; nor did he feel uncomfortable. Instead, his face lit up with a radiant smile as he proceeded to answer this seemingly unanswerable question.

Counselor to Vyasa

Once Vyasa was lamenting over the great dissatisfaction and unrest that was tormenting his mind even though he was well versed in the Vedas, had lived in consonance with dharma, and devoted himself to the welfare of all beings. He sat on the banks of the river Saraswati, cogitating on the cause of the depressive thoughts that were constantly weighing on his mind. Just then, Narada happened to arrive at Vyasa’s ashrama in the course of his perpetual peregrination across the three worlds. Though he was received with due respect, Narada realized that Vyasa was disturbed. So after praising him for his many achievements, he enquired afer his well-being:Jijñāsitam­adhītam ca yat-­tat-­brahma sanātanam;

Athāpi śocasyātmānam­-akrtārtha iva prabho.

O master of oneself, you have realized the eternal Brahman by the process of proper discrimination; why then do you look mentally troubled, as though possessed by a sense of futility.

Vyasa replied: ‘I am aware that I have the excellences you mention; yet I have no peace of mind. I feel dissatisfied. I think I have some shortcoming, which I am unable to make out. You are a man of wisdom, the son of the Creator, and a beloved devotee of the Lord. You travel all over the three worlds and can penetrate into everything. You know the thoughts of every being. Be kind, I pray, and tell me the causes of my dysphoria.’

Narada pointed out the reason for Vyasa’s distress in a succinct reply: ‘You have not adequately described the unblemished glory of the Supreme Lord in your works. That is why he is not pleased with you. And for that reason, I reckon, your knowledge is incomplete.’ After elaborating upon his statement, he advised Vyasa to recall the divine play of the Lord by means of samadhi (and describe it) for liberation from all worldly bonds: urukramasyākhila-bandha ­muktaye samādhinānusmara tad­-vicestitam. By the Lord's direction, living entities accept, with a material body, to be bound to birth and death, sadness, illusion, fear, happiness and distress; and act according to their karma

The Housemaid’s Son

While dwelling on the need for contemplating and expounding the glories of Bhagavan, Narada recalled one of his previous births as a housemaid’s son: ‘In one of my previous lives, I was born to a housemaid who was engaged in a household of Vedic ritualists. I was appointed to serve the yogis who gathered at the place for cāturmāsya, retreat during the rainy season. Although impartial by nature, they were very gracious to me as I had engaged myself sincerely in their service. Moreover, I was self-restrained and devoid of childish frivolity. I was also obedient, reserved, and not fond of sports or games like other children. Having obtained their consent, I once partook a little of the remains of their meal. That was enough to free me from all past sin. With my mind thus purified, I felt greatly inclined to listen to the divine glories of the Lord that the sages were always engaged in singing. Gradually I developed an irresistible attraction for the Divine. My mind became steady in its devotion to the Lord and I could realize that my gross and subtle bodies, born of ignorance, were super-impositions on my real Self, the Atman. Thus, by hearing continuously the glories of the Lord from these great souls, throughout the rainy season and autumn, there arose in my heart that devotion which destroys rajas and tamas. As they were leaving, the kind and compassionate sages instructed me in the transcendental spiritual truths that are revealed by the Lord himself, for though a mere child, I was devoted, humble, guileless, respectful, restrained, and obedient by nature. By means of this knowledge, I could realize the infuence of maya, the power of the Lord; and this knowledge leads one to divine beatitude. So I also attained this state and became one of the pārsadas, immediate associates, of the Lord.’

Vyasa’s curiosity was aroused by this remarkable story. He wanted to know more about the housemaid’s son, and his questions included the following: ‘Katham cedam­-udasrāksīh kāle prāpte kalevaram; in the end, how did you give up that mortal frame of yours?’ (1.6.3). Narada replied: ‘I was the only son of my mother. Though she was deeply attached to me, being but a mere housemaid, she was hardly capable of properly looking after me. All beings are under the control of Providence, much like puppets in the hands of a puppeteer. I was still a mere boy when my poor mother was fatally bitten by a venomous snake while on her way to milk a cow. Taking this to be a blessing (in disguise) for my welfare, I left home and started walking north, surrendering myself to the divine will. Passing through towns, villages, farms, and mines; through groves, jungles, and forests; and by the side of lakes flled with lotuses, at last I reached a dense and forbidding forest. Hungry, thirsty, and tired, I refreshed myself by bathing and drinking at a forest stream. Sitting under a pipal tree in that remote and desolate forest, I started meditating upon the Supreme Being immanent in oneself, as instructed by the sages. As I meditated on the lotus feet of the Lord, with a mind filled with devotion, and eyes brimming with tears due to the intensity of aspiration, my beloved Lord appeared in my heart. O Vyasa! How can I express the joy I experienced! With my hair standing on end in ecstasy, I was lost in an ocean of divine bliss. But alas! The vision disappeared and I could no more see that pleasing divine form that destroys all sorrow. I was utterly upset; I got up from the seat with a distressed mind. I tried again to dive deep into my mind and search for the divine form, but all effort proved futile. Deprived of the vision of the Lord, I became filled with frustration and anguish.

‘Just then, as if to assuage my grief, the Lord spoke to me in a deep, sweet voice: “My boy! Lament not, you shall not have any further vision of me. To those who are not established in yoga, whose minds are smeared with the taint of worldliness, I remain invisible. O taintless one! You have had my rare vision once, and this I bestowed to enhance your yearning for me. With the increase in right yearning, my devotees gradually give up all desires lodged in their minds and become pure; and only those that are pure in heart can have my constant vision. Through service to pure souls—even though it was only for a short while—you have developed unflinching devotion towards me. You will give up this mortal frame of yours within a short time and have the rare privilege of being one of my pārsadas. Moreover, your devotion to me will never be diminished and your recollection of me will not be affected by Creation or Dissolution.”

‘That formless Elysian voice which had assumed a spatial form, as it were, in my heart ceased to be heard thereafer. I bowed my head in salutation to that Noble Being. Repeating the auspicious names of the Lord, the Infnite Being, and recollecting his sacred and mysterious acts, I became contented in mind—devoid of attachment and shame, and free from egotism and malice. Waiting eagerly for the time wen I would be directly associated with the Lord, I kept wandering across the globe. For me, who was intensely devoted to the Lord, pure in heart, and totally detached from all mundane objects, the moment of departure arrived suddenly like a flash of lightning. The sacred and pure godly body, bhāgavatī tanu, made of pure sattva and fit for the service of the Lord, was generated in me even as my mortal body born of the five elements dropped away on exhaustion of its past karma.

‘At the end of the cosmic cycle, when all creation was withdrawn into the causal state and the Supreme Being lay resting on the causal waters, kārana salila, I too entered his divine body along with Brahma, his creative breath. After a thousand divine eons, when the Lord again resolved to create this world, I was born of his vital breath along with such rishis as Marichi and Atri. Committed to celibacy, I have been roaming the three worlds unhindered, by the grace of the Lord, chanting the divine name “Hari”, striking melodious notes on the strings of the veena that the Lord has himself given me. When I sing his glories to the accompaniment of the celestial lute, the Supreme Lord of endearing fame and sanctifying feet appears in my heart, as if promptly responding to a call by one’s name. This is the story of my death and birth, which you wanted to know.’

We learn from this story that Narada had descended directly from Brahma, the Creator. At the beginning of every cosmic cycle, Narada accepts a gross body, and at the time of cosmic dissolution he merges into the Lord. He never loses the memory of his birth and disappearance in each cycle. Sri Ramakrishna pointed out that Narada is a nitya jiva, an ever free, eternally perfect being. Being a direct associate of the Lord, he is a free soul, never caught in the clutches of maya. Having broken the fetters of karma, he has gone beyond the bondage of birth and death as well as the other miseries of the world.

Seeker of Self-knowledge

The cosmic dimensions of Narada’s life make it very difcult for us to reconstruct his life history. He was, of course, a very famous sage even at the time the Aitareya Brahmana was recorded. He is widely recognized as a fascinating, albeit difficult to understand, personality. Narada is also a man of wisdom. Yet in the Chhandogya Upanishad, we find him approaching the sage Sanatkumara for spiritual instruction. Sanatkumara, one among the first four sannyasins, was a sibling to Narada, having been born of Brahma. When Narada requested Sanatkumara to teach him, Sanatkumara said: ‘Tell me what you already know, and I shall teach you what is beyond that.’ Narada replied with a long list: ‘I have studied the Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda the fourth; Itihasas and Puranas—history and mythology—which are the fifth Veda; Vyakarana, by means of which the meaning of the Vedas is understood; the rites for manes, mathematics, natural science, mineralogy, logic, ethics, etymology, science of rituals, material sciences, the science of warfare, astrology, herpetology, and the fine arts—I know all this. But, O venerable sir, even after this vast study I am only a mantravit, knower of texts, not an ātmavit, knower of the Atman. I have learnt from persons of wisdom like you that the knower of the Atman alone can cross the ocean of misery; and I am afflicted with misery. Therefore, my Lord, rescue me from this ocean of misery.’

Sanatkumara did impart the knowledge of Brahman to Narada. But what interests us here is the wide range of Narada’s study and the vast repertoire of skills he commanded. The irony is that despite possessing such vast knowledge—virtually impossible for any one human being to attain in a lifetime—Narada lacked peace of mind. That is why he came to Sanatkumara seeking the knowledge of the Self, for only this knowledge can give one peace of mind. Self-knowledge or the knowledge of Brahman is called parāvidyā, supreme knowledge, and all else is inferior knowledge, aparāvidyā. As Sri Ramakrishna has said, ‘That alone is Knowledge through which one is able to know God. All else is futile.’

Secular knowledge has its own value. Hence the Chhandogya Upanishad speaks of two types of knowledge, dve vidye, the parā and the aparā. But Narada’s experience reminds us that peace of mind or genuine contentment and happiness cannot be had without the knowledge of God. Narada had realized this truth; therefore he could tell Vyasa to describe the divine play and glory of the Lord, listening to which would arouse unflinching devotion to God in human hearts. And such devotion brings lasting peace and bliss.

An Enigma

His wisdom notwithstanding, there are times when Narada behaves like any common person, at times even like an ignorant one. This lends his character its intriguing aura. Here is one such instance: Once Narada became a little proud of his musical abilities—that none could play the veena as well as he did. Bhagavan Vishnu came to know this and thought: ‘My devotees should not be boastful. So Narada ought to be taught a lesson.’ He took Narada for a walk into a forest. Suddenly they heard someone weeping. On following the sound, they found some women with badly deformed bodies crying in pain. Vishnu asked them who they were and why they were weeping. The women replied: ‘We are the Raginis, the deities of music. Our bodies have been disfigured by Narada’s erroneous selection of notes. He is tone-deaf and has little musical sense. His singing is out of tune with his music, and this has disfigured us.’ Narada was humbled.

On the face of it, many of Narada’s actions and endeavors appear strange and meaningless; but deep meaning underlies each of them. He is intelligent and wise, a good counselor and a great devotee of the Lord. He wishes all beings well. He has no enemies. He can visit anybody, anywhere and at any time, irrespective of their social standing whether they be gods, demons, or human beings—for he is a sincere counselor. All the same, his intrusions do look awkward at times.

On hearing a celestial voice warning him that he would meet his death at the hands of the eighth issue of his cousin Devaki, Kamsa, the wicked ruler of Mathura, decided to kill Devaki. Devaki’s husband Vasudeva managed to save her life by promising to hand over all their children to Kamsa. When their first son Kirtiman was born, Vasudeva took the baby to Kamsa with a heavy heart in order to keep his promise. Kamsa was pleased by Vasudeva’s strict adherence to truth and his even-mindedness towards friend and foe. He said to Vasudeva: ‘O Vasudeva, take this child back with you, I have no cause to fear him; it is only by your eighth child that I am destined to die.’ No sooner did Vasudeva leave Kamsa’s palace than Narada arrived on the scene. He told Kamsa: ‘Did you know that Nanda and the other men and women of Vraja, as well as those of the Yadava clan, are all gods and goddesses in human forms? Once I happened to be there at a meeting of the gods. There I came to know that they were making plans to kill you along with all your relatives and followers. You are very dear to me; so, as a well-wisher, I came to inform you. Now you do whatever you think proper.’ Kamsa was prompt in acting on Narada’s words. He deposed his father Ugrasena and assumed kingship, had Devaki and Vasudeva imprisoned, and began persecuting the Yadavas.

This incident would convince us that Narada was a cruel person, given to provoking ill-feeling and quarrel. That is why he is often called a piśuna - a slanderer, given to backbiting. But Narada is endowed with a vision and memory that is far deeper than that of an ordinary person. So he is able to act in harmony with imperceptible divine plans, and his actions have a subtle and mysterious quality.

In this case, Kirtiman and the other children of Vasudeva were the presiding deities of the eight quarters of the globe. They had to take human birth as a result of Brahma’s curse. They were to regain their godly states only after their human bodies were destroyed by their maternal uncle. Moreover, only when adharma, lawlessness, reaches a climax, and the devotees of the Lord start suffering torture, does Bhagavan appear on earth to protect his devotees by destroying the perpetrators of adharma. So, Narada was only being a voluntary participant in the cosmic drama. Similar altruistic motives may also be discovered in other acts of Narada.

A Man of Knowledge and a Teacher

Nothing in the three worlds is beyond Narada’s ken. In Vedic passages, we see him performing yajnas on behalf of kings. Once Valmiki asked Narada if he knew of any person who was perfect in every respect, and if such perfection was at all humanly possible. Narada told him of Ramachandra and also narrated the story of his entire life. This helped Valmiki pen the epic Ramayana.

We also find Narada present in Yudhishthira’s court at Indraprastha, describing the secret behind the birth of the terrible demons Hiranyaksha and Hiranyakashipu, which is ‘impossible even for the gods to know’. Kayadhu, mother of the great devotee Prahlada was provided shelter by Narada in his ashrama while she was expecting. Narada would tell Kayadhu the mysteries of religion, the distinction between Self and non-Self, as well as the essentials of true devotion. The teachings were also for Prahlada, who was still in his mother’s womb:Rsih kārunikastasyāh

prādād­ubhayam­īśvaram;

Dharmasya tattvam jñānam ca

mām­apyuddiśya nirmalam.

Having me [Prahlada] also in mind, the merciful sage of great spiritual power imparted to her instructions regarding the flawless path of devotion and the enlightenment conveyed by it.

Later, Prahlada also recalled that ‘owing to the blessings of the sage, those teachings have ever remained fresh in my memory; rsinānugrhītam mām nādhunāpyajahāt smrtih’

Narada is also the preceptor of another famous devotee: Dhruva.

When he was denied the right to sit on his father’s lap by his stepmother Suruchi, Dhruva rushed back to his mother Suniti in tears. Poor Suniti was not a favourite with the king, and all that she could say by way of consolation to Dhruva was this: ‘Ārādhayādhoksaja­-pāda-­padmam yadīcchase’dhyāsanam­-uttamo yathā; if you wish to sit (on your father’s lap) like Uttama (your stepbrother), then worship the lotus feet of Vishnu’

Dhruva took his mother’s advice seriously and, controlling his mind, left his father’s palace in search of Vishnu. Narada, omniscient that he is, came to know of Dhruva’s leaving home. He met him on the way and tried to dissuade him from undertaking all the austerity needed to secure the grace of Vishnu, saying: ‘Happiness and unhappiness are due to one’s past karma, so one should remain satisfied with one’s fate; one should not feel jealous of persons with superior qualities; it is difficult to serve and propitiate the Lord, you can undertake all the necessary spiritual practices once you come of age.’ But far from being dissuaded, Dhruva sought Narada’s help in his search for the Supreme Being: Padam tribhuvanotkrstam jigīsoh sādhu­vartma me;

Brūhyasmat-­pitrbhir-­brahman

anyair-­apyanadhisthitam.

O great one! I desire to attain to that state which is the most excellent in the three worlds, and which has not been achieved by my forefathers or by anybody else. Please tell me the best way to achieve this

Pleased with Dhruva’s resolve, Narada initiated him with the mantra ‘Om namo bhagavate vāsudevāya’, advised him to go to Madhuvana on the banks of the Yamuna ‘where Hari’s presence is palpable at all times’, and also instructed him how to undertake contemplation, worship, and other spiritual practices. Equipped with Narada’s instructions, Dhruva undertook intense tapas and was soon blessed with a vision of the Divine.

Counselor to Yudhishthira and Krishna

When Yudhishthira occupied the throne at the magnificent new court constructed at Indraprastha by Maya, Narada decided to visit him. At Yudhishthira’s request, Narada described to him the excellences of some famous celestial courts: those of Indra, the king of the gods; Yama, the god of death; Brahma, the grandsire; Kubera, the king of treasures; and Varuna, the lord of the waters. In the course of conversation, Narada also advised Yudhisthira on the science of politics, administration, diplomacy, and warfare. Narada’s political counsels would appear remarkable even in our days of democracy and globalization.

Narada’s is a multifaceted character that largely remains incomprehensible. All the same, Narada is loved by all. He is a beloved devotee of the Lord. He is the author of a number of texts like the Narada Bhakti Sutra, the Narada Pancharatra, and the Narada Samhita. Above all, Narada is a friend, philosopher, and guide to those who need help to find their way out of distressing situations. Even Krishna, the famous teacher of the Bhagavad Gita, sought Narada’s advice when his own kinsmen—the Yadavas, Vrishnis, Bhojas, and Andhakas—were causing him great worry through their unruly behavior and persistent mutual quarrels. He expressed his anxiety to Narada: ‘It is not proper to disclose one’s secrets to a stupid friend, nor to fickle souls, even though they be learned. You are my beloved, and also a great friend. You have a sharp mind; so please tell me what I should do about my relatives who grind my heart with their cruel talk, even as one grinds sticks for fire.’ Narada tells Krishna that this was a ‘domestic problem’. Krishna helped his clansmen by getting them land and wealth; and this turned their heads. He could not possibly take these away without provoking bloodshed. ‘Use then a weapon,’ said Narada, ‘that is not made of steel, that is very mild, and yet capable of piercing all hearts.’ When Krishna inquired what that weapon was, Narada replied: ‘The giving of food to the best of your ability, forgiveness, sincerity, mildness, and honouring those who deserve to be honoured—these constitute a powerful weapon not made of steel. Turn the hearts and minds of your kinsmen with soft words; for none who is not great and pure at heart, and backed by great achievements and reliable friends, can bear a heavy burden.’

Narada in Krishna’s Eyes

Yudhishthira asked Bhishma, who was lying on the ‘bed of arrows’ on the battlefield of Kurukshetra, to tell him about one ‘who is dear to all, who gladdens all, and who is endowed with all merit and accomplishment’. Bhishma recounted Krishna’s words to Ugrasena, who wanted to know why everyone spoke so highly of Narada: ‘Narada is as learned in the scriptures as he is noble in conduct; yet he is not proud or boastful. Anger, impudence, fear, and procrastination have left him for good. That is why he is adored by all. He never deviates from his word, or overpowered by passion or greed; so he deserves worship. High honour is paid to him because he is a man of spiritual knowledge, and is energetic, forgiving, self-possessed, simple, truthful, intelligent, and modest. He is liked because he is austere, good-natured, eloquent, soft spoken, decorous, pure, amiable, devoid of malice, and an expert in music. He always does good to others and so is untouched by sin. He never finds pleasure in other’s misfortunes, and secures his ends with the aid of scriptural wisdom and knowledge of past events; hence he is universally held in high regard. He seeks to overcome all worldly desires by chanting the Vedas and attending to the Puranas. He is a great renouncer. He grants no special favours, nor does he despise anyone. He dispenses knowledge equally to all and speaks according to the temperament and needs of his listener, so his conversation is delightful. He is vastly learned, wise, free from passion, deceit, laziness, greed, and anger; hence he is venerated. He is a man of unflinching devotion. He has gone beyond delusion. He does not strive to achieve wealth or objects of passion. Though totally detached, he takes a keen interest in the affairs of the world. He observes the diversity of human thought and behaviour, but never speaks ill of anybody. He always strives to reconcile people and does not indulge in self-praise. He disregards no science, nor does he repudiate other faiths; but he lives by his own standards of morality. He never wastes a moment and is always a master of his own self. He has earned Self-knowledge through much labor, and he does not refrain from the practice of samadhi. He is not without a sense of shame and is always open to instruction from others, if that would add to his perfection. Never does he divulge others’ secrets, for his mind is always detached, his intellect firm, and his heart unmoved by gain or loss. Who would not make this paragon of virtue—efficient, holy, provident, and tactful—a beloved friend?’

It is small wonder, therefore, that the Bhagavata also eulogizes Narada: Aho devarṣirdhanyo’yaṃ yatkīrtiṃ śārṅgadhanvanaḥ;

GāyanmādyannidaṃTantryā ramayatyāturaṃ jagat.

Blessed is this divine sage Narada! For singing the divine glories of the Lord to the accompaniment of his veena, he himself is ever inebriated with divine love, and he enlivens with joy the hearts of beings distressed by the woes of the world.

Narada’s Political Counsels

Narada [to Yudhishthira]: ‘Is the wealth that you earn spent on proper objects? Does your mind take pleasure in virtue? Are you enjoying the pleasures of life? Has your mind avoided sinking under their weight?… Ever devoted to the good of all, conversant as you are with the timeliness of all things, do you pursue dharma, artha, kama, and moksha, dividing your time judiciously?

‘The seven principal officers of your state—the governor of the citadel, the commander of the forces, the chief judge, the general in command of interior affairs, the chief priest, the chief physician, and the chief astrologer—have not, I hope, succumbed to the influence of your foes, nor have they, I hope, been idle in consequence of the wealth they have earned. They are, I hope, all obedient to you. Your counsels, I hope, are never divulged by your trusted spies, by yourself, or by your ministers. You ascertain, I hope, what your friends, enemies, and strangers are up to. Do you make peace and war at proper times? Do you observe neutrality towards strangers and persons who are neutral towards you? The victories of kings can be attributed to good counsels. Is your kingdom protected by ministers learned in the Shastras who keep their own counsel?

‘Do you never let agriculturists out of your sight? Are they free of fear in approaching you? Do you execute your plans through people who are trusted, incorruptible, and possessed of practical experience? Are your forts filled with wealth, food, weapons, water, engines and instruments, as also with engineers and bowmen? Even a single minister that is intelligent, brave, self-controlled, and possessed of wisdom and judgment, is capable of conferring the highest prosperity on a king or his son; do you have even one such minister? Do you try to know everything about the eighteen tirthas of your enemy and the fifteen of your own by means of three spies, all unacquainted with one another? Is the priest you honor possessed of humility and renown, born of noble lineage, and free from jealousy and illiberality? Have respectable servants been employed by you in offices that are respectable, indifferent ones in offices that are indifferent, and inferior ones in offices that are low? Have you appointed to high offices ministers that are guileless and of good conduct for generations and above the common run? Do you avoid oppressing people with cruel and severe punishments?

‘Is the commander of your forces confident, brave, intelligent, patient, well-behaved, of good birth, devoted to you, and competent? Do you treat with consideration and regard the chief officers of your army that are skilled, forward[-looking], well-behaved, and powerful? Do you give your troops the appointed rations and pay at the proper time? I hope no single person of unbridled passions is allowed to manage a number of concerns pertaining to the army? Is any of your servants who has accomplished well a particular business by employing a special ability disappointed in obtaining from you a little special regard, and an increase in food and pay? I hope you reward persons of learning, and humility, and skill in every kind of knowledge with gifts of wealth and honor proportionate to their qualifications? Do you support the wives and children of men who have given their lives for you and have been distressed on your account? Do you cherish with paternal affection the enemy that has been weakened or that seeks refuge in you, having been vanquished in battle? Are you equal to all, and can everyone approach you as if you were their father and mother?

‘Is your expenditure always covered by a fourth, a third, or half of your income?—Do your accountants and clerks apprise you every day, in the forenoon, of your income and expenditure? Do you take care not to dismiss servants that are skilled in their jobs, popular, and devoted to your welfare for no fault of theirs? Do you employ in your business people that are not thievish, or covetous, or minors, or women? Are the agriculturists in your kingdom contented? Are large tanks and lakes constructed all over your kingdom at proper distances so that agriculture is not exclusively dependent on showers from the heavens? Are agriculturists in your kingdom wanting in either seed or food? Do you grant generous loans [of seed] to the tillers? Are the four professions of agriculture, trade, cattle-rearing, and lending at interest carried on by honest men? Do the five brave and wise men, employed in the five offices of protecting the city, the citadel, the merchants, and the agriculturists, and of punishing criminals, always benefit your kingdom by working in unison? For the protection of your cities, have the villages been made like towns, and the hamlets and village outskirts like villages? Are all these entirely under your supervision and sway? Are thieves and robbers that sack your towns pursued by your police over the even and uneven parts of your kingdom? I hope no well-behaved, pure-souled, and respected person is ever ruined and his life taken, on false charge or theft by ministers that are ignorant of the shastra and acting out of greed.

‘I hope your ministers are never won over by bribes, nor that they wrongly decide disputes that arise between the rich and the poor. Do you keep yourself free from the fourteen vices of kings: atheism, untruthfulness, anger, lack of caution, procrastination, avoidance of the wise, idleness, restlessness of mind, seeking counsel from only one person, seeking advice from people unacquainted with the economics of profit, abandonment of settled plans, divulgence of plans, non-accomplishment of projects, and action without reflection? Are merchants treated with consideration in your capital and kingdom; are they allowed to trade without being deceived?

Do you always listen to instructions on dharma and artha from the elderly who are experienced in economics? ‘Do you give regularly to the artisans and artists employed by you the materials needed for their works as well as their due wages? Do you examine their works, appreciate them before good men, and reward them, having shown them due respect? Acquainted with every duty, do you cherish like a father the blind, the dumb, the lame, the deformed, the friendless, and the ascetics that have no homes? Have you overcome these six evils: sleep, idleness, fear, anger, weakness of mind, and procrastination?’

Saint Nandanar

From Wikipedia, the free encyclopedia

Nandanar

Icon in the Tirupunkur temple

Religion Hinduism

Philosophy Shaivism, Bhakti

Personal

Born c. 7th-8th century

Adanur

Died Chidambaram

Honors Nayanar saint

Nandanar (also spelt as Nantanar), also known as Tirunalaippovar (Thirunaalaippovar) and Tiru Nalai Povar Nayanar, was a Nayanar saint, who is venerated in the Hindu sect of Shaivism. He is the only Dalit ("untouchable") saint in the Nayanars. He is generally counted as the eighteenth in the list of 63 Nayanars. Like the other Nayanars, he was a devout devotee of the god Shiva.

The tale of Nandanar is retold numerous times in folk tales, folk music, plays, films and literature in Tamil society. While Nandanar is included in Nayanar list since the 8th century CE, the 12th century CE Periya Puranam gives a full hagiographical account of his life. The tale focuses on two miracles attributed to him. In Sivalokanathar Temple, Tirupunkur; his prayers are said to have moved a giant stone bull, which still appears in the moved position in the temple. Nandanar is said to have ritually purified himself by fire at Thillai Nataraja Temple, Chidambaram. Nandar's tale features in temple lore and religious literature related to both these temples. Gopalakrishna Bharati's 19th century retelling of the saint's life remains the basis of many later retellings. It expands the original narrative adding elements of oppression of the Dalit saint by higher castes. While higher caste retellings of the tale focus on the saint's observance of caste norms, Dalits emphasize his exploitation and superior religiosity.

Apart from collective worship Nandanar enjoys being part of the Nayanars in Shiva temples of Tamil Nadu, shrines depicted to Nandanar exist in both the sites of his miracles. The saint also became an icon of protest in Dalit rights movements.

Accounts of life

One of the most prominent Nayanars, Sundarar (8th century) is the first to name Nandanar (called Tirunalaipovar) in literature, however Tirunalaipovar ('he who will go tomorrow') relates to the tale of Nandanar longing to visit Chidambaram; no details of his life are revealed. In the eleventh century, Nambiyandar Nambi devotes a stanza to Nandanar in his Tiruttondar Tiruvandhadhi while recalling the lives of the Nayanars. Tirunalaipovar is described as a Pulayar (Pulaiya, Pulai) who lived in Adanur. He is said to have visited Thillai Nataraja Temple, Chidambaram of his patron god Shiva "by God's grace" and "three thousand Brahmins (priests) of Chidambaram saluted him."

The earliest full (and primary religious) account of Nandanar's life is found in the Tamil Periya Puranam by Sekkizhar (12th century), which is a hagiography of the 63 Nayanars, but it was the Nandanar Charitram by the Tamil poet Gopalakrishna Bharati (1810–1896) brought Nandanar's tale to public attention. The Nandanar Charitam (printed in 1861), the magnum opus of Bharati, added new elements to Sekkizhar's tale. Though it is unknown when he lived exactly, generally he is dated to 7th or 8th century CE.

The Periya Puranam

The Periya Puranam narrates that Nandanar belonged to Adanur (Adanoor) in the Chola kingdom. Presently, Adanur is located in Thanjavur district, in the Indian state of Tamil Nadu. He was born in the Pulaiya caste, who were regarded "untouchables" . They were agricultural labourers and singers. Another description considers Nandanar from the Dalit caste of Paraiyar, who served as labourers and were drummers as per the caste code.

Nandanar was longing to see the icon of Nataraja in Thillai Nataraja Temple, Chidambaram. A fresco in the temple depicting Nataraja.

Nandanar was born in poverty, in Pulaippadi, the Pulai slums of Adanur. He was a staunch devotee of the god Shiva, the patron god of Shaivism. He was a leather maker, who crafted drums and other musical instruments. He also served as a village servant, a watchman, a labourer as well as the "town crier", who used to beat the drums. In Nandanar's times, Dalits were not allowed to enter Hindu temples. So, Nandanar would stand outside a Shiva temple and sing the praises of Shiva and dance. However, he harboured a strong urge to pay his respects to the icon of Shiva at Sivalokanathar Temple, Tirupunkur. He stood outside the temple, but a huge stone Nandi (the bull mount of Shiva, whose sculpture is generally seen in Shiva temples, facing Shiva in the garbhagriha - sanctum sanctorum) blocked his path of vision. The compassionate Shiva ordered Nandi to move a little to side and the bull complied, allowing the Nayanar to see the central icon of Shiva, unobstructed. Nandanar cleaned up the surroundings of the temple and dug a pond (which serves as the temple tank) in honour of Shiva. He circumambulated the shrine and returned to Adanur.

Nandanar visited many temples of Shiva and served the god. Once, he longed to visit the Thillai Nataraja Temple of Chidambaram, which enshrines Shiva as Nataraja, the Lord of Dance. He used to say everyday that he will go the next day to Chidambaram, but never actually dared to step in the holy town, where he was prohibited entry. Thus, he came to be known as "Tiru-Nalai-povar", 'he who will go tomorrow'. Finally, Nandanar reached the boundary of Chidambaram, but feared to set foot in the town. He saw the smoke of fire sacrifices and heard the chants of the Vedic scriptures. Thinking about how he can see Nataraja's dancing icon, the Nayanar circumambulated the town numerous times and finally succumbed to fatigue and slept. Shiva appeared in his dream and told Nandanar to enter the temple through a holy fire. The god also informed the Brahmin priests of Chidambaram to prepare a pyre. Next day, the Brahmins approached Nandanar as per the divine order.

Nandanar entered the holy fire chanting the name of Shiva and reappeared in a new purified form. He looked like a Brahmin sage, wearing matted hair (characteristic of a Shaiva) and the sacred thread worn by Brahmins across his chest. His body was smeared with sacred ash. The gods showered flowers on the Nayanar from heaven and the Brahmins cheered. With the Brahmins, Nandanar went in the garbhagriha and saw Nataraja. The Nayanar disappeared in the image of Nataraja and became one with Shiva.

The Periya Puranam version is interpreted as a Brahmanical narrative, where a particular Dalit is granted salvation by transforming into a Brahmin; the superiority of the Brahmins is reinforced and the legitimacy of the ban of Dalits is not challenged.

P.Sampath, president of the Tamil Nadu Untouchability Eradication Front (TNUEF) and an office-bearer politician from the Tamil Nadu unit of Communist Party of India (Marxist) (known as CPI (M)), calls the Chidambaram fire-trail as Brahmin propaganda to conceal the truth that Nandanar was burnt at the stake.

The Nandanar Charitam

K. B. Sundarambal (left) as Nandanar and Maharajapuram Viswanatha Iyer as Vediyar in the 1935 film Nandanar.

Bharati was an ardent devotee of Shiva and wrote three operas in honour of various Nayanar saints. Though Bharati was himself an upper caste Brahmin, he was a crusader for the rights of the Dalits. While Sekkizhar exalts Nandanar's devotion to Shiva, Bharati presents the grim reality of ostracization that the Nayanar suffered. Bharati's Nandanar is "not a rebel, but only a protester". The Nandanar Charitam focuses on the atrocities that Nandanar and Dalits as a whole had to suffer at the hands of upper castes. The opera Nandanar Charitam was embedded with the social message that Shiva grants emancipation irrespective of caste.

The play starts with the term "May I come", a warning to higher-caste people that Dalits had to cry out before entering any street, so as to not pollute the higher caste members. The Nayanar first clashes with his own Dalit brethren. They oppose his devotion for the Lord of Chidambaram, whom they call a Brahmin god. The Dalit elders — headed by Pariyakilavan — define his duties as a pariah and advise him to not confront caste rules. They tell him to worship the folk deities of the pariah, instead of Shiva, the god of Brahmanical Hinduism. The Dalits also feel that Nandanar needs to abide by the social norms and give up his taboo idea of entering a temple.

A villainous Brahmin landlord Vetiyar (Vediyar) appears in Bharati's tale. He torments his bonded labourer Nandanar and chastises him repeatedly for trying to go beyond caste norms. Vetiyar sees Nandanar's bhakti and desire to enter a temple "not only as undesirable and irreligious, but also as a serious threat to his social status." Vetiyar refuses to grant him permission to Chidambaram and even resorts to violence. After much persuasion, the Brahmin relents on the condition that the saint do an impossible task of cultivating and harvesting the field in one night. Aided by Shiva's attendant ganas, the saint completes the task. The Brahmin realizes the piety of the Nayanar, apologizes to him and lets him go.

Bharati retained the final confrontation with the Brahmins of Chidambaram and his ritual purification by fire. Bharati concludes in a poem saying that "it is said in the epics that the Lord worshipped by Gopalakrishna granted salvation even to Untouchables!"

Variants

Nandanar depicted as part of the Nayanars group.

In stories of higher caste Hindus (especially Brahmins), Nandanar is a Brahmin or God himself somehow trapped in the body of an untouchable and whose true form is revealed by the fire trial. Other tales focus on his strict adherence to caste norms, his obedience of his Brahmin master and his refusal to enter the holy temple as an untouchable.

The Dalits strongly believe in his piety and portray Brahmins as the root cause of all the misery of the Nayanar. Nandanar fits in the Dalit narrative that proves that their religiosity is on par or superior to the higher castes. They say that Nandanar was 'swallowed by God'. The sashes round Nataraja's waist are interpreted as the legs of the saint, who merged into the god.

The temple lore of Tirupunkur narrates that Shiva instructed his son Ganesha to aid Nandanar in digging the temple tank named Nandanar tirtha, after the saint. Another variant tells that Ganesha dug up the tank in the night so that Nandanar can bathe in its sacred waters before seeing Shiva in the temple.

In the early half of the 20th century, the novel Nandan, by A. Gopalasami Iyengar and G. Aravamudha Iyengar, includes reformist Brahmin characters that argue Nandan's case against their peers. Nandan also echoes the reformist ideas of Hindu spiritual leaders like Ramanuja and Vivekananda, and progressive upper-caste leaders.

The short story Puthiya Nandan by Pudhumaipithan (1906-1948) places the classical tale of the Nayanar in a contemporary setting. While retelling Nandan's ancient tale, it also alludes to the Dalit rights movements of Mahatma Gandhi and Periyar E. V. Ramasamy (see Self-Respect Movement).

Indira Parthasarathy's Nandan Kathai (1978) builds the tale of Nandanar (referred in the work as Nandan) further, introducing two non-Brahmin upper caste landholders, who are as ruthless as Bharati's Vediyar. Nandanar is portrayed as a lover of art, rather than God. He wants to see the cosmic dance of Nataraja. A Devadasi called Abhirami also appears; no significant female characters are found in earlier narratives. Indira is blunt in reprimanding the Dalits for not understanding Nandanar. Nandan Kathai is a quest for liberation of Dalits and women alike. Unlike earlier narratives, Indira's tale is devoid of miracles and is a story of how Nandanar falls prey to a conspiracy. The Vediyar-priest, the Vediyar-landlord and the two non-Brahmin upper caste landholders, hatch a plot to end Nandan. They make Nandanar believe that God harvested crop from the field, an allusion to the miracle of Vediyar's impossible task in Bharati's work. Then, they persuade him to organize a dance contest between Bharatnatyam, the high-caste elites' dance and the folk dance of the Dalits. Finally, in the climax, Nandanar agrees to undergo a fire-trial, reassured by the earlier miracle, but he and Abhirami burn in the flames. The upper castes succeed in sending a warning to Dalits how trespassers of the caste code, longing for salvation, would be punished.

Celebration in Hindu religion

Nandanar depicted as part of the Nayanars group, with a kamandalu and danda (staff) in hand

Nandanar is specially worshipped in the Tamil month of Purattasi, when the moon enters the Rohini nakshatra (lunar mansion). He is depicted with a shaved head, folded hands (see Anjali mudra) with a kamandalu and a danda (staff), like a seer. He receives collective worship as part of the 63 Nayanars. Their icons and brief accounts of his deeds are found in many Shiva temples in Tamil Nadu. Their images are taken out in procession in festivals.

A water tank in Chidambaram is considered sacred as it is believed to be the site of Nandanar's fire-purification. A "recently built" (as mentioned in the 1992 book) small shrine dedicated to the Nayanar, exists in south-west part of the town, whose name means 'Nandanar has become the temple'. A sculpture of Nandanar as a singer is found in the Chidambaram temple, besides another in Airavatesvara Temple of Darasuram (12th century) depicting him in the trail by fire.

Sundarar venerates Nandanar in the Tiruthonda Thogai, a hymn to Nayanar saints, calling him "Nalaippovan", the "holy pilgrim" who will go tomorrow. An earlier hymn to Shiva praises the god who is served by Nalaippovan. The devotional poet Tyagaraja (1767–1847) also narrates the tale of Nandanar in his poems.

Devotional works dedicated to Nataraja of the Chidambaram temple narrate Nandanar's tale. Umapathi Sivacharya's Kunchitangristava (early fourteenth century) mentions Nandan's legend. While another Sanskrit work Hemasabhanatha Mahatmya devotes its ninth chapter to the Nayanar. The Sthala Purana of the Nataraja temple called Chidambara Mahatmya praises the god as served by Nandan.

The Nandi in Sivalokanathar Temple, Tirupunkur is seen placed off centre as a testimony of Nandanar's devotion and the miracle. A stone image of the saint is worshipped in the temple. The Dvarapalas (gate-keeper sculptures) are depicted with his heads leaning downwards, said to be in honour of Nandanar. In 1959, a shrine was created outside the Shiva temple, from where the stone image of Nandanar looks eternally at Shiva. Nandanar is depicted with his hands joined above his head, praying to Shiva. Scenes of Bharati's opera and the local legend of Nandanar and Ganesha digging the temple tank are seen on the shrine.

Remembrance in society

Mahatma Gandhi (pictured) regarded Nandanar as a true practitioner of Satyagraha, a means of Nonviolent resistance.

Nandanar's influence was and remains limited primarily to the Tamil-speaking areas. The Christian missionary Rev. A. C. Clayton—who was "sympathetic" to the Dalit cause—used Nandanar's narrative (retold as The Legend of Nandan) to suggest that bhakti (devotion)—which saw no distinction of class or caste—was the superior means to salvation than the jnana-marga (salvation by knowledge) propagated by the Brahmins and also challenged the authority of the Brahmin orthodoxy.

Nandanar became "the hero of tales of caste protest". The "Adi Dravida" (Dalit) leaders of the Self-Respect Movement used Nandanar as an exemplar to prove that social superiority originates not from birth, but the qualities and deeds of people. In 2010, Cadres of the Tamil Nadu Untouchability Eradication Front (TNUEF) and the Communist Party of India (Marxist) under the leadership of P. Samath, protested to bring down the wall on the South Gate of the Chimdabaram temple, which was—as per a tale—built as Nandanar entered from the gate. The walled gate was the symbol of the oppression of the Dalit caste and caste discrimination, as per the protesters who demanded its demolition. The state government — which governs the temple currently — contented that the veracity of Nandanar's tale and its connection to the walled Gate, can not be ascertained and thus, refused the protesters' demands. Nandanar "continues to inspire them (Dalits) as a symbol of resistance and a hope of a better future". However, young Dalits identify with recent Dalit leaders like B. R. Ambedkar and are unaware or uninterested in the "obedient Nandanar". Ambedkar, himself had dedicated his book The Untouchables, to three Dalit saints, including Nandanar.

In speech in Chidambaram, Mahatma Gandhi called Nandanar, a true practitioner of Satyagraha, a means of Nonviolent resistance. Gandhi said: "Nanda broke every barrier and won his way to freedom, not by brag, not by bluster, but by the purest form of self-suffering... he shamed them [his persecutors] into doing justice by his lofty prayer, by the purity of his character, ... he compelled God Himself to descend and made Him open the eyes of his persecutors".

Nandanar's tale is retold numerous times through folk tales, plays, literature and art forms like Villu Paatu and "musical discourses". A number of Tamil films, all titled Nandanar, recall Nandanar's tale following Bharati's version. Besides a silent film in 1923, another silent film Nandanar, subtitled The Elevation of the Downtrodden, directed by P. K. Raja Sandow, in 1930. The first talkie film on Nandanar was made in 1931. The 1935 film featured K. B. Sundarambal, who also performed on stage as the Nayanar numerous times. The 1942 film, starring Dandapani Desikar in the lead, courted controversy for its overly Brahmin overtones and was banned in Kolar Gold Fields after protests by Dalits, however the ban was lifted after Desikar met and personally apologized to the Dalits for being part of the climax, which featured the fire-purification. Another film on Nandanar was released in 1943. Sundaram Balachander acted in the 1948 film. N. S. Krishnan presented the story as a "narrative art form", while A. Padmanabhan released a small booklet on the saint's life for children. C. T. Indra says that Nandanar was made immoral in legend and remembered over the years "as a strategy of public management of anxiety. ... In the Essentialist way, Nandan's devotion was cited down the ages to play down the social inequities and play up his spiritual qualifications."

Neiliezhü Üsou

From Wikipedia, the free encyclopedia

The Reverend

Neiliezhü Üsou

Born 7 July 1941

Nerhema Village, Kohima District, then Assam, British India

Died 30 January 2009 (aged 67)

Kohima, Nagaland, India

Organization Angami Baptist Church Council

Spouse(s) Rüülhou-ü Üsou

Children Neikhrieo, Aviü, Asou, Aleü, Akobu, Ameü and Azha.

Awards Bharat Jyoti Award (2000),

International Gold Star Award (2001),Jawaharlal Nehru Excellence Award (2001)

Neiliezhü Üsou (7 July 1941 – 30 January 2009) was an influential Baptist minister and public leader from the North-Eastern state of India, Nagaland. He belonged to the Angami Naga tribe and hailed from Nerhema Village in Kohima district, Nagaland, India. He was well known for his interpretive skills, powerful sermons and involvement with the State Government.

Early life and education

Neiliezhü Üsou was born on 7 July 1941, in Nerhema village, in Kohima District. His father, Putsolie Üsou, was the village head. His early education was the village primary school. He came from a non-Christian family, and was inspired to become a missionary by witnessing B. I. Anderson, an American missionary, and his wife playing piano accordion during their visit to Nerhema Village Baptist Church in 1951, led by Kenneth Kerhüo. He took water baptism on 13 March 1953, from Rev. Kevizelie. He joined the Naga National Movement and went underground for sometime. He resurfaced and continued his schooling in Government High School, Kohima. He joined Eastern Theological College (ETC), Jorhat, Assam and did his Bachelor of Theology from 1960 to 1964. Seeing his interest in Music he was sent to Leonard Theological College (LTC), Jabalpur, Madhya Pradesh by an American missionary, Dr. Frederick S. Downs, where he did his Religious Education in Church Music from 1964 to 1965.

Üsou joined Baptist English School, Kohima as teacher for sometime and married the youngest daughter of Rev. Zhapuzhülie Sekhose, Rüülhou-ü, on 18 December 1965, at the age of 24.

Family

Rev. Dr. Neiliezhü Üsou and his wife Rüülhou-ü have seven children: three sons and four daughters. They have two daughters-in-law, two sons-in-law and eight grandchildren. Most of the children are involved in Christian Ministry.

Ministry

Angami Baptist Church Council (ABCC)

After his theological studies he joined the Angami Baptist Church Council (ABCC) as Superintendent of Mission Hostel under ABCC from 1966 to 1968 and also in 1971. He also served as Youth Director of ABCC in 1968, 1971 and as Youth Promoter in 1972. He started Nagaland Christian Youth Movement (NCYM) in 1970 and Angami Youth Gospel Team (AYGT) in 1971 as the Director respectively.

The ABCC gave him license in 1974 and in 1975 he was appointed as Evangelist-at-Largeand held the same post until 1977. He was the Vice President of the ABCC during 1987 to 1989.

Nagaland Baptist Church Council (NBCC)

Üsou was the first Honorary Youth Director of Nagaland Baptist Church Council (NBCC) in 1972 and actively participated in the Billy Graham Crusade held in Kohima the same year. He became the Liaison Committee member of Nagaland Peace Council under the aegis of NBCC from 1975 till 2009. He led the Naga Choir as a Choir Director to IndiaYouth for Christ convention in 1975 at Kolkata.

Üsou along with other members of Nagaland Peace Council met the then Prime Minister of India, Indira Gandhi, and Home Minister, Giani Zail Singh, in October 1979 at the Prime Minister's Office, New Delhi in connection with peace work in Nagaland. He actively took part in the movement spearheaded by Nagaland Baptist Church Council for total liquor prohibition in Nagaland which finally culminated in the Government of Nagaland passing the, still widely debated, Nagaland Liquor Total Prohibition Act (NLTP) in 1989 in the Nagaland State Legislative Assembly.

He attended the 16th Baptist World Alliance Congress at Seoul, South Korea from 14 to 18 August 1990 and was among the 370 Ordained ministers from 149 countries to take part in a mass Baptism at the Olympic rowing competition site in Misari Regatta, where 10,000 candidates received water baptism.

Council of Baptist Churches in North East India (CBCNEI)

In 1974 he was sent by the Council of Baptist Churches in Northeast India (CBCNEI) to Arunachal Pradesh to conduct two weeks music seminar. Incidentally Arunachal Pradesh was famous for persecution of Christians during that time. He successfully carried out the dangerous mission trip conducting music classes in the afternoons and Bible studies in the evenings.

School of Music

He established the first Government approved institute for Music studies in Nagaland, the School of Music, Kohima, on 13 August 1969, and has held the position of Founding Proprietor until his death. The school has been producing many amateur musicians and Church pianists and now has voice, violin, piano, saxophone, drums and conductingdepartments under the music exam boards of ABRSM (the Associated Board of the Royal Schools of Music) and Trinity Guildhall, London.

Ministers' Hill Baptist Church (MHBC)

Üsou was installed as full-time Pastor on 1 October 1978, at Ministers' Hill Baptist Church(MHBC), located at a hillock named Ministers' Hill Colony because it quarters Government Ministers. He successfully completed twenty five years as full-time pastor and was conferred the title of Senior Pastor during the Silver Jubilee celebration held on 12 October 2003, attended by many Church leaders and believers from various Churches including the State Chief Minister, Neiphiu Rio. The same evening a musical concert was organized to honour him. He opened the concert singing his favourite song "His Eye Is on the Sparrow". Many local musicians and veteran singers participated. He was ordained on 20 December 1981, by Rev. L. Bizo at Ministers' Hill Baptist Church (MHBC) and celebrated twenty five years as ordained minister on 20 December 2006. During his Pastorship the Church grew from strength to strength, the Church managed school Ministers' Hill Baptist English School was alleviated to Higher Secondary level, Ministers' Hill Baptist Higher Secondary School(MHBHSS), in 1998. The Church and the School has been producing many theologiansand missionaries. His dream project "The new church building" was completed and dedicated by him on 22 December 2002.

The Royal British Legion (RBL)

Üsou served as Officiating Chaplain of the Royal British Legion (RBL) from 1994 till 2009.Kohima is famous for the Battle of Kohima between the British and Japanese during the Second World War. The slain soldiers of UK, India and Nagaland are buried in Kohima War Cemetery.Every three years the relatives and war survivors from the United Kingdom visit Kohima for memorial services where he conduct these solemn occasions.

He chaired the Remembrance Day service along with some Agape members from Japan led by Keiko Holmes, recipient of OBE, working for reconciliation on 11 November 2002, at Kohima War Cemetery.

Music

Apart from his education in Church music, Üsou did Condensed Piano Course from Kolkata in 1972 to equip himself better. He played several musical instruments with the piano accordion as his favorite. He formed his family musical band christened Üsou's Instrumental Praise in 2002, where he plays piano accordion; his three sons on piano, saxophone, acoustic and bass guitar, Hawaiian guitar, drum and a daughter on violin and cello. They are considered to be the only musical family in Nagaland and they perform in different concerts, government functions and Churches.Üsou was a composer and has composed many songs, including few theme songs which are sung by the respective members on appropriate and specific occasions.

Crusades

He conducted several Revival Crusades in Nagaland and was invited to a number of such crusades and Churches to speak. He was considered to be one of the best interpreter in Nagaland and has interpreted renowned preachers including Billy Kim, Frederick S. Downs and Roger Houstma. His interpretive skill was marked by speed, accuracy and enthusiasm.

Governmental engagements

Üsou closely associated with successive Governments in Nagaland. Some of his notable engagements with the Government are:

During the occasion of distribution of tickets to a Political party for Nagaland general election in 1987 by the then Prime Minister of India, Rajiv Gandhi, he offered Dedicatory prayer for the candidates and for peaceful election.

He dedicated the newly built Nagaland State Secretariat Building with over 200 rooms on 30 May 1994.

He invoked God's blessings during the State level peace rally held on 13 March 1999, participated by thousands of people where Sonia Gandhi was the Chief Guest.

He offered dedicatory prayer at the inauguration of the newly built Governor's Office, the Naga Bhavan,at Raj Bhavan, Kohima on 15 August 1999.

He also invoked God's blessing for the Kargil War heroes on the occasion of Kargil Vijay Diwas at Durbar Hall, Raj Bhavan, Kohima on 26 July 2000.

During the Indian Republic Day celebration on 26 January 2002, he chaired the farewell ceremony of the outgoing Governor of Nagaland, Om Prakash Sharma, and delivered the farewell message at Durbar Hall, Raj Bhavan, Kohima.

He offered invocation prayer on the public reception to the new Governor of Nagaland, Shyamal Datta on 4 February 2002.

He offered dedicatory prayer at the inauguration of the Multi Purpose Sports Complex at Indira Gandhi Stadium, Kohima, on 1 August 2007, where Union Minister for Ministry of Youth Affairs and Sports, Mani Shankar Aiyar, was the Chief Guest.

Others

He was twice Chairman of Kohima Baptist Pastors' Fellowship (KBPF) in 1982 and from 1995 to 2004. Prompted by the resolution passed on 27 March 1984, by the Kohima Baptist Pastors' Fellowship that Tribal tunes and songs could be used in Christian worship, an Indigenous Tribal Music Concert was organized at Kohima College Auditorium under his chairmanship on 8 June 1984, which was wholeheartedly participated by all Naga Tribal Churches in Kohima.

He was the President of All Nagaland Baptist Pastors' Union (ANBPU) from 1994 till 1999 and President of Kohima Baptist Church Council (KBCC) from 1999 till 2001. One of Üsou's most remarkable achievement is that under his leadership the Kohima Baptist Pastors' Fellowship (KBPF) organized a mass Holy Communion on Easter Sundaysunrise service held at Kohima War Cemetery on 16 April 1995, where believers from different denominations from all over Kohima city, in thousands, took part.

He baptized and served the Holy Communion to the Naga Vigil Prisoner of Conscience, David P. Ward, a British citizen, on 12 March 1993, in Kohima District Jail.

He was the Convenor of the historic Naga Shisha Hoho Assembly where 120,000 Nagascongregated from 25 to 27 February 1994, and pledged to pray for peace and unity amongst the people.

Awards and honors

Neiliezhü Üsou was awarded the prestigious Glory of India Award (also called Bharat Jyoti Award) on 21 December 2000; International Gold Star Millennium Award and the Jawaharlal Nehru Excellence Award for enriching human life and outstanding attainments on 2 March 2001, by the India International Friendship Society (IIFS) at New Delhi.

He was conferred Doctorate in Divinity (D.D) by the International Institute of Church Management (IICM) on 24 August 2002, at Gurukul Theological College, Chennai.

Works

Üsou researched on Naga indigenous music from 1981 to 1984 and published a booklet and also produced an audio cassette in 1985 with an aim to bring the Naga tribes closer through spiritual unity. He also produced his own audio cassette of Christmas songs.

He has compiled a number of song books which are widely used in school assemblies and Revival crusades. His book Elementary Music is used in Nagaland Schools as an externally assessed subject approved by Nagaland Board of School Education (NBSE). He also wrote a book on Naga Music, Naga Identity which was published in 2007.

Later years

He fell sick in the first part of 2006 and was admitted to Sir Ganga Ram Hospital, New Delhiin the month of August and underwent major surgery. The Chief Minister of Nagaland, Neiphiu Rio, and many other dignitaries and well-wishers visited him at the Hospital. He was admitted to Apollo Hospital, New Delhi for follow-up treatment.

Under his Chairmanship his native village Nerhema Baptist Church successfully celebrated 100 years of Christianity from 15 to 17 December 2006. In July 2007, the Üsou launched the Naga Global Mission (NGM). The most significant achievement of this Mission is having supported two missionaries in China. Soon after, he visited the United States during August 2007 on the invitation by Mt. Gilead Church, Indianapolis and gave sermons in different churches in Indianapolis, Kentucky, Michigan and Ohio.

His family band Üsou's Instrumental Praise gave a music concert at the State Academy Hall, Kohima on 25 October 2007, under the theme "Transcend" which was attended by the State Chief Minister, his Cabinet colleagues and many well-wishers. Üsou's performance in this concert is seen as his last public performance.

Declining health and death

His health deteriorated and he was once again rushed to Apollo Hospital, New Delhi and in the month of November 2007, he was shifted to Tata Memorial Hospital in Mumbai for further treatment. For the first time in his entire ministry he was compelled to spend the festive season of Christmas far away from his family and Church. It was during this very critical period that the Nagaland Baptist Church Council (NBCC) General Secretary, Rev. Zhabu Terhüja, wrote an appeal to all the Nagaland Churches to pray for his health. Prayers of the believers were answered and he came back home stronger and was able to continue serving the Lord by being one of the main speakers during the crucial Naga Peace Convention held from 22 to 24 February 2008, at Dimapur.

Üsou died on 30 January 2009, at Naga Hospital, Kohima. His remains was kept for two days in his residence enabling thousands of mourners to pay their respect. His funeral service took place at 2:00 PM IST on Sunday, 1 February 2009, in his Church (MHBC) and was attended by thousands. His demise was mourned by the then Governor of Nagaland, K. Sankaranarayanan, the then Governor of Maharashtra, S.C. Jamir, Naga Hoho, different organizations and Churches in Nagaland and the United States. Speakers at the Funeral included the Chief Minister of Nagaland; representatives from various government and civil societies.

Sant Nirmala

From Wikipedia, the free encyclopedia

Sant Nirmala (Marathi: संत निर्मळा) was a poet in 14th century Maharashtra, India. As the younger sister of Chokhamela, she was deemed equally holy with her brother and thus is also deemed a Hindu saint. Nirmala was married to Banka, of the Untouchable Mahar caste. Her writings consist largely of abhangs that describe the injustice and inequalities she suffered as a result of the caste system.

Nirmala regretted worldly married life and reveled in the god of Pandharpur. She never mentions her husband, Banka, in her poems.

Nesa Nayanar

From Wikipedia, the free encyclopedia

Nesa Nayanar, also known as Sivanesa Nayanar, Neca Nayanar (Necha nayanar), Nesanar, Nesar and Nesan (Necan), was a Nayanar saint, venerated in the Hindu sect of Shaivism. He is generally counted as the fifty-ninth in the list of 63 Nayanars. Nesa Nayanar is described to be a weaver, who was always engrossed in remembering his patron god Shiva and gifting clothes he knit to devotees of the deity.

Life

The life of Nesa Nayanar is described in the Periya Puranam by Sekkizhar (12th century), which is a hagiography of the 63 Nayanars. Sekkizhar devotes five stanzas describing the life of the Nayanar saint.

Nesa Nayanar was born in Kampili (Kambili). Kambili is now situated in Bellary district of the Indian state of Karnataka. Nesa Nayanar is said to have been born in Kampili, but shifted to Koorai Nadu in modern-day Mayiladuthurai, now situated in state of Tamil Nadu.

Nesa Nayanar was a Saliyar, a member of the Saliya caste. His family as well as Nesa Nayanar practised the traditional occupation of weaving. He was a devout devotee of Shiva, the patron god of Shaivism. His mind is said to always be concentrated on Shiva. Nesa Nayanar used to continuously chant the Panchakshara mantra in honour of Shiva. He wove clothes, cut-pieces as well as Kowpeenams (loin-cloth). Though he was not wealthy, Nesa Nayanar used to generously donate clothes to devotees of Shiva. His deeds resulted in the favour of Shiva. By his grace, Nesa Nayanar reached Kailash, the abode of the god after death.

Swami Sivananda cites Nesa Nayanar to explain the importance of the practice of Japa, which involves repetition of a mantra or a name of a chosen deity. Sivananda also suggests that the Nayanar practised the Yoga of Synthesis, which involves combining four types of yoga: karma (actions), bhakti (devotion), jnana (knowledge) and Raja yoga (form of meditation) - as a means to achieve God.

Remembrance

The images of the Nayanars are found in many Shiva temples in Tamil Nadu.

One of the most prominent Nayanars, Sundarar (8th century) venerates Nesa Nayanar in the Tiruthonda Thogai, a hymn to Nayanar saints.

Nesa Nayanar is worshipped specially in the Tamil month of Panguni, when the moon enters the Rohini nakshatra (lunar mansion). Weavers of Koorai Nadu in Mayiladuthurai especially worship him on this day. A temple in Koorai Nadu is said to have images of Shiva's sons Ganesha and Kartikeya, which were brought by Nesa Nayanar to the place.

In depictions as part as of the Nayanars, Nesa Nayanar is depicted with folded hands (see Anjali mudra). In individual depictions of his life, the Nayanar is depicted distributing garments to devotees of Shiva or as engrossed in weaving. He receives collective worship as part of the 63 Nayanars. Their icons and brief accounts of his deeds are found in many Shiva temples in Tamil Nadu. Their images are taken out in procession in festivals

नागार्जुन (बौद्धदर्शन)

Jivani.org

नागार्जुन (बौद्धदर्शन) शून्यवाद के प्रतिष्ठापक तथा माध्यमिक मत के पुरस्कारक प्रख्यात बौद्ध आचार्य थे। युवान् च्वाङू के यात्राविवरण से पता चलता है कि ये महाकौशल के अंतर्गत विदर्भ देश (आधुनिक बरार) में उत्पन्न हुए थे। आंध्रभृत्य कुल के किसी शालिवाहन नरेश के राज्यकाल में इनके आविर्भाव का संकेत चीनी ग्रंथों में उपलब्ध होता है। इस नरेश के व्यक्तित्व के विषय में विद्वानों में ऐकमत्य नहीं हैं। 401 ईसवी में कुमारजीव ने नागार्जुन की संस्कृत भाषा में रचित जीवनी का चीनी भाषा में अनुवाद किया। फलत: इनका आविर्भावकाल इससे पूर्ववर्ती होना सिद्ध होता है। उक्त शालिवाहन नरेश को विद्वानों का बहुमत राजा गौतमीपुत्र यज्ञश्री (166 ई. 196 ई.) से भिन्न नहीं मानता। नागार्जुन ने इस शासक के पास जो उपदेशमय पत्र लिखा था, वह तिब्बती तथा चीनी अनुवाद में आज भी उपलब्ध है। इस पत्र में नामत: निर्दिष्ट न होने पर भी राजा यज्ञश्री नागार्जुन को समसामयिक शासक माना जाता है। बौद्ध धर्म की शिक्षा से संवलित यह पत्र साहित्यिक दृष्टि से बड़ा ही रोचक, आकर्षक तथा मनोरम है। इस पत्र का नाम था - "आर्य नागार्जुन बोधिसत्व सुहृल्लेख"। नागार्जुन के नाम के आगे पीछे आर्य और बोधिसत्व की उपाधि बौद्ध जगत् में इनके आदर सत्कार तथा श्रद्धा विश्वास की पर्याप्त सूचिका है। इन्होंने दक्षिण के प्रख्यात तांत्रिक केंद्र श्रीपर्वत की गुहा में निवास कर कठिन तपस्या में अपना जीवन व्यतीत किया था।

राजतंरगिणी और तारानाथ के मतानुसार नागार्जुन कनिष्क के काल में पैदा हुए थे। नागार्जुन के काल के बारे में इतने मत-मतान्तर हैं कि कोई निश्चित समय सिद्ध कर पाना अत्यन्त कठिन है, फिर भी ई.पू. प्रथम शताब्दी से ईस्वीय प्रथम-द्वितीय शताब्दी के बीच कहीं उनका समय होना चाहिए। कुमारजीव ने 405 ई. के लगभग चीनी भाषा में नागार्जुन की जीवनी का अनुवाद किया था। ये दक्षिण भारत के विदर्भ प्रदेश में ब्राह्मण कुल में उत्पन्न हुए थे। वे ज्योतिष, आयुर्वेद, दर्शन एवं तन्त्र आदि विद्याओं में अत्यन्त निपुण थे और प्रसिद्ध सिद्ध तान्त्रिक थे।

प्रज्ञापारमितासूत्रों के आधार पर उन्होंने माध्यमिक दर्शन का प्रवर्तन किया था। कहा जाता है कि उनके काल में प्रज्ञापारमितासूत्र जम्बूद्वीप में अनुपलब्ध थे। उन्होंने नागलोक जाकर उन्हें प्राप्त किया तथा उन सूत्रों के दर्शन पक्ष को माध्यमिक दर्शन के रूप में प्रस्तुत किया।

अस्तित्व का विश्लेषण दर्शनों का प्रमुख विषय रहा है। भारतवर्ष में इसी के विश्लेषण में दर्शनों का अभूतपूर्व विकास हुआ है। उपनिषद-धारा में आचार्य शंकर का अद्वैत वेदान्त तथा बौद्ध-धारा में आचार्य नागार्जुन का शून्याद्वयवाद शिखरायमाण है। परस्पर के वाद-विवाद ने इन दोनों धाराओं के दर्शनों को उत्कर्ष की पराकाष्ठा तक पहुंचाया है। यद्यपि आचार्य शंकर का काल नागार्जुन से बहुत बाद का है, फिर भी नागार्जुन के समय औपनिषदिक धारा के अस्तित्व का अपलाप नहीं किया जा सकता, किन्तु उसकी व्याख्या आचार्य शंकर की व्याख्या से निश्चित ही भिन्न रही होगी। आचार्य नागार्जुन के आविर्भाव के बाद भारतीय दार्शनिक चिन्तन में नया मोड़ आया। उसमें नई गति एवं प्रखरता का प्रादुर्भाव हुआ। वस्तुत: नागार्जुन के बाद ही भारतवर्ष में यथार्थ दार्शनिक चिन्तन प्रारम्भ हुआ। नागार्जुन ने जो मत स्थापित किया, उसका प्राय: सभी बौद्ध-बौद्धेतर दर्शनों पर व्यापक प्रभाव पड़ा और उसी के खण्डन-मण्डन में अन्य दर्शनों ने अपने को चरितार्थ किया।

प्रभाव एवं रचनाएं

नागार्जुन का प्रभाव बौद्ध धर्म के माध्यमिक मत के अनुयायियों के ज़रिये जारी रहा। उनकी दार्शनिक स्थितियों की विवेचनात्मक पड़ताल तथा उपदेशात्मक व्याख्या का अध्ययन अब भी कई पूर्वी एशियाई मतों में चीनी बौद्ध धर्मशास्त्र (ता-त्सांग चिंग) के अंग के रूप में किया जाता है। इसी प्रकार तिब्बती बौद्ध धर्मशास्त्र के अंग की तरह बस्तान-ग्यूर में 17 माध्यमिका शोध प्रबंध हैं। इनमें से सभी प्रबंधों का श्रेय नागार्जुन को नहीं दिया और पारंपरिक तौर पर जिनका श्रेय उनको दिया जाता है, संभवत: वे भी उन्होंने नहीं लिखे हैं।

दो मूल रचनाएं, जो काफ़ी हद तक उनकी हैं, इस समय संस्कृत में उपलब्ध हैं; वे हैं- मूलमाध्यमिकाकारिका (माध्यमिका कारिका,’ मध्यम मार्ग के मूल सिद्धांत’) और विग्रहव्यवर्तनी (वाद-विवाद का निवारण), दोंनो सत्ता की उत्पत्ति, ज्ञान के साधन, तथा यथार्थ के स्वरूप के बारे में असत्य विचारों का विवेचनात्मक विश्लेषण है। जिन तीन महत्त्वपूर्ण, माध्यमिका रचनाओं का श्रेय नागार्जुन को दिया जाता है वे वर्तमान में केवल चीनी भाषा में उपलब्ध हैं, ता-चिह-तू-लुन (महाप्रज्ञपारमिता-शास्त्र, 'प्रज्ञा शोध प्रबंधों की महान् पराकाषठा'), शी-चू-पी-पा-शा-लुन (दशमूमि-विभाष-शास्त्र, ’10 स्तरीय ग्रंथों की आभा'), तथा शिन-एर्ह-मेन-लुक (द्वादश-द्वार {निकाय} -शास्त्र, '12 प्रवेश मार्ग ग्रंथ') निम्नलिखित रचनाएं केवल तिब्बती धर्मशास्त्र में मिलती हैं तथा कई विद्वान् इन्हें नागार्जुन की रचनाएं मानते हैं : रिग्स पा द्रग का पाही त्सिग लेहुर व्यास पा शेस ब्या बा (युक्ति-षष्टिका, 'संयोजन पर 60 छंद'), तोन पा निद दुन कु पाही त्सिग लेहूर ब्यास पा शेस ब्या बा (शुन्यता-सप्तति, 'शून्यता पर 70 छंद') और शिब भो नम्पर ह्तग पा शेस ब्या बहि म्दो (वैदालया-सूत्र, 'वैदालया श्रेणी का पवित्र ग्रंथ')।

माध्यमिक विश्लेषण के श्लोकों के अलावा तिब्बती अनुश्रुति ने कई तांत्रिक (जादुई) एवं चिकित्सा रचनाओं का श्रेय किसी 'नागार्जुन' को दिया है।

Nataraja  in English

18-2-1895 -19-3-1973

Nataraja Guru was the second son born to a medical stalwart called Dr. Palpu (Padmanabhan) who had been educated and trained in England. His life was dedicated to serve the cause of the deprived millions who were socially, culturally, economically and literally struggling in the 19th and 20th centuries. Natarajan was shown how to toe the spiritual path of pilgrimage early in life by Narayana Guru, who also prompted him to be an educator of his contemporaries. Nataraja Guru was academically trained in Geology, Zoology and Educational Psychology. He received his DLitt from the Sorbonne in Paris and began his career in 1930 as a physics teacher for five years at the International Fellowship School in Geneva, Switzerland. Later he established Narayana Gurukula, contemplative educational centers in India, the first of which was in Fernhill, Nilgiris.

Integrating ancient wisdom with modern scientific exactitude was taken up as his life's mission. He clearly enunciated a common epistemology of all life interests of people to liberate themselves from social complexities and live their natural value visions. The Narayana Gurukulas which he established in several countries of the world make a network of islands of good cheer and redressal in the vast ocean of confusion and lack of direction.

His several books in English, French and Malayalam represent a serious probe into the fundamentals of life so that the reader can simplify his or her own problems of domestic entanglements and clouded value vision. They are guides to gaining methodological efficiency in discovering the higher truth that can bring excellence in life. Nataraja Guru passed away in 1973.

Phalgunanda

From Wikipedia, the free encyclopedia

Phalgunanda Lingden

Native name

महागुरू फाल्गुनन्द लिङ्देन

Born 1885 November 10

Ibhang 25 Dandagaun in Illam district

Died 1949 April 4

Nationality Nepali

Occupation Cleric and scholar of Kiranti Mundhum

Parent(s) Jaganbaj Lingden & Hangsamati Lingden

Mahaguru Phalgunanda (महागुरु फाल्गुनन्द) also known as "Mahaguru Phalgunanda" or Phalgunanda Lingden (1885–1949) was a religious leader of the Kirat people of Eastern Nepal.

Early life

Phalgunanda Lingden was born in 1885 A.D. in Ilam district, Nepal.

Career

He is known as Mahaguru (the great teacher), especially among the Kirat Limbus. He is credited for creating a new Kirat religion on puritan principles, which include vegetarianism, a ban on alcohol, and following Limbu traditions and scripts. He is remembered for his socio-cultural and religious messages. His main message includes calling for a ban on animal sacrifice since this sacrifice (taboo) raises social expenditures on celebrations such as births, weddings and funerals. He also calls for the elimination of social orthodoxies and supports running a school for children, especially through their mother tongue.

Beliefs

He believed education brings in knowledge to wash one's heart clean, which alone is key to emancipation. For Falgunanda, emancipation is the Ultimate Truth to realize God. His philosophy features love and nonviolence. Falgunanda built many shrines. He died in 1949.

Nepal Government, Postal Services Department, Nepal Philatelic Bureau, Kathmandu issued his Postal stamp as part of its Distinguished Personalities Series in 1993. He is the 16th luminary of Nepal.

P. Theagaraya Chetty

From Wikipedia, the free encyclopedia

Pitti Theagaraya Chetty

Born 27 April 1852

Died 28 April 1925 (aged 73)

Madras, British India

Occupation lawyer, businessman, politician

Sir Pitti Theagaraya Chetty KCSI (27 April 1852 – 28 April 1925) was an Indian lawyer, industrialist and a prominent political leader from the erstwhile Madras province. He was one of the founders of the Justice Party in 1916 along with C. Natesa Mudaliar, Dr. T. M. Nair. T.Nagar is a locality in Chennai which is named after him. On 1919 January 1, the title Dewan Bahadur was awarded to him

Theagaraya Chetty was born in Madras Presidency. After graduating from Presidency College, Madras he served as a corporator and legislator. He had an avid interest in politics and served as a member of the Indian National Congress before founding the South Indian Liberal Federation in 1917. He served as the President of the federation from 1917 till his death in 1925.

Early life

Chetty was born to a Devanga family in Egathur, Madras Presidency on 27 April 1852 He did his schooling in Chennai and graduated in law from Presidency College, Madras. On graduation, he entered public life and served as a member of the Corporation of Madras from 1882 to 1922. He also served terms as the President of the Corporation of Madras, and then as a Councillor till 1922. He was the first non-official President of the Madras Corporation.

He was one of the founder-members of the South Indian Chamber of Commerce and served as its President. from 1910 to 1921. When the Industrial Conference came to Madras, Theagaraya Chetty was the Chairman of the Reception Committee. Theagaraya Chetty fought on behalf of the Indian Patriot newspaper and its editor Karunakara Menon against Dr T. M. Nair who later became his close associate.

The Dravidian Movement

The Madras Non-Brahmin Association was formed in 1909 by two lawyers from Madras city, P. Subramanyam and M. Purushotham Naidu. Sir Theagaroya Chetty did not involve himself in the movement until 1912, when the Madras United League (Later renamed as Madras Dravidian Association) was formed.

At a meeting held in Madras in November 1916 by a group of about thirty people, including Theagaraya Chetti and Dr. T. M. Nair, it was resolved to start a company for publishing newspapers advocating the cause of the non-Brahmin community. The newspaper was named Justice and started publishing from 26 February 1917 onwards. Dr. T. M. Nair was its first Editor.

A political party was organised by the South Indian People's Association under the leadership of Sir P.Theagaroya Chetty and Dr. T. M. Nair and was named the South Indian Liberal Federation. It later came to be popularly known as the Justice Party after the English daily Justice which the party published. The Federation was organised in October 1917 and its objectives were defined as :

to create and promote the education, social, economic, political, material and moral progress of all communities in Southern India other than Brahmins,

to discuss public questions and make a true and timely representation to Government of the views and interests of the people of Southern India with the object of safeguarding and promoting the interests of all communities including Dalits and

to disseminate by public lectures, by distribution of literature and by other means sound and liberal views in regard to public opinion "

Early Years of the Justice Party

Theagaraya Chetty was elected the first President of the Justice Party and served as President until his death in 1925. A constitution was drawn on 17 October 1917. District and city boards were established all over the Presidency.

In the initial stages, the Justice Party concentrated its energies on work of a social character than political. During this period, the Justice Party held all-India conferences to unite SCs and Its all over the country. The Justice Party argued for separate electorates and reservations in government jobs and civil service for Dalits, at the British Parliament in London. In 1919, Dr. T. M. Nair, the President of the Justice Party and leader of the delegation died in London at the age of fifty-one and was succeeded as President by Theagaraya Chetty.

1920 elections

When elections were held in December 1920 in the Madras Presidency as per the Montagu-Chelmsford Reforms, the Justice Party obtained a comfortable majority by winning 63 seats out of 98. The Governor of Madras invited Theagaraya Chetty to form the Government. However, Theagaraya Chetty refused on account of the ethical rule that head of a political party can't hold a post in the cabinet too. As a result, A. Subbarayalu Reddiar was appointed Chief Minister. He served for a few months before being succeeded by the Raja of Panagal.

Attitude towards Brahmins

In his speech as the President of the Reception Committee of the First Non-Brahmin Confederation, Theagaraya Chetty spoke:

Towards the Brahmins, we cherish no feelings of bitterness. If we have to fight them we do so in the interests of truth and justice, and we shall be prepared to extend to them too the right hand of fellowship, when they shall see the wrongs inflicted upon us and repent. Ours is essentially a movement of love and not of hate, or love based upon a sense of what is due to the various classes which constitute the population of this vast and ancient land

Death and legacy

History holds the fact that the credit of demolishing the influence of brahminism against the other communities belongs to the Justice Party and its successor party Dravidar Kazhagam. Theagaraya Chetty died on 28 April 1925 and was succeeded by the Raja of Panagal as the President of the Justice Party. He is usually credited for the victories of the Justice Party in the 1920 and 1923 elections and for turning the Justice Party into a formidable force in the Presidency that continued to be so for a couple of decades.

The locality T Nagar in Chennai is named after him. It is an important commercial centre today.

St Pana

The Tamil Panar (or Pāṇar, பாணர்) were an ancient musical community of the Tamil area in India, attested from the classical Sangam texts onwards through medieval inscriptions. They sang their songs to the accompaniment of the yāl harp.

Social status through the ages

The community has traditionally been treated as untouchables by the Tamil hagiographical literature. In reality they have never been untouchable till today. In fact medieval inscriptions present evidence for their performing Sanskrit drama and for singing and training temple dancers in Brahmanic temples. As Palaniappan states therein: "What is interesting about the traditional views regarding the social status of the Pāṇars is that they were not informed by any real data on the Pāṇars actually living in Tamil Nadu during medieval times. Such real data are indeed available to us from Tamil inscriptions, which present a drastically different picture of the social status of the Pāṇars".

PanarPopulation: 1,800 Districts: 910840

Introduction / History

The word Panar means weaver. The Panars live in Ahmedabad and Surat in Gujarat, a state in western India. They speak Gujarati, Urdu, and Hindi.

What Are Their Lives Like?

Panar people are endogamous (they prefer to marry within the group) and they prefer marriage between cousins. They are weavers by tradition and some work in that occupation now. They have been involved in cotton thread making. Many are day laborers as their traditional work becomes less needed. They do not own their land. The Panar have a caste association that settles disputes and looks after them.

What Are Their Beliefs?

This is a Sunni Muslim community. They believe that Islam offers all of life’s answers, and obedience to Allah is what the Almighty requires of all of us.

What Are Their Needs?

The Panar people need to understand they need a perfect, sin-free savior, and that only Jesus Christ can fulfill that role. Bible resources exist in their spoken languages, yet they are not available to them.

Prayer Points

* Scripture Prayers for the Panar in India.

* Pray that the leaders of the caste associations will come to Jesus Christ and lead their entire people group in that direction. * Pray that they will have a spiritual hunger for true righteousness and truth. * Pray for intercessors and workers. • Pray for a disciple making movement among the Panar community this decade.

Swamy PRANAVANANDA 

He was born on 29 January 1896, the auspicious day of Magha Purnima (16th Magha, 1302), in Bajitpur, a village in Faridpur District in undivided India (presently in Bangladesh). His parents Bishnu Charan Bhuia and Saradadevi were very pious and blessed by Lord Shiva to have a son for the mitigation of human suffering and universal emancipation. He was affectionately named Jaynath by his father at birth and later in his boyhood he was called Binode. Binode showed uncommon philosophical inclinations since childhood and often could be seen in deep contemplation at the village school. He was popular with the children of the locality because of his helpful nature.

He visited Gorakhpur in 1913 and met Yogiraj Baba Gambhirnathji Maharaj. This meeting proved to be a landmark event in his life and he was formally initiated by Baba Gambhirnathji Maharaj into the world of spirituality.

The great Acharya propagated practical spirituality in preference to theoretical philosophy. Though the literature on his teaching is not elaborate, the essential truths have been codified as the "Sangha Geeta". This book offers adequate guidance to his followers in achieving self-realization. He emphasized in the ideals of sacrifice, self-discipline, truth, and continence. He urged his followers to shun all idleness, procrastination, slumbering habits and lust.

Purandara Dasa

Purandara Dasa was born to a pawnbroker named Varadappa Nayaka. Varadappa Nayaka and his wife Lakshmi Bai had been childless for several years, and finally, after praying to Lord Srinivasa of Tirupati, they became proud parents of a child whom they called Srinivasa. The family are supposed to have hailed from Pandarapur in modern day Maharashtra but Purandara Dasa lived in Hampi during the latter part of his life.

Srinivasa Nayaka grew up and entered his father’s business. However, unlike his father, he was a miser, so much so that it is said that he even baulked at spending money on treatment for his father’s illness. His wife Saraswathi bai was the opposite: always wishing to contribute to charity much to the displeasure of her husband.

One day, Lord Vishnu in the guise of a poor priest visited Srinivasa Nayaka’s shop who wanted some alms to perform the thread ceremony for his son. Srinivasa Nayaka, being a miser, asked him to return the following day, and kept the Brahmin coming for another six months. Finally, fed up with the Brahmin’s persistence, he gave him one fake coin that he played with as a child. Vishnu as the priest then told Srinivasa’s wife Saraswathi the pitiful story of how a miserly pawnbroker made him come to his shop every day for six months only to give him a fake coin in the end. Saraswathi’s heart melted and she gave the Brahmin hernose ring as alms (a gift from her parents and thus not something that she got from her husband). The Brahmin promptly took the nose ring back to Srinivasa Nayaka’s shop, where he wanted to pawn it for money. The pawnbroker recognized it, however, so he locked it up in his safe and hurried home. He demanded that Saraswathi produce her nose ring immediately. Struck with fear, Saraswathi locked herself in the kitchen and tried to swallow poison. Miraculously, the nose ring dropped from the heavens into her cup of poison and she was able to produce it for her husband. Upon returning to his shop, he opened the safe, only to find that the nose ring in the safe had vanished. This put his mind into a turmoil. After deep thought, he came to the conclusion that the brahmin was none other than Lord Shri Purandara Vitthala Himself. He recalled all the incidents that had transpired in the previous six months. Wonderstruck, he was ashamed of his miserliness, Srinivasa Nayaka decided to renounce all material belongings and become a dasa (servant)of god. Thus, Srinivasa Nayaka came to be Purandara Dasa. In gratitude for this event, he would later compose a song dedicated to his wife, for having shown him the path to God. From that day onwards he became a devotee of Shri Hari. The once Navkoti Narayana became a Narayana bhakta, the hands which sported gold and diamond ringsnow played the tamboora, the neck which used to be resplendent with golden chains now housed the tulasi mAla. The man who had turned away countless people away, now himself went around collecting alms and living the life of a mendicant. The Nayaka who would have lived and died an inconsequential life became the Great Purandaradasa, loved and revered even centuries after his death.

Pillai Urangavilli Dasar

The disciple of Swamy Ramanuja .. ..whose wisdom was blinded with deep love for the Supreme Lord.. a divine pastime

by kazhiyur varadan

Pillai Uranga Villidasan was a favorite disciple to Swamy Ramanuja .He became very close to his Master so rare that was his piety though belonged to a lower caste he had privileges conferred upon him .

The abundant compassion Jagath Acharyar Swamy Ramanuja had on Villidasan is presented in the movie clip below .Click and relish the pastime before reading the appended pastime …

Very often Swamy Ramanuja was seen returning from Kaveri leaning on the shoulders of Swamy MudaliAndaan and Villidasan .

A brahmana is unclean before bath and clean after a bath and the disciples watching were curious with their Masters way why they had not changed places while accompanying Swamy Ramanuja .

They took courage to question their Master for an explanation.

Swamy condescended to them saying , my children !

Have you not heard that learning , riches and high birth swell a fool with pride , but adorn the wise man ?

This man our villidasan is utterly destitute of this three fold vice but we are not .

Hence he is fit enough to be touched by me .

 

On hearing the golden words the disciples bent their head in shame and dared make any further protest , but all the same malice kindled their minds against the favorite disciple Villidasan who was a sudra and more close to their master than a Brahmin disciple could be .

They could not digest a sudra should stand so high to their masters estimation , as their own prestige as Brahmins was being jeopardized.

Srirangam Sri Ranganathaswamy Kovil

Swamy Ramanuja was aware of the disciples grudge towards the advanced devotee who was a gem among all of them .

As a true Master he wanted to convince the error which is making them spiritually fatal .

He devised a plan and hence called a close disciple in private and ordered him to secrete all the clothes of the disciples in the night when they were fast asleep. ( these were the clothes which are washed and hanged high to be dried up ) .

The task was accomplished .

The next day all the disciples were aghast with the missing of their daily wear . Each one was accusing the other and the entire scene turned into chaos.

They were calling names against each other .

Swamy Ramanuja walked into the chambers hearing the unusual noise . All the disciples vented their anguish about the missing clothes .

Swamy Ramanuja calmed them and advised them to accept the same as Lords providence . Alternate arrangements were made .

Days passed , Villidasan who was living near to the Ashram was serving Acharyar with utmost devotion .

One day it got delayed as Villidasar was entrusted some jobs for some festival .

Swamy Ramanuja walked into the disciples chamber and told them that they all must go to Villidasars house located few metres away and make an attempt to rob the precious jewellery and other ornaments from Ponnachee his wife when she is asleep.

All of them knew Villidasar was a rich person and had gifted many golden jewellary to his wife Ponnachee in the past on several occasions and she was always bedecked with the ornaments .

It was decided that they need to rob the jewels when Villidasar was serving Swamy Ramanuja in the ashram .

The disciples were very happy . All of them marched hurriedly to Villidasars house .They could see Ponnachee fast asleep .

Ponnachi was sleeping on the floor of the hut using her hand as a pillow. She was bedecked with wonderful gold jewelry The moment one of the disciples bent down to unhook her ear-ring, she woke up.

Without any inhibitions they waited , collected all the jewellery from the chest and attempted to remove the jewellery worn by her during her sleep once again .

But , Ponnachee recognised the disciples and did not want to startle him. She thought ,when Swamy Ramanuja’s disciple committed such an act of theft it must have a divine sanction .

She then laid still and allowed them remove the ear-rings, bangles and the nose-ring she was wearing on the left side of her body.

She felt they were taking away their own property for whatever effects she owned in this world were not really hers but entrusted to her for their sake .

This is how Property is to be spiritually viewed . She gently rolled over for them to strip the other side of the jewellery she was wearing .

She was anxious that the vaishnavas should complete their work and not go away with half work done . But her movement however created a fright and put the disciples on their toes to leave the place .

The vaishnavas returned to the ashrama .Pillai dasar after completing all the works assigned to him submits his humble prayers to Acharya and takes leave . Meanwhile , the disciples entered the ashram and explain the happenings at Villidasars house in detail to Acharyar.

Swamy Ramanujar orders them to follow Villidasar immediately up to his house and watch all that might take place in the house . The disciples quickly left the jewellery in Ashram and followed him in the dark .

In the house Ponnachee was eagerly waiting for her husband as done daily.When she heard the footsteps of Villidasar , she hurriedly went to the entrance and welcomed him .She washed his feet with all affection .

Villidasar looked at her very strangely as she had decked jewellery one sided only.

He said , What is this lady ?? taken aback with her strange dress sense .

Nothing My Lord she replied soothingly .

I shall explain you in detail ……..

Please honor the prasada quickly as it is already too late .

She continued about the incident that happened few minutes back .

She pleasingly said that the vaishnavas who are our gurus had come to our house just now my dear …..while I was lying asleep.

May be they were in need of their jewels .I could hear them whisper that I was asleep and It was the right time to take the jewellery .

Lying down hearing their whisper , I pretended to be fast asleep so that they could complete their task .

They laid hands on me and took all the jewels from my right side as the left side was visible .

Our effects are theirs as you know , so to let them have all , I quietly turned around my right side with all my care doing so to make them believe that I was really fast asleep, but my bad luck it some how gave them a alarm and to my utter regret they left without completing the job they had come for .

On hearing this Pillai urangi got upset and was angry with her . He said ..Hey Foolish woman !!! you have spoiled the great opportunity to serve the vaishnavas .

You must have laid motionless till their work is completed …. …..

.If the jewels were theirs Its their wish to take them as they like . I am really very upset with your behaviour……

He said half the jewels have been best invested , the remaining are vanity .

The vaishnavas were observing the conversation behind the doors .

They hurriedly left back to Ashrama and gave a full report of the conversation .

Swamy Ramanuja the Acharyar now spoke to his disciples and asked them to remain awake. He then instructed them to wake up all the other disciples.

All of them should clean themselves and assemble before the Acharya for an important lesson. Eager to hear new lessons from the Acharya, they all gathered around him in no time.

Suddenly from no where Villidasan ran into the mutt with his wife . He fell down at the Acharya’s feet like an uprooted tree. He and his wife Ponnachee were with tears . The other disciples were stunned at the unusual sight. They had never seen Villidasan crying so much.

“We have committed a grace sin Acharya.

We have together sinned.

We are no longer fit to be your disciples.

Condemn us to the worst of hells; even then the retribution will not be

adequate.” cried Villidasan..

“What happened, my child? Why are you crying?

Why is your wife crying?”

Swamy Ramanuja asked the devotee disciple ..

ACHARYA “SOME OF YOUR LEARNED DISCIPLES HAD COME INTO OUR HUT TODAY TO TAKE MY WIFE’S JEWELS.

SHE WAS SLEEPING.

YOUR DISCIPLES TOOK THE TROUBLE OF REMOVING THE JEWELS FROM HER PERSON THEMSELVES. PONNACHI DID NOT WANT TO STARTLE THEM BY WAKING UP ALL OF A SUDDEN.

WHEN SHE TURNED THE OTHER SIDE SO THAT THEY CAN REMOVE THOSE JEWELS ALSO, THEY JUST RAN AWAY.

“ACHARYA,

I AM NOT EVEN FIT TO BE A DUST IN THE FEET OF THOSE LEARNED DISCIPLES.

AREN’T YOU CALLED THE UDAIYAVAR?

DOESN’T THAT MEAN THAT ALL OF US,ALL OUR BELONGINGS, PROPERTIES AND EVERYTHING BELONG TO YOU?

WHEN YOU SENT YOUR MEN TO TAKE YOUR THINGS, PONNACHI SHOULD HAVE WELCOMED THEM AND SHOULD HAVE GIVEN THEM WHATEVER SHE HAD.

SHE HAS SINNED, MY LORD. “AND I HAVE SINNED TOO. PLEASE CURSE US A PUNISHMENT .

MY WIFE HAS DECIDED NOT TO WEAR JEWELS ON THE ONE SIDE OF HER BODY FOR THE REST OF HER LIFE.” FOR THE GRAVE SIN COMMITTED ….

“You showed LORD to me.

And I could not even give some worthless piece of yellow metal to you, when you needed it!

What a sinner I am!

There is no hope for me, there is no salvation for me!”he was uncontrollable ….

Swamy Ramanuja turned to his other disciples.

Please tell me whose wisdom is better , great yours or his ?

PLEASE KNOW THAT CASTE IS OF NO IMPORTANCE..

IT IS THE VIRTUE THAT IS MOST IMPORTANT AND PRIZED .

This is why I say ….

Even River Cauvery cannot clean me completely.

But this man’s touch can purify me.

That’s why I lean on him when I return from the river.

Villi, my child ….. please teach these people how to love.”

The disciple who first complained to Ramanuja about Villidasan prostrated to him and Ponnachi’s feet begging their pardon.

Swamy Ramanuja then returned the jewels to Ponnachi and commanded her to wear them then and there.

And also ordered that she should never be without those jewels.

The silence that reigned in the Ashram was pregnant with many lessons, many teachings

and many leanings….

It is told that Villidasan was called as Mahamati ( a human wiser than wisdom ) the wisdom blinded by love for Lord .

He was love blind as to fear any danger for one who is above all dangers .

Mahamati used to walk with his sword drawn in front of the Lord so that he may stop anyone who dared to do any act in the least offensive to the Lord of Lords………………..

True !!! Bhaagavatha apachAram is worse than BhagavathapachAram

Sri.Pillai Uranga Villidasar thiru adigale sharanam.

Pics Courtesy : Google images , anudinam

(https://kazhiyurvaradanblog.in/2017/01/04/pillai-urangavilli-dasar-the-disciple-of-swamy-ramanuja-whose-wisdom-was-blinded-with-deep-love-for-the-supreme-lord-a-divine-pastime/)

Pothuluru Veerabrahmendra

From Wikipedia, the free encyclopedia

Pōtulūri Veerabrahmēndra

Personal

Born

Kadapa district, Andhra Pradesh

Religion Hinduism

Religious career

Literary works Kalagnanam

Honors Sri Madhviraat

Pōtulūri Veerabrahmēndra Swami (Telugu: పోతులూరి వీరబ్రహ్మేంద్ర స్వామి Pōtulūri Veerabrahmēndra, also romanised Potuluru Veerabrahmendra) is an Indian Hindu sage, oracle and He is considered to be the author of the Kalagnanam a book of predictions about the future, His prophetic texts are also known as the Govinda Vakyas and He also wrote Jeevaikya Bodha, Vīrabrahmēndra's birth date and lifespan are unknown. Conflicting theories hold that he was born either in the ninth century (in order to accommodate predictions written in the Kālaṅñānaṁ about the fall of dynasties during the ninth century) or in the seventeenth century.

Legendary account

According to a legend, Veerabrahmam was born to a religious couple, Paripurnayacharya and Prakruthamba, who belonged to a vishwabrahmin/vishwakarma/Achary family near the river Sarasvati River in the village of Brahmandapuram. The couple abandoned Swamy at birth and Veerambrahmam was brought up at Atri Mahamuni Ashram near Kashi (present-day Varanasi). Later Veerabhojayacharya, Head of the Papagni Mutt, Chikballapur, Karnataka, was on a pilgrimage with his wife. The couple visited the Sage Atri Ashram, and Sage Atri gave the child to the couple. They received the child as a divine gift and returned to Papagni Mutt. The child was named 'Veeram Bhotlaiah'.

Veerabrahmendra Swamy, then known as the Veerambhotliah at Papagni Mutt authored the Kalikamba Sapthashathi (the manuscript written in praise of goddess Kali) at the age of 11. A few days later, Veerabhojayacharya made a sacrifice and Veerambhotlayya told his stepmother that he had refused to take homage responsibilities and started his spiritual journey. His first disciple was Dudekula Siddaiah. People started listening to Veerambhotlaya's chanting and philosophical poems, and as a sign of respect they called him 'Sri Madvirat Pothuluri Veera Brahmendra Swami'.

Legacy

Brahmamgari matam in Kadapa district is a pilgrimage center in Andhra Pradesh.

Editor T Ganapati Sastri of the book BrahmaTatwa Prakasika of Sadasivendra Saraswati (Trivandrum Sanskrit Series No VII), published in 1909, makes passing mention of a Tamil work called Acharya-Darpana that supposedly details a wide description of his deeds.

Srimadvirat Veerabrahmendra Swami Charitra is a 1984 film on his life. Late Chief Minister of Andhra Pradesh N. T. Rama Rao acted and directed. The film became a hit in Andhra Pradesh.

From Facebook

(https://www.facebook.com/pg/SriMadviratPothuluriVeerabrahmendraSwamy/about/)

There is no proper evidence which tells us about his exact year of birth. But we have few references from which we can estimate his date of birth approximately. Sri Veera Bramhendra Swamy was born in 1610 to Shri. Paripurnaiah and Smt. Prakruthamba as a special baby. Sri Pothuluri Veera Brahmendra Swamy a Hindu mystic Cuddapah district of Andhra Pradesh state in India. Who was famous for his preaching’s and mainly for his remarks on future of the world, stayed in Kandimallayapalli which is in Cuddapah district... Veerabrahmam is the only futurologist (Prophet) that the East has produced.

He wrote 'Kalagyana', collections of prophecies on palm leaves about future and prediction. A Telugu text that predicts the arrival of Kalki in the form of Sri Veerabhoga Vasantaraaya. A fifteen year old Muslim boy, Sheik Saheb came to the Ashram to become a disciple of Veera Brahmendra Swami. He renamed the boy Siddhayya who turned out to be the most loyal and devoted of his disciples. Siddhayya is none other than Ananda Bhairava and in accepting him as disciple Sri Brahmendra Swami was fulfilling a boon he granted earlier. Brahmendra Swami gave Siddhayya initiation into many spiritual practices including Taraka Yoga.

First reference is - the Tamarind tree which grew up on the Pot of Kalagyana which Swami had hidden safely under the ground in Banaganapalle Mutt, that tree is believed to be 700+ years of age as per the Mutt people. Also, Swami was approximately a contemporary of Vemana Yogi. Swami wrote Kalagyana in two styles viz. Vachana Kalagyana (Kalagyana as prose), and Padya Kalagyana (Kalagyana as Poetic verses). His Padya Kalagyana which was like two verse statements, resembled the Vemana Yogi’s poems, hence in Andhra Pradesh, poetry of Veerabrahmendra and Vemana are equally famous. Even Vemana’s exact date of birth is not known. However, C.P. Brown who researched on Vemana, estimated that Vemana lived around 13th century by studying some of Vemana’s works. Based on the Tamarind tree’s age and Vemana’s era I suppose Sri Veerabrahmendra Swami would have also lived around 13th Century. So, approximately, Sri Veerabrahmendra would have taken birth sometime in late 12th Century or early 13th Century.

Sri Veera Bramhendra Swamy is the author of Kalagyana, collections of prophecies on palm leaves. Most of his predictions came true and many are yet to happen. Also known as Indian Nostradamous by west, he said he will come again to this earth as 'Veera Bhoga Vasantharaya' and that would mean the end of life on earth. He prophesized that before his arrival the world would be in a very chaotic condition. He entered Jeeva Samadhi in the year 1693.Veera Brahmendra Swami left his body with his self-imposed 'Jeeva Samadhi'. He went into Samādhi when he was still alive and asked to close the stone above.

Sri veerabrahmendra swami samadhi is located in Kandhimallayapalle,Cuddapah district, Andhra pradesh, india.

About Kalagyanam:

Kalagyanam(Kalajanan), literally meaning ‘Knowledge of Time’ was written by Sri Pothuluri Veera Brahmendra Swamy, who lived in Andhra Pradesh State of India, about 400 years ago and went in Jeeva Samadhi (entry into grave alive) (still alive and prosecuting penance in Jeeva Samadhi) at Kandimallayapalle (popularly known as Brahmamgari Matham (Mutt) (Lat. 14N50 Long. 78E50), in Kadapa District of Andhra Pradesh State, Bharat(India).

Kalagynanam was written in Telugu Language and ‘Sandra Sindhu Veda’ on palm leaves, and Sri Veera Brahmendra Swamy’s sayings and ballads are being sung by wandering minstrels and mendicants. They are in the oral tradition. Most of his predictions have come true and rest is yet to come true. It is stated that Kalagyanam of the entire World contains 3,32,000 volumes. A small part of Kalagyanam is available in Brahmamgari Matham at Kandimallayapalle, Siddhayyagari Matham at Mudumala, Rangarajugari Matham at Nagaripadu, and the remaining major part is kept in the inner pit of Banaganapalle Mutt under tamarind sprout which has grown into a big tree now. In every village and town of Andhra Pradesh, and in some parts of South India, we find a shrine in the name of ‘Brahmamgari gudi’and we don’t find a single person in Andhra Pradesh, who does not mention Sri Veera Brahmendra Swamy’s name and his Kalagnanam, at least once in his lifetime. His devotees call him as Jejinayana(Great-Grand Father) also. The impact of His Teachings and World predictions is beginning to be felt in other parts of India too and it would not be surprising if he and his predictions become internationally known very soon.

Sri Veera Brahmendra Swamy wrote in his Kalagnanam that he was incarnation of Lord Vishnu and would come again as Lord Kalki/Lord Veera Bhoga Vasantha Raaya to restore dharma and peace on the earth. And devotees believe that he would rescue them whenever they plead him; and he will come out from the Jeeva Samadhi when the blood of thousands of people, who beheaded with frustration when the calamities reach peak stage, touches his Jeeva Samadhi. (It may be noted that like Lord Rama came to earth when Lord Parasurama is still in existence, Lord Veera Bhoga Vasantha Raaya came to earth while both Lord Parasurama and Lord Veera Brahmendra Swamy are still on the earth. The date of Sri Veera Brahmendra Swamy’s coming out from Jeeva Samadhi and of Lord Kalki/LordVeera Bhoga Vasantha Raaya is different).Brahmam garu was a very renowned person in Andhra Pradesh who predicted many incidents of KALIYUGA. It has been proved that every incident he has predicted has actually happened till now!!! It is also believed that Brahmamgaru will emerge as VeeraBhoga Vasantha rayalu some time in Kaliyuga to destroy the evil forces and re install the Dharma, Divinity and Generosity in Human Beings.

Prabhat Ranjan Sarkar

From Wikipedia, the free encyclopedia

Prabhat Ranjan Sarkar

Prabhat Ranjan Sarkar

Born 21 May 1921

Jamalpur, Bihar and Orissa Province, British India

Died 21 October 1990 (aged 69)

Calcutta, West Bengal, India

Nationality Indian

Alma mater Vidyasagar College

University of Calcutta

Occupation Philosopher, author, social revolutionary, writer, poet, linguist, composer, intellectual, and spiritual teacher

Known for Founder of Ananda Marga, Progressive Utilization Theory

Sarkar's system of spiritual practice has been described as a practical synthesis of Vedic and Tantric philosophies. He denounced materialism and capitalism, and described the universe as a result of macropsychic conation – the entire universe exists within the cosmic mind, which itself is the first expression of consciousness coming under the bondage of its own nature.Prabhat Ranjan Sarkar (21 May 1921 – 21 October 1990), also known by his spiritual name, Shrii Shrii Ánandamúrti (Ánanda Múrti, "Bliss Embodiment"), and known as Bábá ("Father") to his disciples, was a Spiritual Guru, Indian philosopher, yogi, author, cult-leader, poet, composer, and linguist. Sarkar was the founder of Ananda Marga (the Path of Bliss) in 1955, a spiritual and social organisation that offers instruction in meditation and yoga. Gyani Zail Singh, seventh President of India, has said about Sarkar: "Prabhat Ranjan Sarkar was one of the greatest modern philosophers of India."

Sarkar was a prolific author and produced an extensive body of works that includes theories aimed at increasing human welfare such as the Law of Social Cycle, the Progressive Utilization Theory, the Theory of Microvitum, as well as the philosophy of Neohumanism.

Biography

Sarkar was born during the full moon of the Indian month of Vaeshakh (Buddha Purnima), on 21 May 1921 (at 6:07 in the morning) to Lakshmi Narayan Sarkar, a homoeopathic doctor of considerable renown. His family hailed from Bamunpara (Brahmanpara), Burdwan District in West Bengal. Sarkar was known as an exceptionally bright child in his youth, practising meditation by himself at an early age and displaying great knowledge of various languages and various topics; knowledge which was reportedly not gained in school, by reading books, nor by listening to teachers, nor from any other outer source.

In 1939 Sarkar left Jamalpur for Kolkata to attend Vidyasagar College of the University of Calcutta. Sarkar had to quit his studies to support his family after the death of his father, and from 1944 until the early 1950s, Sarkar worked as an accountant at the Indian railways headquarters in Jamalpur, Bihar. He taught the techniques of ancient Tantra meditation to a select number of his colleagues and gradually more and more people were drawn to the spiritual practices he taught.

In 1955, Sarkar founded Ananda Marga (the Path of Bliss), a socio-spiritual movement with a two-part mission that Sarkar stated as "self-realization and service to all". His system of spiritual practice has been described as a practical synthesis of Vedic and Tantric philosophies. Sarkar's ideas are collected in the series of books called "Subháśita Samgraha", which form part of the philosophical scriptures of Ananda Marga ideology. Sarkar's ideas are steeped in the ancient spiritual tradition of humanity, considerably developed in India, yet revitalised by him with new meaning and universal approach.

During the latter part of his life his main residence was in Lake Gardens in Kolkata, West Bengal. He also spent much time, especially early on, in the all-round development community he founded based on his PROUT theory at Anandanagar. Ananda Marga opened regional offices in various countries, including the USA in 1969, and by 1973 had established approximately 100 local centres teaching yogic and social philosophies, with several thousand members, some living communally in the ashrams.

In 1971, Sarkar was imprisoned in India for the alleged murder of Ananda Marga members. In February 1973, Sarkar was poisoned in prison, allegedly by the jail doctor on orders from the higher echelons of government. On 1 April, after recovering his health, Sarkar began fasting in support of a demand for an inquest into his poisoning. That demand was never met. So he continued his fast for the next five years, four months, and two days, until 2 August 1978 when he was released from jail after having been acquitted of all charges.

In 1979, Sarkar took two world tours to meet disciples in various countries around the world, including Switzerland, Germany, France, Scandinavia, the Middle East, Philippines, Thailand, Taiwan, Jamaica and Venezuela. He was barred from entering the USA by the State Department, so instead he met his American disciples in Jamaica in 1979. Just before he died on 21 October 1990, he founded Ananda Marga Gurukula on 7 September 1990, an educational network to preserve and develop his legacy through research, teaching and service.

Spiritual philosophy

"Critical of profit-motivated capitalism, hedonistic materialism, and religious dogma, Prabhat Ranjan Sarkar developed a Spiritual or Neo-Humanism bringing in spiritual, economic, social scientific, ecological, and moral themes to create a long term view of human progress; progress is the evolution of consciousness and movement directed toward the well-being of everyone. Basing his philosophy on love and respect for all things and the central human ideals of freedom, equality, and justice, Sarkar proposed that the physical, mental, and spiritual realms of humanity all need to be addressed in a vision of the future. A new social order – a "moral society" – is needed for the future, emphasizing cooperation over competition, collective welfare over profit, and transcendent ideals over self-interest. And finally, as a common theme that runs through many works, the idea of the New (or Second) Enlightenment, reflecting an ethical, psychological, and social transformation in humanity, has been proposed as a hopeful and preferable futurist vision for the world."

—Thomas Lombardo on Sarkar's philosophy.

Sarkar's teachings on spiritual philosophy are based on a rational and universalistic approach that has been described as an innovative and practical synthesis of Vedic and Tantric philosophies. He considered himself to be "an incorrigible optimist" in his thinking.

Cosmology

Sarkar describes the universe as a result of macropsychic conation – the entire universe exists within the cosmic mind, which itself is the first expression of consciousness coming under the bondage of its own nature. With the evolution of unit beings, individual life, the extroversial projection of the "Cosmic Mind" starts the return journey in an always unique and colourful fashion. No two entities of this universe are the same, and yet all have the same goal to merge once more with their source, the infinite Cosmic consciousness. As such, the cosmological flow is from limitless consciousness to limited consciousness and back to limitless consciousness, attained by meditation.

Realms of the mind

According to Sarkar's philosophy the individual mind is composed of five layers called Kosas:

Kamamaya Kosa ("layer of desire") or "Crude Mind": is the layer that controls the body. It operates on instinct or passion. This layer is sometimes conscious and sometimes subconscious.

Manomaya Kosa ("layer of thinking") or "Subtle Mind": is the layer of thought and memory. This Kosa gives experience of pleasure and pain and is developed naturally through physical clash, and in Ananda Marga sadhana by pranayama with cosmic ideation.

Atimanasa Kosa or "Supramental Mind": is the intuitive layer. This Kosa gives the capacity of intuitive dreams, clairvoyance, telepathy and creative insight. It is developed naturally through psychic clash, and in Ananda Marga sadhana by methods of pratyahara (withdrawal) such as shuddhis and Guru Puja.

Vijinanamaya Kosa ("layer of the special knowledge") or "Subliminal Mind": is the layer of conscience or discrimination (viveka) and vaeragya (non-attachment). This Kosa is developed naturally through psychic clash, and its development is accelerated by the process of dharana.

Hiranyamaya Kosa ("golden level") or "Subtle Causal Mind": is the subtlest layer. Here the awareness of mind is very close to the direct experience of "Supreme Consciousness". Here there is only the separation of a thin veil of ignorance. This Kosa is developed naturally through the attraction for the Great, and dhyana accelerates this process for sadhakas (spiritual aspirants).

Biopsychology

Sarkar's "Biopsychology" explains how the traditional tantric science of chakras ("wheels") with their subtle energies are related with the body through nerve plexuses as physiologic counterparts, influencing the associated endocrine glands with the neuroendocrine system and the psychic part of the body. The philosophy of Ananda Marga consider the human body as composed of the same five fundamental factors as the rest of the universe as explained in P.R. Sarkar's theory of Brahmachakra. Every factor is distributed throughout the body, but is controlled by a controlling nucleus, or Chakra, substations of the mind, each controlling their own assigned area. And just as the mind functions directly through the brain, the Chakras function through their own physical counterparts – the endocrine glands. The biopsychology of Ananda Marga expands with further explanations the concept of the seven basic chakras and in general, mainly considers:

The Muladhara Chakra: at the tip of the spine (controls the solid factor).

The Svadhisthana Chakra: at the level of the genitals (controls the liquid factor and is associated with the reproductive glands).

The Manipura Chakra: at the level of the navel (controls the luminous factor and is associated with Pancreas).

The Anahata Chakra: at the center of the chest (controls the aerial factor and is associated with Thymus).

The Vishuddha Chakra: at the throat (controls the ethereal factor and is associated with the Thyroid gland).

The Ajina Chakra: between the eyebrows (associated with the Pituitary gland).

The Sahasrara Chakra: at the crown of the head (associated with the Pineal gland). Mind's propensities (vrttis) associated with each Chakra affect the glands and the hormones secreted from those glands (hence the emotions, physical behaviour and functioning of the various body systems). But the glands and the hormones they secrete may also affect the mind in a chain of feedbacks.

Microvita Hypothesis

"Microvita" is plural for "Microvitum" and literally means "possessing or with micro-life". The Microvita theory was first introduced by Sarkar on 1986 through a series of lectures. According to this intuitional theory microvita are entities which come within the realms both of physicality and psychic expression. They are smaller and subtler than physical atoms and subatomic particles, and in the psychic realm they may be subtler than mind–stuff, and contribute to "pure consciousness". Sarkar predicted that they will soon be recognised by conventional science. In Sarkar's microvita theory microvita seems to be the first expressions of life. However, this concept, still in its infancy, conceives of various types of microvita, both positive and negative, at varying degrees of evolutionary existence.

Sadhana

A central point in Sarkar's philosophy is the concept of Sadhana. He describes Sadhana as a practice for "the transformation of fearful love into fearless love". Sadhana is concretised in particular with the practice of meditation for complete merger and unification. Sarkar recommends to his disciples the daily practice of individual meditation and the weekly practice of collective meditation. These meetings called Dharma Chakras are preceded by the collective singing of a few Prabhat Samgiita (or "Songs of the New Dawn", composed by P. R. Sarkar himself) followed by Baba Nam Kevalam kiirtan, then the mantra called Samgacchadvam. The mantra Nityam Shuddham marks the end of the collective meditation, then the spiritual gathering will end with the Guru Puja mantra.

Social and political philosophy

Law of Social Cycle

The concept of Varna describes four main socio-psychological types, whereby human psychological and physical endowment and social motivations are expressed: the Vipra (intellectual), Kshatriya (warrior), Vaishya (acquisitor) and Shudra (labourer). Varna, in Sarkar's perspective, however is more than just a psychological trait but rather an archetype, approximately to Michel Foucault's notion of epistemes, which are broader frameworks of knowledge defining what is true and real.

Sarkar's "Law of Social Cycle" applies these traits in a theory of historical evolution, where ages rise and fall in terms of ruling elites representing one of the above-mentioned traits. This "law" possibly connects to the earlier cyclical historical ideas of Sri Aurobindo, with a focus on the psychology of human development, as well as Ibn Khaldun, among other macrohistorians ideas about cycles. However, along with a cyclical dimension — the rise and fall of ages — Sarkar's theory exhibits a correspondent linear dimension, in that economic and technological "progress" are considered critical in terms of meeting the changing material conditions of life. Ultimately, for Sarkar, true progress has to prioritise development in the spiritual dimension.

Spirituality for Sarkar is defined as the individual realising the "true self". In addition to yogic meditational practices and purity of thought and deed, Sarkar attached great importance to selfless social service as a means of liberation. Sarkar considered it necessary for the social arrangements to support the inner development of human beings and rejected both capitalism and communism as appropriate social structures for humanity to move forward to the golden age of a balanced way of life sustaining all-round progress. A serious problem with capitalism was according to Sarkar the concentration of wealth in a few hands and stoppages in the rolling of money which he considered root causes of recessions, even depressions. A spiritual way of life, however, would in no way be divorced from creating structures that help meet the basic, though ever changing, needs — food, housing, clothing, health and education.

Sarkar claims to have developed both Ánanda Márga and the Progressive Utilization Theory as practical means to encourage harmony and co-operation to help society escape this proposed cycle. Sarkar argues that once the social cycle is understood and sadvipras evolved, then the periods of exploitation can be largely reduced, if not eliminated. With leadership that is representative of all aspects of the varnas — that is, the leader engaged in service, who is courageous, who uses the intellect for the benefits of others, and who has innovative/entrepreneurial skills — the cycle can become an upward spiral. Sarkar's concept of karma samnyasa refers to the principle that a yogi becomes a person with all-round development and a balanced mind, that he called a sadvipra; and that this is accomplished by someone who remains fixed on the "supreme" consciousness through transformative personal practices and engaging in the politics of social liberation as a form of service work.

PROUT: progressive utilisation theory

By 1959, Sarkar had developed the socio-economic Progressive Utilization Theory (Prout). In 1961, the theory was formally outlined in his book Ananda Sutram, published under his spiritual name Shrii Shrii Ánandamúrti. In 1968, Sarkar founded the organisation "Proutist Block of India" (PBI), to further the ideals of his theory through political and social action. The PBI was soon superseded by "Proutist Universal" (PU), which primarily consists of five federations (students, intellectuals, farmers, labour, and youth).

A Prout economy is cooperative and decentralised. Its focus is collective welfare rather than to profit, without neglecting individuals and their merits. "Progressive utilization" refers to the optimising the use of natural, industrial and human resources on a sustainable basis for the entire ecosystem. The theory claims to overcome the limitations of both capitalism and communism. It is inline with Sarkar's social theory of the Law of Social Cycle. The theory aims to encompass the whole of individual and collective existence for all beings, including physical, educational, social, political, mental, cultural and spiritual.

Neohumanism: liberation of intellect

Ananda Marga in Bucharest, Romania

In 1982, Sarkar extended his writings on the subject of human society with the introduction of his new theory of "Neohumanism". If humanism tends to contemplate only humans in a human-centric view, Neohumanism, according to Sarkar's theory, is instead the elevation of humanism to universalism. Sarkar said "When the underlying spirit of humanism is extended to everything, animate and inanimate, in this universe – I have designated this as "Neohumanism". This Neohumanism will elevate humanism to universalism, the cult of love for all created beings of this universe."Neohumanism is said to prefer to existential value over utility value for all living beings. Sarkar's Neohumanism places great emphasis on rationality and encourages what he calls a protospiritual mentality, a process of continually recognising each object with which we come in contact, externally or internally, as a manifestation of the Supreme Consciousness (Brahma). According to Sarkar, rationality helps to give rise to devotion, which he consider to be the "highest and most valuable treasure of humanity". In Sarkar's view, Neohumanism leads to the liberation of human intellect from the constraints of imposed dogma and psychic complexes helping to bridge the gap between the inner and outer worlds.

Culture

In his series of discourses Talks on Prout, given in Ranchi in July 1961, Sarkar makes a distinction between the terms "culture" and "customs". According to Sarkar "culture... is the collective name for different expressions of life..." but "...all of society has the same culture. There are local variations in the mode or state of cultural expression, but the expression is universal... These local variations are called customs... Thus local modes of expression bearing local or group specialities are customs, but the expression itself is culture. Therefore it is a mistake to readjust boundaries on the basis of language and culture. Indian culture and the culture of the world are one and the same." The philosophy of Sarkar reinterprets the general concept of culture by inserting it into a new universalistic outlook. As described by Antonello Maggipinto:

...If the term "culture" is usually referred to the original meaning of this word (i.e. from the Greek "paidéia" to the Latin "humanitas", that is to human beings capable of distinguishably mastering the arts, rhetoric, and philosophy), then Sarkar offers a new point of view, with a large universalistic explanation: "the culture of the whole human race is one, but marked by different local manifestations... it is the same, but varying in expression." (Sarkar, P.R., 1987)...

Language

The vast linguistic work of Sarkar has been published in several volumes including: Varna Vijinana (Science of Letters), Sarkar's English Grammar and Composition, Varna Vicitra (Various Uses of Letters) (8 volumes), and the encyclopaedic Shabda Cayanika (A Collection of Words) (26 volumes) in Bengali.

In Varna Vijinana (The Science of Letters), he presents the eight criteria which define a language. In his book Talks on Prout (July 1961, Ranchi) Sarkar considers languages as a part of natural diversity and calls for the adoption of a global language and script, to enable better global communication and understanding. "We should love all these languages, hate none, and adopt one of these languages as the world language. As all languages are our common property, we should not oppose the existence of other languages. We should not brand any language as foreign or national.".

Transliteration

The Ánanda Márga organization uses a transliteration style which differs from the International Alphabet of Sanskrit Transliteration, as herein charted:

Devanāgarī I A S T Ánanda Márga Examples Examples Examples

आ Ā, ā Á, á ānanda = ánanda mārga = márga ācārya = ácárya

Kāpālika = Kápálika sādhanā = sádhaná Gopāl Dās = Gopál Dás

ई Ī, ī II, ii jī = jii mārgī = márgii yogī = yogii

līlā = liilá kīrtan = kiirtan jīva = jiiva

ऊ Ū, ū Ú, ú mūrti = múrti avadhūta = avadhúta sūtra = sútra

mūl = múl pūrṇa = púrńa rūpa = rúpa

अं Ṃ, ṃ Ḿ, ḿ saṁgha = saḿgha saṁgraha = saḿgraha Saṁskṛta = Saḿskrta

Sāṁkhya = Sáḿkhya oṁkār = oḿkár saṁsāra = saḿsára

ङ Ṅ, ṅ UN, un liṅga = liunga satsaṅg = satsaung saṅgīt = saungiit

Maṅgala = Maungala Aṅga = Aunga Gaṅgā = Gaungá

ण Ṇ, ṇ Ń, ń prāṇa = práńa Rāmāyaṇa = Rámáyańa Karuṇā = Karuńá

pūrṇa = púrńa Nārāyaṇa = Náráyańa purāṇa = puráńa

ञ Ñ, ñ IN, in Rañjan = Rainjan jñāna = jinána sañcara = saincara

pañca = painca yajña = yajina kañcan = kaincan

ऋ Ṛ, ṛ R, r kṛta = krta jagṛtī = jagrtii amṛta = amrta

kṛpa = krpa Vṛndā = Vrndá prakṛti = prakrti

श Ś, ś SH, sh Śrī = Shrii Śiva = Shiva Īśvara = Iishvara

vaiśya = vaeshya Śaiva = Shaeva Vaiśeṣika = Vaesheśika

ष Ṣ, ṣ Ś, ś kṛṣṇa = krśńa puruṣa = puruśa Viṣṇu = Viśńu

KṢ, kṣ KŚ, kś kṣatriya = kśatriya mokṣa = mokśa vṛkṣa = vrkśa

AI, ai AE, ae vaiśya = vaeshya dvaita = dvaeta kaivalya = kaevalya

Vaiṣṇava = Vaeśńava vairāgī = vaerágii Śaiva = Shaeva

AU, au AO, ao mauna = maona Bauddha = Baoddha kaupinam = kaopiinam

Thus:

Prabhāt Rañjan Sarkār = Prabhát Rainjan Sarkár

Ānanda Mārga Pracāraka Saṁgha = Ánanda Márga Pracáraka Saḿgha

Śrī Śrī Ānandamūrtijī = Shrii Shrii Ánandamúrtijii

Parampitā Bābā = Parampitá Bábá

Education

According to Sarkar, "Education is for Liberation." He defines education as the simultaneous development in the physical, mental and spiritual realms of human existence, by which, dormant human potentialities would be awakened and put to proper use. Sarkar firmly believed that real education leads to a pervasive sense of love and compassion for all creation. In Ananda Marga education system, special emphasis is given to moral education and the inculcation of idealism together with a proper psycho-pedagogical approach and a happy blending of occidental extroversial science and oriental introversial philosophy.He founded Ananda Marga Gurukula (University) with its headquarters at Anandanagar (India) just forty four days prior to His physical departure and gave it the mandate to "Serve humanity with neohumanist spirit and acquire knowledge for that purpose". He nominated Dr. Acharya Shambhushivananda Avadhuta as the founding Chancellor of the Gurukula. He also introduced the faculty of Neohumanist Education in Gurukula.There are currently over a thousand Neohumanist schools in about seventy countries around the world [www.gurukul.edu].

Works

Although Sarkar spent only seventeen years of his life working full-time for his organisations (1966–1971 & 1978–1990), he left behind a vast legacy, including over 250 books written on a wide variety of topics. Many of this books are compilations or collections of speeches given by him during spiritual or social meetings. He is primarily known as the spiritual teacher behind Ananda Marga, but Sarkar wrote over 1500 pages on his socio-politico-economic Progressive Utilization Theory (PROUT), with several thousand more pages dedicated to linguistics and the study of languages; Sarkar's writings on linguistics included, among other works, Shabda Cayanika ("A Collection of Words"), an unfinished, twenty-six volume dictated encyclopaedia on the Bengali language. Beyond this, he wrote books on sociology, agriculture, history, literature, education, medicine, cosmology, and philosophy, also notably founding the philosophy of Neohumanism in 1982 and the Theory of Microvita in 1986. In his Theory of Microvita, Sarkar "believed that the atoms and the subatomic particles throughout the boundless universe are imbued with life."

Music

In 1982 Sarkar started composing songs. In eight years, until the date of his death, He completed the composition of 5018 songs in multiple languages. This vast collection of songs is called Prabhat Samgiita ("Songs of the New Dawn").

Swami Pranavananda

From Wikipedia, the free encyclopedia

Swami Pranavananda

Swami Pranavananda

Personal

Born

Binode Bhuia

29 January 1896

Bajitpur, Madaripur, Faridpur District, Bengal, British India

Died 8 February 1941 (aged 45)

Calcutta, Bengal, British India

Religion Hinduism

Nationality Indian

Founder of Bharat Sevashram Sangha

Religious career

Guru Yogiraj Baba Gambhirnathji Maharaj

Swami Pranavananda (Bengali: স্বামী প্রণবানন্দ) also known as Yugacharya Srimat Swami Pranavananda Ji Maharaj, (29 January 1896 – 8 February 1941) was a Hindu yogi and saint who founded an organization known as the Bharat Sevashram Sangha. He is remembered for his pioneering efforts to bring the modern Hindu society into the new age without compromising the essential values of ancient traditions of Hindu spirituality. Swamiji was one of the greatest spiritual leaders of modern India. He is still revered very much for his message of universal love, compassion for all humanity and social reform without giving up the nationalist zeal, the love of mother land.

He was born on 29 January 1896, the auspicious day of Maghi Purnima (16th Magha, 1302), in Bajitpur, a village in Faridpur District in undivided India (presently in Bangladesh). His parents Vishnu Charan Bhuia and Saradadevi were very pious and blessed by Lord Shiva to have a son for the mitigation of human suffering and universal emancipation. He was affectionately named Jaynath by his father at birth and later in his boyhood he was called Binode. Binode showed uncommon philosophical inclinations since childhood and often could be seen in deep contemplation at the village school. He was popular with the children of the locality because of his helpful nature

Pothuluru Veerabrahmendra

From Wikipedia

Pōtulūri Veerabrahmēndra

Personal

Born

Kadapa district, Andhra Pradesh

Religion Hinduism

Religious career

Literary works Kalagnanam

Honors Sri Madhviraat

Pōtulūri Veerabrahmēndra Swami (Telugu: పోతులూరి వీరబ్రహ్మేంద్ర స్వామి Pōtulūri Veerabrahmēndra, also romanised Potuluru Veerabrahmendra) is an Indian Hindu sage, oracle and He is considered to be the author of the Kalagnanam a book of predictions about the future, His prophetic texts are also known as the Govinda Vakyas and He also wrote Jeevaikya Bodha, Vīrabrahmēndra's birth date and lifespan are unknown. Conflicting theories hold that he was born either in the ninth century (in order to accommodate predictions written in the Kālaṅñānaṁ about the fall of dynasties during the ninth century) or in the seventeenth century.

Legendary account

According to a legend, Veerabrahmam was born to a religious couple, Paripurnayacharya and Prakruthamba, who belonged to a vishwabrahmin/vishwakarma/Achary family near the river Sarasvati River in the village of Brahmandapuram. The couple abandoned Swamy at birth and Veerambrahmam was brought up at Atri Mahamuni Ashram near Kashi (present-day Varanasi). Later Veerabhojayacharya, Head of the Papagni Mutt, Chikballapur, Karnataka, was on a pilgrimage with his wife. The couple visited the Sage Atri Ashram, and Sage Atri gave the child to the couple. They received the child as a divine gift and returned to Papagni Mutt. The child was named 'Veeram Bhotlaiah'.

Veerabrahmendra Swamy, then known as the Veerambhotliah at Papagni Mutt authored the Kalikamba Sapthashathi (the manuscript written in praise of goddess Kali) at the age of 11. A few days later, Veerabhojayacharya made a sacrifice and Veerambhotlayya told his stepmother that he had refused to take homage responsibilities and started his spiritual journey. His first disciple was Dudekula Siddaiah. People started listening to Veerambhotlaya's chanting and philosophical poems, and as a sign of respect they called him 'Sri Madvirat Pothuluri Veera Brahmendra Swami'.

Legacy

Veera Brahmendra Swamy wrote Kalagnanam in Banaganapalli, Kurnool district

He wrote in Kalagnanam one day man will be stepping on the moon which is his greatest saying.

A sajeeva samadhi matham of Veerabrahmam at Kandi Mallayapalle is worshiped in Cuddapah district.

Brahmam gari matam in Kadapa district is a pilgrimage center in Andhra Pradesh.

Editor T Ganapati Sastri of the book BrahmaTatwa Prakasika of Sadasivendra Saraswati (Trivandrum Sanskrit Series No VII), published in 1909, makes passing mention of a Tamil work called Acharya-Darpana that supposedly details a wide description of his deeds.

Srimadvirat Veerabrahmendra Swami Charitra is a 1984 film on his life. Late Chief Minister of Andhra Pradesh N. T. Rama Rao acted and directed. The film became a hit in Andhra Pradesh.

Saint Phalgunanda

From Wikipedia, the free encyclopedia

Phalgunanda Lingden

Native name

महागुरू फाल्गुनन्द लिङ्देन

Born 1885 November 10

Ibhang 25 Dandagaun in Illam district

Died 1949 April 4

Nationality Nepali

Occupation Cleric and scholar of Kiranti Mundhum

Parent(s) Jaganbaj Lingden & Hangsamati Lingden

Mahaguru Phalgunanda (महागुरु फाल्गुनन्द) also known as "Mahaguru Phalgunanda" or Phalgunanda Lingden (1885–1949) was a religious leader of the Kirat people of Eastern Nepal.

Early life

Phalgunanda Lingden was born in 1885 A.D. in Ilam district, Nepal.

Career

He is known as Mahaguru (the great teacher), especially among the Kirat Limbus. He is credited for creating a new Kirat religion on puritan principles, which include vegetarianism, a ban on alcohol, and following Limbu traditions and scripts. He is remembered for his socio-cultural and religious messages. His main message includes calling for a ban on animal sacrifice since this sacrifice (taboo) raises social expenditures on celebrations such as births, weddings and funerals. He also calls for the elimination of social orthodoxies and supports running a school for children, especially through their mother tongue.

Beliefs

He believed education brings in knowledge to wash one's heart clean, which alone is key to emancipation. For Falgunanda, emancipation is the Ultimate Truth to realize God. His philosophy features love and nonviolence. Falgunanda built many shrines. He died in 1949.

Nepal Government, Postal Services Department, Nepal Philatelic Bureau, Kathmandu issued his Postal stamp as part of its Distinguished Personalities Series in 1993. He is the 16th luminary of Nepal.

Pambatti siddhar

Pambatti siddhar was the latest from the 18 siddhars who lived at various time periods in India and mainly southern India. Some of his poems, roughly around 600 lines of text are available today. His poems are written in Tamil and he is famous for finishing his poems with the term 'Addu Pambe' which literally means 'play, o snake'. Even his poems are addressed to snakes. Some of his poems also addresses his spiritual teacher or guru. Pambatti siddhar comes from the line of saints who are believed to have possessed siddhis or supernatural powers through rigorous meditation and other spiritual exercises. He is also believed to have caught snakes and sold them for living before he ventured into his spiritual quest.

Sri Pambatti siddhar was attained the eight supernatural powers called 'Ashtamasiddhi' after performing penance for a very long time in a cave on Marudamalai, near Coimbatore in Tamil Nadu. Also he lived in places like Mahalingamalai in Vathiraayiruppu, Kollimalai, Madurai, Puliyur and Bhavani. One notable aspect of his works are the usage of common slang language to explain complex spiritual experiences and siddhis. He has a flavour for imagination and often mentions that salvation is not possible without love in one's heart. He also has performed pooja and meditated near Holy Marudha Tree (Terminalia arjuna) in Marudamalai by praying to Lord Murugan. He is believed to have attained Samadhi by practising his rigorous techniques in Sankarankoil. and Vaasi Techniques in Thirukadavur, Nagapattinam District. His duration of life is believed to be 123 Years. His guru was Sattaimuni.

Rami Janabai Marathi Dasi

Janābāi was a Marāthi religious poet in the Hindu tradition in India, who was born likely in the seventh or the eighth decade of the 13th century. She died in 1350. Janabai was born in Gangākhed, Mahārāshtra to a couple with first names rand and Karand. Under the caste system the couple belonged to.

sujata akshay shinde

Janabai was born in a Maharashtra village to a family of the lowest, sudra, caste. When she was a young child, her mother died and her father (shortly before her own death) took her to the city of Pandharpur, where she became a servant in the household of Varkari devotees of Vitthal, an incarnation of Vishnu. A son of the family, Sant Namdev, became one of the chief Varkari poets, writing in vernacular Marathi and teaching equality of all regardless of caste or gender before God. Janabai cared for the young Namdev and remained his servant, his dasi, throughout her life. Tradition says that they died on the same day.

Janabai composed over 340 devotional songs, abhangas; They survived by being included in collections of Namdev's own works. Some of Janabai's songs tell of the lives of her fellow Varkari and of the various incarnations of Vishnu, but the most distinctive are those that tell of her personal relationship with the god Vitthal. She sees Vitthal as her mother (a view not uncommon among the Varkaris), but also as her fellow-serving maid, and ultimately herself.

In one of her poems she sings:

Let me undergo as many births in this world as you please, but grant that my desires are fulfilled. They are that I see Pandharpur and serve Namdev in every birth. I do not mind if I am a bird or a swine, a dog or a cat, but my conditions are that in each of these lives, I must see Pandharpur and serve Namdev. This is the ambition of Namdev's maid.

In another place, Janabai writes:

Give me only this girl, O Hari, that I shall always sing Your sacred name. Fulfil my only desire that you will accept my humble homage and service. This is all that I desire. Have mercy on me and fulfill my desires. I want to concentrate my eyes and mind on You and have Your Name on my lips. For this the maid Jani falls at Your feet.

That sums up the philosophy of Janabai and how she attained her desired goal. So intense and sincere was her devotion to Vithoba that the Lord Himself used to lighten her household duties, which, as she became old, she found unable to perform. By her service and devotion to God, she completely succeeded in effacing herself and she got completely merged in Him. A great soul-Janabai! And a greater Master-Namdev!

Saint Janabai has written his name as 'Dasi Jani', 'Namdev ki Dasi' and 'Jani Namayachi' in his sanghas. How did she come as the maid of Saint Namdevji's house? Information on this subject can be given only in ten-twelve lines; But not only of his slavery, of his Shudra caste, so many of the unbelievers who express their experience of 'femininity' have themselves understood them and they have expressed them in their own words. Vitthal's own parents and in many respects, Jani, who addresses Sakha, a close friend, appears in Vitthal's many pleasing passages.

Janabai was the daughter of a Shudra caste devotee named 'Dama', hailing from Gangakhed village. He has mentioned his caste automatically in many of his disguises. When Janabai was five years old, her mother died. Dama had a dream and according to that dream, the Vitthalbhakta and the resident of Pandharpur, left his small family near Damashetty of the tailor and went to asthma. The entire family of Damashetty was a Bhagavad devotee. He used to worship Keshiraj of Pandharpur here. His son Namdev was so vehemently fond that he considered Vitthal to be his friend.

Janabai remained dependent in such a family of Namdev. Jani's mother had already gone to heaven and now her father also went on doing Ram-Ram. The introduction of this orphan is also expressed in verse by verse in Janabai.

Jani used to discuss this with Vitthal. The mindset of finding the basis of Maya from everyone is God.

Why not be a Janabai dependent, she had become one of Damashetty's family. When he is accused of stealing the necklace of Vitthal, the priests of the temple of Pandharpur also call him, "Next Shimpiyache Jani." Nele medallion de molecular? "

(Hey tailor! Who has taken the necklace, give it to me?)"

While living in the house of Namdev, how much will that maid's world be? The courtyard, the backyard, the kitchen, (the kitchen), the grain-warehouse, she used to stay in the same range; But despite being in a limited world with the body, I stared with the mind of the infinite divine. She would try to know his form. Places such as Tulsivrindavan, courtyard, large pitcher, mill and grazing grounds are found in these unbroken places, Prabhu is always with him in all those places. He grinds a mill with him in a kothi, picks up dung, cleans the courtyard and makes a rangoli. She would stare at that same infinite, infinite God in the confines of such a house. He made spiritual and spiritual progress from his heart while working at home and suffering as a maid.

Due to the accumulated past life, the atmosphere of devotion in the house of Damashetty and the spiritual rites of saints like Namdev, due to all these, the devotee servant became 'Sant Janabai'.

In a sarcasm she says,

Parbhani Jilhyatil Gangakhedam Madhyay Tyancha Jhalam Jhala. Pudheya Ty Pandharpurat saint Namdevanche Vadil Damashet Shimpi Yanchayakde Aaliya Tevhapasun Tya Sant Namdev Yanchaya Kutumbianil became a constituent. Tye Auto La 'Namayachi Dasi' Mahnavoon Gheit Asat. Vitthalcharani dedicated all life to Kelelya Janabai Yanni Dehbhan Visaroon Divasratra a Karun Saint Namdevanchaya Ghari Seva Kelly Tyanchayasathi would burn each and every Brahman form. Tyaya Vitthalbhaktit and Avdhya Rangoon Jaun performed the service, Vitthal Direct Yeh Tynana Sevat Sahayya Karat Assay.

Ekada janabaiyche and tichya shejarachya byache shenachya gowriyanwarun kadakyache bhandana jhale; Reason: Doghini Javjavach Govya Unhat Sukanyasathi Matalya Hotya. Tyancha ha sue mitvanyasathi tyach gavatil panch tele aale. Tyanyi 'Tumchaya Gowarya Kasha Okhayachaya?', Assay Tyagina Dinkhle. Tevha Janabaine Sangitale, "Jaya Gowaritun 'Vitthal' Namdhwani Aiku Yeil, Ti Majhi!" Teyapramanhe Panchanni Kanala Gowrya Lavalya Tevha Kharanch Sant Janabaiyancha Gowaryantoon 'Vitthal' Namdhwani Aiku Ala. Apala chanting Kutchaya praticha asla pahije, yachty kalpana or examplewaroon lakshat yael.

Janabai - Let me go like Pandhari. . / Dr. Lata Sumant

Yadav period is a period of full significance in the cultural history of Maharashtra and Janabai is the best Marathi saint poetess of that period. Yadav period Maharashtra ..

I penman

Yadav period is a period of full significance in the cultural history of Maharashtra and Janabai is the best Marathi saint poetess of that period. Yadav period The first recollection of the identity of Maharashtra, from the point of view of Marathi literature, the Yadav period is considered to be not only time immemorial, but also the Aishwaryaal period. Many flows and traditional origins of Marathi poetry of 17th-18th century are found in this period. Not only this, the Yadav period is better than any other period, due to the uniquely talented divine personality of its period, due to the innate sensuality born of their cosmic instinct and the superior biographical motives that make up the best literature.

The best poems have been composed in this period in terms of narrative, characterization, spiritual language etc. Apart from this, a unique pictorial treatise like Liacharitra - has also been composed during this period. Shri Krishna - The mantra of Maharashtrian life and the focal point of literature.

The poetry of Marathi poetess Saint Janabai during the Yadav period attracts our attention due to its extraordinary Krishnabhakti and seductive emotional expression. The poetry of Janabai is different when compared to other poets of the Yadav period. Apart from this, contemporary poetry also makes its own place from the poetry of the best santakavis. Janabai's poetry has always been with her in her daily real-life experiences. Not only Janabai's proverbial life experiences; He also gives ease to his goddesses. The art of converting such cosmic life experiences into supernatural spiritual poetry is readily apparent in Janabai's aberrations. Janabai's disguise is a unique poetic discovery.

Janabai is a flame of Yadav spiritual spiritual festival. This Jyoti has participated in the integral work of Shri Dnyaneshwar and Namdev in exposing the spiritual life of Yadav Maharashtra during its existence. Janabai's cosmic life remained neglected even in the tradition of Yadav saints. Information about their marital life is not available. As a result, only Janabai comes into existence as an appendage of the Namdev character. They get an important place. It was not possible to find a place for the character of Janabai, whose place was at the door of Namdev itself. Janabai did not have a house of her own. Namdev's gate was his home. The Gangakhed village in which he was born had become an alien. Dama and Karund, who were his parents, were related only till birth. His mother had died in childhood. There was no memory of his mother in his life. The father was also unable to maintain and he left it to Dama Sheth. Janabai remained at her door because of her inner inspiration. Namdev, his Vitthal devotion and his family were his everything. Vitthal devotion to Namdev was his ideal. That was his desire to assimilate and it was his beautiful dream to get Vitthal as much as he could with his devotion, and to realize his unbroken cohabitation.

He got all this by staying at the door of Namdev. Initially, staying at the door makes them unwell, but in the course of time, considering the will of God, she moves forward. It is described in his sangha - Rajai Gonai. Unbroken found you.

Maj Theviale Dwari. Lowly manhoni outsider.

Nara Gonda Mahada Vitha. Theviyal Agrawata.

Deva's area is native. Aapni mahanoni jani maid

In Garbharup again - be born again and serve only by staying at the door of Namdev - this kind of solicitation he always did from Vitthal. The place of Janabai in Namdev's house was at the front gate or back courtyard and the manual labor work associated with it is the base land of Jana Bai's unbroken world.

The expectation of the Yadav poetical world - the world consciousness is complete, deep, developing and eyewitness.

The spiritual life and poetic power of Janabai is more prosperous than that of other poetesses, due to her strong feeling towards Vitthal. She says in one of her unbroken words -

Namdeva Che Thevane

Dhan Sapadle Veterinary.

Blessed Majha Birth Blessed Majha Dynasty.

Blessed Vishnudas Swami Majha.

Te considers the sympathy of Shri Vitthal in his lonely life as his feeling.

Aai Meli Baap Mela. Maj Sambhali Vitthala.

Hari Maja Konni Majhi Khat did it.

Vitthal Mahne Rukmini. Don't bring me a sorrow

Kya karoon pandhrinatha. No one would come.

Maz Takile Foreigner. Nara Vitha Tuj Pashi.

Labor multi mesh chord Here comes Keshava.

Kon sakha tuj vina My Curry Solution.

Poor, poor, potty of you. Jani Mahne Dayavi Bhati

He has a connection with Vitthal to e born. He was sometimes as a father to him. She sometimes looks as a mother-in-law or sometimes as a child-gopal. Janabai had changed completely by meeting him. His mind had become Chaitanyamayi. His feelings were awakened. The nature of their emotions is seen in their unbroken ones.

Dehacha Palat Vithoba Che Bheti.

J Lavana Gathi Padon

Blessed my father Namdev Majha.

Tane Pandhari Raja Dahnville.

Ratra Divas Bhav was found out.

The mind was right

Name Jayache Jani Anand Pai Jala

Bhetavaya Ala Pandurang.

The form of Vitthal's interview experience with Janabai is nirgun, formless. Here, leaving behind the virtuous devotion of Janabai Namdev goes ahead. In this way, the poetic characteristic of Janabai's unfortunates is unique.

In Janabai's unhappiness, the urgency of union is more than the indifference of separation of God. The realization of the interview with God has evolved in his sarcasm. They do not represent their supernatural virtuous form again and again because their Vitthal is just like a normal human being in the cosmic world. He has represented God on the human level, that is his specialty. This is where he becomes Sankhbhava (twin) from Pundalik. Shadow lives in Vitthal Janabai's life and lives with him. Janabai's life was her life. Janabai was a maid, so Vitthal also becomes her slave. Janabai represents this unity easily without touching any kind of amazing supernaturalism.

Dr. Lata Sumant

Reference Text: -Janabai Che Nivdak Abhang - A Thinking 35, Vishwambhar Park-1, Gotri Road

Editor: Dr. Suhasini Irlekar Baroda 390021

St Janabai

A woman saint whose verses seemed to be the very words of God, and who was revered by all the other saints

Birth: Around 1263

Saint Janabai is one of the popular woman saint-poets to have been born in Maharashtra. Women all across Maharashtra sing her verses while pounding and grinding grain.

Along with saint-poets like Dnyaneshwar, Namdev, Eknath, and Tukaram, Janabai has a place of honour in the minds of the Marathi people in Maharashtra, especially the Warkari sect.

Janabai was born in Gangakhed, a village on the banks of the River Godavari in Parbhani district, to a family belonging to the Shudra caste, which is considered to be the lowest in the caste rung. Her father Dama was Warkari and her mother Karunda was a Bhagawad-Dharma devotee. Both her parents were intense devotees of Lord Vitthal of Pandharpur. They would go on the annual Pandharpur pilgrimage every year. Janabai’s mother died when she was very young and her father took her to the city of Pandharpur shortly before his own death, where she became a servant in the household of Damasheth Shimpi, who were Warkari devotees. One of the sons in the family was Saint Shiromani Namdev, who went on to become one of the greatest Saint poets of all time in Maharashtra. Janabai cared for the young Namdev and remained his Daasi (a servant) throughout her life. She would call herself Naamyasi Daasi (servant of Namdev) It is said that they died on the same day.

संत जनाबाई जी (In Hindi)

Dhannalal Pawar.

भारत की महाराष्ट्र भूमि ने अनेक महान संतों को जन्म दिया है. इसमें जैसे पुरुष संत हैं, वैसे अनेक महान स्त्री संत भी हैं इसी परंपरामें संत जनाबाई का परिचय ‘नामयाकी दासी’ अर्थात् संत नामदेवजी की दासी के रूप में प्रसिद्ध है .संत जनाबाई को महाराष्ट्र एक कवयित्री के रूप में भी जानता है.

उन्होंने अपने काव्य के माध्यम से दास्यभक्ति, वात्सल्यभाव, योगमार्ग, इनके साथ-साथ धर्मरक्षा के लिए हुए अवतारों का कार्य भी वर्णित किया है .विशेष बात ये है कि, ११ वे शतक में एक स्त्री होकर और ६-७ वर्ष की आयु से ही दूसरे के घर की दासी होकर इन्होंने अपने काव्य से जो सामान्य जन को मार्गदर्शन किया है.

जनाबाई का जन्म

जनाबाई का जन्म महाराष्ट्र के मराठवाडा प्रदेश में परभणी मंडल के गांव गंगाखेड में ‘दमा’ और उनकी पत्नी ‘करुंड’ नाम के शूद्र जाति के विठ्ठलभक्त के घर में हुआ. उनके पिता ने पत्नी के निधन के उपरांत जनाबाई को पंढरपुर के विठ्ठलभक्त ‘दामाशेटी’के हाथों में सौंप दिया और स्वयं भी संसार से विदा ली.

इस प्रकार ६-७ वर्ष की आयु में ही जनाबाई अनाथ होकर दामाशेटी के घर में दासी के रूप में रहने लगीं .उनके घर में आने के उपरांत दामाशेटी को पुत्ररत्न प्राप्त हुआ, वही प्रसिद्ध संत नामदेव महाराज थे ! आजीवन जनाबाई ने उन्हीं की सेवा की.

गुरु की प्राप्ति

संत नामदेव महाराज के संत्संग से ही जनाबाई को भी विट्टल भक्ति की आस लगी घर के काम-काज करते समय वे नाम जप करने लगी कुछ दिनों में उनका नाम जप निरंतर होने लगा.संत नामदेव महाराज ने उनको अपनी शिष्य स्वीकार किया.परन्तु जनाबाई स्वयं का उल्लेख कभी शिष्य न करते हुए केवल उनकी दासी मात्र ही माना.

जनाबाई जी की काव्य रचना

संत जनाबाई की भाव कविता भगवत की प्रीति से ओतप्रोत है.संत जनाबाई के नाम पर लगभग ३५० अभंग (छोटी कविता) सकल संत गाथा में मुद्रित है.इसके अतिरिक्त कृष्ण जन्म, बालक्रीडा, दशावतार, प्रल्हादचरित्र, हरिश्चंद्राख्यान, द्रौपदी वस्त्र हरण ऐसी आख्यान आदि रचनाएं भी उन्होंने की हैं.

जनाबाई और विट्टल

गुरु के प्रति उनका भक्ति-प्रेम भाव तथा कृतज्ञता-भाव उनके एक अभंग में व्यक्त हुआ है .विवाह के लिए वर जब वधू के घर आता है तो, उसके साथ आने वाले बारातियों को अनायास ही मिष्टान्न तथा मान सम्मान का लाभ मिलता है.उसी प्रकार संत नामदेवजी ने मुझे शिष्य अर्थात् दासी के रूप में स्वीकार करने के कारण मुझे विठ्ठल प्राप्ति हुई है.

संत जनाबाई विठ्ठल को कभी अपनी माता, कभी पिता, कभी पुत्र तो कभी सखा मानती थीं अर्थात् मन की स्थिति कैसी भी हो, प्रत्येक प्रसंग में वह विठ्ठल के स्मरण में रहती थीं. घर में कुल सदस्य संख्या १५ थी.वे दासी होने के कारण प्रायः घर के सभी काम उन्हीं को करने पडते थे, उदा. कपडे धोना, पात्र (बरतन) स्वच्छता, नदी से पानी लाना, चक्की पीसना, धान कूटना, झाडू लगाना, घर, आंगन की लिपा-पोती करना, रंगोली सजाना, नगर से बाहर जाकर कंडे, लकडियां ढूंढकर लाना ऐसे बहुत सारे काम उन्हें करने पडते थे.

जब विट्टल जनाबाई की फटी चादर ओढकर भागे

विट्ठल उनके साथ सभी कार्य कराते,जब वे चक्की चलती तो विट्टल उनके साथ चक्की चलाते जब वे कंडे थापती तो वे भी कंडे बनाने लगते, और जब सारे काम से फुर्सत हो जाती तो विट्टल उनके बालों में मख्खन लगाकर मालिश करते,फिर उन्हें नहलाते, इस तरह विट्टल नाथ जनाबाई की हर तरह से साथ ही रहते.

साथ ही विठ्ठल प्रतिदिन रात में उनसे बातें करने आते थे और दोनो वार्तालाप में तन्मय हो जाते, परंतु एक दिन बात करते करते विठ्ठलजी को निद्रा आ गई, परंतु समय पर जागृत ना होने से जनाबाई ने उन्हें जगाया. विलंब होने के कारण हडबडी में विठ्ठल अपना उपरणा तथा आभूषण वहीं भूलकर जनाबाई की चादर ओढकर दौडे-दौडे मंदिर में जाकर खडे हो गए.

इतने में पूजा करने वाले ब्राह्मण आए और उन्होंने देखा कि भगवान विठ्ठल के अंग पर आभूषण तथा उपरणा न होकर एक फटी हुई चादर है.ब्राह्मणों को लगा कि चोरी हुई है. राजा को वार्ता पहुंचायी गई .पूछ-ताछ करने पर ज्ञात हुआ कि वह फटी हुई चादर जनाबाई की है.

लोग उनको चोर सम्बोधित कर पीटने लगे. जनाबाई विठ्ठल की दुहाई देने लगीं, परंतु विठ्ठल के न आने पर जनाबाई को बडा क्रोध आया. राजा ने जनाबाई को सूली पर चढाने का आदेश दिया .राजाज्ञा के अनुसार चंद्रभागा नदीतट पर सूली की सब सिद्धता हो गयी.उन्हें अंतिम इच्छा पूछी तो, जनाबाई ने विठ्ठल के दर्शन की आस बतायी.

उन्हें दर्शन के लिए मंदिर ले जाया गया. वहां विठ्ठल रुआंसा मुख लेकर खडे हैं यह देखकर उनका वात्सल्यभाव जागृत हुआ और उन्होंने बडी वत्सलता से कहा ‘‘विठ्ठला तुम्हें मेरे कारण बडे श्रम उठाने पडे, मुझसे बहुत अपराध हुए, मुझे क्षमा कर दो, कहते कहते उनके नेत्र भर आएं और विठ्ठल के गले से लिपटकर अपने पल्लू से विठ्ठल का मुख पोछते हुए जनाबाई उसको ही सांत्वना देने लगी कि ‘मेरे जीवनाधार तुम दुःखी ना हो.’ वहां से सब लोग चंद्रभागा नदी तट पर आए. जनाबाई ने नदी में स्नान किया.

भक्त पुंडलीक के मंदिर में जाकर दर्शन किए और वे सूली सामने खडी होते ही, उस सूली का रूपांतर एकाएक चंपक के फूलों से हरे-भरे वृक्ष में हुआ, सब लोग आश्चर्य से देखने लगे, तभी वृक्ष का भी पानी हो गया.सभी लोगों ने जनाबाई का जयजयकार किया.

जनाबाई जी को ब्रह्मज्ञान की प्राप्ति

उन्हें जब ब्रह्मज्ञान प्राप्त हुआ तो सर्वत्र विठ्ठल ही दिखाई देने लगा. अपनी इसी अवस्था का वह वर्णन इस प्रकार करती हैं कि अन्नरूप तथा जलरूप ब्रह्मका सेवन करती हूं, शय्यारूप ब्रह्म पर निद्रा लेती हूं .जीवन रूपी ब्रह्म से व्यवहार करती हूं, इस व्यवहार में, मैं सबसे ब्रह्म लेती हूं और केवल ब्रह्म ही देती हूं. यहां-वहां चहुं ओर ब्रह्म देखती हूं, मैं सबाह्य अंतरी ब्रह्म ही हो गयी.

समाधि -

उन्होंने अपने उदाहरण से समस्त संसार को दिखा दिया कि ईश्वर प्राप्ति के लिए कर्मकांड, धन-संपत्ति की, घर-संसार का त्याग करने की अथवा किसी भी आडंबर की आवश्यकता ना होकर केवल भगवान के प्रति शुद्ध भाव होना ही आवश्यक है. इस महान संत कवयित्री जनाबाई ने श्रीक्षेत्र पंढरपुर के महाद्वार में आषाढ कृष्ण त्रयोदशी संवत १२७२ को समाधि ली तथा विठ्ठल भगवान में विलीन हो गर्इं.

संत जनाबाई

संत जनाबाईने अपने अभंगों में अपना नाम ‘दासी जनी’, ‘नामदेव की दासी‘ तथा ‘जनी नामयाची’ ऐसा लिखा है । वह संत नामदेवजीके घर दासी के रूप में कैसे आई ? इस विषय में जानकारी केवल दस-बारह पंक्तियों में दी जा सकती है; परंतु अपने दास्यत्व का, अपनी शूद्र जाति का इतना ही नहीं तो अपने ‘स्त्रीत्व’का अनुभव व्यक्त करनेवाले अनेक अभंग उनको स्वयं ही सूझे हैं तथा उन्होंने उन्हें अपने शब्दों में व्यक्त भी किया है । विठ्ठलको ही माता-पिता तथा अनेक प्रसंगों में सखा, घनिष्ठ मित्र संबोधित करनेवाली जनी का विठ्ठल से हुआ संवाद उसके अनेक मनभावन अभंगों में दिखाई देता हैं ।

जनाबाई गंगाखेड गांव की रहनेवाली, ‘दमा’ नामक एक शूद्र जाति के भक्त की पुत्री थीं । अपनी जाति का उल्लेख उन्होंने अपने अनेक अभंगों में स्वत:ही किया है । जनाबाई जब पांच वर्ष की थीं, तब उनकी माता का निधन हो गया । दमा को स्वप्न दिखाई दिया तथा उस स्वप्नदृष्टान्त के अनुसार, विठ्ठलभक्त तथा पंढरपुर में निवास करनेवाले, दर्जी जाति के दामाशेट्टी के पास अपनी छोटीसी जनी को छोडकर दमा चला गया । दामाशेट्टी का संपूर्ण परिवार भगवद भक्त था । वह पंढरपुर के केशिराज की पूजा उनके यहां होती थी । उनका पुत्र नामदेव तो इतना विठ्ठलप्रेमी था कि वह विठ्ठल को ही अपना सखा माना करता था ।

ऐसे नामदेव के परिवार में जनाबाई आश्रित होकर रहीं । जनी की माता तो पहले ही स्वर्ग सिधार चुकी थीं तथा अब तो पिता भी राम-राम करते चले गए । इस अनाथ का परिचय भी जनाबाई के अभंग में पद-पद में व्यक्त हुआ है ।

‘‘आई मेली बाप मेला । मज सांभाळी विठ्ठला ।।

हरि रे मज कोणी नाही । माझी खात (खाजत) असे डोई ।।

विठ्ठल म्हणे रुक्मिणी। माझे जनीला नाही कोणी ।।

हाती घेऊनी तेलफणी। केस विंचरुनी घाली वेणी ।।”

अर्थ : माता मरी बाप मरा । मुझे संभाले विठ्ठल ।।

हरि रे मेरा कोई नहीं । मेरे सिरमें खुजली हो रही है ।।

विठ्ठल बोले रुक्मिणी । मेरी जनीका कोई नहीं ।।

हाथमें ले तेल-फणी (फणी – कंघी) । केशसज्जा कर बनाए चोटी ।।”

ऐसी कल्पना कर जनी विठ्ठल से वार्तालाप करती थीं । सबके सखा परमेश्वर से माया का आधार खोजने की मानसिकता इस अभंग में है ।

जनाबाई आश्रित क्यों न हो, वह दामाशेट्टी के परिवार से एक जो हो गई थी । उनपर जब विठ्ठल का हार चोरी करने का आरोप लगा, तब पंढरपुर के मंदिर के पुजारी भी उन्हें कहते हैं, ‘‘अगे शिंपियाचे जनी । नेले पदक दे आणोनी ?’’

(अरे दर्जी की जनी ! जो हार लेकर गई है वह हार लाकर दे ?)”

नामदेव के घर में रहते हुए उस दासी का संसार कितना होगा ? आंगन, पिछवाडा, पाकशाला, (रसोई घर) अनाज-गोदाम इतनी ही सीमा में वह रहा करती; परंतु शरीर से सीमित संसार में रहते हुए भी जनी मन से असीम परमात्मा की ओर निहारती । उसका स्वरूप जानने का प्रयत्न करती । तुलसीवृंदावन, आंगन, बडा घडा, चक्की, गोबर लेने जाने का चारागाह जैसे स्थलों का उल्लेख इन अभंगों में मिलता है, उन सभी स्थानोंपर प्रभु सदा उसके साथ हैं । वह कोठी में उसके साथ चक्की पीसते हैं, गोबर उठाते हैं, आंगन में सफाई कर रंगोली बनाते हैं । ऐसे घर की सीमा में उसी अनंत, असीम परमेश्वर को वह निहारती । घर ही घर में कष्ट सहकर, दासी बनकर काम करते हुए उन्होंने मन से आध्यात्मिक तथा पारमार्थिक उन्नति की ।

पूर्व जन्म के संचित, दामाशेट्टी के घर का भक्ति का वातावरण तथा नामदेव आदि संतों के आध्यात्मिक संस्कार इन सबके कारण भक्त दासीजनी ‘संत जनाबाई’ बन गई ।

एक अभंगमें वह कहती हैं,

‘‘वामसव्य दोहींकडे । दिसे कृष्णाचे रूपडे ।

वरतीखाली पाहू जरी । चहूकडे दिसे हरी ।

सर्वांठायी पूर्णकळा । जनी दासी पाहे डोळां ।।’’

अर्थ : ‘‘वामसव्य दोनों ओर । दिखे कृष्णका स्वरूप ।

ऊपर-नीचे जहां देखूं । चारों ओर दिखे हरि ।

सभी स्थानोंपर पूर्णकला । जनी दासी देखे नेत्रोंसे ।।’’

Saint Rumi

Jalal ad-Din Rumi (1207 – 1273) was a Sufi mystic and Persian poet. His mystical poetry has a universal appeal, which has made him one of the most celebrated poets of the modern age.

Rumi was born in 1207 in Wakhsh (present-day Tajikistan), in what is now Afghanistan. He frequently travelled throughout his life, due to the political turmoils of his era. After the Mongol invasion of Central Asia around 1215, Rumi’s family moved steadily westward. They visited Baghdad (in modern day Iraq), Persia (modern day Iran) and made a pilgrimage to Mecca. The family finally settled in Konya (modern day Turkey)

Rumi was brought up in the Islamic faith and became well acquainted with the Quran. Rumi became a celebrated scholar and was admired for his learning. At the age of 25, Rumi took up a position as the Islamic Mmolvi of a madras in Konya. Although following the Sufi path, he became an Islamic jurist and gave sermons in the mosques of Konya.

However, his life changed when he met the wandering Sufi mystic Sham al – Din in 1244. This meeting had a profound impact on Rumi, he felt Sham to be a divinely inspired person, and he took him to be his Guru. Under the guidance of Shams, Rumi lost interest in the more cerebral academic studies and became enamoured of the way of the mystic – the path of the heart. Rumi became an ascetic and devoted to the unorthodox spiritual path.

The sky was lit

by the splendor of the moon

So powerful

I fell to the ground

Your love

has made me sure

I am ready to forsake

this worldly life

and surrender

to the magnificence

of your Being

– Rumi, Translated by Fereydoun Kia

Only four years after meeting Shams, Shams disappeared (rumours suggested he was murdered with the connivance of Rumi’s son, jealous of his father’s devotion to Shams). Rumi’s grief led to some of his greatest poetry in the Divan-e Shams-e Tabrizi.

This spiritual devotion manifested itself in Rumi’s ecstatic mystical poetry. In particular, Rumi captured the divine romance of lover and beloved – the perpetual yearning for the Divine.

The flowers are blooming

with the exultation of your Spirit.

By Allah!

I long to escape the prison of my ego

and lose myself

in the mountains and the desert.

Through his poetry, Rumi expressed his philosophy which included tolerance of all religious beliefs, the importance of goodness and charity, the belief in reincarnation and the soul’s evolution. Rumi also playfully hinted at the limitations of conventional morality and religion – hinting the way of the heart transcended religious doctrines. Above all, he advocated the importance of love. Rumi passionately believed in the capacity of poetry, music and dance as a path to union with God.

Both light and shadow

are the dance of Love.

Love has no cause;

it is the astrolabe of God’s secrets.

Lover and Loving are inseparable

and timeless.

Although I may try to describe Love

when I experience it I am speechless.

– Rumi, Translated by Fereydoun Kia

Rumi’s poetry contained lines based on the Quran, but he explored themes beyond the narrow boundaries of religion. People see in his poetry a glimpse of the Divine and the universal quest of love. This transcendental quality of Rumi’s poetry has given him a universal appeal. Even during his lifetime, he acquired followers from a diversity of religious background.

Rumi died on 17 December 1273 in Konya. The epitaph on the place of his burial states:

When we are dead, seek not our tomb in the earth, but find it in the hearts of men.

At his funeral, which lasted over a month, he was visited by Muslims, Jews, Persians, Christians and Greeks.

Rumi’s legacy

Rumi’s teachings and poetry formed a basis for the practice of the Whirling Dervishes and the path of the Mevlevi tradition of Sufism. Rumi’s faith was born from the Islamic religion. He makes frequent reference to the Quran.

Sant Ravidas

Shri Guru Sant Ravidas Ji was a great Saint, philosopher, poet, social reformer and follower of the God in India during 15th century. He was one of the most famous and leading star of the nirguna sampradaya means sant parampara and lead the North Indian Bhakti movement. He has given variety of spiritual and social messages through his great writings of poetry to his lovers, followers, community people, society people to reform their mind and show their boundless love towards God.

He was the vision of people as a messiah in order to complete the social and spiritual needs. He was the spiritually rich person worshipped by the people. People are used to of hearing or reciting his great songs, pad and etc at every morning and night, at his birthday anniversary celebration or any religious events celebration. He is loved and respected all over the world however the most respected regions are Uttar Pradesh, Punjab, and Maharashtra for his bhakti movement and devotional songs.

Sant Ravidas Jayanti

Sant Ravidas Jayanti or birthday anniversary is celebrated every year on Magh Purnima at full moon day of Magh month with great enthusiasm and happiness all over India however; people in Varanasi celebrate this occasion like a memorable event and festival

At this special day, a ceremony of Nagar Kirtan procession is performed by the people with the chants of mantras during Aarti event. Music, songs and Doha are sounds in the temples located on the streets. Some of the followers and devotees also perform the ceremony of holy bath in the Ganga River or other holy places then go to worship his image in the home or temple. A grand celebration takes place by the people in Varanasi every year at the most famous place of “Shri Guru Ravidas Janam Asthan Mandir, Seer Goverdhanpur, Varanasi” in order to mark the occasion. People and devotees from all over the world come to the place to actively participate in the occasion celebration.

Facts about Sant Ravidas

Birth: in 1377 AD (means Bikrami Samvat-Magh Sudi 15, 1433, however; some people believed that it was 1440 A.D.) at Seer Goverdhanpur, Varanasi, U.P.

Father: Shri Santokh Dass Ji

Mother: Smt. Kalsa Devi Ji

Grandfather: Shri Kalu Ram Ji

Grandmother: Smt. Lakhpati Ji

Wife: Smt. Lona Ji

Son: Vijay Dass Ji

Death: in Varanasi in 1540 A.D.

Biography (Jivani) and History of Sant Ravidas

Early Life

Guru, Sant Ravidas Ji was born in Harijan caste in the Varanasi to the Mata Kalsa Devi Ji and Baba Santokh Dass Ji in the Seer Goverdhanpur village, Varanasi, U.P., India in the 15th century. However, his real birth date is still controversial some estimates it was 1376, 1377 and even 1399 CE. According to the data by some scholars it has been estimated that his lifespan was from 1450-1520 in 15th to 16th century CE.

His father was working as a Sarpanch at Raja Nagar Mal’s Kingdom and has his own business of shoes making and repairing. His birthday anniversary is celebrated at every Puran Mashi (Magh Purnima) of the Magh month by the people. He was very brave and highly devoted to the God from his early childhood later he struggled with lots of problems created by upper caste people which he faced and let people to realize about facts of life through his writings. He taught people that always love your neighbors without any discrimination.

His birth anniversary is still celebrated by his great followers to remember his great teachings as well as renew the establishment of peace and brotherhood all over the world. During early days of his teachings, his popularity was prohibited by the conservative Brahmins living in Kashi as he was also an untouchable guru. He was complaint by them in front of the king as a deformer of the social order. He was prohibited to talk about God and as well as advising or teaching the people following him.

His Early Education

In his childhood he went to the Pathshala of his Guru, Pt. Sharda Nand who was later restricted by some higher caste people to get admitted to the Pathshala. However, Pt. Sharda Nand realized that Ravidas is a child boy and sent by the God as a godly boy. Pt. Sharda Nand admitted Ravidas to his own Pathshala and started teaching him. He was very brilliant and promising student and got more than what he was taught by his Guru. Pt. Sharda Nand was very much influenced by him and his behavior and he thought that one day Ravidas would be spiritually enlightened and become great social reformer.

During his study time in the Pathshala, he became friend of the son of Pt. Sharda Nand. One day both of them were playing together the game hide and seek. First time Ravidas Ji had won the game and second time his friend won the game. In the next turn, it was the time of Ravidas again to hide and seek by his friend but they were unable to complete the game because of the night then they decided to continue in the next morning. Next morning Guru Ravidas Ji came but his friend did not. He wait for long time and then went to his friend’s home to get him and saw that his friend’s parents and neighbors were weeping.

He asked about his friend to one of them and surprised after hearing the news of his friend death at that night. He was brought by the Pt. Sharda Nand to the place of dead body of his friend, he asked to his friend that it is not sleeping time, it is time get up and play the game of hide and seek. As Guru Ravidas Ji was blessed by the spiritual powers from the birth, his friend got alive after hearing his words. The parents and neighbors of his friend were very surprised by seeing that surprising moment.

Marriage Life

His love and devotion towards the God was one of the main reasons of his distraction from his professional family business and his parents were worry too. Regarding this he was set to get married by his parents in order to get engaged in the family profession of shoe making and repairing. Then he got married to Smt. Lona Devi in his early age and got a son called Vijaydas.

Even after his marriage he was not able to completely concentrate on his family business because of his more interests towards worldly affairs. For his such behavior, he was one day separated from his house by his father to go away and manage his all social affairs without taking without taking help from the family property. Then he started living in the backyard of his own house and get involved completely in the social matters.

Later Life

In his later life he became the great follower of the God of Rama rupa when he used following words like Ram, Raghunath, Raja Ram Chanda, Krishna, Hari, Gobind and etc in order to express his feeling towards God.

His Relation to Begumpura Shehr or City

Begampura is the city pioneered by Guru Ravidas Ji as a city without any sorrow and full of peace and humanity. Begampura city was idealized by him while writing his poem where he described that a city with no sufferings, pain or fear and a land where all people are equal without any discrimination, poverty and caste humiliation. A place, where nobody pays taxes, no one worries, terror, or torture another one.

His Association with Meera Bai

Sant Guru Ravidas Ji is considered as a spiritual Guru of the Meera Bai who was the queen of Chittoor and daughter of Rajasthan king. She was very impressed by the teachings of Guru Ravidass Ji and became the great follower of him. Meera Bai has written some lines in the respect of his Guru “Guru Milyaa Ravidas Ji …”.

She was the only child daughter her parents (king and queen of Rajasthan) who later became queen of Chittoor. She lost his mother during childhood and then taken under the custody of her grandfather, Duda Ji, follower of the Guru Ravidas Ji. She met Guru Ji several times with her grandfather and much influenced by him. After her marriage, she and her husband were blessed by the Guru Ji, Later she accepted Guru Ji as her real Guru with the agreement of her husband and inlaws. She started hearing all the religious discourses of Guru Ji which influenced her lot and attract her towards divine devotion then she started singing song and praising the divine power. In one of her songs, she said that:

“Guru milya Ravidas ji dini gyan ki gutki.

Chot lagi nijnam hari ki mharey hivrey khatki”.

Day by day she gets attracted towards the mediation and started living in the company of saints. Later she was checked by her younger brother-in-law after the death of her husband and inlaws but she never distracted and relent in front of him. Even, she was thrown by him in the Gambhiri River during midnight but saved by the blessings of Guru Ji.

Once, she was given poisoned milk by her brother in law as nectar by Guru Ji however she drank that poisoned milk assuming nectar by Guru Ji and blessed. She said that:

“Vish ko pyala Rana Ji melio dyo

mertani ne paye

Kar charanamit pee gayee re,

gun Gobind ra gaye”.

Some of His Life Incidents

Once, some of his disciples and followers asked him to go to the holy dip in the sacred river of Ganges and he denied by saying that he has already promised to one of his customer to deliver shoes so he would not be able to join them. One of his disciple urges him repeatedly then he answered of his believe about common saying “Man changa to kathoti mein Ganga” means our body needs to be holy by soul not by just taking bath into the holy river, if our soul and heart is pure and happy then we are completely holy even after taking bath from the water filled in tub at home.

Once he saved life of his Brahman friend from being killed by the hungry lion. He became close friend of one of the Brahman boy while playing together however other Brahman people were jealous of their friendship and complained to the king. His Brahman friend was called by the king in the court and announced to be killed by the hungry lion. As soon as hungry lion came to him to kill Brahman boy, lion became very calm by seeing Guru Ravidas Ji near to his friend to save. Lion move away and Guru Ravidas Ji brought his Brahman friend to his home. Brahman people and king were very ashamed off and realized about the spiritual power of the Guru Ravidas Ji and started following him.

His Involvement in Social Issues

He was sent by the God on the earth when required him to save the real Dharma as at that time social and religious patterns were distressing because of the lots of manmade discriminations over social beliefs, caste, color and etc. He bravely faced all the discriminations and answered people about the real definition of beliefs and castes. He taught people that one is not known by his caste, religion or believes for God, he known only for his great actions (or karma). He also worked against the system of untouchability in the society by the higher caste people for lower caste people.

During his time, low caste people were neglected and not allowed to do some common works in the society of higher caste people such as inhibited to go to the temples for God prayer, inhibited to go to schools for study, restricted to visit village during daytime, they were allowed to live in huts instead of proper house in the village and many more. After seeing such social situations, Guru ji started giving spiritual messages to everybody in order to permanently tackle with the bad situations of low caste people.

He spread a message that “God created man and not man created God” means everyone is created by the God and has equal rights on this earth. Regarding this social situation, Sant Guru Ravidas Ji has given various teachings to the people about the universal brotherhood and tolerance. The King and Queen of the Chittoor kingdom became his great disciples after being influenced by his teachings.

His Contribution to the Sikhism

His padas, devotional songs, and other writings (around 41 verses) are mentioned in the Sikh Scriptures, Guru Granth Sahib which was compiled by the 5th Sikh’s Guru, Arjan Dev. The followers of Guru Ravidas Ji’s teachings are commonly called as Ravidassia and collection of teachings called Ravidassia Panth.

The 41 holy writings of him which is included in the Guru Granth Sahib are mentioned in the following ways:

 “Raga – Siri(1), Gauri(5), Asa(6), Gujari(1), Sorath(7), Dhanasari(3), Jaitsari(1), Suhi(3), Bilaval(2), Gaund(2), Ramkali(1), Maru(2), Kedara(1), Bhairau(1), Basant(1), and Malhar(3).

His Greatness was Examined by the God

He was the great saint of his time and preferred to live the life of a common man whereas he was followed by the many rich kings and queens of that time including other rich people but he never accepted any wealthy offers. One day, Guru Ravidas Ji was examined by the God for the common man greediness within him. A philosopher came to the Guru Ravidas Ji and told him about the surprising aspects of a stone which was able to convert iron into gold. Guru Ravidas Ji was forced by that philosopher to take that stone and construct big buildings instead of simple hut but Guru Ravidas Ji denied.

Philosopher again forced him and said that keep it, I would collect it back when I would be returned. Guru Ji accepted his request and told that keep this stone at any particular place in the hut. Philosopher returned back after many years and saw that the stone was there as usual. Philosopher became very happy by the persistence of Guru Ravidas Ji and his distraction towards inwardly wealth. He took his precious stone, went away and disappeared. Guru Ravidas Ji always taught his disciples that never be greedy about wealth, it is not stable, instead work hard for earning livelihood.

Once, Guru Ravidas Ji was called to the court by the Kashi Naresh upon complaint of other Brahman people against the act of worship of God by the Guru Ji and other untouchables. He was the person who made the process of worship easy by discarding all the unnecessary rituals. He presented to the court in front of king where both of them (Guru Ji and other Pandit priests) were requested to bring their own Thakur statue on the Rajghat bank of river Ganga on the decided day.

King had announced that if the statue of one would float he would be true worshipper otherwise false. Both of them arrived to the Ganga River and started doing their act of challenge as announced by the king. Brahman brought small statue of Thakur Ji wrapped in cotton clothe whereas Guru Ji brought statue of 40 kg made up of heavy weight square stone. There was a huge crowd of people at Rajghat bank of river Ganga to see the event in the presence of King.

First turn was given to the Brahman priests to release their Thakur statue in the river, they did the process with all the ritual and mantras chanting and then statue sank down very deep into the water. Second turn was given to the Guru Ravidas Ji, he took the statue on his shoulder and gently placed in to the water which was started floating on the surface of water. After the complete process, it was decided that Brahman were false worshippers and Guru Ji was true worshipper.

People started touching his feet for availing untouchables the right to worship God. From then, Kashi Naresh and others (who were against Guru Ji) started following and honoring the Guru Ji. That most happiest and victorious event was recorded in the golden letters in the court for the future record.

He was Blessed with Natural Powers to Treat Leprosy

After his lots of amazing activities in the society full of super natural powers, people from all the castes and religions were influenced by his truthfulness towards the worship of God and became his strong followers, devotees and disciples. A long ago, he was giving sermon to his disciples, and then a wealthy Seth also reached there to hear the religious discourses over the topic of importance of human birth.

In the end of religious discourse, Guru Ji gave everybody sacred water from his earthen pot as a Prasad. People took that and started drinking however, wealthy Seth considered that as dirty water and threw behind his back which was partially dispersed on his clothes and floor. He went his home and gave his clothe to the poor person suffering from leprosy disease. As soon as poor man get clothe and wore, he started feeling soothing effect all over his body and skin whereas leprotic wounds started healing up and became healthy very soon.

However; wealthy Seth got diseased with leprosy and never got relief from any costly treatment by qualified and experienced Vaidya. His condition was deteriorating day by day then he realized his misbehavior and went to the Guru Ravidas Ji to apologize and get that sacred water to heal wounds. Guru Ji was very kind and forgave him with lots of blessings to get healthy. Finally, wealthy Seth including his family became devotee of Guru Ji for whole life.

His Positive Attitude

During his time, Shudras (untouchables) were not allowed to wear common clothes like Brahman such as Janev, tilak on the forehead and other religious practices. Guru Ravidas Ji was very great person who opposed all those activities banned to the untouchable community for their equal rights in the society. He started doing all such activities banned to the lower group people such as wearing Janev, dhoti, putting tilak on forehead and etc.

Brahman people were against to his activities and tried to check him doing such for untouchables in the society. However; Guru Ravidas Ji faced all bad situations very bravely and answered Brahman people with humble actions. He was called to the court of king on the complaint of Brahmans for wearing Janev instead of being an untouchable. He presented there and said that untouchables too should be given equal rights in the society as they have same blood color and sacred soul and heart like others.

He instantly made a deep cut on his chest and pulled four Janev of gold, silver, copper and cotton for respectively for the four Yuga like Satyuga, Treta, Dwaper and Kalyuga. People including king available there were very astonished and honored Guru Ji by touching his feet. King was much shamed and begged for his childish behavior, Guru Ji forgave all and told that wearing Janev does not has any means to attain God. He only involved in this activity to show people the reality and truth. He took off Janev and gave to king, after that, he never used Janev, Tilak and etc.

One of the Events at Kumbh festival

Once, Pandit Ganga Ram met to guru ji and honored him. He was going to the Kumbh festival in Haridwar, guru Ji asked him to give this small coin to the Ganga Mata if she takes it by her own hand. He took that very easily and went to Haridwar. He took bath, prayed and started returning home without offering coin to Mata given by Guru Ji.

He fainted on his way and sat down then realized that he forgotten something, he went back to the bank of river and called loudly to Mata, She came and accepted coin by putting her own hand out of water. She returned a golden bangle as a return gift for the Guru Ji. Pandit Ganga Ram came to home and gave that bangle to his wife instead of Guru ji.

One day his wife went to sale that bangle in market to get money. Jeweler was clever, he decided to show the bangle to king and king to queen. Queen liked that very much and requested to get another one. King announced that the one would not get matching bangle, Pandit was very sad as he was wrong and cheated Guru ji. He met Guru Ravidas Ji and requested for pardon. Guru ji said to him that “Mun changa to kathauti mein Ganga” find another set of bangle in this water filled earthen shallow pot as Ganga is flowing here. They were shocked by seeing the spiritual power of Guru Ji and later became followers.

One of the Events during His Father Death

After death of his father he requested neighbors to support in the last rites at the bank of Gange. However, Brahmans were against regarding the rite that they took bath from the Ganga water which flows towards main city from the place of rite and that would be polluted. Guru Ji was very sorrow and felt helpless however; he never lost his patience and started praying for the peace of father soul. At once, there was heavy thunder in the environment and river water started flowing in the reverse direction and suddenly a deep wave of water came to the dead body, washed away and absorbed all the remains. From then, the Gange water is flowing in reverse direction.

How Babur was influenced by His Teachings

According to the history, Babur was the first king in Mughal who throne in Delhi after his victory of Panipat battle in 1526 where he massacred tons of people in the belief of God. He was already well known about the spiritual powers of Guru Ji and decided one day to meet Guru ji with his Humayun. He went there and touched the feet of Guru Ji to honor him however; instead he got blessings he was punished by Guru ji as he murdered lots of innocent bodies. Guru ji taught him deeply which influenced Babur very much then he became great follower of the Guru ji and started doing social works by supporting poor in Delhi and Agra.

Death of Sant Ravidas

Day by day the followers of the Guru ji were increasing because of his truthfulness, humanity, oneness of God and bring equality in society and many more. Another side, some Brahmans and Piran Ditta Mirasi were planning to kill Guru Ravidas Ji that’s why they arranged a meeting at lonely place which was far away from the village. They invited Guru Ji to involve in the meeting to discuss the topic where they decided to kill Guru Ji however Guru ji were already known of all the event because of his spiritual powers.

As soon as discussion started, Guru ji showed his appearance on their one of the companions named Bhalla Nath who was then killed by mistake. Later, when Guru Ji blew his conch shell in his hut, the killers were very shocked by seeing Guru ji alive then they ran to the place of murder where they found the dead body of their own companion called Bhalla Nath instead of Guru Ji. They felt guilty and went to the hut of Guru Ji for pardon.

However, by some of his followers it is believed that he died naturally after 120 or 126 years of his life. Some people believed that he died in Varanasi (his birth place) in 1540 A.D.

Memorials for Guru Ravidas Ji

Sri Guru Ravidas Park in Varanasi

There is a Sri Guru Ravidas Park in Varanasi which is made as a memorial behind his name in the Nagwa which has been clearly named as “Guru Ravidass Smark and Park”.

Guru Ravidas Ghat

Guru Ravidas Ghat has also been proposed by the government of India to be implemented at the bank of Gange River behind his name almost adjacent to the park in Varanasi.

Sant Ravidas Nagar

There is a Sant Ravidas Nagar (old name Bhadohi) which has also been established behind his name located in the Sant Ravidas Nagar District near Gyanpur.

Shri Guru Ravidas Janam Asthan Mandir Varanasi

There is Shri Guru Ravidas Janam Asthan Mandir located at Seer Goverdhanpur, Varanasi has been built in the honor of him which is run by his followers all over the world which has now become their main religious headquarters.

Shri Guru Ravidas Memorial Gate

There is a big gate located at Lanka Chauraha, Varanasi has been built in honor of Guru Ji named “Shri Guru Ravidas Memorial Gate”.

Some other memorials are also located all over the India as well as abroad behind the name of Sant Guru Ravidas Ji. (Coutesy :https://www.varanasi.org.in/ravidas)

Few years back, on the gurpurb of Guru Ravidas Rozana Spokesman newspapers published article that (‘Bhagat’ as stated by newspaper) Guru Ravidas was not familiar with Sikh Gurus’ teachings & teaching/sakhis (birth tales) of Guru Ravidas were misquoted by author in ridiculing manner. The article erroneously stated that no historical facts are present about the life of Guru Ravidas. It’s madness/ridiculous to give such statements as Bani (shaloks, teachings) of Guru Ravidas are there in Guru Granth Sahib (the holy book of Sikhs) itself and 10th Guru of Sikhs, Guru Gobind Singh had asked to follow Guru Granth Saheb as ‘Guru’ after him, so the bani of all the ‘Gurus’ (including Guru Ravidas) which is included in the Guru Granth Saheb should be treated equal, why to give someone names like ‘Bhagats’ and others ‘Gurus’? This time mischiefs are played by Sikhs scholars under the affect of Brahminical forces, those have forgotten that Sikhism is separate religion which came into picture for equality, to counter the evils of Casteism in Hinduism.

Who is a ‘Bhagat’ and who is a ‘Guru’? Till the time a person is worshipping/meditating/trying to achieve the state of perfect-ness, is in search of truth of life, till the time person hasn’t got ‘gyan’, up-to that time you can say a person as ‘Bhagat’, but when that person have achieved truth of life, got ‘gyan’ and starts giving sermons, starts preaching, he becomes ‘Guru’ and he doesn’t remain as Bhagat then. A large number of kings and queens became Guru Ravidas’s disciples and they accepted him as a ‘Guru’, not only Guru but ‘Raj-Guru’. Prominent among them were Raja Pipa, Raja Nagar Mal, Rewa Naresh, Rani Jhalan Bai, and Meera Bai (it’s wrongly projected by people that she was fan of king Krishna, but in reality she was follower of Guru Ravidas).

Meera ne gobind milya ji,

Gur milya Radas.

(Meera Padawali – 4)

Kings had built many temples dedicated to Guru Ravidas and there were later either demolished or converted to Hindu worship places.

Guru Ravidas, Guru Kabir with Guru Nanak Dev

As recorded by Dr. Lekh Raj Parwana at Page 116-117 in his book ‘Shri Guru Ravidas- Life and Writing’, Guru Ravidas visited northern India twice. Firstly, he was accompanied by Kabir Ji, Tarlochan Ji, Sain Ji and Dhanna Ji and met Guru Nanak Dev at ‘Chuharkana’, now known as ‘Nankana Sahib’ where Guru Nanak Dev served them food with Rs.20/- which had been given to him by his revered father Mehta Kalu for some profitable business. At his second visit to Punjab, Guru Ravidas met Guru Nanak Dev at Sant Ghat of Kali Bein in ‘Sultanpur Lodhi’. At third time he met at Guru Nanak at ‘Guru Ka Bagh’, Banaras and exchanged their views on several topics pertaining to religion, social system and liberty of human beings. Guru Ravidas gave gift of his bani of 40 hymns and one couplet to Guru Nanak Dev as desired by him.

Many a times, Mardana (he used to live with Guru Nanak Dev) used to sing hymns of Guru Ravidas in-front of Guru Nanak Dev, as asked by Guru Nanak Dev. It was the Guru Ravidas who gave the right direction to the life and teachings of Guru Nanak Dev. So, today’s Sikh scholars don’t have any right to raise any question over who was the real Guru or whom they want to call Guru or Bhagat.

Till 1920, Dalits’/Untouchables’ ‘Prasad’/Religious offering wasn’t accepted at the Darbar Saheb/Golden Temple and no ‘ardas’/prayer was done on the name of Dalits/untouchables. (Reference: ‘The Heritage of Amritsar’ by S S Johar). This all shows how much these Sikh scholars were/are following Sikhism’s teachings. Sikhism was the another religion which Dr Ambedkar considered for conversion, but the Sikh leaders were full of hatred/hostility towards Dalits so Dr Ambedkar changed his plans.

Jathedars (Sikh leaders/scholars) those are becoming puppets in the hands of Manuwadi people will lead to the end of Sikhism & if such things continued the day won’t be far away when idols of Hindu deities will be seen in the ‘Darbar Saheb’ (Golden Temple). Rashtriya Swayamsevak Sangh (RSS) created his offshoots like PRERNA, Rashtriya Sikh Sangat, and Guru Granth Sahib Vichar Sanstha as under the name of RSS as it was difficult for them to meet Sikh leaders & to misguide them. And now everyone can see Sikh scholars visiting their activities and supporting them full heartedly.

Jathedars & many others are forgetting that;

1. Sikh Gurus believed in one and only one god, whereas Hindus worship quite a number of gods, goddesses, and deities.

2. The Hindu Trinity – Brahma, Vishnu, and Shiva – is altogether rejected by Sikh Gurus.

3. The worship of any carved statues, images or idols is completely forbidden in Sikhism although it is allowed in Hinduism.

4. Cow is not considered as a sacred animal by Sikhs; hence it is not worshiped at all.

5. The supremacy of the Vedas, Gita and other Hindu scriptures is not recognized or accepted in Sikhism. Sikhs have their own holy book – the Guru Granth Sahib – compiled by the fifth Guru himself and completed by 10thGuru.

6. Sikh Gurus, Guru Ravidas had rejected the caste system and all men/women are reckoned equal irrespective of their caste, colour or creed, does Hinduism do all this?

7. Sikh traditions, customs, and ceremonies of death and marriage are completely different from the Hindus.

Many Sikh scholars claim that in Guru Granth Saheb its written ‘Bhagata di bani’, but then you need to concentrate that for Guru Nanak Dev to Guru Gobind Singh, there is nothing written as ‘Guru’ word for them, but ‘Mahala I’, ‘Mahala II’ etc is written not ‘bani of Guru Nanak Dev’ or ‘bani of Guru Gobind Singh’. (‘Mahala’ means ‘Aam Admi’/’common person’.) Will Sikh scholars accept Guru Nanak Dev as common person? At many places in the ‘Janam Sakhis’/’Birth tales’ of Guru Nanak Dev; Guru Nanak Dev is recorded as ‘Baba’, ‘Tapa’, and ‘Pir’ etc. Guru Nanak Dev himself claimed at many places as Mahala/common person, Shayar, Nieech. Are Sikh scholars ready to accept Guru Nanak Dev as Shayar, Nieech and Baba?

People those don’t want to accept Guru Ravidas as ‘Guru’ and don’t want to write ‘Guru’ in-front of Guru Ravidas’s name are only those people who don’t want to take any lesson from the teachings of Guru Ravidas. Those people are full of hatred, are not supporter of equality and practice discrimination.

Murder of Guru Ravidas:

Torture of Dalit-Bahujans is not new, Manuwadi people have always tried to suppress, depress, torture, tried to kill, murder, and loot Dalit-Bahujans. Who so ever had/have tried to raise his voice against the cruelty; evils of Hinduism was either murdered or burnt alive. Guru Namdev was tortured and was forced to leave Maharashtra, Guru (Sant) Tukaram, Sant Chokha Mal was murdered, Sant Naat Naar was burnt alive, same way Guru Ravidas was murdered at Chittorgarh by people who were opposing Guru Ravidas all the times. Guru Ravidas lived for about 151 years. (Reference: ‘Guru Ravidas Ki Hatya Ke Parmanik Dastawez’ by Satnam Singh)

In his entire life, Guru Ravidas kept fighting for equality, against social, political, economical bullying and composed many hymns and Shaloks, which were burnt down, destroyed by so called upper caste people of that time. 40 hymns and one couplet composed by Guru Ravidas are inscribed in Guru Granth Saheb. Guru Ravidas was among first people who used ‘Ek-Onkar’ – god is one. His teachings are relevant even today as were in 15th century and may everyone takes inspiration from Guru Ravidas’s teachings and come out of darkness.

Ravidas, proclaim all Vedas are worthless

मेघवंशी संत कुलभूषण कवि रविदास (रैदास) जी

कौशल मेघवंशी

मनुष्य के वास्तविक धर्म 'मानवता' को बचाने के लिए रविदास जी ने तत्कालीन सामाजिक और धार्मिक स्वरुप में परिवर्तन हेतु बहुत प्रयास किए । उस समय इंसानों द्वारा ही इंसानों में रंग, जाति, धर्म तथा सामाजिक मान्यताओं के आधार पर भेदभाव किया जाता था । तब उन्होंने बहुत ही बहादुरी के साथ सभी भेदभाव को स्वीकार करके भी लोगों को वास्तविक मान्यताओं और जाति के बारे में बताया करते थे । वे लोगों को सिखाया करते थे कि कोई भी व्यक्ति अपनी जाति या धर्म हेतु नहीं पहचाना जाता है बल्कि इंसान अपने कर्म से पहचाना जाता है। गुरु रविदास जी समाज में अस्पृश्यता के खिलाफ भी लड़े जो उच्च जाति द्वारा निम्न जाति के लोगों के साथ किया जाता था।

उनके समय में निम्न जाति के लोगों की उपेक्षा होती थी, वे समाज में उच्च जाति के लोगों की तरह दिन में कहीं भी आ-जा नहीं सकते थे, उनके बच्चे स्कूलों में पढ़ नहीं सकते थे, मंदिरों में नहीं जा सकते थे, उन्हें पक्के मकान के बजाय सिर्फ झोपड़ियों में ही रहने की आजादी थी और भी ऐसे कई प्रतिबंध थे जो बिल्कुल अनुचित थे। इस तरह की सामाजिक समस्याओं को देखकर गुरु जी ने निम्न जाति के लोगों की बुरी परिस्थिति को हमेशा के लिए दूर करने हेतु हर एक को आध्यात्मिक संदेश देना शुरु कर दिया।

उन्होंने लोगों को संदेश दिया कि,

“ईश्वर ने इंसान बनाया है न कि इंसान ने ईश्वर बनाया है”

अर्थात् इस धरती पर सभी को भगवान ने बनाया है और सभी के अधिकार समान हैं। इस सामाजिक परिस्थिति के संदर्भ में, संत गुरु रविदास जी ने लोगों को वैश्विक भाईचारा और सहिष्णुता का ज्ञान दिया। गुरुजी के अध्यापन से प्रभावित होकर चितौड़ साम्राज्य के राजा और रानी उनके अनुयायी बन गए ।

संत रविदास जी का जन्म भारत के उत्तरप्रदेश के काशी/बनारस/वाराणसी शहर में माता कालसा (कर्मा) देवी और बाबा संतोख दास जी के घर 15 वीं शताब्दी में हुआ था। हालाँकि, उनके जन्म की तारीख को लेकर विवाद भी है क्योंकि कुछ विद्वानों का मानना है कि ये 1376, 1377 और कुछ इतिहासकारों का कहना है कि ये 1399 ईस्वी में पैदा हुए थे । कुछ अध्येताओं के आँकड़ों के अनुसार ऐसा अनुमान लगाया गया था कि रविदास का पूरा जीवन काल 15वीं से 16वीं शताब्दी में 1450 से 1520 के बीच तक रहा।

इस प्रकार संत कवि रविदास/ रैदास का जन्म वाराणसी/काशी/बनारस के पास एक गाँव बेगमपुरा में सन् 1398 या 1388 में माघ पूर्णिमा के दिन हुआ था। रविवार के दिन जन्म होने के कारण उनका नाम रविदास रखा गया।

रविदास के पिता मल साम्राज्य के राजा नगर के सरपंच थे और खुद जूतों का व्यापार और उसकी मरम्मत का कार्य करते थे। अपने बचपन से ही रविदास बेहद बहादुर और ईश्वर के बहुत बड़े भक्त थे लेकिन बाद में उन्हें उच्च जाति के द्वारा उत्पन्न भेदभाव की वजह से बहुत संघर्ष करना पड़ा जिसका उन्होंने सामना किया और अपने लेखन के द्वारा रविदास ने लोगों को जीवन के इस तथ्य से अवगत करवाया। उन्होंने हमेशा लोगों को सिखाया कि अपने पड़ोसियों को बिना भेद-भेदभाव के प्यार करो।

काव्य:-

संत रविदास जी के दोहे:-

जाति-जाति में जाति हैं, जो केतन के पात।

रैदास मनुष ना जुड़ सके जब तक जाति न जात।।

कृस्न, करीम, राम, हरि, राघव, जब लग एक न पेखा।

वेद कतेब कुरान, पुरानन, सहज एक नहिं देखा।।

कह रैदास तेरी भगति दूरि है, भाग बड़े सो पावै।

तजि अभिमान मेटि आपा पर, पिपिलक हवै चुनि खावै।।

रैदास कनक और कंगन माहि जिमि अंतर कछु नाहिं।

तैसे ही अंतर नहीं हिन्दुअन तुरकन माहि।।

हिंदू तुरक नहीं कछु भेदा सभी मह एक रक्त और मासा।

दोऊ एकऊ दूजा नाहीं, पेख्यो सोइ रैदासा।।

हरि-सा हीरा छांड कै, करै आन की आस।

ते नर जमपुर जाहिंगे, सत भाषै रविदास।।

मन चंगा तो कठौती में गंगा।

वर्णाश्रम अभिमान तजि, पद रज बंदहिजासु की।

सन्देह-ग्रन्थि खण्डन-निपन, बानि विमुल रैदास की।।

रविदास जी के पद:-

अब कैसे छूटे राम रट लागी।

प्रभु जी, तुम चंदन हम पानी, जाकी अँग-अँग बास समानी॥

प्रभु जी, तुम घन बन हम मोरा, जैसे चितवत चंद चकोरा॥

प्रभु जी, तुम दीपक हम बाती, जाकी जोति बरै दिन राती॥

प्रभु जी, तुम मोती, हम धागा जैसे सोनहिं मिलत सोहागा॥

प्रभु जी, तुम स्वामी हम दासा, ऐसी भक्ति करै ‘रैदासा’॥

रविदास जी की सखियाँ [ बाणी ]:-

हरि सा हीरा छाड़ि कै, करै आन की आस ।

ते नर जमपुर जाहिँगे, सत भाषै रैदास ।। १ ।।

अंतरगति रार्चैँ नहीं, बाहर कथैं उदास ।

ते नर जम पुर जाहिँगे, सत भाषै रैदास ।। २ ।।

रैदास कहें जाके ह्रदै, रहै रैन दिन राम ।

सो भगता भगवंत सम, क्रोध न ब्यापै काम ।। ३

जा देखे घिन उपजै, नरक कुंड मेँ बास ।

प्रेम भगति सों ऊधरे, प्रगटत जन रैदास ।। ४

रैदास तूँ कावँच फली, तुझे न छीपै कोइ ।

तैं निज नावँ न जानिया, भला कहाँ ते होइ ।। ५ ।।

रैदास राति न सोइये, दिवस न करिये स्वाद ।

अह-निसि हरिजी सुमिरिये, छाड़ि सकल प्रतिवाद ।। ६ ।।

जनेऊ-तिलक धारण करने का अधिकार अछूतों को दिलवाना:-

उनके समय में शूद्रों (अस्पृश्यों) को ब्राह्मणों की तरह गले में जनेऊ, माथे पर तिलक और दूसरे धार्मिक संस्कारों की आजादी नहीं थी। संत रविदास एक महान् व्यक्ति थे जो समाज में अस्पृश्यों के बराबरी के अधिकार के लिए उन सभी निषेधों के खिलाफ थे जो उन पर रोक लगाती थी। उन्होंने वो सभी क्रियाएँ जैसे जनेऊ धारण करना, धोती पहनना, तिलक लगाना आदि निम्न जाति के लोगों के साथ शुरु किया जो उन पर प्रतिबंधित था।

ब्राह्मण लोग उनकी इस बात से नाराज थे और समाज में अस्पृश्यों के लिये ऐसे कार्यों को जाँचने का प्रयास किया। हालाँकि गुरु रविदास जी ने हर बुरी परिस्थिति का बहादुरी के साथ सामना किया और बेहद विनम्रता से लोगों का जवाब दिया। अस्पृश्य होने के बावजूद भी जनेऊ पहनने के कारण ब्राह्मणों की शिकायत पर उन्हें राजा के दरबार में बुलाया गया। वहाँ उपस्थित होकर उन्होंने कहा कि अस्पृश्यों को भी समाज में बराबरी का अधिकार मिलना चाहिये क्योंकि उनके शरीर में भी दूसरों की तरह खून का रंग लाल और पवित्र आत्मा होती है।

संत रविदास ने तुरंत अपनी छाती पर एक गहरी चोट की और उस पर चार युग जैसे सतयुग, त्रेतायुग, द्वापर और कलयुग की तरह सोना, चाँदी, ताँबा और सूती के चार जनेऊ खींच दिया। राजा समेत सभी लोग अचंभित रह गये और गुरु जी के सम्मान में सभी उनके चरणों को छूने लगे। राजा को अपने बचपने व्यवहार पर बहुत शर्मिंदगी महसूस हुई और उन्होंने इसके लिये माफी माँगी। गुरु जी ने सभी को माफ करते हुए कहा कि जनेऊ धारण करने का यह मतलब नहीं है कि कोई भगवान को प्राप्त कर लेता है। इस कार्य में वे केवल इसलिए शामिल हुए ताकि वे लोगों को वास्तविकता और सच्चाई बता सके। गुरु जी ने जनेऊ निकाला और राजा को दे दिया इसके बाद उन्होंने कभी जनेऊ और तिलक का इस्तेमाल नहीं किया।

पाखंडी ब्राह्मणों को पूर्ण भक्ति में परास्त करना :-

एक बार जब उनको और दूसरे दलितों को पूजा करने के अपराध में काशी नरेश के द्वारा उनके दरबार में कुछ ब्राह्मणों की शिकायत पर बुलाया गया था, तो ये ही वो व्यक्ति थे जिन्होंने सभी गैरजरुरी धार्मिक संस्कारों को हटाने के द्वारा पूजा की प्रकिया को आसान बना दिया। संत रविदास को राजा के दरबार में प्रस्तुत किया गया जहाँ गुरुजी और पंडित/पुजारी से फैसले वाले दिन अपने-अपने इष्ट देव की मूर्ति को गंगा नदी के घाट पर लाने को कहा गया।

राजा ने ये घोषणा की कि अगर किसी एक की मूर्ती नदी में तैरेगी तो वो सच्चा पुजारी होगा अन्यथा झूठा होगा। दोनों गंगा नदी के किनारे घाट पर पहुँचे और राजा की घोषणा के अनुसार कार्य करने लगे। ब्राह्मण ने हल्के भार वाली सूती कपड़े में लपेटी हुई भगवान की मूर्ती लाई थी वहीं संत रविदास ने 40 कि.ग्रा. की चाकोर आकार की मूर्ती ले आई थी। राजा के समक्ष गंगा नदी के राजघाट पर इस कार्यक्रम को देखने के लिये बहुत बड़ी भीड़ उमड़ी थी।

पहला मौका ब्राह्मण पुजारी को दिया गया, पुजारी ने मंत्र-उच्चारण के साथ मूर्ती को गंगा जी ने प्रवाहित किया लेकिन वह गहरे पानी में डूब गई ! उसी तरह दूसरा मौका संत रविदास जी का आया, गुरु जी ने मूर्ती को अपने कंधों पर लिया और शिष्टता के साथ उसे पानी में रख दिया जो कि पानी की सतह पर तैरने लगी ! इस प्रकिया के खत्म होने के बाद ये फैसला हुआ कि ब्राह्मण झूठा पुजारी था और गुरु रविदास सच्चे भक्त थे।

दलितों को पूजा के लिए मिले अधिकार से खुश होकर सभी लोग उनके पाँव को स्पर्श करने लगे। तब से, काशी नरेश और दूसरे लोग जो कि गुरु जी के खिलाफ थे, अब उनका सम्मान और अनुसरण करने लगे। उस खास खुशी के और विजयी पल को दरबार की दीवारों पर भविष्य के लिए सुनहरे अक्षरों से लिख दिया गया।

ब्राह्मण-मित्र को शेर से बचाना:-

एक बार उन्होंने अपने एक ब्राह्मण मित्र की रक्षा एक भूखे शेर से की थी जिसके बाद वे दोनों गहरे साथी बन गए। हालाँकि दूसरे ब्राह्मण लोग इस दोस्ती से जलते थे सो उन्होंने इस बात की शिकायत राजा से कर दी। रविदास जी के उस ब्राह्मण मित्र को राजा ने अपने दरबार में बुलाया और भूखे शेर द्वारा मार डालने का हुक्म दिया। शेर जल्दी से उस ब्राह्मण लड़के को मारने के लिए आया लेकिन गुरु रविदास को उस लड़के को बचाने के लिए खड़े देखकर शेर शांत हो गया और वहाँ से चला गया । गुरु रविदास अपने मित्र को अपने घर ले गए। इस बात से राजा और ब्राह्मण लोग बेहद शर्मिंदा हुये और वो सभी गुरु रविदास जी के अनुयायी बन गए।

700 ब्राह्मणों का घमंड चूर करके उन्हें शिष्यत्व प्रदान करना:-

कहा जाता है कि जब रविदास जी ने एक ब्राह्मण को अपनी कौड़ी गंगा मैया को देने हेतु दी तो वह गंगा मैया द्वारा साक्षात् दर्शनोपरांत स्वीकार कर ली गई और बदले में अपना सोने का कंगन दिया गया । ब्राह्मण ललचा गया और उसने वह कंगन रविदास जी को न देकर राजा को दे दिया ताकि उसे बहुत-सा इनाम मिले । राजा ने वह कंगन रानी को दिखाया । रानी ने वैसा ही एक और कंगन मंगवाने का कह दिया । राजा ने ब्राह्मण को दूसरा कंगन लाने का हुक्म दिया कि 7 दिनों में कंगन ला देना नहीं तो सूली पर टंगा दिया जाएगा ! बेचारा ब्राह्मण हर सुनार के पास गया; विनती करने गंगा मैया के घाट भी गया पर वैसा कंगन नहीं मिला । हारकर रविदास जी के पास गया और उनके पांवों में गिर पड़ा । रविदास जी ने कारण पूछा तो सब वृतांत कह सुनाया । रविदास जी ने कहा कि उस कठौती (चमड़ा साफ करने की खेळी) में देखो , उसमें कई पड़ी मिलेंगें जिसमें से एक ले लेना । सचमुच! वहां वैसे ही बहुत सारे कंगन पड़े थे । ब्राह्मण ने एक कंगन लिया और राजा को दे दिया । राजा ने रानी के पास भिजवाया । रानी ने कहा कि ये कंगन कहा से लाए हो तो ब्राह्मण ने सारी घटना सुनाकर कहा कि अब चाहे सूली पर लटकाओ या फाँसी पर , ये तो चमार रविदास की खेळी से लाया हूँ । रानी बहुत समझदार थी तुरंत रविदास जी के घर गई और उपदेश लेकर उनको गुरु बना लिया ।

कुछ समय बाद रानी ने एक भंडारा किया जिसमें 700 ब्राह्मणों को आमन्त्रित किया । रानी भला अपने गुरूजी को कैसे भूल सकती थी! उसने अपने गुरूजी को बुलाया और भोजन परोसने हेतु मुख्य आसन पर बिठाकर स्वयं उनके चारणों के पास बैठ गई । जब उन 700 ब्राह्मणों ने देखा कि एक चमार भोजन परोस रहा है तो वे बहुत क्रुद्ध होकर बोले कि हमारा धर्म भ्रष्ट करना चाहती हो ? एक चमार के हाथों से परोस गया भोजन हम स्वीकार नहीं करेंगे ! खुद भोजन परोसो वरना हम चले जाएँगे और आप जानती हो ब्राह्मणों को अपमानित करके भूखा भेजने का कितना पाप लगता है! और उसे वहां हमारी जूतियों के पास बिठा दो ।

रानी ने कहा कि चाहे कितना ही पाप हो मैं अपने गुरु जी का अपमान कभी सहन नहीं कर सकती !

परंतु जैसे-तैसे रविदास जी ने रानी को समझाया और उसे अपने गुरु के आदेश में बांधकर कहा कि मैं वहां जूतियों के पास बैठता हूँ और आप भोजन परोसो । रानी मन ही मन बहुत दुःखी हुई पर अंत में उसे सहमत होना ही पड़ा । अब जबकि ब्राह्मण भोजन करने लग गए और रविदास जी उनकी जूतियों के पास बैठ गए तो वे ब्राह्मण क्या देखते हैं कि प्रत्येक ब्राह्मण के साथ रविदास जी भोजन कर रहे हैं ! लेकिन प्रत्येक ब्राह्मण को स्वयं के साथ रविदास जी बैठे नज़र नहीं आते हैं लेकिन दूसरों के साथ दिखाई दे रहे थे । जूतियों के पास भी रविदास जी बैठे थे । पूछने पर रविदास जी ने उन्हें कहा कि केवल बाहरी जनेऊ धारण करने से कोई ईश्वर प्राप्त नहीं कर सकता बल्कि उनके अंतःकरण में जनेऊ होना चाहिए । आपने केवल बाहरी जनेऊ धारण किया है मेरे तो हृदय और अन्तःकरण में जनेऊ है और वो भी कच्चे सूत का नहीं बल्कि सोने का है । उन्होंने अपना सोने का जनेऊ हृदय में दिखाया । ये चमत्कार देखकर आख़िरकार वे सब 700 ब्राह्मण रविदास जी के शिष्य बन गए ।

कैसे बाबर प्रभावित हुआ रविदास जी के अध्यापन से:-

इतिहास के अनुसार बाबर मुगल साम्राज्य का पहला राजा था जो 1526 में पानीपत का युद्ध जीतने के बाद दिल्ली के सिहांसन पर बैठा जहाँ उसने भगवान के भरोसे के लिये लाखों लोगों को कुर्बान कर दिया। वो पहले से ही संत रविदास की दैवीय शक्तियों से परिचित था और फैसला किया कि एक दिन वो हुमायुँ के साथ गुरु जी से मिलेगा। वो वहाँ गया और गुरु जी को सम्मान देने के लिये उनके पैर छूए हालाँकि; आशीर्वाद के बजाय उसे गुरु जी से सजा मिली क्योंकि उसने लाखों निर्दोष लोगों की हत्याएँ की थी। गुरु जी ने उसे गहराई से समझाया जिसने बाबर को बहुत प्रभावित किया और इसके बाद वो भी संत रविदास का अनुयायी बन गया तथा दिल्ली और आगरा के गरीबों की सेवा के द्वारा समाज सेवा करने लगा ।

सिकंदर लोदी का आमंत्रण:-

रैदास कबीर के समकालीन थे ।

रैदास की ख्याति से प्रभावित होकर सिकंदर लोदी ने इन्हें दिल्ली आने का निमंत्रण भेजा था।

मध्ययुगीन साधकों में रैदास का विशिष्ट स्थान है। कबीर की तरह रैदास भी संत कोटि के प्रमुख कवियों में विशिष्ट स्थान रखते हैं। कबीर ने ‘संतन में रविदास’ कहकर इन्हें मान्यता दी है।

मूर्तिपूजा, तीर्थयात्रा जैसे दिखावों में रैदास का बिल्कुल भी विश्वास न था। वह व्यक्ति की आंतरिक भावनाओं और आपसी भाईचारे को ही सच्चा धर्म मानते थे। रैदास ने अपनी काव्य-रचनाओं में सरल, व्यावहारिक ब्रजभाषा का प्रयोग किया है, जिसमें अवधी, राजस्थानी, खड़ी बोली और उर्दू-फ़ारसी के शब्दों का भी मिश्रण है। रैदास को उपमा और रूपक अलंकार विशेष प्रिय रहे हैं। सीधे-सादे पदों में संत कवि ने हृदय के भाव बड़ी स़फाई से प्रकट किए हैं। इनका आत्मनिवेदन, दैन्य भाव और सहज भक्ति पाठक के हृदय को उद्वेलित करते हैं। रैदास के चालीस पद सिखों के पवित्र धर्मग्रंथ ‘गुरुग्रंथ साहब’ में भी सम्मिलित हैं।

संत रविदास जी महाराज की ये पंक्तियाँ सिकंदर लोदी के अत्याचार का वर्णन करती हैं:-

वेद धर्म सबसे बड़ा, अनुपम सच्चा ज्ञान

फिर मैं क्यों छोड़ूँ इसे पढ़ लूँ झूट क़ुरान

वेद धर्म छोड़ूँ नहीं कोसिस करो हजार

तिल-तिल काटो चाही गोदो अंग कटार

चंवर वंश के क्षत्रिय संत रविदास जी के बंदी बनाने का समाचार मिलने पर दिल्ली पर चढ़ दौड़े और दिल्‍ली की नाक़ाबंदी कर ली। विवश हो कर सुल्तान सिकंदर लोदी को संत रविदास जी को छोड़ना पड़ा । इस झपट का ज़िक्र इतिहास की पुस्तकों में नहीं है मगर संत रविदास जी के ग्रन्थ रविदास रामायण की यह पंक्तियाँ सत्य उद्घाटित करती हैं:-

बादशाह ने वचन उचारा । मत प्‍यारा इसलाम हमारा ।।

खंडन करै उसे रविदासा । उसे करौ प्राण कौ नाशा ।।

जब तक राम नाम रट लावे । दाना पानी यह नहीं पावे ।।

जब इसलाम धर्म स्‍वीकारे । मुख से कलमा आप उचारै ।।

पढे नमाज जभी चितलाई । दाना पानी तब यह पाई ।।

भारतीय वांग्मय में आर्थिक विभाजन ब्राह्मण, क्षत्रिय, वैश्य, शूद्र के रूप में मिलता है। मगर प्राचीन काल में इन समाजों में छुआछूत बिल्कुल नहीं थी। कारण सीधा सा था ये विभाजन आर्थिक था। इसमें लोग अपनी रूचि के अनुसार वर्ण बदल सकते थे। कुछ संदर्भ इस बात के प्रमाण के लिये देने उपयुक्त रहेंगे। मैं अनुवाद दे रहा हूँ। संस्कृत में आवश्यकता होने पर संदर्भ मिलाये जा सकते हैं।

मनु स्मृति 10:65 ब्राह्मण शूद्र बन सकता है और शूद्र ब्राह्मण हो सकता है। इसी प्रकार क्षत्रिय और वैश्य भी अपना वर्ण बदल सकते हैं।

मनु स्मृति 4:245 ब्राह्मण वर्णस्थ व्यक्ति श्रेष्ठ, अति-श्रेष्ठ व्यक्तियों का संग करते हुए और नीच-नीचतर व्यक्तियों का संग छोड़ कर अधिक श्रेष्ठ बनता जाता है। इसके विपरीत आचरण से पतित हो कर वह शूद्र बन जाता है।

मनु स्मृति 2:168 जो ब्राह्मण, क्षत्रिय अथवा वैश्य वेदों का अध्ययन और पालन छोड़ कर अन्य विषयों में ही परिश्रम करता है, वह शूद्र बन जाता है। उसकी आने वाली पीढ़ियों को भी वेदों के ज्ञान से वंचित होना पड़ता है।

तुलसीदास जी का सत्कार और संतत्व ज्ञान:-

एक बार उनके गाँव में तुलसीदास जी का आगमन हुआ । संत रविदास जी को इसकी सूचना मिली । वे उस वक्त खून से सने हाथों से चमड़े का कार्य कर रहे थे । कार्य छोड़कर वे तुलसीदास जी से मिलने दौड़े चले गए और जाकर दूर से ही उनको साष्टांग प्रणाम किया । लेकिन इतने में भी कुछ खून की छींटे तुलसीदास जी की धोती पे गिर गए और धब्बे बन गए ।

तुलसीदास जी लौट कर जाने लगे तो उन्होंने अपने शिष्य को धोती धुलाकर लाने को दे दी । शिष्य नदी पर गया और काफी देर तक धोता रहा लेकिन धब्बे न छूटे तो उसने मुह से चूसना शुरू कर दिया । काफी देर तक चूसने से धब्बे छूट गये और वह तुलसीदास जी के पास लौट आया लेकिन अब उसका व्यवहार बदल चुका था । वह ज्ञान भरी बाते करने लगा था ! तुलसी दास जी को शिष्य के आचरण में बदलाव नज़र आया तो उन्होंने कारण पूछा तो शिष्य ने बताया कि आपकी धोती पर लगे खून के धब्बे चूसने से मुझे ज्ञान प्राप्त हुआ है ।

तुलसी दास जी को आभास हुआ की ये सब संत रविदास जी हाथों के स्पर्श के हुए रक्त के चूसने का प्रभाव है अगर धोती में लगे रक्त को चूसने से ज्ञान प्राप्त हो सकता है तो वो कितना ज्ञानी होगा ! यह सोचकर तुलसी दास जी पुनः रविदास जी से मिलने उनके घर गए और उन्हें गले से लगा लिया ।

रविदासजी की सिद्धावस्था के बारे में प्रचलित है कि उन्होंने अपनी कठौती में ही गंगाजी के दर्शन कर लिए थे। कहा जाता है की एक बार रविदासजी भक्तों से घिरे सत्संग कर रहे थे। सामने कठौती में जल रखा हुआ था। रविदास और अन्य भक्तों ने देखा की गंगाजी स्वयं कठौती के जल में प्रकट होकर कंकण (कंगन) दे रही हैं। रविदास ने गंगाजी को प्रणाम कर उनकी कृपा के प्रतीक उस कंकण को स्वीकार कर लिया।

इसी प्रकार एक बार पंडित गंगा राम गुरु जी से मिले और उनका सम्मान किया। वो हरिद्वार में कुंभ उत्सव में जा रहे थे गुरु जी ने उनसे कहा कि ये सिक्का आप गंगा माता को दे दीजीयेगा अगर वो इसे आपके हाथों से स्वीकार करें। पंजित जी ने बड़ी सहजता से इसे ले लिया और वहाँ से हरिद्वार चले गये। वो वहाँ पर नहाये और वापस अपने घर लौटने लगे बिना गुरु जी का सिक्का गंगा माता को दिए।

वो अपने रास्ते में थोड़ा कमजोर होकर बैठ गये और महसूस किया कि वो कुछ भूल रहे हैं, वो दुबारा से नदी के किनारे वापस गये और जोर से चिल्लाए माता, गंगा माँ पानी से बाहर निकली और उनके अपने हाथ से सिक्के को स्वीकार किया। माँ गंगा ने संत रविदास के लिये सोने के कँगन भेजे। पंडित गंगा राम घर वापस आये वो कँगन गुरु जी के बजाय अपनी पत्नी को दे दिया।

एक दिन पंडित जी की पत्नी उस कँगन को बाजार में बेचने के लिये गयी। सोनार चालाक था, सो उसने कँगन को राजा और राजा ने रानी को दिखाने का फैसला किया। रानी ने उस कँगन को बहुत पसंद किया और एक और लाने को कहा। राजा ने घोषणा की कि कोई इस तरह के कँगन नहीं लेगा, पंडित अपने किये पर बहुत शर्मिंदा था क्योंकि उसने गुरुजी को धोखा दिया था। वो रविदास जी से मिला और माफी के लिये निवेदन किया। गुरु जी ने उससे कहा कि “मन चंगा तो कठौती में गंगा” ये लो दूसरे कँगन जो पानी से भरे जल में मिट्टी के बर्तन में गंगा के रुप में यहाँ बह रही है। गुरु जी की इस दैवीय शक्ति को देखकर वो गुरु जी का भक्त बन गया।

सिद्धावस्था पाने के बाद भी रविदासजी ने अपना पुश्तैनी काम नहीं छोड़ा। एक बार एक ब्राह्मण गंगा-स्नान को जा रहा था। रास्ते में उसकी जूती टूट गयी तो वह उसे ठीक करवाने के लिए रविदास जी के पास पहुंचा। ब्राह्मण ने उन्हें दमड़ी देते हुए गंगा नहाकर पुण्य प्राप्त करने को कहा। रविदास बोले, “भई, मन चंगा तो कठौती में गंगा। मैं तो अपनी कठौती में ही गंगाजी के दर्शन कर लिया करता हूँ। किन्तु आप यह दमड़ी मेरी ओर से गंगाजी को भेंट कर देना।” ब्राह्मण ने रविदासजी की दमड़ी गंगाजी को भेंट की, जिसे गंगाजी ने स्वयं आकर स्वीकार किया और बदले में बहुमूल्य रत्न-जडित सोने का अलौकिक कंगन रविदास को भेंट करने को कहा। कंगन देखकर ब्राह्मण के मन में लालच आ गया। उसने वह कंगन एक बनिए को बेच दिया। धीरे-धीरे बातों-बातों में कंगन की ख्याति फैलते हुए राजा तक जा पहुंची। राजा ने वह कंगन मंगवाया और उसकी चमक देखकर स्तब्ध रह गया। उसने अपनी रानी को वह कंगन भेंट कर दिया। कंगन का आकर्षण देखकर वह राजा से दूसरा कंगन मंगाने के लिए हठ करने लगी। तब बनिए के द्वारा ब्राह्मण को दरबार में बुलाया गया। अपनी जान बचाने के लिए उसने सारी घटना राजा को सुना दी। फलतः रविदास को दरबार में बुलाया गया। राजा से सारी घटना सुनकर वह रानी के हठ पर विचार करने लगे। सहसा उन्होंने ध्यान किया और अपना हाथ कठौती में डाला। अगले ही क्षण उनके हाथ में ठीक वैसा ही कंगन था। कंगन पर रेत भी लगी थी, मानो अभी नदी से लाया गया हो। राजा सहित सभी उपस्थित लोग रविदासजी की भक्ति की प्रशंसा करने लगे। इस प्रकार रविदासजी की भक्ति और चमत्कारों का प्रताप दूसरे राज्यों में भी फ़ैल गया। लोग उन्हें अपने घर बुलाने लगे। रविदास जी उनके बीच जाकर धर्म का प्रचार करते।

बहुत साल पहले उन्होंने अपने अनुयायियों को उपदेश दिया था और तब एक धनी सेठ भी वहाँ पहुँचा मनुष्य के जन्म के महत्व के ऊपर धार्मिक उपदेश को सुनने के लिए ।

धार्मिक उपदेश के अंत में गुरु जी ने सभी को प्रसाद के रुप में अपने मिट्टी के बर्तन से पवित्र पानी दिया। लोगों ने उसको ग्रहण किया और पीना शुरु किया हालाँकि धनी सेठ ने उस पानी को गंदा समझ कर अपने पीछे फेंक दिया जो बराबर रुप से उसके पैरों और जमींन पर गिर गया। वो अपने घर गया और उस कपड़े को कुष्ठ रोग से पीड़ित एक गरीब आदमी को दे दिया। उस कपड़े को पहनते ही उस आदमी के पूरे शरीर को आराम महसूस होने लगा जबकि उसके जख्म जल्दी भरने लगे और वो जल्दी ठीक हो गया।

हालाँकि धनी सेठ को कुष्ठ रोग हो गया जो कि महँगे उपचार और अनुभवी और योग्य वैद्य द्वारा भी ठीक नहीं हो सका। उसकी स्थिति दिनों-दिन बिगड़ती चली गयी तब उसे अपनी गलतियों का एहसास हुआ और वो गुरु जी के पास माफी माँगने के लिये गया और जख्मों को ठीक करने के लिये गुरु जी से वो पवित्र जल प्राप्त किया। चूँकि गुरु जी बेहद दयालु थे इसलिये उसको माफ करने के साथ ही ठीक होने का ढ़ेर सारा आशीर्वाद भी दिया। अंतत: वो धनी सेठ और उसका पूरा परिवार संत रविदास का भक्त हो गया।

कुछ लोग इस प्रकार कथा बताते हैं कि एक बार एक धनी व्यक्ति उनके सत्संग में शामिल हुआ। सत्संग की समाप्ति पर संतों ने भगवान के चरणों का अमृतपान किया। धनी व्यक्ति ने यद्यपि चरणामृत ले लिया, किन्तु वह चमार के घर का था, इसलिए आँख बचाकर उसे फेंक दिया। घर आकर उसने स्नान किया और नए कपडे पहने। चूंकी चरणामृत की कुछ बूँदें उसके कपड़ों पर गिर गयी थीं इसलिए उसने वे कपडे एक कोढी व्यक्ति को दे दिए। कुछ ही दिनों में वह धनी व्यक्ति कोढ़ का शिकार हो गया, जबकि कोढी व्यक्ति का रोग धीरे-धीरे दूर हो गया। यह देखकर धनी व्यक्ति पुनः चरणामृत लेने आया और उनके पैरों में गिर पड़ा । उदार और दयालु रविदास जी ने उसे माफ़ करके कोढ़मुक्त होने का आशीर्वाद दे दिया । कुछ ही दिनों में वह कोढ़मुक्त हो गया और उसका पूरा परिवार रविदास जी का अनुयायी बन गया ।

अपने मित्र जो जीवित करना:-

पाठशाला में पढ़ने के दौरान रविदास पंडित शारदानंद के पुत्र के मित्र बन गये। एक दिन दोनों लोग एक साथ लुका-छिपी खेल रहे थे, पहली बार रविदास जी जीते और दूसरी बार उनके मित्र की जीत हुयी। अगली बार, रविदास जी की बारी थी लेकिन अंधेरा होने की वजह से वो लोग खेल को पूरा नहीं कर सके उसके बाद दोनों ने खेल को अगले दिन सुबह जारी रखने का फैसला किया। अगली सुबह रविदास जी तो आये लेकिन उनके मित्र नहीं आये। वो लंबे समय तक इंतजार करने के बाद अपने उसी मित्र के घर गये और देखा कि उनके मित्र के माता-पिता और पड़ोसी रो रहे थे।

उन्होंने उन्हीं में से एक से इसका कारण पूछा और अपने मित्र की मौत की खबर सुनकर हक्का-बक्का रह गये। उसके बाद उनके गुरु ने संत रविदास को अपने बेटे के लाश के स्थान पर पहुँचाया, वहाँ पहुँचने पर रविदास ने अपने मित्र से कहा कि उठो ये सोने का समय नहीं है दोस्त, ये तो लुका-छिपी खेलने का समय है। जैसै कि जन्म से ही गुरु रविदास दैवीय शक्तियों से समृद्ध थे, रविदास के ये शब्द सुनते ही उनके मित्र फिर से जी उठे। इस आश्चर्यजनक पल को देखने के बाद उनके माता-पिता और पड़ोसी चकित रह गए ।

धन से अनासक्ति:-

कहा जाता है कि एक बार एक साधु उनके घर आए। रविदास की साधु-सेवा और श्रद्धा-भक्ति देखकर वह बहुत प्रसन्न हुए। उन्होंने रविदास को पारसमणि देनी चाही, जो लोहे को छूते ही सोना बना देती है। रविदास ने पारसमणि लेने से इनकार कर दिया क्योंकि उनके लिए भगवान से बड़ा कोई धन नहीं था। हारकर साधु पारसमणि को उनकी झोंपड़ी के छप्पर में खोंसकर चले गए। लगभग एक वर्ष बाद जब वह साधु वापस आये तो उन्हें पारसमणि यथास्थान रखी मिली। रविदास ने उसे छुआ तक नहीं था। रविदास की अनासक्ति देखकर वह आश्चर्यचकित रह गए। भक्तों का मानना है कि साधु के वेश में भगवान ही रविदास की परीक्षा लेने आये थे।

उनके पिता के मौत के समय की घटना :-

रविदास की पिता की मृत्यु के बाद उन्होंने अपने पड़ोसियों से विनती की कि वो गंगा नदी के किनारे अंतिम रिवाज़ में मदद करें। हालाँकि ब्राह्मण रिती के संदर्भ में खिलाफ थे कि वो गंगा के जल से स्नान करेंगे जो रस्म की जगह से मुख्य शहर की ओर जाता है और वो प्रदूषित हो जायेगा। गुरु जी बहुत दुखी और मजबूर हो गये हालाँकि उन्होंने कभी भी अपना धैर्य नहीं खोया और अपने पिता की आत्मा की शांति के लिये प्रार्थना करने लगे। अचानक से वातावरण में एक भयानक तूफान आया और नदी का पानी उल्टी दिशा में बहना प्रारंभ हो गया और जल की एक गहरी तरंग आयी और लाश को अपने साथ ले गयी। इस भवंडर ने आसपास की सभी चीजों को सोख लिया। तब से, गंगा का पानी उल्टी दिशा में बह रहा है।

मीरा बाई से उनका जुड़ाव :-

संत रविदास जी को मीरा बाई के आध्यात्मिक गुरु के रुप में माना जाता है जो कि राजस्थान के राजा की पुत्री और चित्तौड़ की रानी थी। वो संत रविदास के अध्यापन से बेहद प्रभावित थी और उनकी बहुत बड़ी अनुयायी बनी। अपने गुरु के सम्मान में मीरा बाई ने कुछ पंक्तियाँ लिखी है-

“गुरु मिलीया रविदास जी-”

वो अपने माता-पिता की एक मात्र संतान थी जो बाद में चितौड़ की रानी बनी। मीरा बाई ने बचपन में ही अपनी माँ को खो दिया जिसके बाद वो अपने दादा जी के संरक्षण में आ गयी जो कि रविदास जी के अनुयायी थे। वो अपने दादा जी के साथ कई बार गुरु रविदास से मिली और उनसे काफी प्रभावित हुयी। अपने विवाह के बाद, उन्हें और उनके पति को गुरु जी से आशीर्वाद प्राप्त हुआ। बाद में मीराबाई ने अपने पति और ससुराल पक्ष के लोगों की सहमति से गुरु जी को अपने वास्तविक गुरु के रुप में स्वीकार किया। इसके बाद उन्होंने गुरु जी के सभी धर्मों के उपदेशों को सुनना शुरु कर दिया जिसने उनके ऊपर गहरा प्रभाव छोड़ा और वो प्रभु भक्ति की ओर आकर्षित हो गयी। कृष्ण प्रेम में डूबी मीराबाई भक्ति गीत गाने लगी और दैवीय शक्ति का गुणगान करने लगी।

अपने गीतों में वो कुछ इस तरह कहती थी:

“गुरु मिलीया रविदास जी दीनी ज्ञान की गुटकी,

चोट लगी निजनाम हरी की महारे हिवरे खटकी”।

दिनों-दिन वो ध्यान की ओर आकर्षित हो रही थी और वो अब संतों के साथ रहने लगी थी। उनके पति की मृत्यु के बाद उनके देवर और ससुराल के लोग उन्हें देखने आये लेकिन वो उन लोगों के सामने बिल्कुल भी व्यग्र और नरम नहीं पड़ी। बल्कि उन्हें तो आधी रात को उन लोगों के द्वारा गंभीरी नदी में फेंक दिया गया था लेकिन गुरु रविदास जी के आशीर्वाद से वो बच गई ।

एक बार अपने देवर के द्वारा दिये गये जहरीले दूध को गुरु जी द्वारा अमृत मान कर पी गयी और खुद को धन्य समझा। उन्होंने कहा कि:

“विष को प्याला राना जी मिलाय द्यो

मेरथानी ने पाये

कर चरणामित् पी गयी रे,

गुण गोविन्द गाये”।

सिक्ख धर्म के लिए गुरु जी का योगदान :-

सिक्ख धर्मग्रंथ में उनके पद, भक्ति गीत, और दूसरे लेखन (41 पद) आदि दिये गये थे,

गुरु ग्रंथ साहिब जो कि पाँचवें सिक्ख गुरु अर्जन देव द्वारा संकलित किया गया। सामान्यत: रविदास जी के अध्यापन के अनुयायी को रविदासीया कहा जाता है और रविदासीया के समूह को अध्यापन को रविदासीया पंथ कहा जाता है

।

गुरु ग्रंथ साहिब में उनके द्वारा लिखा गया 41 पवित्र लेख है जो इस प्रकार है;

“रागा-सिरी(1),

गौरी(5),

असा(6),

गुजारी(1),

सोरथ(7),

धनसरी(3),

जैतसारी(1),

सुही(3),

बिलावल(2),

गौंड(2),

रामकली(1),

मारु(2),

केदारा(1),

भाईरऊ(1),

बसंत(1),

और मलहार(3)”।

संत रविदास की मृत्यु :-

समाज में बराबरी, सभी भगवान एक है, इंसानियत, उनकी अच्छाई और बहुत से कारणों की वजह से बदलते समय के साथ संत रविदास के अनुयायीयों की संख्या बढ़ती ही जा रही थी। दूसरी तरफ, कुछ ब्राह्मण और पीरन दित्ता मिरासी गुरु जी को मारने की योजना बना रहे थे इस वजह से उन लोगों ने गाँव से दूर एक एकांत जगह पर मिलने का समय तय किया। किसी विषय पर चर्चा के लिये उन लोगों ने गुरु जी को वहाँ पर बुलाया जहाँ उन्होंने गुरु जी की हत्या की साजिश रची थी हालाँकि गुरु जी को अपनी दैवीय शक्ति की वजह से पहले से ही सब कुछ पता चल गया था ।

जैसे ही चर्चा शुरु हुई, गुरु जी उन्ही के एक साथी भल्ला नाथ के रुप में दिखायी दिये जो कि गलती से तब मारा गया था। बाद में जब गुरु जी ने अपने झोपड़े में शंखनाद किया, तो सभी हत्यारे गुरु जी को जिंदा देख भौंचक्के रह गये तब वो हत्या की जगह पर गये जहाँ पर उन्होंने संत रविदास की जगह अपने ही साथी भल्ला नाथ की लाश पायी। उन सभी को अपने कृत्य पर पछतावा हुआ और वो लोग गुरु जी से माफी माँगने उनके झोपड़े में गये।

हालाँकि, उनके कुछ भक्तों का मानना है कि गुरु जी की मृत्यु प्राकृतिक रुप से 120 या 126 साल में हो गयी थी। कुछ का मानना है उनका निधन वाराणसी में 1540 एडी में हुआ था।

संत रविदास का इतिहास (जीवन परिचय)


शिरोमणि संत रविदास के जन्म संवत 1433 को काशी (अब वाराणसी) में हिन्दी मास के अनुसार माघ महीने के पूर्णिमा को माना जाता है। हालांकि इस संबंध में कई मत है। उनके जन्म के सम्बंध में एक दोहा प्रचलित है -

"चौदह सो तैतीस कि माघ सुदी पंदरास।

दुखियों के कल्याण हित प्रगटे रविदास।।"

इस दोहे से स्पष्ट है कि इनका जन्म दीन-दुखियों के उद्धार के लिए ही हुआ था। इनका जन्म वाराणसी के सीर गोवर्धन गाँव के एक शुद्र परिवार में हुआ था। इनके पिता का नाम रग्घू और माता का नाम घुरबिनिया माना जाता है। किंतु इसकी भी प्रमाणिकता संदिग्ध है। जन श्रुतियों के अनुसार आप कबीर के समकालीन माने जाते है। कुछ लोग तो यह भी कहते है, कि रैदास भी कबीर की भांति रामानंद के शिष्य थे।

रैदास का विवाह भी उस समय की परंपरा के अनुसार छोटी उम्र में हो गया था। इनकी पत्नी का नाम लोना था। इनकी दो संताने भी हुई। बेटे का नाम विजयदास और बेटी का नाम रविदासिनी था।

मीराबाई के गुरु

नाभादास कृत ‘भक्तमाल’ में रैदास के स्वभाव और जीवन के बारे में वर्णन मिलता है। ‘भक्तमाल’ से पता चलता है कि संत रैदास के वचनों से प्रेरित होकर चित्तौड़ की रानी ‘झालारानी’ इनकी शिष्या बन गयी थी। यही नहीं महान कृष्ण भक्त मीराबाई भी रैदास की शिष्या थी। मीरा ने अपने कई पदों में रैदास को गुरु के रुप में याद किया है।

“गुरु रैदास मिले मोहि पूरे, धुरसे कलम भिड़ी।

सत गुरु सैन दई जब आके जोत रली।”

संत रैदास की शिक्षा

रैदास बचपन से ही बहुत होनहार थे। जितना उन्हें पढ़ाया जाता था, उससे कहीं ज्यादा वो समझ जाते थे। हाँ यह सत्य है कि, उन्हें भी उन दिनों चल रहे जात-पात से जूझना पड़ा था। शुद्र होने के कारण उच्च कुलीन (विद्यार्थी) लोग उन्हें पढ़ने में रुकावटें पैदा करते थे। लेकिन इनके गुरु पंडित शारदा नंद जी उनकी प्रतिभा को पहचान गए थे। वो रैदास को अलग से पढ़ाने लगे थे। उन्होंने बचपन में ही रैदास को देखकर भविष्यवाणी कर दी थी, कि यह बालक आगे जा कर सबके दुख दूर करेगा।

पारंपरिक व्यवसाय

इनके पिता का जुते सिलने का व्यवसाय था। रैदास जी ने भी अपना पारंपरिक व्यवसाय चुना। इन्हें बचपन से ही साधु-संतो की संगत अच्छी लगती थी। जिस कारण साधु-संतो को फ्री में ही जुते-चप्पल दे देते थे। उनका यह दयालु स्वभाव उन पर भारी पड़ा। उनके पिता ने क्रुध्द होकर उन्हें घर से निकाल दिया। लेकिन फिर भी रैदास जी ने साधु-संतो की सेवा करना नहीं छोड़ा।

वे अपना काम करते-करते लोगों को ज्ञान की बातें बताते रहते थे, जिस कारण दिनभर उनकी दुकान में लोगो का तांता लगा रहता। वो भी अपने मधुर स्वभाव और ज्ञान के कारण बहुत शीघ्र ही लोकप्रिय हो गए।

संत रैदास की समाज को सीख

संत अपना काम करते-करते दोहों को गाया करते थे, और बड़े मनोयोग से ईश्वर को याद करते और मगन होकर अपना काम करते। उनके अनुसार कर्म ही सच्ची पूजा होती है। वे समाज में फैली बुराई को देखकर बेचैन हो जाते थे। वो अपनी रचनाओं के जरिए समाज में फैली बुराईयों पर वार करते थे। साथ ही लोगों को इन बुराईयों से बचने का मार्ग भी दिखाते थे। वो धार्मिक प्रसंगो और कथाओं के जरिये लोगों का पथ प्रकाशित करते थे।

भक्ति-भावना

संत रैदास जात-पात से बहुत ऊपर थे। वे ईश्वर की भक्ति-भावना को ही श्रेष्ठ मानते थे। वे कहते थे, कि ईश्वर कर्म-कांड नहीं देखता, केवल आपकी सच्ची भावना, श्रद्धा, भक्ति और आस्था देखता है।

“कृष्ण, करीम, राम, हरी, राघव, जब लग एक न पेखा।

वेद कतेब कुरान, पुरानन, सहज एक नहीं देखा।।“

कोई फर्क नही पड़ता कि आप कौन सी जाति-बिरादरी से है। हम सभी उस ऊपर वाले की संताने है। जब वो कोई फर्क नहीं करता तो हम कौन होते है, उस ईश्वर की रचना में भेद करने वाले।

यह बात आज भी उतनी ही प्रासंगिक है। आज भी लोगों को उनके दिखाए मार्ग पर चलने की जरुरत है।

“कह रैदास तेरी भगति दूरि है, भाग बड़े सो पावे।

तजि अभिमान मेटि आपा पर, पिपिलक हवै चुनि खावै।”

“मन चंगा तो कठौती में गंगा”

एक प्रचलित जनश्रुति यह भी है कि एक बार संत रैदास के शिष्य गंगा स्नान के लिए जा रहे थे, तो उन्हें भी चलने को कहा। लेकिन रैदास को किसी को जुते सिल के देने थे, इसलिए उन्होंने जाने से मना कर दिया। क्योंकि उन्होंने किसी से वादा कर दिया था। साथ ही उन्होंने यह कहा कि, मैं तुम्हारे साथ चल भी जाऊँ, फिर भी मेरा मन तो अपने काम में ही लगा रहेगा, तो फिर गंगा स्नान का क्या लाभ। जब पुण्य मिलेगा ही नहीं। वही अगर मैं यहीं रहकर पूरे मन से अपना काम करूँ तो इस कठौती के जल से ही गंगा स्नान का पुण्य मिल सकता है। जब किसी को उनकी बात पर भरोसा नहीं हुआ, तब उन्होंने पूरे मन से अपने जुते धोने वाली कठौती में माँ गंगा का आह्वाहन किया और माँ गंगा उनकी कठौती में अवतरित हो गयी।

तभी से यह उक्ति प्रचलित हो गयी – मन चंगा तो कठौती में गंगा।

सिख सम्प्रदाय में विशेष महत्व

भारत के पंजाब प्रांत में रविदास जयंती बड़ी धूम-धाम से मनाई जाती है। गुरु-धामो को हफ्ते भर पहले से ही सजा दिया जाता है। और इस विशेष तौर पर उनके द्वारा लिखे पदो को पढ़ा जाता है, जो सिक्खों के धर्म-ग्रंथ में जोड़ा गया है।

इतिहास

रविदास मंदिर की आधारशिला सोमवार 14 जून 1965 को संत हरि दास द्वारा आषाढ़ संक्रांति के दिन रखी गई थी, साथ ही इस उद्देश्य के लिए संत सरवन दास द्वारा विशेष रूप से चित्रित डेरा बल्लन के भक्तों की एक बड़ी संख्या थी। भक्तों ने गुरु रविदास की जन्मभूमि का पता लगाया और मंदिर का निर्माण किया गया। ऐसा माना जाता है कि गुरु रविदास इसी स्थान पर रहते थे और भक्ति करते थे। मंदिर का निर्माण 1994 में पूरा हुआ। बसपा सुप्रीमो कांशी राम ने मंदिर के ऊपर स्वर्ण गुंबद की स्थापना करवाई थी।

“अब कैसे छूटे राम नाम रट लागी।

प्रभु जी, तुम चंदन हम पानी, जाकी अँग-अँग बास समानी।।

प्रभु जी, तुम घन बन हम मोरा, जैसे चितवन चंद चकोरा।।

प्रभु जी, तुम दीपक हम बाती, जाकी जोति बरै दिन राति।।

प्रभु जी, तुम मोती, हम धागा जैसे सोनहिं मिलत सोहागा।।

प्रभु जी, तुम स्वामी हम दासा, ऐसी भक्ति करै ‘रैदासा’।।”

https://www.hindikiduniya.com/events/sant-ravidas-jayanti-in-hindi/

Rabia of Basra

From Wikipedia

Rābiʿa al-ʿAdawiyya al-Qaysiyya (Arabic: رابعة العدوية القيسية‎) (714/717/718 — 801 CE) was a Muslim saint and Sufi mystic. She is known in some parts of the world as, Hazrat Bibi Rabia Basri, Rabia Al Basri or simply Rabia Basri.

Birth

She herself left no written works about her life. She was the fourth daughter of her family and therefore named Rābiʻa, meaning "fourth".Said to have been born between 714 and 718 CE (95 and 98 Hijri) in Basra, Iraq of the Qays tribe. much of Rābiʻas early life has been recounted by Farid ud-Din Attar, a later Sufi saint and poet.

According to Fariduddin Attar, when Rābiʻa was born, her parents were so poor that there was no oil in house to light a lamp, nor even a cloth to wrap her with. Her mother asked her husband to borrow some oil from a neighbor, but he had resolved in his life never to ask for anything from anyone except God. He pretended to go to the neighbor's door and returned home empty-handed. At night Muhammad appeared to him in a dream and told him,

"Your newly born daughter is a favorite of the Lord, and shall lead many Muslims to the right path. You should approach the Amir of Basra and present him with a letter in which should be written this message: 'You offer Durood to the Holy Prophet one hundred times every night and four hundred times every Thursday night. However, since you failed to observe the rule last Thursday, as a penalty you must pay the bearer four hundred dinars'".

Life

However, after the death of her father, famine overtook Basra. She parted from her sisters. Rabia went into the desert to pray and became an ascetic, living a life of semi-seclusion. She is often cited as being the queen of saintly women, and was known for her complete devotion in the form of "pure unconditional love of God." As an exemplar among others devoted to God, she provided a model of mutual love between God and His creation; her example is one in which the loving devotee on earth becomes one with the Beloved.

She prayed:

"O Lord, if I worship You because of Fear of Hell,

then burn me in Hell;

If I worship You because I desire Paradise,

then exclude me from Paradise;

But if I worship You for Yourself alone,

then deny me not your Eternal Beauty.

Death

Rābiʻa died in her 80s in Basra in 185 AH/801 CE, where her tomb was shown outside the city.

Philosophy

Often noted as having been the single most famous and influential renunciant women of Islamic history, Rābiʻa was renowned for her extreme virtue and piety. A devoted ascetic, when asked why she performed a thousand ritual prostrations both during the day and at night, she answered:

"I desire no reward for it; I do it so that the Messenger of God, may God bless him and give him peace, will delight in it on the day of Resurrection and say to the prophets, 'Take note of what a woman of my community has accomplished'".

She was intense in her self-denial and devotion to God. She never claimed to have obtained unity with Him; instead, she dedicated her life to getting closer to God. As an explanation of her refusal to lift her head toward the heavens [to God] as an act of modesty, she used to say: "Were the world the possession of a single man, it would not make him rich ... [B]ecause it is passing away."

She was the one who first set forth the doctrine of Divine Love known as Ishq-e-Haqeeqi and is widely considered to be the most important of the early renunciant, one mode of piety that would eventually become labeled as Sufism.

Poetry and myths

Much of the poetry that is attributed to her is of unknown origin. After a life of hardship, she spontaneously achieved a state of self-realization. She was able to perform divine miracles because of her intimacy with God through this introspection. When asked by Shaikh Hasan al-Basri how she discovered the secret, she responded by stating:

"You know of the how, but I know of the how-less."

One of the many myths that surround her life is that she was freed from slavery because her master saw her praying while surrounded by light, realized that she was a saint and feared for his life if he continued to keep her as a slave.

Feminist theory based on the life of Rabi'a al-Adawiyya

Several aspects of the Sufi religion suggest that Sufi ideologies and practices have stood as counters to dominant society and its perception of women and the relationships between men and women. The stories detailing the life and practices of Rabi'a al-Adawiyya show a countercultural understanding of the role of gender in society. Her role as a spiritual and intellectual superiority is depicted in several narratives. In a Sufi narrative, Sufi leader Hasan al-Basri explained, "I passed one whole night and day with Rabi'a ... it never passed through my mind that I was a man nor did it occur to her that she was a woman...when I looked at her I saw myself as bankrupt [i.e. as spiritually worth nothing] and Rabi'a as truly sincere [rich in spiritual virtue]." However, she made a decision to stay celibate in order to leave her womanhood behind and devote herself completely to God.

Anecdotes

One day, she was seen running through the streets of Basra carrying a pot of fire in one hand and a bucket of water in the other. When asked what she was doing, she said,"I want to put out the fires of Hell, and burn down the rewards of Paradise. They block the way to Allah. I do not want to worship from fear of punishment or for the promise of reward, but simply for the love of Allah."

In popular culture

The life of Rabia has been the subject of several motion pictures by Turkish cinema. One of these films, Rabia, released in 1973, was directed by Osman F. Seden, and Fatma Girik played the leading role of Rabia.

Rabia, İlk Kadın Evliya (Rabia, The First Woman Saint), another Turkish film on Rabia, also of 1973 was directed by Süreyya Duru and starred by Hülya Koçyiğit.

Saint Rakeshprasad

From Wikipedia, the free encyclopedia

Rakeshprasadji

Title 1008

Personal

Born July 23, 1966

Religion Hinduism

Philosophy Swaminarayan Sampraday

Honors acharya of Laxminarayan Dev Gadi

Rakeshprasadji (Devnagari: राकेशप्रसाद्जी; born 23 July 1966) is the active acharya of the LaxmiNarayan Dev Gadi of Swaminarayan Sampraday. An order by the Gujarat High Court removed his predecessor, Ajendraprasad, and appointed Rakeshprasad as acharya, in his place on the secret requirement of the satsang mahasabha headed by monks namely a Nautam Swami. This was a temporary order until the concluding court case. Ajendraprasad disputed this and filed a review petition in the Gujarat High Court. The Times of India reported in 2014 that Ajendraprasad was a fugitive, accused of circulating images of his rivals' sadhus engaged in sexual acts. Ajendraprasad main ideology was that monks of the fellowship should abide in their prescribed rules and regulations. Especially after some monks had turned towards murdering fellow monks. That the acharya at the time was firm and strong furied many monks to dispose of him.

However, it is also argued, along with certain evidence certain that Nautam Swami of Vadtal, had framed Ajendraprasadji via bribing the alleged persons involved and other evidence of corrupt acts were also seized by the CBI, however he was released due to unknown reasons. Ajendraprasadji was cleared of all these allegations in November 2016. Elections in the past also contributed for Ajendraprasad to come back into his former position, yet it is said that conspiracy and corruption also made sure such results were hidden and made sure that this did not occur. Ajendraprasad and his following have clarified that such elections should also not exists in this holy fellowship and that they should be done away with altogether.

Therefore, many of the sect followers regard Ajendraprasadji as acharya. Ajendraprasad is present in Vadtals Raghuveer Vadi; however, the courts are still unclear as to the genuine acharya. The followers of Ajendraprasad declare that according to the tenets of Swaminarayan an acharya cannot be disposed of. They are on the seat of Swaminarayan and the opposition via court, too has not yet come across any evidence from the works and scriptures of Swaminarayan to back up the claim that acharyas can be disposed of. If anything the scriptures do however declare that all are to abide in their acharyas and that they shall not quarrel with the acharyas nor take them to court. Today, the court case of Acharya of Vadtal Gadi is still pending.

Swami Ram Sukhdas

( 1908 - 3 July 2005) was a staunch monk against the very highest rank of India. He was one of the three karnadharas of Gitapress. The other two are Sri Jayadayal Goindka and Sri Hanuman Prasad Poddar .

Introduction

Owner Ramsukdas born Rajasthan 's Nagaur in Rugaram Pidwa the year 1904 here in the village district Madpura. His mother Kunanambai's sibling brother Sadaramji was a monk of the Ramasnehi sect.

At the age of 6, Mataji sent Ram Sukhadas in his feet. At some point Swami Kanhiram Gaonchadi asked you to make him a lifelong disciple. After the initiation of education, he left the temptation of the community and became a vicious (monk) and he gave the Gita. He interviewed the heart of the heart and began to show nectar continuously from his sermons. You operated the literature run by Geeta Press Gorakhpur for years. You have always traveled from village to village, in cities as a transcendent, to spread the knowledge of Gita, and set a model for the sage-society how the saintly life should be solicited, unaccompanied, aniket and water-lotus and always one by one. By always using the moment, instead of putting people in yourself, by always putting people in God; By creating an ashram, a disciple, and always living in harmony, by giving respect to others, by collecting money, by being always away from person worship, by not doing any worship of your picture, people should look at God and establish such an ideal; No. 62072 (D.3.7.2005) Bhagavad-dham came to Brahmamuhurta (3.40 AM).

Information of Satguru Sukhramji Maharaj

'Knowledge science only' from this (since creation of the universe).

Knowledge discussion

If we all think, then in this human life we ​​all have the following questions.

(1) Who am I?

(2) Where have I come?

(3) Where do I want to go? (My ultimate goal in this life is it?

It All questions is important to understand the creation of the world, we advance to find out the correct answer (creation

composition

(1) In this world, two terms have started from the beginning.

      (i) Paratpari Paramatmaka is "Satasvarupa"  (ii)  Honakal Parbramha.

(2) Paratpari Parmatma (Amarpurusha) first created the "head man", and started living in Satlok.

(3) "Niranjan" was the head man.

(4) Niranjan was "shaped".

(5) ākārā "became important.

(4) The five elements (ash, atmosphere, fire, water, earth) and" Shakti "(Triguni Maya) were created.

(4) The power to create the universe was decreed. .

(8) Sktine Purusoka attention.

(9) born und Ktakshse "Vishnu".

(10) Vishnuke Nabise Ggnme turned lotus, and Kmlse "Brahma will. cause"

born

(11) Brmhake Brikutise "Shankar".

(12 ) Further these four (Brahma, poison Nu,

Honakal Parbramhki prevalence.

(A) Three Brahmas (Chidananda, Shivabramah, Parbramha) and Thy Loka (Mahamaya, Prakruti, Jyoti, Ajar, Anand, Vajar, Ikhar, Niranjan, Nirakara

, Shivbramha, Mahashunya, Shunyasagar, Parabramha)

(B) Brahma, Vishnu, Mahesh , Power.

(A) three worlds ( heaven, Mrutyu, Patla ) and Cvda Bhuvan ( Bhur, Bhuvr, tone, mahr, Mass, penance, st, bottom, abyssal, abyss, Sutl,

Tlatl, Abyss, Mahatl)Oto creatures Bramha Sun Hoi.

No one could catch Yaku.

Sabhi Karam Jeev Ina Saya

I love the world of happiness

Brahma ji sun sun sorrow sorrow

Lena did not give one

To make yo play.

Come with five hours.

Meaning this "creature" is Brahm, no one can catch it. Everyone has taken shelter from this creature, but has taken support of this life.

When this organism performs karma, then karma is formed. Previously, this creature was Brahma. Why did you come here, Pamch Indrioki ( word, touch, form, juice, smell ) to seek happiness. Brahma is nothing but happiness and sorrow. A living being has come into this world by wearing the bodyfrom five Bhutas (sky, air, fire, water, earth).

Before this discussion, we get the answer to the first two questions.

(1) I am 'Jeevabrahmah'.

(2) And I have come from the beginning.

In this world, this 'living' work got stuck in the heart, and according to their own actions, they began to enjoy happiness and sorrow in this world, and Lakshya Chaurasi Yonime got stuck in Mahadu: Sorrow in the cycle of birth and death.

(A) world sorrow

(1 ) Half-hearted sorrow .

(2) disease - body sorrows.

(3) The sorrow of coming from outside, without having any relation to the outside.

(B) Mahadu: b

(1) Traffic - The goal of this living goal is the full sorrow of coming and knowing.

(2) Hell and unhappy sorrow.

Grief of pregnancy.

(1) In the womb, this organism hangs upside down.

(2) The mouth of this organism remains immersed in the stool / urine.

(3) It is very difficult to breathe this organism in the womb.

(4) This organism has to bear heat from all around the womb.

(5) In the womb, this organism is kept tight.

Sorrow of Karma / Mahadu: b

(1) This creature has to bear the fruits of all karma.

(2) The hats of "Yama" are badly beaten.

Jeeva ka maदुadu: Due to b because of karmati, and karmati is of three types, (1) kriyamana (2) accumulated (3) destined.

(A) In the death world, the sorrow is heavy, death will not be repeated.

Indri happy, they are not filled, tea will be reduced.

(B) Call in pregnancy, listen to Sai Shirajanahara.

Woe to the sorrows, suffer the pregnancy, bring it out

(A) Karu rooted out now, Nisidin chant Karu har tera.

You forget Bhub Kabu Nahi Jao, I am outside every now and then.

(E) He had survived such a gestational mother, Hersu Kol.

Leave everyone, no one else, outside of every hour.

(E) So much happiness in us, aas paras dil mai.

Sleep without moving life, go to hell tank

(F) Such Jabal Kaal Kasai, three lok chun khave.

Bramha, Vishnu, Maheshwar, Shakti Om Sir Tal Bajave

(C) Purnapi Janam Purnapi Maranam, Purnapi Janani Jatreshyanam.

The saints have described this human body as a heavy quality.

(1) It is rare to find a human body. (Laksh Chaurasi is found after having a vagina.)

(2) Despite being so rare, it is also fleeting.

(3) 4 crores 4 Laksh breath This creature has got human body.

(4) Massive quality - If you do devotion, it gets rewarded. And it can be saved.

(5) Gods like Brahma, Vishnu, Mahesh, Indra etc. seek this body.

(4) Lok - Mrityuloka - Only Matyu Lokame consists of 'saints'.

Deh - Manadeedha - "Ramnam" can be stored.

Name - Ramnam - Salvation can be obtained by this name.

Seva - Santseva - Ramsay (from God) does not become affection without the service of saints.

Dev lok has a causal body, and does not have devotion.

Devlok

Mrityu Lok (1) Reason body (1) Karjik body

(2) Sumiran does not cause devotion. (2) Devotion accumulates.

(3) The movement of life is not erased. (3) Bhedashit by Ramnamaka Satguru

Sumirn Formatting

Jivka Traffic
Dissolves, and can receive Paramoksha
.
(1) Wandering is a wandering soul, a human body incarnate.
Surmat Dev Sakal Soi Banche, Mile Na Duji Bara

(2) Lakh Chaurasi june, the hinge of a minakha body.
Enormous heavy duty, eso brahm na koi

(3) Janam janam pashchwat, kaja of human body.
Ram Sivar Sukhram says, O opportunity, today.

(E) God who is a human being, who belongs to Bharat Khand.
Only bhakti kara saint seva, and kare kachu nahu
(5) When the river is inhaled, then it is a cow cow.
Jeeva Batavu Pavuna, what should be done

(4) Take breath in breath, do not lose breath.
Don't know this breath
(4) Human body is rare, millenia recurrent.
Paka pods that fell, many will not come.
(4) Look at body wealth, shadow of Jewel Badla.
Anjali Neer is the dew of dew, Maya of all dreams.
(4) Devi Lokme Manvi, Dev Lokme Dev.
Sukhia all regrets, forget Hari's service.
(10) Oh!

Take no saliva nor help
In order to alleviate the sorrow / sorrow of this creature, it is mandatory to do 'bhakti'.
No devotion is fruitless.

Types of Bhakti and its fruits.
(A) Sagun Bhakti: - Gunoki (Shapes) Bhakti.
(1) Bramhaki Bhakti - Gayatri Mantra - will go to Satlok.
(2) Vishnuki Bhakti - Navadha Bhakti - Four Mukti / Vaikuntha will go.
Navadha Bhakti :-( 1) Shravan (2) Kirtan (3) Smarana (4) Padseva (5) Puja (4) Archan (4) Dasyya (4) Sankhya (4) Self-
representation
Char Mukti :-( 1) Salokya (2) ) Samaip (3) Saayujya (4) Sarup
(3) Shankaraki Bhakti - will go to Kailas.
(4) Shaktiki bhakti - will go to Jyotilokam.
[From above (1) to (4), you get the blessings of devotion.]
(5) Tirthsnan - Laksh Chaurasi Yonime Rupwan Kaya.
(4) Tapasya - Laksh Chaurasi will be the king after having suffered the vulva.
(7) Yagya - Laksha Chaurasi will become rich after having suffered a vulva.
(7) Fasted - everyone will find a healthy body.
(4) Chanting Bhawanika - "Female" will be born after having experienced the four-pronged cunt.
(10) Have done a Yajna once - Indra will get the position.
(11) Jat, Sat, Tapa - He will go to heaven.
(12) Kshetrapal, Bhairu, Bhopaki Bhakti - will become Yamadoot.
All the deeds mentioned in the Veda are in the mouth of 'Kaal'.
The world is tied in Veda, Bhide, Labed.
The saint has mentioned about Sagun Bhakti in the following verse.
(1) Beda Purana which was, Sun Sun Kio Bichar.
Parbrahm to Bhed Nahi, Trigun's Jas Laar.1.

Jogi dekhya, movable dekhya, pet darshan sowing.
In three worlds, all lost, the last four.
King dekhya, badshaha, dekhya jug samsara.
Bhav Sagarme Dube Rahya Re, Tako Kahan Bichar. 3.
Tatta naam bin koi nahi tiriya, no koi tirene haar.
Surgan and worshipers Sare, body Dharsi bed.
Sayed of all saints, Geeta Kishan Bichar
Jan dekhi sukhram jana dekhi hai, boat is without disorder.

(2) Sarve Mand Pujne Jave, why did the real snake die.
Sacha Sahib sat in the room, meditated on the stone.

(3) Three worlds are Maya O Kichi, and Shakta Lag Bhai.

There, look like soe kacha, don't believe Jug Mai॥
(4) How come the Vedas are read, what do you think about Brahma?
(B) Nirguna Bhakti: - Qualitative (shapeless) bhakti.
Soham, Japa, Ajappa's Bhakti, and Brahm Jnana's Bhakti are Nirgunki's Bhakti.
This bhakti fruit is parabramahtakhi. The movement of life is not erased and amarsukh is
not attained.
(A) Kevali Bhakti (Satasvarupaki Bhakti): - A divine
devotion , reciting Satguru's asylum and reciting the "Ramnama" is the only devotion.
Keval's bhakti fruit and experience.
(1) This is the birth of this body and this body is experienced.
(2) By piercing the six lotuses of the forehead and six lotuses in the west,
there is an unbroken sound inside the body and beyond the tenth gate.
(3) This body seems to be a mausoleum, and ne: Akshar (God) is experienced.
(4) In this birth, accumulated karma is destroyed. Karma karma does not take place, and destiny karma
Are relaxed
(5) 'Kaal' gets out of his mouth.
(4) Yama does not touch Eius.
(8) Traffic disappears, and Amarsukhki (Parammoksha) attains.

Who is called a Satguru?
(1) The same God is engaged to do devotion.
(2) 'Ram' only speaks of discriminating Sumiran.
(3) Ghatme (body) of the disciple: By revealing the letter, 'Kudratakala' spreads.
(4) The disciple does not have any illusions.

4 Char Ram 4
(1) One Ram Ghat Ghat said - Atmaram (Jiva).
(2) Duja Ram Dasaratha Ghar Dole - Shriramchandra.
(3) Giza Pasara of Tija Rama - Binduram.
(4) The fourth Rama is the most unique - Kaivalyram.

4 The glory of Ramnam

(1) Bhajyo, Ram Bhaji Jyore, Hari Bin Aan Taji Jyore.
Only Bhajia Mokh Hoover, Karam Keat is all gone.
No traffic, you meet my dear

(2) Harinam in the mouth, do not insist on karma.

Bhut, phantom, deceit, punch, jam durasu ran.
Everything is subject matter, no disease is spread.
Eighty-four have been cut, Jeet Jan Nirmal Hoi.
God bless you, Bison Brahma wants Shiva.
Jana Sukhiya Nijnama

(3) Rama name Jyore Tunkasal, why Kyrusi Akal.
Trick, punch, force, mouth not applied, clowns all ran away.

Nine planets jogan rah ket, dakan pyaar lee na phantom.
Savan Kusavan is the obstacle, Ram does not live one.
Bijasan Bheru, Aru, Bhuta, Ram Kahya Talsi Jamdoot.

(4) There is loot called Rama, if looted, loot.
End of time, when life will be exempt.

Kevali Santone has written the verse / sankey about Kevali Bhakti.
(1) Only four Bhakti in four jugas, one in Hans and Jagayare.
I will meet all laughs, gurus, and in the post of horrors.

(2) Kaljug my Kabir, Namdev, Dadu, Dariya Soi.
Pa Pratap Bahot paid, said lagu kahoo main toi.

(3) Kuljug hai from Bharamavana ku, Samjave Jan Birla.
Chhumum Vedke Bhide Binare, the film of Sabamaya.

(4) Sukhram understood beings, Satta Kala Jyane.
Unbroken, there was light, and there were melodies.
Kudrat Kala Naam Ishiko, Koi Jan Jaane Nahi.
Do not go without action, reverse, go home.
Nakhchakh my unbroken tune, Nimkh na khande koi.
The mouth is not covered, or the nature is heard.

(5) Satguru, Satguru said, Satguru huwe na koye.

Satguru na kina ang su, na parcha kar ho ho
Neither do you care, the master is like this.
Take no pleasure, shi nipje sab loi.

Wake up in the name of Sukhram Shishme, from Sunasacha.

(4) Banda three devotees say Kahu Toi.

Raikva
From Wikipedia, the free encyclopedia

Sage Raikva teaches Atma Vidya King Janasuruti

Raikva, the poor unknown cart-driver, appears in Chapter IV of the Chandogya Upanishad of Muktika canon where it is learnt that he knew That which was knowable and needed to be known, he knew That from which all this had originated. Along with Uddalaka, Prachinshala, Budila, Sarkarakshaya and Indradyumna, who respectively held earth, heaven, water, space and air to be the substrata of all things, and many others, Raikva was one of the leading Cosmological and Psychological philosophers of the Upanishads. He imparted the Samvarga Vidya to King Janasruti. Like Indradyumna he too held air to be substratum of all things.

King Janasruti, the ruler of Mahavrisha, was famous for his philanthropy and charity who was proud of what he gave away as gifts and in charity. He had come to know about Raikva by chance from the swans, who already impressed by his deeds of charity, had seen him, and whose conversation he happened to overhear. He heard one swan tell the other-As the inferior ones get included in Krta (the face of the dice bearing the number, Four), when it becomes the winner, so all virtuous deeds performed by people get included in this one; any one else who knows what he, Raikva , knows, he is also like Raikva.(Chandogya Upanishad IV.1.3)

Janasruti who was himself wise and learned was astonished at what he had heard and which was meant for him to be heard. He approached Raikva with gifts, and after being called a Sudra (Sudra means one who is tormented by cravings and therefore, by pain and suffering), he accosted Raikava again with even richer gifts and his beautiful daughter in offer. Raikva told Janasruti that air was the end of all things and so logically also the beginning of all things- when fire is extinguished it goes to the air, when the sun sets it goes to the air, when the moon sets it goes to the air, when the waters dry up, they go to the air; thus verily is Air the final absorbent of all things whatsoever.(Chandogya Upanishad IV.3.1-2) .

He did not explain the actual process of absorption but Raikva was bold in including water and fire among the absorbed things, those two elements that had been held to be from where all things originated. With Prana considered by Ushasti Chakrayana as the life-principle Raikva brings out a correspondence between the macrocosm and the microcosm as the universal and in living things, as the final absorbent. Raikva was a mystic who knew about the relationship between the macrocosm and the microcosm and concluded that the two which are such, are surely the two places of merger – air indeed in the case of gods, the vital force in the case of organ, that absorption is the important quality to be meditated upon as Air and Prana. Prana or Vayu are Brahman. Brahman is the also the substratum of ignorance but the effects of ignorance are seen only through created things such as the Jivas.

St Ramdev Pir

From Wikipedia, the free encyclopedia

Baba Ramdev 

Ruler Of Runecha

Ramdev ji Pir depicted riding a horse at temple in Ramdevra

Ruler of Ranuja

Reign : Marwar

Predecessor : Ajmal ji

Born : Bhadarwa Sudhi Beej V.S. 1405

Runiche, Ramdevra (Pokaran) Rajasthan

Died : V.S. 1442

Ramdevra : Burial

Ramdevra : Spouse - Netalde

Father : Ajmal ji Tanwar

Mother : Mainade kanwar

Baba Ramdev (Hindi: बाबा रामदेव)(or Ramdevji, or Ramdeo Pir, Ramsha Pir) (1352–1385 AD; V.S. 1409–1442) is a Hindu folk deity of Rajasthan, India. He was a fourteenth-century ruler, said to have miraculous powers, who devoted his life to the upliftment of the downtrodden and poor people of society. He is worshiped today by many social groups of India as Ishta-deva.

Background

Ramdev is considered to be an incarnation of Vishnu as the Kalki avatar. King Ajmal (Ajaishinh) married Queen Minaldevi, daughter of Pamji Bhati of Chhahan Baru village. The childless king went to Dwaraka and pleaded with Krishna about his wish to have child like him. They had two sons, Viramdev and the younger Ramdev. Ramdev was born on Bhadra Shukla Dooj in V.S. 1409 at Ramderiya, Undu and Kashmir in Barmer district.

Muslims venerate Ramdev as Ramshah Pir or Rama Shah Peer. He was said to have had miraculous powers and his fame reached far and wide. Legend has it that five Pirs from Mecca came to test Ramdev's powers. Ramdev after initial welcoming requested them to have lunch with him. But Pirs said they eat in their personal utensils, which are lying in Mecca, so they cannot have their meals. On this, Ramdev smiled and said look your utensils are coming and they saw that their eating bowls were coming flying in air from Mecca. After being convinced of his abilities and powers, they paid their homage to him and named him Rama Shah Peer. The five Pirs, who came to test his powers, were so overwhelmed by his powers that they decided to stay with him and Samadhi of these five are also near Samadhi of Ramdev.

In Rajasthan, Ramdev is the chief deity of the Meghwal community, worshiped during Vedwa Punam (August – September). The community's religious leader, Gokuldas, claims that Ramdev was himself a Meghwal in his 1982 book Meghwal Itihas, which constructs a history of Meghwal community. However, this is a claim accepted only by Meghwal community themselves.

Ramdev believed in the equality of all human beings, be they high or low, rich or poor. He helped the down-trodden by granting them their wishes. He is often depicted on horseback. His worship crosses the Hindu-Muslim divide as well as the distinctions of caste. His followers are spread across cutting across caste-barriers in Rajasthan, Haryana, Punjab, Gujarat and Madhya Pradesh, Mumbai, Delhi and also in Sindh in Pakistan. Several Rajasthani fairs are held to commemorate him. Temples in his name are found in many states of India.

Samadhi

Ramdevji Samadhi Darshan, Ramdevra, Rajasthan

Ramdevji Samadhi Darshan, Ramdevra, Rajasthan

Ramdev took Samadhi on Bhadrapada Shukla Ekadashi in V.S. 1442 at the age of 37 years. Dalibai, his ardent follower from the Meghwal community, is also buried near his grave and is said to have taken Samadhi two days before Ramdev.

Folklore

One day, young Ramdev wanted to play with a toy horse. His father asked a toymaker to make one wooden horse and for the purpose, gave him sandalwood and new cloth. The toymaker, however, stole most of the new cloth for his wife, and made the wooden horse from a piece of old cloth, with only a cover from new cloth. When Ramdev sat on the horse it began to fly and disappeared into the sky along with the child. Ramdev's parents got angry with the toymaker and imprisoned him. Shortly afterward, Ramdev came back along with the horse and accused the toymaker of cheating. The toymaker confessed his crime and begged for forgiveness. Ramdev forgave him and accepted the horse. Wooden toy horses covered with cloth are among the most popular offerings at the temples dedicated to him.

Story of King Ajmal

As per folklore, King Ajmal Tanwar, a descendant of Anangpal Tomar II of Delhi, was king of Pokaran. His wife, Rani Mainaldevi, was the daughter of the king of Jaisalmer. After becoming king of Pokhran, Ajmal had only two daughters, Lasa and Sugana. One day the king was on a tour of his kingdom. It was monsoon, yet the kingdom had not received any rainfall. On his tour, the king met a few farmers who were on their way to their farms to sow seeds. On seeing the king, they began to return to their homes. Surprised at this act, the king asked farmers the reason for their behavior. When assured that no harm would come to them if they told the truth, the farmers told the king that they believed that seeing a barren king's face while on their way to their fields might cause their crops to fail and therefore they wanted to return to their homes. Ajmal was very sad upon hearing this. Being a devotee of Krishna, the king decided to go to the Lord's palace in Dwarika.

Ajmal arrived at Dwarka and prayed for many days. Ultimately, in sheer disappointment, he asked Krishna's image the reason for deserving such sorrow. The image did not respond to the king's repeated queries. Angered and enraged at this, the king threw a dried laddu at the head of the image. The priest of the temple, considering the king to be mad, asked the king to go to the mystic Dwaraka to speak to the Lord. Dwaraka, swallowed by the sea many centuries prior, lay on the bed of the Arabian Sea. The unfearing king dived into the sea to meet the Lord. Pleased at the king's dedication and faith, the Lord granted him a boon. The king asked for Krishna to be born as his son. Lord promised come in the king's house. Soon thereafter, the royal couple gave birth to the boy, whom they named Bhiramdev. After a few years, Krishna took a small form and appeared next to Bhiramdev.

Main temple

Devotees during the two-month carnival at Ramdevra, Rajasthan, India

The temple complex housing the resting place of Ramdev is located at Ramdevra (10 km from Pokhran) in Rajasthan. The present temple structure was built around Ramdev's final resting place by Maharaja Ganga Singh of Bikaner in 1931.

The complex also houses Samadhis of his disciples like Dalibai and some other of his chief disciples.

The complex also houses the tombs of five Muslim Pirs, who had come from Mecca.

The complex also houses a step-well, the water of which devotees believe has healing powers.

Ramdev Pir Jayanti

Ramdev Pir Jayanti, the birth date of Ramdev, is celebrated every year in India by his devotees. It falls on Dooj (the second day) of Shukla paksha of Bhadrapad month of Hindu calendar. In Rajasthan, this day is observed as a public holiday and a fair is held at the Ramdevra temple, where hundreds of thousands of devotees, both Hindu and Muslim, take part and pay their homage to Samadhi at the main temple.

Temples in other locations

Temples of Baba Ramdev are found in many places. Some of these temples are:

In India

One big temple is built in the Arathi village of Kheralu Taluka in the Mehsana district of Gujarat by Pujya saint Shri Velji Bapa along with a Sadhanashram to provide people a medium to improve their spirit.

Another very big temple is under construction at Bheelat Baba village, named Baba Ra Devra, in Hoshangabad district, Madhya Pradesh by descendants and followers.

Rajasthan

Ramdev Pir Temple, Banswara, Rajasthan

Baba Ramdev Pir situated in the outskirts of Santhu village in Jalore district of Rajasthan state in India

Mandir Baba Ramdev Ji Kharian (Sirsa) established by Shri Hanuman Parshad Arora in 1980* 26 km far from sirsa

Delhi

Historical 700-year-old Ramdwara Hinglaj Devi Mandir with Ramtala pond (back Side), in Nariaina Village Hill New Delhi -110028

Ram Dev Mandir [Bakkarwala, Delhi 110041]

Shri Baba Ramdev Mandir [Beadonpura Karolbagh NDelhi-5]

Baba Ramdev Temple, Block B4, Sector-20, Rohini, Delhi

Gujarat

Ramdev Pir Temple, Majadar, Gujarat

Apart from Rajasthan, Ramdev has a strong Hindu following in Kathiawar and Kutch in Gujarat. A mystical festival called Mandap, is also held in villages across Kathiawar to worship him. The highlight of the festival is an event in which a long (almost 60 feet or more in height) wooden log, called the Stambha, is decorated and laid on the ground with a loose base, with eight ropes tied to it from eight directions. Several rites and rituals are performed for about a month. At a certain time and date, the Stambha stands up. Very mysteriously and strangely, the Stambha stands up on its own, without any support. The eight ropes are loosely tied in eight nails that are driven in the ground. Lakhs of devotees flock this festival of Mandap to have a darshana of the event. The Stambha stands erect for exactly a day and returns to its position 24 hours later in the same fashion. It is believed that Ramdev himself appears in the Stambha.

24 Banis are considered as famous literature composed by Ramdev. Many poets and followers like Harji Bhati, Raja Mansinh, Likhmauji Mali, Vijoji Sani, Hiranand Mali, Devshi Mali and Rani Rupande composed folk-tales about him which are still sung by his followers.

Ramananda Raya

Kalayati Nayanam

Before, Shri Chaitanya Mahaprabhu met Ramananda Raya, Sarvabhauma Bhattacharya told the Lord that no other Devotee’s knowledge of Radha-Krishna’s madhurya rasa compares with Ramananda Raya’s. Although Lord Chaitanya was half the age of forty year old Ramananda when they met, the Lord said, “My dear Ramananda, both you and I are madmen and therefore we meet intimately on an equal level.” Outwardly he acted as the Governor of Madras, but he was a poet, Sanskrit scholar, a dramatist well-versed in rasa literature, music, singing, dancing

Ramananda Raya – Biography 2

Shrila Bhaktivinoda Thakur writes, "The same love which Vishakha had for Radha and Krishna in Vraja, and that love which Radha and Krishna had for Vishakha, awakened in them when they met." Thus it is clear that Shrila Bhaktivinoda Thakur saw Ramananda Raya as Vishakha. (In the image: Shrimati Vishakha Devi, ISKCON Mayapur, India).

priya-narma-sakha kashcid arjunah pandavo ‘rjunah

militva samabhud ramananda-rayah prabhoh priyah

ato radha-krishna-bhakti-prema-tattvadikam kriti

ramanando gauracandram pratyavarnayad anvaham

lalitety ahur eke yat tad eke nanumanyante

bhavanandam prati praha gauro yat tvam prithapatih

gopyarjuniyaya sardham ekibhuyapi pandavah

arjuno yad raya-ramananda ity ahur uttamah

arjuniyabhavat turnam arjuno ‘pi ca pandavah

iti padmottara-khande vyaktam eva virajate

tasmad etat trayam ramananda-raya-mahashayah

There are two Arjunas in Krishna lila: one is a priya-narma-sakha in Vraja, the other is one of the Pandavas. These two combined to become Ramananda Raya, the dear companion of Mahaprabhu. He was very knowledgeable in the teachings of loving devotion to Radha and Krishna, which he described to Gaurachandra on a daily basis. Some people say that Ramananda Raya was Lalita Sakhi, while others do not. Mahaprabhu Himself told Bhavananda Raya that he was Pandu, the husband of Kunti and father of the Pandavas. The Pandava Arjuna also united with the gopi named Arjuniya. Thus the most aware say that Ramananda Raya combined all these three personalities. Proof of this is found in the Padmapurana, where it is stated that the Pandava Arjuna became the gopi Arjuniya. (Gaura-ganoddesha-dipika 120-124)

As stated in these verses from Gaura-ganoddesha-dipika, some people hold that Ramananda Raya was an incarnation of Lalita. Some others are of the opinion that he was Vishakha. In his commentary on Chaitanya Charitamrita (2.8.23), Shrila Bhaktivinoda Thakur writes, "The same love which Vishakha had for Radha and Krishna in Vraja, and that love which Radha and Krishna had for Vishakha, awakened in them when they met." Thus it is clear that Shrila Bhaktivinoda Thakur saw Ramananda Raya as Vishakha.

Ramananda Raya was one of the Lord’s three and a half most intimate associates.

The Lord accepted Shikhi Mahiti’s sister as one of Radha’s friends. In the entire world, there were only three and a half Devotees who were so worthy. They were Svarupa Damodar Goswami, Ramananda Raya and Shikhi Mahiti. His sister was the half person. (Chaitanya Charitamrita 3.2.105-6)

Ramananda’s Social Status

Ramananda Raya’s father was named Bhavananda Raya. He was born in a family of the Orissan karana caste, an administrative clan like the kayasthas. He was previously King Pandu. He had five sons, of whom Ramananda was the oldest. The other four brothers were Gopinath Pattanayaka, Kalanidhi, Sudhanidhi and Vaninatha Pattanayaka. The Lord states in Chaitanya Charitamrita: "You are Pandu himself, and your wife is Kunti. Your five sons are the five Pandavas." (Chaitanya Charitamrita 2.10.53)

Bhavananda Raya made his home in Brahmagiri or Alalanath, about 12 miles west of Puri. Manohara Raya, a descendant of Ramananda Raya, has written his family’s history. Shrila Bhaktisiddhanta Saraswati Goswami Thakur has summarized some details of this account in his Anubhashya and concludes: "Orissan society considers the karana community to be part of the shudra caste. Ramananda Raya was born into this community. Nevertheless, though he was considered by society to be a shudra by birth, he was a de facto Brahmin, indeed, as a Vaishnava paramahamsa, he was spiritual master to the Brahmins."

By Krishna’s will, the creator Brahma himself appeared in an outcaste family in order to show that one’s family and one’s race have absolutely no importance. Born as a Muslim, Hari Das still enriched Lord Gauranga’s pastimes.

By Krishna’s will, the creator Brahma himself appeared in an outcaste family in order to show that one’s family and one’s race have absolutely no importance. Born as a Muslim, Hari Das still enriched Lord Gauranga’s pastimes. (In the wallpaper: Shrila Haridas Thakur, background image is Harinaam Sankirtan in Poland).

Hari Das Thakur was born in a low-caste family on the Lord’s order in order to show that caste and class have no importance at all. All the scriptures say that a Devotee of Vishnu, though born in a lowly family, is still worshipable by all. What will one’s caste do for one is born in a high-caste but does not worship Krishna? He will go to hell in spite of his high birth. Hari Das took a low birth just to bear witness to these scriptural statements. He is comparable to Prahlad who was born in a family of demons, or Hanuman, who was born a monkey. They belong only superficially to low castes. (Chaitanya Bhagavat 1.16.237-240)

A Vaishnava is beyond the qualities of the material nature. Anyone who considers a Devotee in terms of his birth or race is destined for a hellish existence.

arcye shiladhir gurushu naramatir vaishnave jatibuddhir

vishnor va vaishnavanam kalimalamathane padatirthe ‘mbubuddhih

shrivishnor namni mantre sakala-kalushahe shabda-samanya-buddhir

vishnau sarveshvareshe tad-itara-samadhir yasya va naraki sah

Anyone who considers the Deity to be nothing but stone,

The guru to be an ordinary human being,

Or the Vaishnava to be a member of a particular caste or race,

Who takes the holy water which has washed Vishnu or the Vaishnava’s feet

And can destroy all the sins of the age of kali,

To be ordinary water,

Who thinks that the name or mantra of Vishnu,

Which destroys all evils, is the same as any other sound,

Or who takes Vishnu to be same as anything other than Him,

Has a hellish nature.

(Padma-Purana)

According to the Bhajana-nirnaya, Ramananda was the disciple of Raghavendra Puri and grand-disciple of Madhavendra Puri.

Sarvabhauma Tells the Lord about Ramananda

Mental speculation is of no value for understanding the nature of the Supreme Lord. Without the Lord’s mercy, no person can come to know Him. One to whom the Lord gives even a slight drop of mercy is able to understand His nature. (Chaitanya Charitamrita 2.6.82-3) (In the image: Lord Vishnu on Garuda, suffering living entity). Raya Ramananda was King Prataparudra’s governor in Vidyanagara and later was one of his ministers.

The Lord took sannyas in the month of Magh and arrived in Puri during the month of Phalgun. After celebrating the Dola Yatra in Puri, Mahaprabhu delivered Sarvabhauma Bhattacharya in the month of Chaitra. In the month of Vaishakh, He set off on His pilgrimage to South India. Though Mahaprabhu had decided to travel alone, Nityananda Prabhu convinced Him to take a servant, Krishna Das, as a travelling companion. As He was leaving, Sarvabhauma Bhattacharya gave the Lord four kaupinas and loincloths, and requested Him to visit Ramananda Raya on the banks of the Godavari.

As Lord Shri Chaitanya Mahaprabhu was departing, Sarvabhauma Bhattacharya submitted the following at His lotus feet, "My Lord, You must fulfill this request of mine. In the town of Vidyanagara, on the bank of the Godavari, there is a responsible government officer named Ramananda Raya. Please do not neglect him, thinking he belongs to a shudra family engaged in materialistic activities. Please take my word for it that You should meet him without fail. If anyone is fit to associate with You, it is he. No other Devotee can compare with him in knowledge of the divine sentiments. He has attained the highest limits of learning as well as being experienced in the science of devotional sentiments. If You converse with him, You will recognize his exalted character. When I first met him, I could not understand that everything he said and did were all transcendental. I made fun of him simply because he was a Vaishnava. By your mercy I can now understand the truth about Ramananda Raya. In talking with him, You also will acknowledge his greatness." (Chaitanya Charitamrita 2.7.61-67)

Shrila Prabhupada Bhaktisiddhanta Saraswati has commented as follows (2.7.63): "To superficial understanding, Ramananda Raya was not a sannyasi wearing a loincloth. In common understanding, those who are courtiers engaged in government service are materialistic, but Ramananda Raya was in fact a learned person who was a de facto sannyasi, as a perfected human being. Sarvabhauma Bhattacharya had previously been able to recognize his natural qualitie as a Vaishnava, even though he himself was not a Vaishnava at that time. When he took to devotional service by the grace of the Lord, he reconsidered his opinion of Ramananda and realized the extent of his qualifications, calling him an adhikari rasika-bhakta — the most highly qualified authority in the matters of devotional sentiment."

Sarvabhauma Bhattacharya was the incarnation of Brihaspati and the court pandita of King Prataparudra. He was so learned that even though a householder, he had sannyasis as his disciples. Nevertheless, he had been unable to recognize that Chaitanya Mahaprabhu was the Supreme Lord Himself, nor was he able to identify Ramananda Raya as His most intimate associate. If he was unable to do so, then how much more difficult it would be for others! No one is able to understand the glories of the Lord and His Devotees without being blessed by their mercy.

Mental speculation is of no value for understanding the nature of the Supreme Lord. Without the Lord’s mercy, no person can come to know Him. One to whom the Lord gives even a slight drop of mercy is able to understand His nature. (Chaitanya Charitamrita 2.6.82-3)

Mahaprabhu meets Ramananda

Mahaprabhu set off to the south, blessing the inhabitants of the land by bestowing devotion to Krishna on them. He visited Kurma-sthana, delivering the Brahmin also named Kurma, and giving everyone the order to preach devotional service to Krishna. He saved Vasudeva Vipra and then went on the Simhachalam where He danced before the Deity of Jiyari Nrisingha. Then He went on to the Godavari River, which in His vision was the Yamuna, and the woods on its banks, Vrindavan. He joyfully crossed the river and came to the place known as Kabhura, where He bathed in the river, hoping to meet Ramananda Raya. Coming out of the water, He sat down and waited for him.

At the same time, Ramananda Raya passed by with a fanfare. When he saw Mahaprabhu’s supernatural form, he descended from his palanquin and paid his obeisances to the Lord. Though Mahaprabhu recognized him, He asked him to identify himself. Ramananda replied that he was nothing but a lowly shudra servant. When the Lord heard him speak in this humble manner, He immediately embraced him. Both the Lord and His servant felt the onset of divine emotions and the both experienced the eight ecstatic transformations of prema. The Brahmins who were accompanying Ramananda were astonished to see such a display. They thought,

"This sannyasi is as effulgent as the brahmajyoti. Why is He crying while embracing this shudra? The governor Ramananda is a scholar and normally very serious. Why has become so emotional upon being touched by this sannyasi, as though intoxicated?" (Chaitanya Charitamrita 2.8.26-7)

Seeing that there were outsiders present, the Lord controlled His emotions and told Ramananda that He had been told by Sarvabhauma Bhattacharya to seek him out. Ramananda replied with humility,

This is the proof of Your mercy to Sarvabhauma Bhattacharya: You have touched me, an untouchable, simply due to his love for You. What a difference exists between us — You are the Supreme Lord, Narayan Nimself, and I, a government servant interested in materialistic activities. Indeed, I am the lowest amongst men of the fourth caste. Even so, You were not contemptuous of my touch, neither did You fear the Vedic injunctions which forbid one to even look upon a shudra. Your mercy makes You touch me, even though this activity is condemned by scripture and by society. Who can understand Your intention, for You are the Supreme Lord Himself. (Chaitanya Charitamrita 2.8.34-7)

He went on to the Godavari River,...hoping to meet Ramananda Raya. Coming out of the water, He sat down and waited for him...At the same time, Ramananda Raya passed by with a fanfare. When he saw Mahaprabhu’s supernatural form, he descended from his palanquin and paid his obeisances to the Lord. Though Mahaprabhu recognized him, He asked him to identify himself. Ramananda replied that he was nothing but a lowly shudra servant. When the Lord heard him speak in this humble manner, He immediately embraced him. Both the Lord and His servant felt the onset of divine emotions and the both experienced the eight ecstatic transformations of prema. The Brahmins who were accompanying Ramananda were astonished to see such a display. They thought, "This sannyasi is as effulgent as the brahmajyoti. Why is He crying while embracing this shudra? The governor Ramananda is a scholar and normally very serious. Why has become so emotional upon being touched by this sannyasi, as though intoxicated?" (Chaitanya Charitamrita 2.8.26-7) (In the wallpaper: Shri Gauranga Mahaprabhu, Ramananda Raya, local brahmanas, background image of the Godavari river).

Though the Brahmins had never shown the slightest interest in bhakti, they too were influenced by the sight of the Lord and began to chant the names of Krishna, their voices tremulous with divine ecstasy. Ramananda Raya said aloud that Mahaprabhu was the Supreme Lord, both in akriti, or form, and in prakriti, or nature. The Lord immediately responded in a way that would show the greatness of His Devotee:

The Lord said, "You are a great Devotee, indeed you are the best amongst them. All those who behold you are immediately affected so that their hearts melt. What to speak of others — I am a mayavadi sannyasi, yet I feel the onset of Krishna prema when I touch you." (Chaitanya Charitamrita 2.8.44-5)

The Lord Listens to Ramananda Speak

When Mahaprabhu told him of His desire to hear Krishna-katha from his lips, Ramananda suggested that He stay for a week or so at his house so that his own wicked mind could be pacified and purified. The two then each went their way to finish their duties, returning to the same spot in the evening. Ordinarily, it is seen that a Devotee asks the questions and the Lord answers. This time, however, the roles were reversed and the Lord asked Ramananda to clarify certain spiritual truths and then empowered him to respond. Krishnadas Kaviraj Goswami makes this explicit in the verse which opens the eighth chapter of the Madhya-lila:

sancarya ramabhidha-bhakta-meghe

svabhakti-siddhanta-cayamritani

gaurabdhir etair amuna vitirnais

taj-jnatva-ratnalayatam prayati

Gauranga is like the ocean of spiritual truths; He filled the cloud named Ramananda with the nectar of the purest conclusions of devotion to Himself. Ramananda then rained down that same nectar on the very ocean from which it had come, producing the jewels of transcendental knowledge. (Chaitanya Charitamrita 2.8.1)

A person who has not taken shelter of the Lord may try to understand the Supreme Truth by using empirical means, without achieving any success. Indeed, he will fall into confusion and be unable to understand the words of the Lord.

Mahaprabhu asked Ramananda Raya to explain to him, with evidence from the scriptures, the ultimate goal of life. Ramananda started his response by explaining that devotion to Vishnu was the ultimate aim of human achievement, or sadhya. In this theistic conception, he described progressive path of different practices leading to that goal, starting from the practice of varnashrama dharma, offering the fruits of one’s activities to Krishna (karmarpana), renunciation of prescribed duties (karma-tyaga ) and devotion mixed with knowledge (jnana-mishra-bhakti ), offering the scriptural basis for each step. Mahaprabhu rejected each proposal, however, saying that it was superficial or external, for none of these practices were potential means for achieving the pure devotion which He had come to give.

By starting this conversation with Ramananda Raya with varnashrama dharma , Mahaprabhu showed that all activities which ignore the Vedic principles or go against them are to be completely rejected. When responding to each of Ramananda’s suggestings, Mahaprabhu did not say, "Absolutely not!", He rather used the words, eho bahya, "This too is peripheral." The idea is that one must first give up activities which are outside the scope of the Vedic standard. Once one is fixed in these principles, one can progressively gain the qualifications to proceed through each of the various steps described by Ramananda. This holds true even though bhakti itself is completely independent and may manifest in an individual through the association of saintly persons despite one’s having no prior qualifications or having gone through these prior steps.

When Ramananda Raya finally answered Mahaprabhu’s question by saying "Pure devotional service without any tinge of speculative knowledge (jnana-shunya-bhakti ) is the means to achieve the supreme perfection.", Mahaprabhu finally accepted his conclusion. From this point on, Mahaprabhu’s teachings actually begin. The words jnana-shunya are meant to completely eradicate any consciousness of the impersonal aspect of the supreme, and not the kind of knowledge of relationships (sambandha-jnana) which is favorable to the attainment of pure devotional service.

"Pure devotional service without any tinge of speculative knowledge (jnana-shunya-bhakti ) is the means to achieve the supreme perfection." (In the wallpaper: Shri Krishna, ISKCON Chennai, a Devotee boy).

Shrila Bhaktivinoda Thakur writes in his Amrita-pravaha-bhashya, "The purport is that sacrificing the results of one’s actions is better than merely engaging in one’s prescribed duties according to the varnashrama dharma ; the renunciation of fruitive activities is better than simply giving up the fruits; better than this is the cultivation of knowledge mixed with devotional service. However, despite this progressive improvement in spirituality through these stages, they are all superficial because these four kinds of practices have no power to achieve pure devotion, or shuddha bhakti. The devotion known as aropa-siddha , by which is meant adding a devotional veneer as an afterthought, or sanga-siddha, by which is meant devotion by associating a fruitive activity with some devotional act, are never to be considered pure devotional service. Pure devotional service is Svarupa-siddha bhakti, i.e., it is devotion both in form and in intent. It is entirely different from these other activities which have only a superficial relationship to devotional service. The characteristics of shuddha bhakti are that it is activity executed uniquely for the pleasure of Krishna, devoid of any material desires, it is not hidden by the presence of fruitive intent or knowledge of brahman. This is the consciousness that is the ultimate goal of spiritual practice, for though it is practiced by an aspiring Devotee, it is realized when he reaches perfection of his practice." (2.8.68)

As long as Ramananda Raya suggested anything other than following in the footsteps of the great Devotees and listening to Krishna-katha from his lips, Mahaprabhu kept saying, "This is irrelevant." Therefore it is to be understood that pure devotion starts from the moment one begins to hear about the activities and teachings of Lord Krishna from the lips of a pure Devotee. From this point, Ramananda Raya described the various stages of pure devotion, the moods of neutrality, servitude, friendship, parenthood and conjugal love. From there, he went on to describe Radha’s love as being supreme as well as both Radha and Krishna’s characteristics. Then Mahaprabhu asked questions like "What is the essence of education?", "What kind of fame is best for the living being?". All these things have been extensively described in the eighth chapter of Chaitanya Charitamrita’s Madhya-lila. In order to avoid deviating too much from the account of Ramananda’s life, we will not go into these matters any further here.

Ramananda’s Perception of the Lord’s Identity

The identity of the Lord cannot remain hidden to His Devotee. Ramananda was able to recognize the Lord for who He was. He said,

"First I saw You as an ordinary sannyasi. Now I see that You are actually a dark-skinned cowherd boy. I see a golden puppet standing in front of You; its golden effulgence covers Your entire body." (Chaitanya Charitamrita 2.8.268-9)

Mahaprabhu made an effort to dissimulate His identity when He heard this, saying that Raya Ramananda was a great Devotee and thus saw Krishna everywhere. Ramananda, however, clearly stated the primary purpose of the Lord’s incarnation. Mahaprabhu was pleased with his insightful realization and He displayed His form as the combination of rasa-raja ("the king of the devotional sentiments") Krishna and the incarnation of maha-bhava ("the supreme devotional mood"), Shrimati Radharani. When he saw this amazing combined form of the Lord, Ramananda Raya fell to the ground in a faint. When the Lord touched him, he regained consciousness.

"First I saw You as an ordinary sannyasi. Now I see that You are actually a dark-skinned cowherd boy. I see a golden puppet standing in front of You; its golden effulgence covers Your entire body." (Chaitanya Charitamrita 2.8.268-9)...Mahaprabhu was pleased with his insightful realization and He displayed His form as the combination of rasa-raja ("the king of the devotional sentiments") Krishna and the incarnation of maha-bhava ("the supreme devotional mood"), Shrimati Radharani. When he saw this amazing combined form of the Lord, Ramananda Raya fell to the ground in a faint. When the Lord touched him, he regained consciousness. (In the wallpaper: Shri Shri Radha Gopinath, Shri Gaurachandra, ISKCON Chowpatty, Mumbai).

They remained together for ten days, enjoying discussions of Krishna conscious topics. Before Mahaprabhu continued on His southern pilgrimage, He asked Ramananda to abandon his involvement with government service and join Him in Puri when He returned.

When Mahaprabhu completed His sojourn in southern India, He met with Ramananda once again on the banks of the Godavari. He showed him the two books, Krishna-karnamrita and Brahma-samhita, which He had found in His travels, and which substantiated all that Ramananda Raya had said in their previous conversations. Ramananda Raya copied the two manuscripts himself. The Lord remained another week with Ramananda, enjoying the pleasure of discussions about Krishna before heading back to Nilachala. Ramanada refused to go with the Lord immediately as he was obliged to wait for the King’s permission and also would need to take care of his personal affairs. He promised to join the Lord in Puri as soon as he was able.

Ramananda Comes to Puri

When the Lord arrived in Puri, He made His permanent residence in the house of Kashi Mishra. King Prataparudra had heard about the Lord and was very enthusiastic about meeting Him. Sarvabhauma Bhattacharya had assured him that once the Lord had returned from His southern pilgrimage, He would somehow or other arrange for Him to have darshan. Unfortunately, no matter how hard Sarvabhauma Bhattacharya tried to convince Him, the Lord insisted that He would not look upon a king. Thus all attempts to arrange a meeting met with failure.

When the King heard that Ramananda wished to return to Puri in order to be close to Mahaprabhu, he was quite happy to grant him permission. He allowed him to leave his duties in the government and continued to pay him a pension. Thus Ramananda first met with the King in Chuttack, and then in Puri, before going to Kashi Mishra’s home to meet with the Lord Himself. Ramananda knew just how eager the King was to encounter Mahaprabhu, but rather than bringing up the matter directly, he simply glorified the king, telling Mahaprabhu how much faith he had in the Him, how deep was his devotion to Krishna, and how kind he had been to free Ramananda from his governmental duties so that he could serve the Lord directly. By recounting the King’s virtues in this way, he was able to melt the Lord’s resolve.

In the meantime, Nityananda Prabhu had sent one of the Lord’s loincloths to King Prataparudra as a consolation. Though this gave the King a great deal of joy, his desire to meet the Lord simply increased and he asked Ramananda to intercede on his behalf and make some kind of arrangement. When Ramananda finally approached the Lord directly, asking Him to be compassionate toward the King, the Lord was not able to refuse him directly. He agreed that the King was no ordinary materialistic person, but nevertheless, the very title raja was a type of contamination that He could not overlook. So He agreed to allow the king’s son to come and see Him, as the son and father are, in a sense, one.

Mahaprabhu said, "There may be much milk in a big pot, but if it is contaminated by a drop of liquor, it is untouchable. The King certainly possesses all good qualities, but everything has been ruined simply by his possesion of the kingly title. If you are still very eager for the King to meet with Me, then you can bring his son in his place. The scripture states that one’s self is reborn in the son, therefore if his son comes, it will be equal to his meeting with Me." Ramananda Raya then went to inform the King about his talks with the Lord, and, according to his request, brought the King's son to see Him. (Chaitanya Charitamrita 2.12.53-7)

Appreciating Rupa’s Plays

Rupa Manjari is the follower of the sakhis Lalita and Vishakha, who are not different from Ramananda Raya. Rupa Goswami discussed the subject of his two plays, Lalita-madhava and Vidagdha-madhava with Ramananda. When Ramananda asked to hear a verse about the play’s

anarpita-carim cirat karunayavatirnah kalau

samarpayitum unnatojjvala-rasam sva-bhakti-shriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hridaya-kandare sphuratu vah shacinandanah

The elevated, effulgent taste of sacred rapture

Is the wealth of devotional love;

The Lord never gives it at any time;

Yet, out of His mercy in this age of quarrel,

To distribute this treasure to the world,

He has become incarnate in His golden form.

The son of Sachi is like a lion;

May He dwell in the cave of your heart forever.

When Ramananda Raya heard this verse, he began to praise Rupa Goswami with what seemed like a thousand tongues. He said that Rupa could only have written such an accurate portrayal of such difficult concepts as a result of the Lord’s mercy.

Pradyumna Mishra Meets Ramananda

In order to reveal the extent of His transcendental character and identity, Mahaprabhu sent Pradyumna Mishra, who was born in an upper-class Brahmin family to Ramananda to be instructed, even though Ramananda was not of such high caste. Pradyumna Mishra was born in Sylhet, but later made his permanent home in Orissa. He came one day to Mahaprabhu asking to hear some Hari-katha. Mahaprabhu replied with great humility that He was not qualified to speak on elevated matters of sacred rapture, and sent him to meet Ramananda Raya.

At that time, Ramananda Raya was in the Jagannath-vallabha gardens, engaged in preparing two young deva-dasis for a play which was to be given before Lord Jagannath. Not only was he training them in the songs that they would sing and in the dance they would perform, but also bathing, dressing and decorating them. The first time that Pradyumna Mishra came to see Ramananda, one of Ramananda’s servants told him that he was busy doing this work and asked Mishra to sit outside and wait. None of Ramananda Raya’s servants dared to interrupt him while he was busy preparing the performance which was to be given before Lord Jagannath. Only after he had finished the rehearsal and come outside did he learn that Pradyumna Mishra had come there to hear about Krishna from him.

Ramananda showed the Brahmin the appropriate respect and begged forgiveness for the long delay. Mishra realized that it was too late that day for his wish to be fulfilled and he returned home. Some days later, when Mahaprabhu saw Mishra, he asked him how the meeting with Ramananda had gone and what topics they had discussed. Pradyumna Mishra told him everything that had happened and told the Lord that some doubts had risen in his mind about Ramananda’s activities. The Lord immediately took steps to erase these doubts from the Brahmin’s mind. He began to glorify Ramananda’s extraordinary character with great force. He said:

"I am a sannyasi and I consider Myself to be renounced. But if I even hear the name of a woman, what to speak of seeing one, I feel an effect on My mind and body. So who is not moved by the sight of a woman? Everyone listen to Me. Let Me tell you about Ramananda Raya, although they are so wonderful and uncommon that they really cannot be properly described. He personally serves Jagannath’s young and beautiful devadasis in every possible way. He personally bathes and dresses them and decorates them with ornaments. While doing so, he naturally sees and touches the private parts of their bodies, but even so, his mind is never affected. He teaches the girls how to physically express all the moods of love, to be acted out before Jagannath Deva, but his mind and body are as steady as wood or stone. Indeed, it is amazing that even when he touches such young girls, his mind is not disturbed. Only Ramananda has the right to do such things, and seeing him do them, I can understand that his body is not material but has been completely transformed into a spiritual entity." (Chaitanya Charitamrita 2.5.35-42)

"...He personally serves Jagannath’s young and beautiful devadasis in every possible way. He personally bathes and dresses them and decorates them with ornaments. While doing so, he naturally sees and touches the private parts of their bodies, but even so, his mind is never affected. He teaches the girls how to physically express all the moods of love, to be acted out before Jagannath Deva, but his mind and body are as steady as wood or stone. Indeed, it is amazing that even when he touches such young girls, his mind is not disturbed. Only Ramananda has the right to do such things, and seeing him do them, I can understand that his body is not material but has been completely transformed into a spiritual entity." (Chaitanya Charitamrita 2.5.35-42) (In the wallpaper: Lord Jagannath, the devadasi).

Mahaprabhu thus revealed Ramananda’s amazing powers to Pradyumna Mishra, and through him, to the world. He told Pradyumna that He Himself went to Ramananda to hear about Krishna, and He advised him to go a second time. This time, Pradyumna was able to hear Ramananda speak about Krishna in such depth and with such insight that he was astonished, so astonished in fact, that he began to dance in ecstasy.

Bhaktivinoda Thakur has written the following comment on the above pastime: "Raya Ramananda had composed a play which is known as Jagannath-vallabha-nataka . This play was performed in the Jagannath Temple for the pleasure of Jagannath Himself. The deva-dasis, or "virgins of the God", were girls who were given to the Deity as His wives and they were trained up in performing just for the Deity. In Orissan, they are now called maharis. Ramananda engaged two of these girls to play in his drama, directing them in how to play the emotions appropriate to the gopis. Since the two deva-dasis were playing the roles of chief gopis, Ramananda made no distinction between them and Krishna’s beloved mistresses. He considered himself to be their maidservant, and in that spiritual identity, engaged in their service by teaching them to dance and sing for their Lord. Because Ramananda Raya knew himself to be one of Shrimati Radharani’s handmaidens, he was able to project the identity of his worshipable mistress on the two deva-dasis and this is why he was able to serve them in this most intimate fashion without experiencing the disturbance of mundane sexual desire." (Amrita-pravaha-bhashya, 3.5.20)

Though a householder, Ramananda is not under the control of the six deadly sins (lust, anger, greed, illusion, intoxication and envy). Though a so-called materialistic person, he is qualified to instruct those in the renounced order of life. The Lord wished to reveal these qualities of Ramananda, and so He sent Pradyumna Mishra to listen to him speak about Krishna. The Lord knows very well how to make His Devotees virtues public. He considers it to be to His personal profit to do so by using various stratagems. O Devotees, listen carefully to yet another of the Lord’s characteristics: He manifests His own majestic nature, though these are usually hidden. He spreads real religious principles through a man from a lowly shudra in order to vanquish the false pride of so-called renunciants and learned scholars. He preached about devotional service, ecstatic love and the Absolute Truth by making Ramananda Raya, a grihastha born in a low family, the speaker, while He Himself, an exalted Brahmin-sannyasi, and Pradyumna Mishra, a pure Brahmin, both listened and took lessons from him. (Chaitanya Charitamrita 3.5.80-85)

Shrila Bhaktisiddhanta Saraswati Goswami Thakur comments on these words from the Chaitanya Charitamrita as follows: "To materialistic vision, Ramananda Raya is a grihastha on the pravritti-marga, engaged in an active life in the world. He is not, it is clear, a self-controlled brahmachari, vanaprastha, or sannyasi. A materialistic householder is under the control of his senses and this is the basis of his involvement in worldly activities. A Vaishnava householder who has attained the transcendental state, however, is not at all on the same level, transcending the influences of the six deadly sins and standing aloof from the influence of the senses. Ramananda Raya accepted the householder state as his role in the pastimes of Shri Chaitanya Mahaprabhu. Ordinary materialistic persons look upon him through glass that is tinted by their own desire for sense gratification and see him as one of their own, but in fact his mind had been totally spiritualized through being fixed on the supreme worshipable object. He was thus a Krishna-vishayi, one who seeks only the pleasure of Krishna’s senses and not his own. He was not an impersonalist or argumentative nihilist opposed to the Lord’s transcendental activities. Indeed, he possessed the power to transform the minds of such sannyasis who had abandoned sense gratification and were absorbed in the qualityless brahman without any appreciation for Krishna’s form and pastimes, and turn them away from their fundamentally materialistic conception of transcendence, attracting them to the practice of devotional service through hearing and chanting about Krishna’s name, form and activities."

Other Activities in Puri

When Vallabha Bhatta came to Puri and came into contact with Chaitanya Mahaprabhu, the Lord kept His own glories hidden from him because He knew him to be proud of his learning. He thus preferred to speak to Vallabha Bhatta about the qualifications of His entourage. At that time He said of Ramananda that he was expert both in the sambandha, or knowledge of the relationships between God, man and the universe, and the prayojana-tattva , or knowledge of life in the state of divine perfection. Furthermore, He indicated that he was the greatest connoisseur of the pure and sacred raptures of Vrindavan.

Ramananda Raya is the treasure house of divine sentiments. It was he who disclosed to Me that Krishna is the Supreme Personality of Godhead. No one can fully describe the extent of Ramananda’s spiritual power. Through him I was able to learn about the pure moods of the Devotees of Vraja. (Chaitanya Charitamrita 3.7.23, 37)

Ramananda Raya had the same type of relationship with Mahaprabhu that Subala, Krishna’s friend and helper used to have in Vraja. (Chaitanya Charitamrita 3.6.9)

Ramananda Raya was also present in Nilachala when Hari Das Thakur passed away. Mahaprabhu praised Hari Das before the Devotees led by Ramananda and Sarvabhauma Bhattacharya. (3.11.50)

Ramananda in the Lord’s Last Days

When the Lord was in His condition of divine ecstatic madness, He would sometimes disappear from His chambers, even though there were three barred doors through which He had to pass in order to go outside. Once He was found near the Lion’s Gate, His joints loosened and taking on a giant, distended form. He was be revived and returned to normal by loud singing of the Holy Names. On another occasion, He was found in the sand dunes which He had taken in His state of trance to be Govardhana. Once again, He was be pacified by sankirtan and returned to His home. On these occasions, Ramananda Raya was present with Svarupa Damodar. Throughout the ten transformations of the Lord’s ecstatic madness (divyonmada) , Ramananda Raya would recite verses which were fit the Lord’s emotional state. In this way, he brought pleasure to the Lord.

Mahaprabhu remained in Nilachala in this way, passing the days and nights absorbed in the anxiety of separation from Krishna. Svarupa and Ramananda were always with Him, bringing Him ecstasy with their recitation of songs and verses appropriate to His mood. (Chaitanya Charitamrita 3.20.3-4)

… the Lord took Svarupa Damodar and Ramananda Raya by the shoulders and said, "Listen, Svarupa and Rama Raya! Tell me what I should do, where should I go in order to find Krishna. You can tell Me the best thing to do." In this way, Gauranga would tell His tale of woe to Svarupa and Ramananda and they would console Him in His grief. Svarupa would sing and Ramananda would recite Sanskrit verses, giving joy to the Lord with verses from Krishna Karnamrita, the songs of Vidyapati and Gita-Govinda. (Chaitanya Charitamrita 3.15.24-7)

Remaining in the company of Svarupa and Ramananda both day and night, Mahaprabhu ecstatically relished the songs of Chandi Das, Vidyapati and Ramananda Raya’s plays, as well as Krishna-Karnamrita and Gita-Govinda. (Chaitanya Charitamrita 2.2.77)

Ramananda Raya performed his bhajana in the Jagannath-vallabha gardens, a place which was very dear to Mahaprabhu also. As soon as the Lord entered within this garden, He would be overwhelmed by feelings of divine love. One day, while the Lord was there, He had a vision of Krishna under an ashoka tree. Then, the vision was suddenly lost to Him, and Mahaprabhu fell to the ground in a faint.

The main park in Puri is the Jagannath-vallabha garden. The Lord entered there with His Devotees. The trees and flower bushes were in bloom, and it seemed as though it was Vrindavan. The parrots, mynah birds, and cuckoos were singing their songs and the bees were all buzzing. (Chaitanya Charitamrita 3.19.79-80)

Wandering through the garden, He went from tree to tree. When He came to an ashoka tree, He suddenly saw Krishna standing there. The Lord started to run towards Him, but Krishna laughed at Him and disappeared. The Lord was stunned: He had found Krishna and then had lost Him again. He lost consciousness and feel to the ground. (Chaitanya Charitamrita Antya 19.85-87)

Through Ramananda Raya and Shri Svarupa Damodar Goswami, Lord Chaitanya Mahaprabhu joyfully announced to the world that Harinama-sankirtan is the best means to attain love of God in this age of quarrel.

The Lord, in a wave of jubilation say, "Listen Svarupa Damodar and Ramananda Raya! In the age of Kali, Harinama sankirtan is the supreme means of deliverance. In the age of Kali, Krishna is to be worshiped by the congregational chanting of His Holy Names. This is the way that an intelligent person attains the lotus feet of Krishna. Through the chanting of the Holy Name, all of one’s sinful reactions are extinguished and all auspiciousness arises until finally one experiences the joys of love for Krishna." (Chaitanya Charitamrita 3.20.8-11)

There are two opinions about Ramananda Raya’s disappearance day: some people say Jyestha Krishna-panchami, others Vaishakhi Krishna-panchami.

[Excerpted from “Shri Chaitanya: His Life & Associates” by Shrila Bhakti Ballabh Tirtha Maharaj]

"Listen Svarupa Damodar and Ramananda Raya! In the age of Kali, Harinama sankirtan is the supreme means of deliverance. In the age of Kali, Krishna is to be worshiped by the congregational chanting of His Holy Names. This is the way that an intelligent person attains the lotus feet of Krishna. Through the chanting of the Holy Name, all of one’s sinful reactions are extinguished and all auspiciousness arises until finally one experiences the joys of love for Krishna." (Chaitanya Charitamrita 3.20.8-11) (In the wallpaper: Shri Gopinath, ISKCON Chowpatty, Mumbai, Devotees from Europe in Prem Sarovar, Shri Vrindavan Dham).

Ramananda Raya – Biography 3

The Gauraganoddeshadipika (120-124) states that Ramananda Raya was Arjuna in his past incarnation. He is also considered to have been an incarnation of the gopi Lalita..." (In the wallpaper: Shri Lalita Sakhi in the right, ISKCON Chowpatty, Mumbai, Arjuna).

Five hundred years ago in the district of Puri, in the village of Bentapur adjacent to Brahmagiri Alalnath, there lived a great Devotee named Bhavananda Raya. Bhavananda had five sons, the eldest of which was Ramananda. Descendants of this family-line are known as Choudhury Pattanayaka. It is said that Lord Chaitanya visited the birth-place of Ramananda in Alalnath every year.

Ramananda was the Governor of East and West Godavari and a minister of King Prataparudra. A great statesman of that period, Ramananda was also a poet and a scholar.

When Bhavananda met Shri Chaitanya Mahaprabhu, the Lord embraced him and said, "Formerly you appeared as Pandu, and your five sons appeared as the five Pandavas."

The five sons of Bhavananda Raya were Ramananda Raya, Pattanayaka Gopinatha, Kalanidhi, Sudhanidhi and Nayaka Vaninatha.

The Gauraganoddeshadipika (120-124) states that Ramananda Raya was Arjuna in his past incarnation. He is also considered to have been an incarnation of the gopi Lalita, although in the opinion of others he was an incarnation of Visakha Devi. He was a most confidential Devotee of Lord Chaitanya. Lord Chaitanya said, "Although I am a sannyasi, My mind is sometimes perturbed when I see a woman. But Ramananda Raya is greater than Me, for he is always undisturbed, even when he touches a woman."

Only Ramananda Raya was able to act in this way, no one should imitate him. Unfortunately there are rascals who imitate the activities of Ramananda Raya.

In Lord Chaitanya's final pastimes, both Ramananda Raya and Svarupa Damodara were always engaged in reciting suitable verses from Shrimad Bhagavatam to pacify the Lord in His ecstatic feelings of separation from Krishna. When Lord Chaitanya was about to leave for South India, Sarvabhauma Bhattacharya advised Him to meet Ramananda Raya for he declared that there was no Devotee as advanced in understanding the conjugal love of Krishna and the gopis.

While touring South India Lord Chaitanya met Ramananda on the bank of the Godavari. There they had a long discourse in which the Lord took the role of a student and Ramananda Raya instructed the Lord. Lord Chaitanya concluded these discourses by saying, "My dear Ramananda Raya, both you and I are madmen, and therefore we met intimately, on an equal level." Lord Chaitanya advised Ramananda Raya to resign from his government post and come back to Jagannatha Puri to live with Him. It was Ramananda Raya who tactfully arranged a meeting between Lord Chaitanya and King Prataparudra of Orissa. Ramananda Raya was present when the Lord performed water-sports after the Rathayatra festival.

Lord Chaitanya considered Ramananda Raya and Sanatana Goswami to be equal in their renunciation, for although Ramananda Raya was a grihasta engaged in government service and Sanatana Goswami was in the renounced order of complete detachment from material activities, they were both servants of the Supreme Personality of Godhead and kept Krishna in the center of all their activities. Ramananda Raya was one of the three and a half personalities with whom Lord Chaitanya discussed most confidential topics of Krishna Consciousness.

Lord Chaitanya advised Pradyumna Mishra to learn the science of Krishna from Ramananda Raya. As Subala always assisted Krishna in His dealing with Radharani in Krishnalila, so Ramananda Raya assisted Lord Chaitanya in His feelings of separation from Krishna. Ramananda Raya was the author of Jagannatha-vallabha-nataka.

In Ishwar dasa's Chaitanya Bhagavata (ed. A.B. Mohanty, Utkal University) a comprehensive description is given of Lord Chaitanya's relationship with Ramananda Raya.

After hearing Ramananda Raya speak about the essence of premabhakti, Lord Chaitanya, with tears in His eyes and overwhelmed with emotion, warmly embraced Ramananda.

In the Gurbhaktigita of Achyutananda dasa (Utkal University Vol. 3, Chapter XLIX P. 176) the author describes Ramananda as Vishakha, which is supported by Svarupavarnana (ms. of Rupa Goswami preserved in Utkal University Library, Catalogue no. O.L. 382 ) and Chaitanyaganoddesha (ms. of Sadashiva Kaviraja, preserved in Orissa State Museum).

Lord Chaitanya's discourses with Raya Ramananda are fully described in CC.

First of all, Shrila Ramananda Raya enunciated the system of the varnashrama institution.

He recited various verses about karmarpana, stating that everything should be dedicated to the Lord.

He then spoke of detached action, knowledge mixed with devotional service, and finally the spontaneous loving service of the Lord.

After hearing Shrila Ramananda Raya recite some verses, Shri Chaitanya Mahaprabhu accepted the principle of pure devotional service devoid of all the kinds of speculation.

After this, Shri Chaitanya Mahaprabhu asked Ramananda Raya to explain the higher platform of devotional service.

Then Shrila Ramananda Raya explained unalloyed devotional service, love of Godhead, serving the Lord with pure servitude as well as in fraternity and parental love.

Finally he spoke of serving the Lord in conjugal love. He then spoke of how conjugal love can be developed in various ways.

This conjugal love attains its highest perfection in Shrimati Radharani's love for Krishna.

He next described the position of Shrimati Radharani and the transcendental mellows of love of God.

Shrila Ramananda Raya then recited one verse of his own concerning the platform of ecstatic vision, technically called prem-vilasa-vivarta.

Shrila Ramananda Raya also explained that all stages of conjugal love can be attained through the mercy of the residents of Vrindavana, especially by the mercy of the gopis.

The meeting of Lord Chaitanya and Shri Ramananda Raya is further described in GPC. After bathing in the River Godavari, the Lord walked a little distance from the bathing place and engaged in chanting the Holy Name of Krishna. At that time, accompanied by the sounds of music, Ramananda Raya came there mounted on a palanquin to take his bath. Many brahmanas, following the Vedic principles, accompanied Ramananda Raya. According to the Vedic rituals, Ramananda Raya took his bath and offered oblations to his forefathers.

Shri Chaitanya Mahaprabhu then inquired whether he was Ramananda Raya, and he replied, "Yes I am Your very low servant, and I belong to the shudra community." The Lord then embraced him very firmly. Indeed, both the master and the servant almost lost consciousness due to ecstatic love. (In the wallpaper: Shri Gaurachandra, ISKCON Chowpatty, Mumbai, in the background image Devotees' hug).

Shri Chaitanya Mahaprabhu could understand that the person who had come to bathe in the river was Ramananda Raya. The Lord wanted so much to meet him that His mind immediately began running after him. Although the Lord was running after him mentally, He patiently remained sitting. Ramananda Raya, seeing the wonderful sannyasi, then came to see Him. Shrila Ramananda Raya then saw Shri Chaitanya Mahaprabhu as brilliant as a hundred suns. The Lord was covered by a saffron garment. He was large in body and very strongly built, and His eyes were like lotus petals. When Ramananda Raya saw the wonderful sannyasi, he was struck with wonder. He went to Him and immediately offered his respectful obeisances, falling down like a rod. The Lord stood up and asked Ramananda Raya to arise and chant the Holy Name of Krishna.

Shri Chaitanya Mahaprabhu then inquired whether he was Ramananda Raya, and he replied, "Yes I am Your very low servant, and I belong to the shudra community." The Lord then embraced him very firmly. Indeed, both the master and the servant almost lost consciousness due to ecstatic love.

After composing themselves, they sat down and Shri Chaitanya Mahaprabhu said, "Sarvabhauma Bhattacharya has spoken of your good qualities, and he has made a great endeavor to convince Me to meet you.

Indeed I have come here just to meet you. It is very good that even without making an effort I have gotten your interview here." Ramananda Raya replied, "Sarvabhauma Bhattacharya thinks of me as his servant. Even in my absence he is very careful to do me good. By his mercy I have received Your interview here. Consequently I consider that today I have become a successful human being. I can see that You have bestowed special mercy upon Sarvabhauma Bhattacharya. Therefore You have touched me, although I am untouchable. This is due only to his love for You. You are the Supreme Personality of Godhead, Narayana Himself, and I am only a government servant interested in materialistic activities. Indeed, I am the lowest amongst men of the fourth caste. You do not fear the Vedic injunctions stating that You should not associate with a shudra. You were not contemptuous of my touch, although in the Vedas You are forbidden to associate with sudras.

At this time a brahmana Vaishnava came and invited the Lord for lunch, and after arranging to meet Ramananda Raya again later the Lord departed.

After finishing His evening bath, Shri Chaitanya Mahaprabhu sat down and waited for Ramananda Raya to come. Then Ramananda Raya, accompanied by one servant, came to meet Him. He offered his respectful obeisances, and the Lord embraced him. Then they both began to discuss Krishna in a secluded place for the entire night. Again the next evening Shri Ramananda Raya visited Mahaprabhu and paid obeisances.

Mahaprabhu fondly embraced him and began questioning him as follows :

Q: What is the best education among all kinds of learning?

A: Devotion for Krishna is by far the best learning.

Q: What is the achievement of a living being?

A: The best glory is to take the post of servant of Shri Radha and Krishna.

Q: What is the best religion for a living being?

A: Love for Shri Radha-Govinda is the best religion.

Q: Which creature suffers the most?

A: A Devotee who is suffering due to separation from the Lord.

Q:Who is the most liberated person?

A:One who loves Krishna is the most renounced person.

Q: Which is the best song?

A: Songs about the pastimes of Radha and Krishna.

Q: What is the greatest well being for a living entity?

A: The association of Krishna's Devotees.

Q: What is the only thing to remember?

A: Krishna's name, beauty and qualities.

Q: What is the only object of meditation?

A: The lotus feet of Radha Govinda.

Q: Which is the best place for a living entity to reside?

A: The place where Krishna's pastimes are performed.

Q: What is the best thing to hear?

A: The loving pastimes of Radha-Govinda

Q: What is the only subject matter for a living entity to sing?

A: The name of Radha Govinda.

Q: What is the fate of a person who has worldly desires and of a man who desires liberation?

A: Animate body, and celestial body.

Q: What are the characteristics of a Devotee and of a knowledgeable person?

A: A so called intelligent person, who is like a crow, eats the fruits of wisdom from the bitter Neem tree, whereas the Devotee is a cuckoo who drinks the nectar of love.

Gradually Ramananda Raya could understand the position of Shri Chaitanya Mahaprabhu, and when the Lord exhibited His real form, Ramananda Raya fell unconscious.

The Lord then requested Ramananda Raya, "Now there is no confidential activity unknown to you. Keep all these talks a secret. Please do not expose them anywhere and everywhere. Since My activities appear to be like those of a madman, people may take them lightly and laugh. Indeed, I am a madman, and you are also a madman. Therefore both of us are on the same platform."

The next day, Shri Chaitanya Mahaprabhu begged Ramananda Raya to give Him permission to leave, and at the time of farewell the Lord gave him the following orders:

"Give up all material engagements and come to Jagannatha Puri. I will return there very soon after finishing My tour and pilgrimage. The two of us shall remain together at Jagannatha Puri and happily pass our time discussing Krishna."

Later, with the permission of King Prataparudra, Ramananda Raya went to Puri. Shri Svarupa Damodara was the dear-most friend of Shri Ramananda Raya. Having written dramas on the pastimes of Krishna, Ramananda had them performed before Shri Jagannatha Deva by the Devadasis of the Temple. Shri Ramananda Raya died after the disappearance of Shri Chaitanya Mahaprabhu.

"Give up all material engagements and come to Jagannatha Puri. I will return there very soon after finishing My tour and pilgrimage. The two of us shall remain together at Jagannatha Puri and happily pass our time discussing Krishna." (In the wallpaper: Shri Dhameshvar Mahaprabhu, Nadia, West Bengal, Jagannatha Puri Temple).Ramananda Raya – Gallery

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Ramananda Raya

"My dear Ramananda, both you and I are madmen and therefore we meet intimately on an equal level." Outwardly he acted as the Governor of Madras, but he was a poet, Sanskrit scholar, a dramatist well-versed in rasa literature, music, singing, dancing...(In the image: from left to right Ramananda Raya and Shri Chaitanya Mahaprabhu).

Before, Shri Chaitanya Mahaprabhu met Ramananda Raya, Sarvabhauma Bhattacharya told the Lord that no other Devotee's knowledge of Radha-Krishna's madhurya rasa compares with Ramananda Raya's. Although Lord Chaitanya was half the age of forty year old Ramananda when they met, the Lord said, "My dear Ramananda, both you and I are madmen and therefore we meet intimately on an equal level." Outwardly he acted as the Governor of Madras, but he was a poet, Sanskrit scholar, a dramatist well-versed in rasa literature, music, singing, dancing…

During their ten day meeting in Vidyanagara, Lord Gauranga and Ramananda Raya discussed all points of Krishna consciousness. Empowered by the Lord, Ramananda answered all questions posed by Shri Chaitanya Mahaprabhu. Gaudiya Vaishnava acharyas have given lengthy discourses on, "Talks between the Lord and Ramananda Raya." (Chaitanya-charitamrta Madhya Ch.8) These talks are called Ramananda Samvagh.

Ramananda Raya gave a series of answers to Lord Chaitanya's first question, "How to attain the ultimate goal of life?' He began with varnashrama-dharma, and progressed to karmarpana, karmatyaga, jnana-mishra-bhakti, Radha-bhakti, prema bhakti, (dasya, sakhya, vatsalya, madhurya prema), and Radha-prema. He also described Krishna-tattva, Radha-tattva, Radha-Krishna prema-tattva, and finally prema-vilasa vivarta. Confirming that this was the highest goal of life, Lord Chaitanya asked Ramananda how to attain it.

Ramananda Raya said, "Without adopting the mood of the gopis and following in their footsteps, one cannot enter the confidential pastimes of Radha-Krishna. There is no other way to achieve the service of Radha and Krishna within the pleasure groves of Vrindavana.

The gopis don't have any desires for their personal sense enjoy-ment. Their minds and bodies exist only for Krishna's enjoyment. If one is greedy to taste the nectar of gopi-bhava (spontaneous loving mood of the gopis), he will give up the world and the rituals of Vedic dharma to perform Krishna bhajana. One who worships Shri Krishna on the path of raganuga-bhakti will attain Vrajendra-Nandana in Vrindavana. However one cannot attain the blissful association of Krishna-chandra in Vrindavana by merely following vidhi-marga (path of serving Krishna by regulative principles). Therefore, one should accept gopi bhava and always remember Radha-Krishna all day and night." (Chaitanya-charitamrta Madhya 8.201-233).

After finishing his talk, Ramananda Raya saw something never seen before. Shri Chaitanya Mahaprabhu revealed Himself as both Shrimati Radharani and Shri Krishna. Seeing this, Ramananda fell unconscious in transcendental bliss.

In Jagannatha Puri, Shrila Svarupa Damodara Goswami, another topmost rasika Vaishnava, joined Ramananda Raya to intimately serve Shri Gauranga Mahaprabhu. Together they helped Mahaprabhu taste the loving ecstacies of madhurya rasa. In His Gambhira lila Shri Chaitanya would stay up all night enraptured in Shrimati Radharani's mood of separation from Shyamasundara. Singing his own songs and the poems of Vidyapati and Chandidasa, Ramananda Raya would delight Lord Gauranga with his enchanting melodies. Krishna Dasa Kaviraja says that when Shri Chaitanya Mahaprabhu felt intense pains of separation from Shri Krishna, only Ramananda's talks about Krishna and Svarupa Damodara's sweet songs kept Him alive.

Ramananda Raya was the first person to reveal the deep varieties of rasa which Lord Chaitanya privately savored within Himself. He saw Shri Chaitanya Mahaprabhu as the combined form of Rasaraja-Mahabhava. Rasaraja Shri Krishna and Mahabhava svarupini-Shri Radha now appeared in one beautiful dazzling form.

Lord Chaitanya once said, "Although I am in the renounced order of life, still My mind is sometimes disturbed even upon seeing a wooden form of a woman. But Ramananda Raya is greater than Me. For he always remains undisturbed even when he touches a young woman." Of course, even in dreams, no one should attempt to imitate the extraordinary behavior of Shri Ramananda Raya. He was teaching young girls, the devi-dasis, to portray his rasa-laden dramas by dancing in the Temple for Lord Jagannatha's pleasure. He would also bathe, massage, and dress the bodies of the beautiful girls. In all of creation, only Ramananda Raya possesses this quality of total self-control and absolute detachment.

Upon meeting Bhavananda Raya, the father of Ramananda, Lord Gauranga said, "Indeed, you are "Pandu" and your five sons–Ramananda, Gopinatha, Vaninatha, Kalanidhi, Sudhanidhi–are the five Pandavas."

Ramananda Raya was the first person to reveal the deep varieties of rasa which Lord Chaitanya privately savored within Himself. He saw Shri Chaitanya Mahaprabhu as the combined form of Rasaraja-Mahabhava. Rasaraja Shri Krishna and Mahabhava svarupini-Shri Radha now appeared in one beautiful dazzling form. (In the wallpaper: Shri Shri Radha Krishna in two sides and Shri Gauranga Mahaprabhu, ISKCON Chennai).

https://gaudiyahistory.iskcondesiretree.com/tag/ramananda-raya/

Roma Rishi Siddhar

Guruji is among the highest order of siddhars who can reveal the past, present and the future! His grace is a yogi, a guru and a spiritual healer. To those who seek relief from ill health, Guruji, by God’s divine grace and blessings, is able see the innermost organs in a living being and he gauges the physical as well as their mental health and prescribes siddha medication.

His Grace Sri Roma Rishi Siddhar Manimantra Ausagar Assan Srila Sri Esana Siva Subramaniyar Swamigal (Guruji) has no intention of forming a new religion, culture or cult as such. The core of his teachings centre around the ancient universal truth: matha (mother), pitha (father), guru (spiritual teacher) and deivam (God). A simple concept yet it encompasses the whole of humanity. His Grace is a guide and a helper for person to discover one’s own divinity and the immeasureable richness of the eternal presence which exist within each atma (soul).

Guruji says “There is so much suspicion, jealousy, hatred, greed and anger in our society. We must not allow truthfulness, compassion, kindness, gratitude, graciousness and universal love to fade into oblivion. Let us join hands, hearts and minds to care and help the deserving, the less fortunate and the needy. It is indeed a blessing to share your goodness and richness with all those in need. The development of the inner peace and love in each individual is a giant step towards world peace”.

“I wish to convey my blessing to the people of this world. May all live together in unity with peace and harmony amongst one another. Develop respect and understanding for each other. Let us not see the flaws but see the goodness within each one of us. Love all your neighbours. One should even love the environment that sustains us. Each one of us is born to be happy and be knowledgeable in order to live a spiritually healthy life! It is not important to ask what an individual did for the country. He has to love the country and show great patriotism towards the King and country”.

Guruji is a guru for the modern society. His Grace is very casual in His art of talking to everyone who comes to Him in need of advice and treatment. Youths normally find Him easy to talk to and open their hearts out readily. On many occasions they reveal matters which even the parents and family members are quite unaware of and ignorant. Many are the families who have come to seek his guidance on family, bussiness and marriage matters. Guruji never says no, never or cannot to anyone seeking His assistance. His Grace has the knack of gently guiding, teaching and revealing one’s responsibility to oneself, family and the society. He moves along with a child’s capacity to assimilate spiritual knowledge and teaches accordingly. He has total rapport with children; knowing the true self of each child he creates an unbreakable bond. His priorities are the children and the youth for they are the roots of any society. A strong foundation with good principles, moral and cultural values in life will unfailingly bring forth a strong, stable, peaceful and united society.

“HUMAN BEINGS MUST RESPECT ALL GOD’S CREATION;

EVERY OF HIS CREATION HAS ITS OWN RIGHT TO EXIST.

OTHERS HAVE TO NURTURE ITS GROWTH".

Children are like plants, the more you nurture and take care of them, the more beautiful and magnificent plants they turn out to be. They are a gift to us. If neglected they vanish! We must always remember the roots are an important part of a plant, so a child must be provided with knowledge including early childcare educational growth and development. Today’s child is the adult of tomorrow, the future of this nation”.

The truth of living and the living truth lie within each one of us. It is most unfortunate and it’s such a pity that over the years in the name of civilization we lost that purity which GOD endowed us with!

We have got so enmeshed in this web of materialistic life, in the dogma of survival of the fittest, and in the race to achieve the idolised goals of life such as wealth, success, and fame.

We have lost sight of the very essence of our being; the very factors which makes us human.

It’s ironical to say the least that everything man is seeking is outside him and these are finally perishable, destructible, crushable, breakable, hurtful, painful and becomes void at the end of his life.

At times of great sorrow, destruction and tragedies, he sits, reflects and ponders about life and its meaning. He tries to make meaningful and valuable changes in life but his attempts are futile for they are only for a moment in time and space. At times his innermost consciousness is consumed with self analysis of his way of life or actions! But the rollercoaster of life is so fast that he is carried along with it! His moment of self-reflection, self-analysis, self-discrimination and perseverance for a change becomes a dream! He is lost forever in his conscious mind!

SAVING GRACE

Guru His Grace Sri Roma Rishi Siddhar Manimantra Ausagar Assan Srila Sri Essana Siva Subramaniyar Swamigal says the saving grace from God comes when you least expect or ready for it! It catches you unaware and tries its very best to bring you back to the very core of your existence! Therefore be alert my dear sadhakas (seekers of truth) and devotees of GOD and GURU! Waste not your time and effort; your living existence is to seek that glorious union with the creator!

It matters not the richness nor the material wealth, if one makes the right use of this field of human personality for the good of all, the happiness of all and for one’s own highest supreme blessedness. Then there is no power an earth that can deny the person from the power that is due!

A STEP BACK AND REFLECT!

There comes a time in our life when we need to honestly look back on our past and present, to see where our life is heading to! It is crucial to understand that our human form is just a frame work for the existence of a spiritual being! This knowledge we need to nurture and seek meaningful ways to reach that beautiful and pure eternal light while living!

The joy of caring, sharing and giving is a divine feeling. It is by this act we realize the goodness residing within each one of us. In unity and strength, we walk together with sincerity and honesty we walk tall!

KALIYUGA SIDDHAR

His Grace Sri Roma Rishi Siddhar Manimantra Ausagar Assan Srila Sri Essana Siva Subramaniyar Swamigal has been endowed with spiritual knowledge to reveal that eternal truth to mankind of this era known as the Kaliyuga in Hinduism. The destruction of nature and the human race is not by chance, the truth lies within its fold!

I wish to say “the ‘Indian’ society in Malaysia is undergoing “turbulence” in this Kaliyuga. The feelings of caring, loving, devotion and spirituality amongst each other has been corrupted in this modern life. The society is so enmeshed within the grips of “Maya” such that they are unable to realize that Divine Saving Grace that comes from unexpected source as ordained by the Supreme Creator. I am always HIS tool (thondar)”.

THE LIVING TIME!

Time does not wait, life ebbs away. Life is short, time is fleeting. Move towards the eternal!

All this whatsoever in this universe that moves or moves not is indwelt by the lord.

Belief, faith, being and doing are four ingredients towards life of spirituality.

A living faith is that which transforms your being!

A person is what he believes in so Do it now!

A time comes like a bolt of lighting to think and ponder about life’s journey. The joy, sorrows, turmoils, happiness, success and prosperity are stepping stones in this path called life.

Is this ‘True’ Life?

Nothing is permanent in this impermanent life, only the jothy(athma) residing within each one of us is eternal.

THE LINKING CHANNEL!

True Guru Bhakti enables us to create a spiritual channel between ourselves and our guru.

By this we received the knowledge, purity, sanctity and spirituality of the guru. Thus the guru becomes a linking factor between the individual soul (jiva atma) and the universal soul (paramatma) .

Thus GOD reveals himself thru the GURU!

MEDITATION IS THE SILENCING OF THE MIND AND SENSES AND PLACING IT AT THE GURU'S FEET!'

“Develop perseverance and have unshakeable faith in your spirituality. Think often of your Creator. Be disciplined when it comes to prayers. Live a life of generosity. Only such a life finds fulfillment. Be fulfilled. Be blessed. My blessings are there for you”.

VISION AND MISSION

The Guru His Grace Sri Roma Rishi Siddhar has a beautiful goal, that is to bring forth the Hindu community towards a glorious and divine realization of the supreme creator, who is the eternal ‘jothy’ residing within each one of us! His Grace continues the spiritual saga of the ancient masters wherein the human body is a divine temple ...”when you know the temple, realization dawns with knowledge of the eternal truth of living! At Thabavanam Ashram, Guru’s Vision is our Mission is the motto. “May the divine blessing from His Grace Sri Roma Rishi Siddhar Manimantra Ausagar Assan Srila Sri Essana Siva Subramaniyar Swamigal be an eternal guide for the devotees who believe in their Guru!”

THE LAND

To visualize this vision, a plot of 2.2 acres land in Padang Jawa, Klang was chosen. A building project is planned for the land with an estimated budget of RM 5 Million The reason for such a massive goal is to provide spiritual and educational development and health care services. Lots of good and kind hearted generous souls have helped so far. And there are numerous devotees who have come forth to contribute towards this noble cause of the Guru of Thabavanam Ashram.

Presently, lorries of sand have filled up the land. The ashram ground looks like a sea of reddish brown sand lighted up in the morning sun. It is worthy to mention here, in appreciation of the respond by the devotees, well wishers and the public towards the appeal for sand for the ashram land. The respond has been overwhelming! His Grace often remarks sand donation (mann thaanam) towards the building of a spiritual centre is a blessed action.

AN APPEAL

To all kind hearted and generous souls please help to create this Universal Spiritual Centre in Malaysia. Your generous support will definitely make this a reality! This godly help from each and every individual would definitely materialise this magnanimous vision.

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Under the guidance of a dynamic Siddhar, a living spark to awaken a sleeping Jeevathma (Individul Soul) towards self-realisationThe path involves silence, concentration. meditation, yoga, pranayam, vasi(Breathing Exercise), renunciation of worldly pleasures and The Art Of Deathless Living which involves Mukthi( Liberation / Salvation) and Samadhi.

सन्त रज्जब

मुक्त ज्ञानकोश विकिपीडिया से

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रज्जब, भक्ति आन्दोलन के एक सन्त कवि थे। ये दादूदयाल के प्रमुख शिष्यों में से एक हैं। ये न रामभक्त कवि हैं, न कृष्णभक्त। ये राम-रहीम और केशव-करीम की एकता के गायक निर्गुण संत हैं।

रज्जब राजस्थान की माटी में जन्में थे। इनकी कविता में सुंदरदास की शास्त्रीयता का तो अभाव है, किन्तु पं. हजारीप्रसाद द्विवेदी के अनुसार:रज्जब दास निश्चय की दादू के शिष्यों में सबसे अधिक कवित्व लेकर उत्पन्न हुए थे। उनकी कविताएँ भावपन्न, साफ और सहज हैं। भाषा पर राजस्थानी प्रभाव अधिक है और इस्लामी साधना के शब्द भी अपेक्षाकृत अधिक हैं।

रज्जब उन सन्तों में हैं जिन्होने अपने गुरु की वाणियों को संरक्षित तो किया ही, पूर्ववर्ती तमाम संतों की वाणियों का संरक्षण भी किया। रज्जब ने संग्रह, सम्पादन की नयी तकनीक विकसित की। सम्पूर्ण संत साहित्य को रागों और अंगों में विभाजित किया। विभिन्न अंगों में सम्बन्धित विषय की साखियाँ चुन-चुनकर रखी गयीं। यह बहुत बड़ा काम था। रज्जब ने यह काम तब किया जब अपने ही लिखे संरक्षण की बात बहुत मुश्किल थी। रज्जब के संकलन में एक, दो, दस नहीं; 137 कवि हैं। एक ओर इस संग्रह में कबीर, रैदास जैसे पूर्वी बोली के संत हैं तो दूसरी ओर दादू, स्वयं रज्जब, वषना, गरीबदास, षेमदास, पीपा जैसे राजस्थानी बोलियों के संत हैं। नानक, अंगद, अमरदास पंजाबी भाषा-भाषी हैं तो ज्ञानदेव और नामदेव जैसे मराठी मूल के कवि भी इस संग्रह में हैं। अवधी और ब्रजभाषा में लिखने वाले संतों की बहुत बड़ी संख्या इस संग्रह में है। संस्कृत के महान आचार्यों यथा शंकराचार्य, भर्तृहरि, व्यास और रामानन्द को भी इस संग्रह में स्थान मिला है। इस संग्रह के कवि विभिन्न धर्म एवं सम्प्रदायों के हैं।

Awesome idea

Saint Rajab was a Muslim. There were Pathans. Was in love with a girl. The wedding day has come. Procession adorned. The procession went on. Rajab rides on a horse. Maor tied on the head. The baraati is accompanied, the band is Baja, there is a sprinkling of perfume, there are garlands of flowers. And the middle was only to get close to her in-laws in the market. Ten to five steps were left. Was going to meet the beloved Love was ready, it was just a matter of change.

This opportunity is a fine opportunity. It should hurt when the iron is hot. In a way, this opportunity was absolutely fine. That suddenly a man came near the horse, his style was very strange. A frown was visible. Standing in front of the procession. And he looked closely at Rajab. Got eye to eye. Those four eyes combined. A revolution took place at that moment. That man was Rajbad's mentor — Dadu Dayal Ji. And what those words Dadu Dayal Ji said is amazing. The entire revolution is hidden in those small words. Dadu Dayal looked at Rajbab all over his eyes, and

Dadu ji said,

"Rajbab Tain Gudge, Maor fastened to the head. Came green hymn, well, to hell"

Just such a thing. It was not late, Rajab jumped down from the horse, took off the maur and threw Dadu's leg. And said that the warnings were given on time .... and forever like Dadu's shadow, Raja remained with Dadu Dayal, in his service !! Those steps became everything for him. He got it all at those feet. Amazing lover Rajab.

When Dadu Dayal is impregnated. When he leaves the body, you will be astonished… if you are a disciple then so be it.

Rajab closed his eyes. So never opened my eyes again. Rajab remained alive for many years , after the death of Dadu Dayal. But never opened the eyes. People explained a million that this is not right. Why would people say that they do not open their eyes? So what did Rajbab say was seen, what is there to see? Visited what was visible. He saw the beauty of perfection in those eyes. What is visible in this world now!

https://santmatgyan.blogspot.com/2015/10/rajjab-sant-dadu-ji-santmat-gyan.html

Romaharshana Suta

By: Narasimha das

[Note: I wrote a version of this article by hand (minus the parts in brackets) and gave it to Tamal Krishna Gosvami in late 1979 when we were staying at our ISKCON farm project in Oklahoma. The next day when I brought him his lunch, I noticed he had “Krishna Book” opened to Chapter 77. He said, “Let’s discuss your article.” He got an urgent call right after lunch, and we never had that discussion. But he gave me permission to leave his “zone”, and shortly thereafter he spoke his famous Topanga Canyon confessions, wherein he frankly admitted Srila Prabhupada had never appointed any gurus.]

In Srila Prabhupada’s KRISHNA BOOK, Chapter 77, we find the story of Romaharshana Suta. This man was a learned transcendentalist and direct disciple of Srila Vyasadeva. But he was not a pure devotee. Srila Prabhupada explains: “his transcendental realization was not perfect.”

Just prior to the advent of the age of Kali, many great sages and saintly persons gathered at the holy place of Naimisharanya to perform a great sacrifice via the recitation of the pastimes of the Supreme Lord and His pure devotees. Such narrations are found in the Puranas, such as Srimad-Bhagavatam and Mahabharata, and in other authorized scriptures. In Vedic culture, advanced devotees well-versed in these scriptures would often lead long discourses and discussions of these important topics. Unlike the modern-day bhagavat-saptas performed by professional speakers to impress laymen for sake of their own financial gain, these meetings were attended almost exclusively by ascetics and yogis, or serious transcendentalists eager to develop full Krishna consciousness.

Romaharshana Suta had studied all the Vedas and Puranas under the personal guidance of Srila Vyasadeva, the literary incarnation of God. Therefore he had been elected to sit on the vyasasana at the great assembly of transcendentalists, even though he had not been born in a lineage of pure brahmins. We find many examples mentioned in Srila Prabhupada books wherein a person not born in a family of brahmins had achieved the position of a brahmin or acharya by virtue of training, staunch sadhana and realization in Krishna consciousness. Srila Haridas Thakura, for instance, who was born in a family of Mohammedans, was recognized as the best devotee and given the title of nama-acharya by Lord Sri Chaitanya Mahaprabhu Himself. Srila Haridas Thakura, however, was the emblem of humility and never considered himself a great devotee or teacher of Vaishnavas.

Romaharshana Suta was not a devotee on the level of Haridas Thakura. In spite of his learning and exalted status, he had failed to perfectly realize his constitutional position as a tiny part and parcel of the Supreme Personality of Godhead. Rather he imagined himself to be the greatest sadhu. He dared to sit on the vyasasana--even in the presence of many learned devotees who hailed from dynasties of pure and exalted brahmins or brahma-rishis. Moreover, when everyone else stood up and offered obeisance to welcome Lord Balarama, Romaharshana Suta remained seated. Srila Prabhupada mentions that he should have followed the example of all the other learned sages present by standing to receive Lord Balarama.

[Note: Srila Prabhupada’s “Nectar of Devotion” states that everyone should stand up to greet the Deities. No one should remain seated.]

Srila Prabhupada writes: “When Lord Balarama saw that Romaharshana Suta did not understand the highest principle of religiousness in spite of having studied all the Vedas, He certainly could not support his position. Romaharshana had been given the chance to become a perfect brahmana, but because of his ill behavior in his relationship with the Supreme Personality of Godhead, his low birth was immediately remembered… “

What is the highest principle of religiousness? If a brahmin does not know the answer to this question and has not realized the import of all the Vedas, then he should not think of himself as guru or exalted leader among Vaishnavas and saintly persons. If he does so, he may make the mistake of Romaharshana and think himself as exalted as Lord Balarama or His empowered representative. Srila Prabhupada mentions elsewhere in this connection: “One should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such behavior one will eventually become degraded.”

Both Lord Krishna and Lord Balarama killed many obnoxiously sinful persons in the course of Their transcendental pastimes. All of these persons were guilty of killing, abusing and/or raping many innocent people, including brahmins, cows, women and children. None of these sinfully violent and disruptive demons were brahmins or sadhus or disciples of great devotees like Srila Vyasadeva. Yet Lord Balarama considered Romaharshana Suta, a direct disciple of Vyasadeva, to be equally dangerous and destructive, like the other grossly sinful demons He had killed.

We may wonder why the Personality of Godhead, Lord Balarama, would severely punish a sadhu seated as guru, even a voted-in, low-born “guru” like Romaharshana Suta, when, in fact, He had spared and even befriended men like Duryodhana. Krishna had even spared the Kaliya serpent, who had poisoned the waters of the Yamuna and caused death in Vrindaban among Krishna’s intimate devotees. So why did Lord Balarama kill Romaharshana Suta, who was seated as guru and blessed by the great sages at Naimisharanya with long life? Srila Prabhupada explains: “Because Romaharshana’s transcendental realization was not perfect, Lord Balarama remembered his pratiloma (mixed caste) heritage. The idea is that any man can be given the chance become a brahmana, but if he improperly uses the position of a brahmana without actual realization, then his elevation to the brahminical position is not valid.”

These statements above (and others below) suggest low-born persons without full realization in Krishna consciousness should carefully avoid coveting the post of guru. Unless one is a fully self-realized soul ordered by guru and Krishna to act as acharya, he should avoid thinking of himself as diksha-guru, or an exalted Vaishnava capable of delivering transcendental knowledge to new students of Krishna consciousness. "One should not try to be an artificially advanced devotee, thinking, 'I am a first-class devotee.' Such thinking should be avoided. It is best not to accept any disciples.” Citing Srila Bhaktisiddhanta Sarasvati, Srila Prabhupada has specifically warned, “Our men, some of them, are becoming sahajiyas. My guru-maharaja has said, ‘When our men will become sahajiyas, oh, they will be more dangerous!’ ”

In other words, low-born, voted-in “gurus” who exploit the sentiments of persons attracted to the path of Krishna consciousness may be as dangerous as those who kill or cause physical harm to others, or those who deliberately disrupt Vedic culture, such as evil kings like Kamsa. We find no mention in this story that Romaharshana Suta was preaching false siddhanta (like mayavad or sunyavad) or was ignorant of Vedic instructions or had grossly deviated from the correct path of sadhana. So, then, what was his terrible mistake for which he received the death penalty? Lord Balarama killed him because he was posing as guru without being fully self-realized. Although he was elected to the acharya post by the assembly of learned sages, his acceptance of this post was false due to the fact that his “transcendental realization was not perfect.”

Srila Prabhupada writes: “After seeing the deficiency of realization in Romaharshana Suta, Lord Balarama decided to chastise him for being puffed up. Lord Balarama therefore said, ‘This man is liable to be awarded the death punishment because, although he has the good qualification of being a disciple of Lord Vyasadeva and although he has studied all the Vedic literatures from this exalted personality, he was not submissive in the presence of the Supreme Personality of Godhead.’ “

Srila Prabhupada continues: “From this we can understand that when one is puffed up by material acquisition, he cannot acquire the gentle behavior befitting a brahmana. The learning of such a person is as good as a valuable jewel on the head of a serpent. Despite the valuable jewel on the hood, a serpent is still a serpent and is as fearful as an ordinary serpent. If a person does not become meek and humble, all his study of the Vedas and Puranas and his vast knowledge in the shastras become simply outward dress, like the costume of a theatrical artist dancing on stage. Lord Balarama began to consider thus, ‘I have appeared in order to chastise false persons who are internally impure but externally pose themselves to be very learned and religious. My killing of such persons is proper to check them from further sinful activity.’ “

Srila Prabhupada concludes, “Considering these points, He killed Romaharshana Suta simply by striking him with kusa straw, which is nothing but a blade of grass.”

All the brahmins and sages present there were much aggrieved by this act of the Lord. They all humbly requested the Lord to atone for this action as an example for ordinary human beings. They said, “He was seated on the vyasasana by our election, and when one is seated on the vysasana, it is improper for him to stand up to receive a person. Moreover, we awarded Romaharshana Suta an undisturbed duration of life…” Lord Balarama agreed, saying, “Yes, I must atone for this action, which may have been proper for Me, but is improper for others; therefore, I think it is My duty to execute a suitable act of atonement enjoined in the authorized scriptures…”

Lord Balarama offered to restore the life of Romaharshana, but the learned sages decided they should not nullify the action of Lord Balarama. Following Lord Baladeva’s suggestion, they agreed that their blessings of long life and other benedictions could be transferred to Urgrasava Suta, the son of Romaharshana Suta, who became forever famous as the most illustrious Sri Suta Gosvami. In this way, the Supreme Personality of Godhead, Lord Baladeva, removed a false guru and established a genuinely realized soul as leader of the assembly. Thus the stage was set for the continuous performance of pure sravana, kirtana, smarana at this monumental transcendental sacrifice for the benefit of the whole world.

In His purports to Sri Isopanisad, Srila Prabhupada repeatedly stresses that one must hear from and accept only an “undisturbed acharya” to get relief from the bondage of the powerful illusory energy of the Lord. “Unless one hears from the bona fide acharya, who is never disturbed by the changes of the material world, one cannot have the real key to transcendental knowledge.” And throughout His books He emphatically stresses: “One who is disturbed by the whirlpool movements of the material energy is not qualified to become an acharya.” (Sri Isopanisad, Mantra Thirteen, Purport.)

[Final note: Only the Supreme Lord or His deputed agents like Lord Yama can properly chastise false gurus and other miscreants. This is not the duty of ordinary devotees and preachers. It is the duty of some preachers, however, to expose the false ideas promoted by ignorant or envious persons, especially those posing as brahmins and gurus.

A few years ago, I heard that Tamal Krishna Gosvami had been killed in the holy land near Krishna Nagar, apparently without a mark or blood on his body. A senior devotee, who went to identify his body right afterwards, told us his face appeared frozen in fright but there were no major injuries visible on his body. Hearing this, I remembered the picture in Krishna Book of Romaharshana Suta’s frightened face when Balarama killed him, without the usual blood and gore, simply with a blade of grass. I was not happy to hear this news of the demise of Tamal Krishna Gosvami but was amazed to contemplate the causeless mercy of Srila Prabhupada and Lord Balarama. “And as soon as he [the upstart] learns that Guru Maharaja is dead, ‘Now I am so advanced that I can kill my guru and I become guru.’ Then he’s finished.” (Conversation, Aug. 16, 1976, Bombay)]

Additional References:

“As soon as a foolish disciple tries to overtake his spiritual master and becomes ambitious to occupy his post, he immediately falls down.” (Srimad-Bhagavatam 5.12.14, Purport.)

"A guru can become guru when he is ordered by his guru. Otherwise nobody can become guru." (Conversation, October 28, 1975, Nairobi)

"When one has attained the topmost position of maha-bhagavata, he is to be accepted as guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of guru." (Chaitanya-caritamrta Madhya, 24.330, Purport, citing Padma Purana)

"One should not try to be an artificially advanced devotee, thinking, 'I am a first-class devotee.' Such thinking should be avoided. It is best not to accept any disciples." (Chaitanya-caritamrta Madhya 7.130, Purport.)

"If everyone just initiates, there will only be a contradictory result. As long as it goes on, there will only be failure." (From the Palguna Krishna Panchami, a poem by Srila Prabhupada, 1961.)

“One should consider the Acharya to be as good as the Supreme Personality of Godhead. In spite of these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are useless, like the bathing of an elephant.”

“However, one should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such imitation one will eventually become degraded.” (Nectar of Instruction, Verse Five, Purport)

“They did even consider with common sense—that if Guru Maharaja wanted to appoint somebody as acharya, why he did not say? He said so many things, and this point he missed? The real point? And they insisted upon it. The declared some unfit person to become acharya. And then another—‘Acharya!’ Another—‘Acharya!’ So better to remain a foolish [simple] person perpetually to be directed by Guru Maharaja. That is perfection. And as soon as he [the upstart] learns that Guru Maharaja is dead, ‘Now I am so advanced that I can kill my guru and I become guru.’ Then he’s finished.” (Conversation, Aug. 16, 1976, Bombay)

http://www.iskcontimes.com/archive/the-curious-story-of-romaharshana-suta

Sant Soyarabai

The Untouchable Saint-Poet Who Sang Against Brahminical Patriarchy

Sant SoyarabaiSant Soyarabai: The Untouchable Saint-Poet Who Sang Against Brahminical Patriarchy

By

Guest Writer

Posted by Vidula Sonagra

This essay is part of the #IndianWomenInHistory campaign for Women’s History Month to remember the untold legacies of women who shaped India, especially India’s various feminist movements. Each day one Indian woman is profiled for the whole of March 2017.

अवघा रंग एक झाला । रंगी रंगला श्रीरंग ॥१॥

मी तूंपण गेलें वायां । पाहतं पंडरीच्या राया ॥२॥

नाही भेदाचें तें काम । पळोनी गेले क्रोध काम ॥३॥

देही असुनी तूं विदेही । सदा समाधिस्थ पाही ॥४॥

पाहते पाहणें गेले दुरी । म्हणे चोख्याची महारी ॥५॥

All the colours have merged to be one. God of colours himself is coloured in this colour. The distinction between I and You have eliminated upon seeing the God of Pandhari There is no place for discrimination. Anger and Lust too have disappeared. Though you are embodied you are formless. I see you in constant state of meditation. There remains no difference between the spectator and the gaze, says Chokha’s Mahari.

(Translation: My own)

When I first heard Kishori Amonkarji’s rendition of this abhanga (a form of verse employed by saint-poets), I hardly paid any attention to words, but was just taken by her singing. After hearing it for few times, oblivious to the existence of Chokhamela and Soyarabai, I unconsciously assumed that it was written by Saint Tukaram (a widely celebrated seventeenth century saint of Varkari movement). Only later, at a different concert of a young vocalist, did I discover it was written by Sant Soyarabai – the wife of better-known untouchable saint-poet Chokhamela. Since I already knew about Chokhamela by then, I was intrigued about her. More so, because the above-translated abhanga could have been written by any other saint. There seems to have no explicit reference to caste or gender, except for the signature (chokhyachi mahari – Chokha’s Mahari). If one reads it without the signature, one is convinced that the saint-poet has transcended the social identities and material realities into a universal spiritual realm.

Soyarabai lived in the late thirteenth and early fourteenth century near Pandharpur. The saint-poets, of the Varkari tradition, both men and women, belonged to the many different castes of hierarchical caste system. The greatest appeal of the Varkari movement, argues Meera Kosambi, has been its spiritual transcendence of the caste and gender hierarchies of Brahminism from which there was no escape in everyday social life. Naturally, a religious philosophy which provides egalitarian devotional space appealed to the most oppressed sections of the society.

Soyarabai (and other women saints of Maharashtra), unlike Meerabai, do not have passionate love and devotion for Krishna, nor is there a rejection of marriage and defiance towards societal norms. Instead, Soyarabai and her sister-in-law Nirmala (also a Bhakta) write of family, daily existence and their devotion to god Vithoba, pilgrimage to Pandharpur, married life and finding freedom amidst it. There are as many as 62 abhangas of Soyarabai that have survived. However, they have enjoyed very little popular and scholarly attention.

Soyarabai’s Abhangas

Soyarabai’s abhangas convey her poverty, often referring to the leftover food which were distributed among the Dalits after religious feasts. They explicitly indicate the common understanding of the Bhakti tradition as God being both mother and father and chanting the name of the God as the cure for the emotions and problems of the worldly or married life. In addition to these, her abhangas also deal with the sense of inaccessibility of the divine common to all saints. In one of her abhangas, she reproaches God for her status which doesn’t permit her to enter the temple. In another of her abhangas, there is a reference to Brahmins of Pandharpur harassing Chokha:

पंढरीचे ब्राम्हणे चोख्यासी छळीले । तयालागीं केले नवल देवें ॥१॥

सकळ समुदाव चोखियाचे घरी । रिध्दी सिध्दि द्वारी तिष्ठताती ॥२॥

रंग माळा सडे गुढीया तोरणे । आनंद किर्तन वैष्ण्ववांचे ॥३॥

असंख्य ब्राम्हण बैसल्या पंगती । विमानी पाहती सुरवर ॥४॥

तो सुख सोहळा दिवाळी दसरा । वोवाळी सोयरा चोखीयासी ॥५॥

The Brahmins of Pandhari harassed Chokha. God was surprised at this.

Everyone gathered at Chokha’s house. Wealth and Power stood at the door.

Rangoli at the entrance, flags at the gate. Joyous Kirtan of Vaishnavas.

The celebration was like Diwali and Dusshera. Soyara waves the lights of arati before Chokha.

(Translation: Eleanor Zelliot)

Although one does find references to misery of their lives due to they being untouchable, these abhangas are very few. Zelliot muses that it could be due to the fact that since these abhangas are preserved orally, the devotees may have sung only those abhangas which they thought to be appropriate for their pilgrimage to Pandharpur.

Against Brahmanical Patriarchy

It must be noted while the Varkari movement advocated the universal message of spiritual equality, it didn’t give up the caste practices in reality. Shantabai Kamble recalls in her autobiography Majhya Jalmachi Chitterkatha (A Kaleidoscopic Story of My Life) how she was asked about her caste before being served water by a fellow Varkari from a distance.

Until India’s independence Dalits were not allowed to enter the temple and could only pay their respect till the tomb of saint Chokhamela at the footsteps. Vidyut Bhagwat warns against essentializing the voices of saint-poets as only women’s resistance as it obscures their resistance to Brahmanical patriarchy. Since saint-poets like Soyarabai speak about their hardships of daily existence and discrimination, there is also an urge to transform the inegalitarian society. According to her, these voices of Dalit-Bahujan saints must be considered as early feminism in India. She emphasizes that these women saints were part of the early modernity of India and that their struggles and negotiations within their cultural context must be understood and reinterpreted as emancipatory cultural histories. Not only must their abhangas be considered as a source of social commentary of the times they lived in, but a precursor to the modern Dalit poetry.

Soyarabai – A True Mystic

Though Soyarabai’s gender and caste consciousness may not be compared to that of the modern-day feminists or Ambedkarite activists, references in her abhangas to the misery of daily life and restrictions to which they were subjected as belonging to Mahar caste, indicates her awareness of her marginalized status in the society. Through her bhakti of Vitthal, she seemed to transcend material reality and claim her own spiritual space. Eleanor Zellliot thinks of her as a true mystic, “… finding at times the words to describe the indescribable, words that recall the poetry of mystics of many cultures.” She describes Soyarabai as, “A fourteenth century Untouchable woman seems to have risen above the problems of low birth to sing the immersion in the divine.”

References

Zelliot Enleanor .‘Untouchable Saints: An Indian Phenomenon’, New Delhi,Manohar,2005

Kosambi Meera. ‘Intersections: Socio-Cultural Trends in Maharashtra’ ,New Delhi,Orient Longman , 2000

Bhagwat Vidyut. ‘Heritage of Bhakti: Sant Women’s writings in Maharashtra’ in ‘Culture and the Making of Identity in Contemporary India’ edited by Kamala Ganesh and Usha Thakkar, New Delhi, Sage, 2005

Vidula Sonagra is a MPhil (Political Science) graduate from JNU, New Delhi. She has worked as Research Officer at Babasaheb Ambedkar Research and Training Institute (BARTI), Pune. She is a freelance translator as well. She is involved in progressive socio-political activities in Pune, like Karvan.

Saint Siddheshwar

From Wikipedia, the free encyclopedia

‹ The template Infobox religious biography is being considered for merging. ›

Siddarameswara

Shri Shivyogi Siddharameshwar

Personal

Born

Solapur

Died

Solapur

Religion Hinduism

Nationality Indian

Parents

Muddanna (father)

Suggaladevi (mother)

Philosophy Karmayoga

Shivyogi Siddarameswara or Siddheshwar or Siddarama was one among the five acharya ("saint") of the Lingayat faith. Siddheshwar was a great contributor to Lingayat religion. He was a great mystic and a Kannada poet who was a part of Basavanna's Lingayat revolution during the 12th century. His philosophy was one of service to mankind, the path of karmayoga. Siddarama was instrumental in saving the vachana literature from destruction.

Siddharama (c.1150) claimed to have written 68,000 vachanas out of which only 1379 are available. Along with Basava, Allama Prabhu, Devara Dasimayya and Channabasava, Siddharama is regarded as the most acknowledged and respected poets. Vachanakaras wrote in the genre of Lingayats , under Kannada literature from the mystic period. He shares the world view of other vachana poets in his rejection of blind conventions of caste and sex discrimination and emphasis on realization through personal experience. He too borrows Metaphors from diverse spheres of everyday life. Apart from vachanas,he has written several devotional works in tripadi. writing three-line verse, used from the 7th century.

Siddarama's life

Siddarama was the son of Muddanna and Suggaladevi and the first Social Spiritual guru. As part of Sharana revolution in the 12th century, he encouraged inter-caste marriages. He undertook many irrigation projects for the common good. He saw divinity in every existence of the world.

Shri.Siddheshwar Temple During (makar Sankranti) Gadda Fair

Lord Shiva appeared in the guise of a Jangam Swamiji and called himself Mallinath from Shrishail. The place where Mallinath met Siddharam is known as 'Gurubhet' which is now in front of the Collector's Bungalow in Solapur, Maharashtra. This Jangam requested Siddharama to serve him hot fried tender Jowar. Next he demanded curd-rice in order to soothe the burning sensation in his stomach. Siddharama ran to his home and asked his mother for curd-rice. On his return to the fields, he searched for him, shouting, "Mallayya, Mallayya" did not find him. There he inquired the Kawadi Jangams who were on a pilgrimage to Shrishail. They promised to show him Mallayya. His quest for Mallayya made him determined to go to Shrishail. At Shrishail he was shown the Mallikarjuna Jyotirlinga, but this linga of black stone did not please him. Then he inquired every object and every people about the whereabouts of Mallayya running over the length and breadth of Shrishail. Siddharama began to weep.

His tears were collected in a tank in the ground, which presently became known as Nayan-Kunda. When Siddeshwar reached the brink of a very deep valley called 'Rudrakada' and peeping down he yelled out "Mallayya, Mallayya!, but he did not appear. As Siddharama was about to jump in the valley., Lord Mallikarjun (Mallinath) appeared and caught hold of him by his hands.He visualized Mallayya telling him to return to Sonnalige and work towards making it the second Srishailam. The Lord pacified him and offered 'Vajrakundal' and 'Yoga Danda' which possesses the potential to fulfill all wishes. The Lord Mallinath asked Siddharam to return to Sonnalgie to end grief on earth. The Lord Mallinath assured him that he himself would appear in the form of Shivalinga in Sonnalgie. Shivayogi Siddharama returned to Sonnalgie; the ruler of that time Nannappa and his wife Chamala Devi gave him 5 kosa land as they were told to do by a vision of Lord Shiva. Shivayogi Siddharama consecrated 68 lingas by the holy hands of Jagadguru Kapilasiddha Panditardhya, within the Panch Crosh of Sonnalgie making Sonnalgie a "Kshetra" (holy place).

Siddarama returned to Sonnalige and involved himself in public works. He dug lakes and built temples. He encouraged people to conduct mass weddings, and do other works, which would benefit mankind. Many people joined him in transforming Sonnalige.

Allama Prabhu’s purpose is to make Siddharama worship Ishtalinga.Hence he proposed that Siddharama should accompany him to Kalyana, which was then the home of Basavanna and Ishtalinga worship. At Anubhava Mantapa Allama, Siddarama, Chennabasavanna, Basavanna and others discussed the need for Istalinga.

Shri.Siddheshwar Temple (Lake view)

Shri.Siddheshwar at Siddheshwar Temple,Solapur

Siddarama accepted Chennabasavanna as his Guru. Chennabasavanna performed the Istalinga initiation for Siddarama.After his initiation, Siddarama made rapid progress along the path of Shivayoga, and in course of time succeeded Chennabasavanna on Shunya Simhasana, or the pontificial throne. Siddarama participated in various discussions of the Anubhavamantapa. These discourses made him a Shiva yogi. He returned to Sonnalige and entrusted his work to Havinahala Kallaiah. He constructed a cave in the middle of a lake. There he practiced Shiva yoga until he attained his Ikya state.

Shivyogi siddarameshawara samadhi at Solapur

Shivayogi Siddharama consecrated 68 lingas by the holy hands of Jagadguru Kapilasiddha Panditardhya, within the Panch Crosh of Sonnalgie making Sonnalgie a "Kshetra" (holy place). Siddarama returned to Sonnalige and involved himself in public works. He dug lakes and built temples. He encouraged people to conduct mass weddings, and do other works, which would benefit mankind. Many people joined him in transforming Sonnalige. He returned to Sonnalige and entrusted his work to Havinahala Kallaiah. He constructed a cave in the middle of a lake. There he practiced Shiva yoga until he attained his Ikya state and entombed himself alive.

Inscriptions

His influence on several contemporaneous as well as subsequent Sharanas is evident from many sources. His tradition has come down continuously from his time to ours throughout South India. Gifts and charities made in his name by kings and other rulers are recorded in inscriptions. He was an ardent believer in Action. Though he was at first inclined towards visible works such as construction of tanks and temples, installation of Lingas, establishment of alms-housed etc., as calculated to lead him to Heaven, he came later, under Prabhu’s influence, to believe that such philanthropic works by themselves, any more than the possession of the third eye, the daily access to Kailasa and such other yogic accomplishments, would not lead to Mukti. As apparent from his vachanas as well as from his biography by Raghavanka, his mastery of yoga was extraordinary. His meeting with Prabhu proved to be a turning-point in his life, and his yoga was transformed into Shivayoga. Another important stage in his life is the initiation given him by Chennabasavanna. His sojourn at Kalyana gave a new orientation to his life, living as he now did among numerous Sharanas in Basavanna’s Anubhava Mantapa, and the feeling that he was God made way for a spirit of utter submission to God.

Another important point is the citing of Siddharama's vachanas in the inscriptions of the Sevuna period. It is not known under what circumstances these vachanas came to be a part of the Sevuna inscriptions. It is possible that Siddharama's vachanas became very popular and obviously the composers of the inscriptions wanted to enhance the value of them by quoting the vachanas of Siddharama. It is also possible that Siddharama specially wrote these two vachanas as a preamble to gifts made to the temples so that nobody would have the moral courage to go against the purpose of the grant, as it had the sanction of a great saint like Siddharama. Whatever might have been the real purpose of these vachanas, there is no doubt that they were important. Many Sevuna inscriptions contain the vachanas of Siddharama. A town by name Hilli in Akkalkot was another well-known Virasaiva centre. There was a temple here dedicated to Kudala Sangamadeva which attracted pilgrims and devotees from Karnataka and other places.

Siddarama's Vachanas

Siddarama wrote vachanas with the name "Kapilasidda Mallikarjuna". There are 1,679 vachanas of his. In addition to vachanas, Siddarama wrote Sthotra Threevidhigalu with "Yoginatha" as his signature.

Ragavanka wrote Siddarama Charitra, the history of Siddarama.

Jayadevi-thai Ligade has written Siddarama Purana.

Notes

Scholars like M. M. Kalburgi, M. S. Vrishabhendraswamy, M. S. Nagaraja Rao and others have studied this problem in great detail. It is said that at least 22 inscriptions of the Sevuna period contain Siddharama's vachanas. Vide: M. M. Kalburgi, Sasanagalalli Sivasaranaru; M. S. Vrishabhendraswamy, Sasanagalalli Sri Siddharamana Vachanagalu (The Karnatak University Journal - Humanities, Vol. x, p. 204; M.S. Nagaraja Rao, Karnataka Bharati, Vol.3.4 and Vol. 4.3, pp 3–14 and p. 101-112)

SREE SUBHANANDA GURUDEVAN

(http://www.abssc.org/Gurudevan.php)

Founder of Atma Bodhodaya Sangham Sree Subhanandashram

Lord Subhananda born on 28th April 1882 in Kulayikkal, Budhanoor village, Pathanamthitta District, Kerala to the devout Sambava couples Ittyathi and Kochu Neeli. Father was an astrologer and mother was pious woman. The couple was endlessly visiting the holy temples and performed several Pooja and Bhajans for a child. After the long twenty four years of marriage, the fortunate Kochu Neeli gave birth to a blessed child at the age of forty and blissfully named him as Paappan. In small age itself, the “child” started giving spiritual discourses and did wonders. The bewildered parents thought some invisible power had entered their son and took the child to temples and renowned astrologers to seek the remedy. However, the priest in the temple devotionally said “you gave birth to the protector of mankind, a marvelous gift for this Kali Yug; who will be worshipped by millions”.

At the age of seven, from the 16th November 1889 Friday evening, the child has a heavenly light and its rays are omnipotent and its strength bespeaks of Kalki. This experience had lasted for three days continuously and returned to normal life on the fourth day of his eternal sight of Para-Brahma. He discovered that in the inner self of every individual, sparks of this heavenly light is burning and its existence can be realized only with the help of Jagath-Guru. Following mother's death in 1894, Gurudev went on to pilgrimages inquest of studying the super spirit that immersed Him for three continuous days. The determined Gurudev has visited various holy places and met with different scholars, but no one could explain about the meaning of the revelation that He experienced.

Thapogiri : Thereafter during 1914, He went on to a deep mediation underneath a laurel tree for the realization of the divine light which he had experienced for three days from the 18th November 1888. This place is now known and referred as “Thapogiri”. After three years intense meditation He attained the heavenly enlightenment and that was the birth of the Njana Kalki.. Subhananda Gurudev started His noble mission of liberating the untouchable from the misery widely practiced and prevailed from slavery. He mingled with the underprivileged and so called untouchables, to educate them that the God has no distinction between and all creations are equal to Him. He declared there is only one Supreme Spirit and that is the creator, protector and savior of all mankind.

He declared that Lord Himself has taken birth in a Sambava caste in order to eradicate the injustice prevailed. He declared "all are one, one in Athma, one in harmony, you are not alien, if you feel alien that is the ignorance in you, because all are My creation and I am not different any" The life of Subhananda Gurudev spanned a period of 69 fruitful years from 1882()April 28 th) to 1950 (July 29th). Subananda Gurudev attained Maha Samadhi at the age of 69, in 1950 at Trivandrum, the capital city of Kerala, and His body was buried at Kottarkavu Ahram, Mavelikkara.He was a Unique personality, an unmatched thinker, a social reformer, an embodiment of truth, and the philosopher and Acharya of kaliyug. He was God Incarnated, truly the tenth Avatar of Lord Mahavishnu, undoubtedly the kaliyug Khadgi for all his devotees.

Lord Subhananda born on 28th April 1882 in Kulayikkal, Budhanoor village, Pathanamthitta District, Kerala to the devout Sambava couples Ittyathi and Kochu Neeli. Father was an astrologer and mother was pious woman. The couple was endlessly visiting the holy temples and performed several Pooja and Bhajans for a child. After the long twenty four years of marriage, the fortunate Kochu Neeli gave birth to a blessed child at the age of forty and blissfully named him as Paappan.

In small age itself, the “child” started giving spiritual discourses and did wonders. The bewildered parents thought some invisible power had entered their son and took the child to temples and renowned astrologers to seek the remedy. However, the priest in the temple devotionally said “you gave birth to the protector of mankind, a marvelous gift for this Kali Yug; who will be worshipped by millions”.

At the age of seven, from the 16th November 1888 Friday evening, the child has a heavenly light and its rays are omnipotent and its strength bespeaks of Kalki. This experience had lasted for three days continuously and returned to normal life on the fourth day of his eternal sight of Para-Brahma. He discovered that in the inner self of every individual, sparks of this heavenly light is burning and its existence can be realized only with the help of Jagath-Guru.

Following mother's death in 1894, Gurudev went on to pilgrimages inquest of studying the super spirit that immersed Him for three continuous days. The determined Gurudev has visited various holy places and met with different scholars, but no one could explain about the meaning of the revelation that He experienced.

Thapogiri : Thereafter during 1914, He went on to a deep mediation underneath a laurel tree for the realization of the divine light which he had experienced for three days from the 18th November 1888. This place is now known and referred as “Thapogiri”. After three years intense meditation He attained the heavenly enlightenment and that was the birth of the Njana Kalki..

Subhananda Gurudev started His noble mission of liberating the untouchable from the misery widely practiced and prevailed from slavery. He mingled with the underprivileged and so called untouchables, to educate them that the God has no distinction between and all creations are equal to Him. He declared there is only one Supreme Spirit and that is the creator, protector and savior of all mankind. He declared that Lord Himself has taken birth in a Sambava caste in order to eradicate the injustice prevailed. He declared

~ all are one, one in Athma, one in harmony, you are not alien, if you feel alien that is the ignorance in you, because all are My creation and I am not different any ~

Sena Nhavi

From Wikipedia, the free encyclopedia

Sant Sena Hari Mandir, Chatpalli Building JC Nagar Hubli.

Sena Nhavi (literally Sena the barber, a name often used in English sources), also known as Sain Sena,Sena, is a Hindu saint-poet (sant-kavi) of the Varkari sect dedicated to the god Vithoba.in Marathi

Life

Vithoba, the patron god of Sena Nhavi

Sena was a barber (nhavi), a “caste” and worked in the service of the king of Bandhavgarh.He gave up his profession and created devotional abhangas in praise of the god Vithoba.

The Bhaktavijaya of Mahipati (1715–90), a hagiographical work on Hindu saints, devotes a chapter to the life of Sena Nhavi. It narrates how Vithoba came to the aid of Sena Nhavi. Sena Nhavi was a pious barber who worshipped Vishnu (Vithoba is considered a form of Vishnu or his avatar Krishna) daily in the morning. He was born into a low caste due to sins in a previous birth (see Reincarnation). Once, the Muslim king of Bandhavgarh called Sena to his service. The court official came with the message to Sena’s house; however Sena was busy at his daily worship and instructed his wife to inform the messenger that he was not at home. This was repeated five times. A neighbour reported to the king that Sena was at home worshiping, which infuriated the king. He ordered Sena to be arrested for not coming to the palace despite royal orders and that he be bound in chains and be thrown into the river. Vithoba-Krishna went to the palace in the form of Sena to serve the king. While “Sena” massaged the king’s head with oil, the king saw the reflection of the four-armed Krishna in a cup of oil, but when he looked up he saw “Sena”. The perplexed king fainted. When he woke up, he requested “Sena” to wait on peril of death. However, “Sena” asked permission to go to his home once. The king rewarded “Sena” with a bag of gold coins, which “Sena” placed in his bag of equipment. Vithoba left the bag back at Sena’s house and disappeared. The king lost all his senses and pined for Sena. The court official hurriedly came to fetch Sena, who felt that king had called him as he was angry with Sena.

Sena arrived at the court, when the king stood up and greeted up. The king rushed towards Sena, caught Sena’s feet (see Pranāma, a sign of respect in Indian culture) and requested him to show his four-armed form. The king brought the bowl of oil and looked at the reflection of Sena in the oil, but could see the four-armed divine form that he had experienced. The surprised Sena explained to the king that he had seen Sena’s patron god, Krishna himself. The king thanked Sena as he had seen Krishna due to association with Sena. When Sena found the gold coins in his bag of equipment, he distributed the coins to the Brahmins, the priest caste. The tale ends by stating that the Muslim king turned into a devotee of Krishna and Sena Nhavi was “pleased” as his Lord, Vishnu was pleased.

Two of Sena’s abhangas say that he died at midday on the 12th lunar day of the dark fortnight of the Hindu month of Shravana.

Teachings in abhangas

जातां पंढरीस सुख वाटे जीवा। आनंदे केशवा भेटतांचि॥१॥

या सुखाची उपमा नाहीं त्रिभुवनीं। पाहिली शोधोनी अवघी तीर्थे॥२॥

ऐसा नामघोष ऐसे पताकांचे भार। ऐसे वैष्णव दिगंबर दावा कोठें॥३॥

ऐसी चंद्रभागा ऐसा पुंडलीक। ऐसा वेणुनादीं कान्हा दावा॥४॥

ऐसा विटेवरी उभा कटेवरी कर। ऐसें पाहतां निर्धार नाही कोठें॥५॥

सेना ह्मणे खूण सांगितली संती। या परती विश्रांती न मिळे जीवा॥६॥

There are many abhangs written by Sena Nhavi. He says in an abhanga that those who keep the company of evil-doers live in hell. The wicked should be kicked and disgraced. In another abhanga, he calls himself a sinner, who was tamed by passion and anger, who did not keep company with the righteous and did not meditate on God. He surrenders to God and implores him to be his saviour and rescue him from the sinful life. In another abhanga, he sings how fortunate he is to have received the grace of the Lord, who with compassion pardoned his sins. Sena detested practising austerities like inhaling smoke or meditating amidst fire, in a forest or on a mountain. He warned that someone can be a victim of deception in the forest, citing how the sage Vibhandaka was deluded by a maiden in the forest. (Vibhandaka’s penance was disturbed by the celestial maiden Urvashi). Like other Varkari saints, he advocates the chanting of God’s name. Sena says that God’s grace is beyond discrimination of caste or quality. Sena also refers to his profession as a barber in an abhanga. He sang that we (“barbers”) are skilled in the “art of shaving” and support the four caste-system (Varna (Hinduism)). They show the “mirror of discrimination”, use the “pinches of dispassion”, massage the head with the “water of tranquillity”, cut the “hair of egotism” and the “nails of passion”. An abanga in the Shrisakalsantagatha, a collection of abhangas from various saints, is dedicated to the god Shiva of the Trimbakeshwar Shiva Temple.

Saint Shivabalayogi

From Wikipedia, the free encyclopedia

Shivabalayogi

Shri Shivabalayogi Maharaj (24 January 1935 – 28 March 1994) is a yogi who attained Self-realization through twelve years of arduous tapas, meditating in samādhi (state of total absorption) for an average of twenty hours a day. Tapas is the most advanced stage of meditation in which one remains absorbed for long periods in the non-dualistic state of consciousness known as samādhi.

After he completed tapas, he assumed the name Shivabalayogi, which some devotees had already begun to use for him. The name means "Yogi devoted to Shiva and Parvati." Shiva is God in the form of a yogi. Bala is one of the many names for Parvati, God in the form of a yogini. The name reflects that Shivabalayogi is a manifestation of both the male and female aspects of the divine (Ardhanarishwara). The female aspect represents the invisible energy of the Divine through which the entire creation operates, while the male aspect represents the pure consciousness of existence beyond all imaginations. Generally, devotees called him simply "Swamiji" meaning "respected Master". In common parlance, a bala-yogi is a child yogi, a yogi who has started living as a yogi from childhood. Such a yogi is specially venerated, as in the adage "A saint in youth is a saint in truth".

For three decades he traveled extensively in India and Sri Lanka, initiating over ten million people into dhyana meditation. From 1987 to 1991, he traveled in England and the United States. Shivabalayogi's teaching is consistent with the Vedanta, emphasizing the need for sadhana (spiritual practice) to achieve Self-realization.

Childhood

Shri Shivabalayogi Maharaj was born Sathyaraju Allaka on January 24, 1935, in the small village of Adivarapupeta in the rice paddy country of the Godavari River delta in the state of Andhra Pradesh, India. Most of the villagers earned a simple living making cotton sarees and dhoties (man’s wraps) on handlooms. Sathyaraju’s father, Bheemanna, was a weaver with very little means and died before Sathyaraju was three. The young boy was raised by his mother, Parvatamma, and maternal grandfather, Goli Satham. They were among the poorest in the village. Sathyaraju was by nature extremely determined and honest; he found untruthfulness and injustice particularly difficult to tolerate.

Initiation in Tapas

Around the age of twelve, Sathyaraju made his way to the nearby Draksharam temple, where he prayed to Lord Bhimeshwar to grant him peace and also the understanding of his relatives for certain actions he had to take in accordance with his strong moral principles. Eventually a profound change came over him. In contrast to his normally outgoing nature, he became withdrawn and introverted. His appetite began to shrink and he lost interest in worldly activities.

Sathyaraju experienced samadhi (enlightenment) on August 7, 1949 when he was fourteen years old. He was sitting on the bank of the Godavari irrigation canal just outside the village, eating palmyra fruit that he had divided up between him and his eleven friends. As Shivabalayogi described the incident, he was squeezing the fruit when his body began to tremble with vibrations; a bright light emanated from the fruit in his hands, and he heard the cosmic sound of Aum. As he watched, a black lingam (a lingam symbolizes the absoluteness of the Divinity), about a foot and a half tall, appeared in his hands. The lingam broke in two and a tall, handsome man emerged standing in front of the boy.

The man was in the form of a jangama devara, an ascetic who worships and dresses like Lord Shiva. His dark skin appeared smeared with light ash. He wore a white cloth (dhoti) wrapped around his waist, a necklace of rudraksha beads, and his matted hair piled on top of his head, all in the manner of the yogis of ancient times. He was extremely handsome with large, beautiful eyes. A bright light emanated from him, and all Sathyaraju could see was the yogi and the divine light.

The yogi instructed Sathyaraju to sit in a cross-legged position and close his eyes. The yogi touched the boy’s forehead at the spiritual third eye (bhrikuti) between the eyebrows, then gently tapped him on top of the head. Sathyaraju immediately passed into samadhi.

None of the eleven other boys with Sathyaraju saw the spiritual vision that he experienced. To them their friend was sitting as if in deep meditation. They thought he was acting. But when they were unable to rouse him from this state, they were afraid Sathyaraju was either possessed by a spirit or dead. They ran to the village for help. The villagers also tried to wake the boy and carried him back to the front porch of his mother’s house, but the young yogi remained in samadhi. When he regained partial outer consciousness, he returned to where he had been initiated.

Tapas

Sathyaraju became known as Adivarapupeta Balayogi, the boy yogi of Adivarapupeta. Many of the villagers believed he was acting, probably to earn fame as a holy man (sadhu) and make money. Some abused the boy, hitting him, pouring sugar water over his body so ants would bite him, and even throwing a burning, gasoline-soaked rag on him. The Balayogi was in samadhi twenty-three hours a day. In samadhi, Shivabalayogi later explained, there is no awareness of the body or its physical surroundings. Each midnight he would return to ordinary consciousness and would then feel the pain that his body was suffering.

The Balayogi moved the place of his meditation to a field where the villagers buried children who died while very young. It was a place the villagers feared at night, so they mostly left the boy alone. There his body suffered from insect, rodent and cobra bites, and the skin on his legs began to rot during the rainy season. His body became stiff from the constant meditation until, as Shivabalayogi described, the yogi who had initiated him into tapas, his divine guru, cured all but his hands. They always remained partly frozen in the way he clasped them during meditation.

For eight years, the Balayogi meditated twenty-three hours every day. In that time, he mastered meditation in all four cardinal directions (east, north, west and south). Then his divine guru instructed him to meditate twelve hours a day for another four years to complete a full twelve-year cycle. Through this process, he achieved nirvikalpa samadhi which is described as follows:

"Thus with all doubts and thoughts extinguished, His mind now absorbed back completely into that Self from whence it had originated, He rested now in that complete Peace beyond all experiences, from which he would no longer go out."

Shivabalayogi defined tapas as continuously meditating for at least twelve hours each day until one attains God realization. "If the duration of meditation increases to about twelve hours then it becomes tapas. Tapas begins when you get into the state of samadhi. One has to do a minimum of twelve hours of tapas a day... When this samadhi stays for an extended period, something like twenty-four hours a day, then God will come down and awaken you." The final realization occurs with Sahaja Samadhi when the Yogi becomes naturally established in the Self (Atman) and sees the world and all in it as different forms assumed by the one Atman. Shivabalayogi has clarified that it is the same Atman that manifests either as pure Atman, or appears in the form of the 'Ishta Deva' [God].

Shivabalayogi emerged from his unusually intense tapas on August 7, 1961, before a crowd of tens of thousands. Using a microphone and amplifier, the young yogi spoke to the crowd and that first public message was broadcast over radio, then printed and circulated on flyers. In his message, he emphasized the importance of proceeding directly to the goal of spirituality, the supreme peace of Self-realization, and eschewing the temptations and intermediate visions along the way which create more ego and may be nothing but hallucinations of the mind.

Meditation: silent teaching

From 1963 to 1987, Shivabalayogi traveled extensively throughout India, then Sri Lanka. From 1987 to 1991, he traveled to the U.K., U.S.A., and Italy. Everywhere he gave public programs consisting of initiation into meditation (dhyana diksha), giving darshan in samadhi, evoking bhava samadhi (sometimes referred to as spiritual ecstasy), particularly during bhajans (kirtan, spiritual music), and distributing vibhuti and prasad as a form of blessing. He taught in silence through the power of his mere presence. He valued knowledge through direct experience far more than words. On one occasion, Shivabalayogi encapsulated his entire teaching in a simple phrase, "Do sadhana."

Shivabalayogi Maharaj encouraged people to meditate for one hour each day. His message was often summarized with the following words: "Know truth through meditation, then you yourself will know who you are, your religion, your purpose in life, and your nature. Do not believe what others say and become a slave to religious prejudices. Meditation is your religion. Meditation is your purpose. Meditation is your path."

Swamiji emphasized that it is not simply by closing one’s eyes that one meditates – the mind has to become quiet. On one occasion, he advised Srinivasa Dikshitar "If you surrender mentally to your Guru through service, then automatically your mind gets controlled." Later when the same disciple translated to another devotee the word "sadhana" (spiritual practice) as meditation, Shri Shivabalayogi corrected him:

"When I said 'sadhana', why are you using the word 'meditation'?

"Meditation means that a person will be sitting and closing the eyes. But sadhana can happen through dhyana (meditation), through bhakti (devotion) and through seva (service) and in so many ways when one is able to surrender to the Guru."

The dhyana meditation technique taught by Shri Shivabalayogi is as follows:

Sit, closing the eyes.

Concentrate the mind and sight in between eyebrows.

Do not move your eyeballs or eyelids.

Keep watching there by focusing the attention.

Do not repeat any mantra or name.

Do not imagine anything.

Do not open eyes until the duration of meditation is over.

On other occasions Shivabalayogi did refer to Mantra practices, for example he spoke of hearing the Omkara, the divine sound of Om pervading the universe. He also referred to his use of a Mantra of the sun. The idea was that the whole process would happen spontaneously in the presence of the Guru, and with his blessing. He describes how the crowning accomplishment at the end of tapas was the vision and realisation of the divine form.

Spiritual philosophy: the Yoga Vasistha

When devotees inquired about Shri Shivabalayogi’s spiritual philosophy, Swamiji referred them to the Yoga Vasistha. "Read the Yoga Vasistha," he would say, "Swamiji’s philosophy is fully expounded in that scripture." The Yoga Vasistha is a dialogue between Sage Vasistha and Sri Rama, in which Vasistha explains that time and space, indeed all visions and thoughts of the mind are, ultimately seen, simply illusions. The pure consciousness of the Self (Cit-Akasha, the space of Consciousness) is the only reality, eternal, all-pervading and existing in itself. To escape illusion and experience this One reality, the mind must be brought into a state of perfect control and freedom from distracting thoughts (samadhi). All that remains is the experience of Supreme Peace, with the potency of all creation. Swamiji described it as follows:

"He (meaning the jangama devara) asked me to keep watching in between the eyebrows, so I just went on watching. I saw all the things happening: then all the happenings stopped. Suddenly I realized that my attention was on 'That' which was making it happen. Then the attention settled on 'That' which was watching. Boundless Supreme Peace was there. Amazing happiness was there. It was so 'tasty' that one wouldn't ever want to be away from that."

Shri Shivabalayogi’s approach is consistent with the Vedanta tradition, and the Yoga Vasistha is considered to be a principal exposition of the advaita vedanta philosophy (of non-dualism). Swamiji taught that the purpose of life is to attain Self-realization, by performing sadhana (spiritual practice) and overcoming the illusions and imaginations of the mind. He also taught that meditation can be used to relieve tension and live a peaceful and stress-free life in the world.

Other aspects of Shivabalayogi's mission

Once he was asked, "What is Swamiji’s teaching?" He simply replied, "Dhyana. Vibhuti. Bhajan. Bhava samadhi." (Meditation. Blessed ash. Spiritual music. Divine ecstasy.)

Swamiji explained that yogis use bhajans to awaken spiritual awareness and prepare students for meditation. Singing songs of devotion to God is an expression of the path of devotion (bhakti). Swamiji once said, "Yogi is love." In the bhakti marga (devotional path), the spiritual seeker focuses their mind entirely on a particular deity or 'Ishta', which is their chosen object of devotion. Through this practice they lose the individual ego and gain a larger consciousness. This path is exemplified by Chaitanya Mahaprabhu, Mirabai and Shri Ramakrishna Paramahamsa.

"Bhava" denotes the mood of ecstasy and self-surrender which is induced by the maturing of devotion to one's 'Ishta.' Addressing the understanding of true Bhava Samadhi, Shri Swamiji himself would say, everyone is in some sort of bhava of the guru because of their attachment to the guru. The mind's attachment and devotion is the true bhava. Only when the bhava has fully ripened does the sadhaka (spiritual seeker) experience "bhava samadhi." Spiritually mature sadhakas will usually not exhibit any outward signs which may be indicative of the depth of their experiences.

The outer playful expressions of Bhava that often occurred during bhajans, such as people getting up and dancing, were controversial throughout Shivabalayogi's public programs, and his own statements on the phenomenon appear inconsistent. However, he was intolerant of any public criticism or interference with devotees' bhava experiences. About bhava samadhi, Shri Shivabalayogi once said:

"During this all your bhava (the mind’s feelings) will get concentrated on your favorite deity and thus your mind becomes more concentrated, more single-pointed. Then meditation itself becomes much easier and consequently one would take up meditation more willingly. "It's like giving chocolate to a child to make it go to school. But one should not settle just for the chocolate – one must go on to school. In the same way, one must meditate."

Shivabalayogi often used the expression the "path of devotion" (bhakti marga) to describe spiritual life. To some devotees he would say:

"You can win over anything with devotion. If God can be won over by devotion, rest assured that anything can be won by devotion. You have to come from devotion to practice meditation. Only then will you get Self realization. You should begin meditation with devotion. Chanting and bhajans are for devotion. They are the start for the spiritual path. Just like you go for the first class in primary school. It’s like that. Prayer, bhajans, homa, japa and all these things help you develop further and further on the spiritual path. Gradually they will bring you into the line of meditation."

When people asked for blessings and healing, Shivabalayogi typically gave them blessed vibhuti (ash), which symbolizes the formless Divine and is meant to encourage faith on the part of the devotee.

Giving prasadam (blessed food) was also very important for him, and devotees often arranged for mass feedings of thousands of people. Shri Swamiji once explained the importance of mass feedings as follows: "Look if you eat at a restaurant then it is simply food. But when the food is offered to God it becomes prasadam. During mass feedings if someone contributes even a little food to the occasion, that person’s bhava (the feelings of the mind) will be purified with this thought, 'May my little contribution be helpful in the feeding of the poor and needy.'"

Book

The spiritual teachings of Sri Sivabala Yogi have been published in the book Laghu Guru Upanishad: Spiritual Teachings of Sri Sivabala Yogi.

Death

Shivabalayogi Light Body, April 2, 1994

Shri Shivabalayogi Maharaj passed on, or "entered Mahasamadhi", in Kakinada, India, on March 28, 1994. Although it was not evident to onlookers, he had been on dialysis since 1991 and for some fifteen years he suffered from diabetes and an injured foot which became infected and never healed. Throughout this time he worked tirelessly to inspire people on the spiritual path.

Shivabalayogi often told devotees that yogis do not "die" in the ordinary sense. They drop their physical bodies through mahasamadhi (the great samadhi), but their presence remains available. "If I am not within the bounds of my body I am more available to you", and he often gave Jesus as an example.

On April 2, 1994, his body was interred at the ashram in Adivarapupeta near the place where he sat for almost ten of his twelve-year tapas. That tomb is now the Adivarapupeta samadhi.

Ashrams

During Shivabalayogi’s three decades of travel, many properties were donated to him in India as ashrams to be held in trust for the public.

The first ashram is in Adivarapupeta, his native village where he completed twelve years of tapas. That is the site of his samādhi, the tomb where his body is buried, and is a pilgrimage site for devotees particularly for Mahashivaratri, the annual great night of Shiva.

In 1963, when Shivabalayogi began traveling in India, a small ashram was established for him in Doddaballapura, a small town north of Bangalore, then the following year in Bangalore on Bannerghatta Road. As he traveled, additional ashrams were established in Sambhar Lake, Dehradun, Hyderabad, Anantapur, Hindupur, and Agra. On August 7, 1977, he established a new ashram in Bangalore at J.P. Nagar, where he later consecrated a temple in honor of the three divine manifestations of God: Brahma and Saraswati the Creator, Vishnu and Lakshmi the Sustainer, and Shiva and Parvati the Destroyers of Illusion. According to one Indian tradition, the worship of Brahma is forbidden, yet Shivabalayogi insisted upon consecrating a deity of the god, thus encouraging people to go beyond blind faith and superstition and to teach that the Divine is only one, but with many names and forms.

Shri Shivabalayogi established charitable trusts in London, Portland, Oregon, and North Carolina. After his death, additional trusts and ashrams have been established in India, the United States, Canada, Malaysia, Singapore, Indonesia and Australia

Sajan Kasai, butcher

From Wikipedia, the free encyclopedia

Devotee Sadhna

Mosque of Devotee Sadhna, Sirhind

Born 1180

Village Sehwan in Hyderabad Sindh province

Died

Sirhind, Punjab, India

Occupation Butcher

Known for 1 verse in Guru Granth Sahib.

Accepted Gurmat thought from Muslim thought

The followers of Bhagat Sadhna are called Sadhna Panthis. His only memorial is a mosque at Sirhind, where he died.Bhagat Sadhna, also called Sadhna Qasai, was a north Indian poet, saint, mystic and one of the devotees whose hymn was incorporated in Guru Granth Sahib. Venerated in the region of Punjab, among Sikhs and Ravidassias, his devotional hymn is widely quoted by most preachers. His one hymn is present in Adi Granth Sahib, in Raga Bilaval.

Early life

Sadhna was born in 1180 AD at village Sehwaan in Hyderabad, Sindh province in a Muslim family. As his ancestors were butchers by profession, he continued the family profession of slaughtering goats (Dhabihah) and selling meat. It is said that there were shady trees and drinking water facility available near his shop. Due to this, in addition to customers, travelers, saints and even rogues used to take rest on passing. Sadhna was very interested in spirituality from his adolescence and as a result, he used to have spiritual discussions with such saints who stopped near his shop.

Shaligram desecration

Sadhna got shaligram shilas and used them as weights in his profession. Sadhna annoyed vaishnav sadhus and pundits with this act. On one side, he was of lower profession and caste, and on the other, he was belittling their idol worship by using idol in the flesh of animals, which is consider as sin by the Pundits. Those religious scholars always argued and debated with him, in which Sadhna always outwitted them.

It is recorded that one of vaishnav saint took shaligram stones with him. Sadhna had no issues with this and did not object. Vaishnav saint continued worshipping shaligram but got no internal pleasure and wisdom, as he had seen in state, behavior and thoughts of Sadhna. With dashing hopes he returned Shaligram Stones, the weights of Sadhna back. Sadhna preached that "Shaligrams Stones" are not god as these are lifeless stones, and can not give any wisdom to a living being. His spiritual quest led him to renounce the life of a householder. He left Sehvan and roamed about the country preaching the love of God.

Dispute with Brahmin's lusty wife

This historical account is from the time when Sadhna was young and good looking with a strong body. During his travels in North India, his looks pleased a young married Brahmin lady, who wanted to have sex with him. When she asked Sadhna, he replied that he could not have sexual relation with anyone out of his marriage. She thought Sadhna might be fearing her husband. Without understanding Sadhna thoughts, she killed her husband. Came back to Sadhna and told what she did. Sadhna got shocked and left the area after sermonizing her. The lady felt ashamed, she burnt herself on husband's funeral pyre, so that people continued thinking her to be Sati-Savitri. As per historical resources, Sadhna uttered that No one knows the ways of women, she kills her husband and became a sati, which then became popular as proverb and used by many poets and writers later on.

According to few authors, he went to Punjab after this incident.

Another view existed that Brahmin's wife complained to local administration that Sadhna raped her. Sadhna was arrested and the magistrate sentenced Bhagat Sadhna to have his hands cut off. After the punishment was carried out, Bhagat Sadhna was discharged. He set out without a frown on his forehead notwithstanding his barbarous mutilation. Bhagat Sadhna's devotions proved so successful that The Divine blessed him with new hands which sprouted from his body but this claim is highly vague.

Death

It is believed that Bhagat Sadhna did Gurmat preaching in Uttar Pradesh, Rajasthan and Punjab areas. Bhagat Sadhana spent his last day of life at Sirhind preaching Sikh philosophy. At Sirhind, he died, where a mosque was built in his memory and preserved by Punjab Government. The paintings in the mosque represent the 'T' art form. The mosque is made up of Sirhindi bricks and is situated in the northwestern part of town Sirhind near Level Crossing, district Fatehgarh Sahib, Punjab.

Ravidasis acknowledge Satgur Sadhna and preach his teaching and thought, as Guru Ravidas in his devotional hymn acknowledge and admire Satgur Sadhna as great devotee among Kabir, Sain, Namdev: 

Initially the Ravidassia revered the Guru Granth Sahib of the Sikhs, which was the only repository of Ravidass' devotional poetry. However, following their schism from mainstream Sikhs, the Ravidassi compiled their own holy book of Ravidass' teachings, the Amritbani Guru Ravidass Ji, and many Ravidassia temples now use this book in place of the Guru Granth Sahib. But they have not inserted Bhagat Sadhna Vani in it. But Dera Sach Khand Ballan of Jallandhar, Punjab on 30 January 2010 at the 633rd birth anniversary of Ravidass announced the objectives of Ravidassia religion as to propagate the bani and teachings of Ravidass, Balmiki, Namdev, Kabir, Trilochan, Sain and Sadhna.

Picture Source

सदना नाम का एक कसाई था, मांस बेचता था, पर उसकी भगवत भजन में बड़ी निष्ठा थी! एक दिन सदना एक नदी के किनारे सदना उस पत्थर को उठाकर ले आया और मांस तौलने में प्रयोग करने लगा. जब एक किलो मांस तौलता तो भी सही तुल जाता, जब दो किलो तौलता तब भी सही तुल जाता, इस प्रकार सदना चाहे जितना भी मांस तौलता , हर भार एक दम सही तुल जाता, अब तो वह एक ही पत्थर से सभी माप करता और अपने काम को करता जाता और भगवन नाम लेता जाता.एक दिन की बात है , उसकी दुकान के सामने से एक ब्राह्मण निकले ! ब्राह्मण बड़े ज्ञानी विद्वान थे, उनकी नजर जब उस पत्थर पर पड़ी तो वे तुरंत सदना के पास आये और गुस्से में बोले – ये तुम क्या कर रहे हो? क्या तुम जानते नहीं की जिसे पत्थर समझकर तुम मांस तौलने में प्रयोग कर रहे हो वे शालिग्राम भगवान हैं, इसे मुझे दो! जब सदना ने यह सुना तो उसे बड़ा दुःख हुआ और वह बोला – हे ब्राह्मण देव, मुझे पता नहीं था कि ये भगवान शालिग्राम हैं, मुझे क्षमा कर दीजिये ! और सदना ने शालिग्राम भगवान को ब्राह्मण को दे दिया!

ब्राह्मण शालिग्राम भगवान शिला को लेकर अपने घर आ गए और गंगा जल से उन्हें नहलाकर, मखमल के बिस्तर पर, सिंहासन पर बैठा दिया, और धूप, दीप,चन्दन से पूजा की. जब रात हुई और वह ब्राह्मण सोया तो सपने में भगवान आये और बोले – ब्राह्मण – मुझे तुम जहाँ से लाए हो वहीँ छोड आओं, मुझे यहाँ अच्छा नहीं लग रहा.

इस पर ब्राह्मण बोला – भगवान ! वो कसाई तो आपको तुला में रखता था और दूसरी ओर मांस तौलता था उस अपवित्र जगह में आप थे. भगवान बोले – ब्राहमण आप नहीं जानते जब सदना मुझे तराजू में तौलता था तो मानो हर पल मुझे अपने हाथो से झूला झूला रहा हो, जब वह अपना काम करता था तो हर पल मेरे नाम का उच्चारण करता था. हर पल मेरा भजन करता था इसलिए जो आनन्द मुझे वहाँ मिलता था, वो आनंद यहाँ नहीं! इसलिए आप मुझे वही छोड आयें.

तब ब्राह्मण तुरंत उस सदना कसाई के पास गया ओर बोला – सदना, मुझे माफ कर दो. वास्तव में तो तुम ही सच्ची भगवान भक्ति करते हो. ये अपने भगवान को संभालिए!

Once a Rishi was doing Tapasya just then a crane pissed on him from the tree. It has broken his meditation and with an angry glare he saw up there on the tree and as soon as he looked at the crane, it has just burnt to ashes.

This event brought the proud in the mind of that Rishi. He thought he has become almighty.

Then he went for begging(Bhiksha). He asked for something in front of the gate of a chaste women. She came out and said, "Baba, sit here and let me give food to my husband after that I will give you." The Rishi sit there but the women came after a long time because feeding her husband was her first rule. It made Rishi again angry. He saw her in the same anger. But she didn't burn to ashes.

The women said, "Rishiwar, I am not like that crane."

Rishi has got surprised, "How did you come to know."

She replied, "I did it by earning knowledge through Karma Yoga. by serving my husband. this is my duty."

Now the story begins.

Rishi asked how can I get full enlightenment.

The women said, "Go to the DharmaVyadh, the Butcher. He will give you this enlightenment."

Rishi said , "A butcher?"

The women said, "Yes, This is his profession. You can't judge him by this. Spirituality is different from this. IF he leaves his profession. He will be responsible for the starving of his family. But he is spiritual, that's a different thing."

The Rishi went to that Butcher and with out knowing anything the Butcher asked him to enter his shop and then he preached him Karma Yoga. All the proud of that Rishi has vanished.

Sankarananda Swami

Sankarananda Swami was named by his parents as Sankaran. Disillusioned by his family life Sankaran left the house and traveled to different holy places in South India. After staying at Ramana Maharshi's Thiruvanna malai for a brief period he came to Palakkad (formerly Palghat) and stayed at Brahmananda Shiva Yogi's ashram.

After some time he went back to his native place and started to live there. When he heard about the Guru and his social activities he decided to see him and visited him at Peringottukara ashram. He explained about his mental dilemma to the Guru. The Guru sent him back with some enlightening advices but he returned to with a plan to join the Ashram.

The Guru welcomed him and later accepted him as his sanyasin disciple with a new name ‘Sankarananda.' He served as the administrator of the Adwait Ashram for a long time. Later he became the head of Sivagiri Mutt. He showed great interest in collecting and publishing the Guru's works. Two periodicals, ‘Navajeevan' and ‘Sivagiri' were published during his time.

SESHADRI SWAMIGAL

Intro Hindu guru

Was Hindu monk

From India

Type Religion

Gender Male

Birth 22 January 1870

Death 4 January 1929, Arunachala, India (aged 58 years)

Star sign Aquarius

BIOGRAPHY

Sri Seshadri Swamigal, also known as the "Saint with a golden hand", was an Indian saint who lived in Thiruvannaamalai.

LIFE

Childhood

Seshadri Swamigal was born on January 22, 1870. As a child he had spontaneous trances. For example, he used to sit on the lap of his father and sit with the chinmudra in a posture of meditation. At other times, when his father was teaching a class, he used to look at the book as if he was reading and comprehending it. At age four, Seshadri received his nickname, 'Golden Hand' (Tamil: Thanga Kai). One day Seshadri and his mother stopped at a shop full of bronze castings of the Gods. While at the shop the young lad picked up a statue of Krishna and asked his mother to buy it so he could perform Krishna puja. The trader, thinking that the radiant child himself resembled the Lord Krishna, gave the idol and refused payment. The next day the trader proclaimed the boy to be most lucky as the whole consignment of 1,000 statues (because of the young boy's touch), had been sold in one day. News of the incident spread quickly through the town and from that moment on the young boy was known as, 'The one with the golden hand'. This gave him the name "Thanga Kai" (golden hand).

Aged 14, his father Sri Varadarajar died unexpectedly. Kamakoti Sastrigal took the family to live at Vazhur. It was there that Swamiji completed his education. Aged 17 his mother died, and Seshadri's uncle took charge of Seshadri and the younger brother Narasimha Josiar.

Early Adulthood - the time he took sannyas

At the age of 19, he met Sri Balaji Swamigal, a wandering saint from North India, an avadut, who gave Seshadri sannyas and instructed him in the Mahavakyas, the holy sayings of the 4 Vedas. Shortly after Seshadri Swamigal started to travel to various spots in Tamil Nadu eventually ending up at Tiruvannamalai, at the age of 19. Seshadri Swamigal moved about Tiruvannamalai for 40 years, an ascetic with a total disregard for either name or form.

Throughout his life and teachings Sri Seshadri Swamigal continuously emphasised the glory of Arunachala. He often talked about the unique aspects of the Arunachala kshetra. He would say: 'This is the place where Swamy and Ambal invite all and confer liberation', and 'Lord Krishna leaving aside his sudarshana chakra (divine weapon) is playing on his flute. On hearing it Lord Siva who is inside the mountain comes out and dances'.

Sri Seshadri Swamigal had deep devotion to God, especially in the form of the Goddess Kamakshi, Lord Ram and Arunachala. Sri Seshadri Swamigal was a great worshipper of Shakti. In the practice of concentration he sat steeped in samadhi, oblivious of his body.

Death

Sri Seshadri died on January 4, 1929. His body was not cremated but buried, as is the custom in the case of a saint.

SESHADRI SWAMIGAL AND RAMANA MAHARSHI

Seshadri Swamigal and Ramana Maharshi were contemporaries. Seshadri actually arrived at Arunachala six years earlier than Ramana. When Ramana Maharshi came to Tiruvannamalai seven years after Seshadri Swamigal's arrival, Seshadri took care of Ramana Maharshi. Sri Seshadri tried to protect the young swami who seemed quite unaware of his body and surroundings. He cleansed Ramana's blood-oozing wounds and revealed Ramana as a [saint] to the world.

ASHRAM AND TEMPLE

The Seshadri Swamigal Ashram is located in Tiruvannamalai, very close to Ramanasramam.

The consecration of the Sundaravadana Perumal temple in Vazhur, associated with Seshadri Swamigals birth, happened on 12 February 2012.

TELEVISION SERIES

Based on His Life and Teachings, DD Podhigai used to telecast a Serial Named as "Sri Seshadri Swamigal Mahathmyam" every Thursday at 7.02 P.M.

Swami Saswathikananda

*Swami Saswathikananda, Former Madathipathi of Sivagiri Mutt.

Swami Saswathikanda College, Poothotta, Ernakulam

Swami Saswathikananda was a spiritual leader who took the Sivagiri Mutt, the main pilgrimage centre of the followers of the Sree Narayana Guru, to the pinnacle of glory at the international level. The 52-year-old Swamiji, in fact, dedicated his life for the growth of the Sivagiri Mutt and the centres connected with the life organiser, he was very amenable and sophisticated and had wielded considerable clout among his followers and others. He was at the helm of the Sree Narayana Dharma Sangham for quite a long time as its member and general secretary. He was born in 1952 at Kuthumkallumoottu, near Manacadu in Thiruvananthapuram. As a boy, Sasidharan, who had later become Swami Saswathikananda, was well versed in Upanishads and Sree Narayana literature.

TNM Staff

The mystery surrounding the death of Saswathikananda which occurred on July 1, 2002, has got a new twist with close friend Surendran alleging that not only Vellappally Natesan but some members within the Mutt might have had a role because of animosity towards him.

The case has been in the news lately with several allegations and counter-allegations flying thick and fast.

Swami’s close aide and a childhood friend Surendran K says that though he loved everyone, there were many who considered him as an enemy.

“He was a good administrator, a real follower of Sree Narayana Guru, above all he never deviated from his ethics and because of this he had many enemies. He even had enemies inside the Mutt,” Surendran said.

“Swami was very strict in checking corruption at Sree Narayana institutions, whether it is Mutt or other related organisations. So whoever was affected by his strict actions considered him an enemy,” he said.

On Vellappally Natesan, Surendran said, “Swami knew Natesan was a fraud. But he did not know how to hate others, so Natesan got all freedom. Swami was the one who supported Natesan to get to positions.”

Some background on who Saswathikananda was?

The real name of Saswathikananda was Sasidharan, who was the eldest child of Chellappan and Kausalya and belonged to a poor family.

Swami’s younger brother V Rajendran says, “At home we were in extreme poverty, no food to eat and no clothes to wear, that was the reason why Swami decided to go to the Mutt when he was 14 years old. At the Mutt, they gave free food, stay and education.”

According to Rajendran, his brother was a real saint, who loved his enemies and who helped others unconditionally. “From childhood, he was a different person, calm, quiet and treated everyone equally,” he says.

When he was 18 or 19 years old, he left the Mutt and wandered a lot like a sanyasi and returned after a few years. His decision to become a seer had shocked the family according to Rajendran.

“When one day I asked him to apply for a job he said he had become a sanyasi and was not interested in other life. We were shocked and our mother tried to stop him from that, but he was firm in his decision.”

“He visited home only four times after he joined the Mutt and he never shared anything personal with family,” Rajendran recalls.

Swami’s rise was meteoric and he became the youngest to head the Sivagiri Mutt.

Allegations against Swami

There are also accusations by the Swami’s natives to suggest that he was not all that pious.

One of the sources who was closely associated with the Swami and sought anonymity said, he was a goonda leader. “Swami had another face, he was a goonda leader. Everyone who is associated with him knows it. He had cases registered against him. He also had a murder case registered against him, after he passed away."

Death shrouded in mystery

According to sources, on June 30, Swami visited his friend Raveendran in Thiruvnanthapuram and had lunch at his house. He then left for Aluva by car and was not seen alive after that.

“Swami had shown his train ticket to Raveendran and told him that he had booked it earlier, but later Swami travelled in a Maruti 800 car to Aluva where some other Swami from the Mutt joined him in between. We don’t know why Swami cancelled the train journey, there is some mystery,” Surendran said.

It is believed that the Swami drowned in the Periyar river while taking a bath near Advaitashramam at Aluva near Kochi.

“Swami was a very good swimmer; he used to swim well even in sea. In childhood we used to do swimming competitions in the lake nearby. My mother used to say that he will never drown as he was an expert in swimming,” Rajendran said while adding, “it was a murder we all know that very well.”

Sankhya

He was a sweeper

Sankhyan Rishi

Sankhyan was a maharishi and the author of many ancient Indian texts. He was accredited as the author of book named Sankhyana Rishi Tantra.

According to mythology, he was involved in the story of the birth of Lord Brahma and the Creation of the Kumaras namely, Sanaka, Sanandana, Sanatana, and Sanat-Kumara are traditionally, the four mind-born sons of Lord Brahma.

He is also responsible for the preaching of message of great epic, Shrimad-Bhagavatam.

Long ago, great saints headed by Sanat-kumara, came to the bottom of the universe from the highest planets by traveling through the waters of the Ganga. With wetted hair, they touched the lotus feet of Lord Sankarshana, who was engaged in meditation upon Lord Vaasudeva, of whom he is a plenary expansion. As the great sages glorified the Lord, with words full of transcendental affection, He opened his eyes slightly and he began to radiate with a glowing effulgence.

Lord Sankarshana (First expanion of Sri Krishna, i.e., Balarama) then spoke the purport of Shrimad-Bhagavatam to Sanat-kumara, and he, in turn, explained it to Sankhyan Muni.

Later, when Sankhyan Muni repeated the message of Shrimad-Bhagavatam, Parashara, heard him, along with Brihaspati. Then, at Pulastya’s advice, Parashara spoke this foremost of Puranas to all.

Thus, In other words, he is the preacher of Vedic Knowledge

Sunderdas

Wikipedia from the free encyclopedia

Sant Sundaradasji, who propounded the importance of knowledge, was not only a poet but a great saint, religious and social reformer. He was born in Chaitra Shukla Navami Samvat 1853 in Khandelwal Vaishya clan of Bhusar gotra in old city of Davanagari Dausa of Jaipur state. His father's name is Saam ChokhaOmar name was Parmanand and mother's name was Sati. Sundar Das ji was a disciple of Saint Dadu. He received initiation and spiritual teachings from his Guru at a young age. Sundaradas ji was a Bal Brahmachari, Bal Kavi and Bal Yogi. Pratibha, Bhagwat became loved by everyone due to love and good nature. In Samvat 14, Jagjivan ji went to Kashi with Dadu disciple Rajabji, etc. While living in Kashi, he left Sanskrit, Dandi studied grammar and grammar, Kosha Shastra, Purana, Vedanta. The majority practiced yoga, Vriddhanta's vast scriptures, Upanishads, Gita, Yogavishtha, Shankar Bhasya etc. Sundar Das lived near Asi Ghat in Kashi

. You finished your studies and came and lived there in Kartik Badi Chaudas, Fatehpur, Shekhawati district of Jaipur state from Samvat 172. You continued to do yoga practice stories, chanting and meditation etc. Where your Dadunji went due to your passion for the countryside He was settled and used to visit places like Sambhar, Amer, Kalyanpur, Delhi, Agra, Gujarat, Lahore, Mewar, Malwa, Bihar etc.

The literature of Saint Sundar Das ji lasted from creation to the 14th century till death. You have written 42 original texts, which highlight your brilliant talent. The language of your texts is simple, comprehensible, clear, succulent and all the compositions are combined. Swami ji has composed poetry in mixed Punjabi, Eastern and Gujarati languages ​​with Persian language mixed with Brajbhasha, Raj Putani and Khadi Boli.

In 1862 you came to Fatehpur Shekhawati. You remained mainly in Fatehpur till the age of about 80 years. Nawif Alf Khan of Fatehpur was very much respected by you. Nawab Alf Khan was a poet himself, he has composed 6 texts. Alif Khan asked you to show some miracle, then you said that Nawab sahib, pick up the bed on which you are sitting, look at the Nawab, taking up one corner of Jazam, then his stronghold and the other It has taken which appear whole city Knwab to hold your feet.

Sundar Das ji, a follower of the path of knowledge, has propounded Advaita Mat. His Brahma is Advaita, he is knowledgeable and has the best power. Sant ji has given deep thoughts on Guru Mahima, Guru preaching, illusion prevention, the real meaning of Ramnam Brahma, the true nature of the soul, etc.

Saint Sundar Das ji has written most of the verses on 'impatience'. He has said to stay away from it that impatience gives birth to trishna.

Beautiful craving is Dhuri, the edge of greed lineage.

You should save them, both of them defeat Maran.

Swami ji's great grandfather Ujle in his residence Sanganer at the age of 93

Kartik Shukla Ashtami War happened on Thursday in Vikram Samvat 16. In his words -

Seven years reduced to hundred, body for so many days.

Beautiful detailing soul, body leh kheh |

In the words of Ravindra Nath Thakur, "The way the source of clean water is in the womb of the earth Is emitted automatically with its internal velocity, in the same way as the seeker poets

Bhavadhara flowed spontaneously with the inspiration of its pure bliss. Of the seven poets of this type, the only beautiful slave was the scholarly priest.

Introduction

Sundardas was born in the Khandelwal Vaishya family living in the ancient capital of the state of Jaipur, Dyosa , Chaitra Shukla No. 9, no. It took place on 1853 AD. Mother's name was Sati and father's name was Parmanand. At the age of 6, he became a disciple of the famous saint Dadu and started living with him. Dadu started calling them 'beautiful' after seeing his amazing form. Since he had another Gurubhai named Sundar, he was famous as 'Chhoti Sundar'. When no Dadu died in 170 , when he moved from Narana with Jagjivan to his birth place of Dyausa. Then no. 1663 v. In Rajab and Jagjivan with Kashi where Vedanta , literature and grammar Serious practice of etc. subjects continued for 14 years. Subsequently, he spent 12 years in yoga practice in Fatehpur ( Shekhawati ). Meanwhile, his friendship with the local Nawab Alif Khan, who was also Sukavi, was established. They were also very touristy. Rajasthan, Punjab, Bihar, Bengal, Orissa, Gujarat, Malwa and Badrinath etc. visited various places. Apart from Hindi , he also had good knowledge of Sanskrit , Punjabi , Gujarati , Marwari and Persian languages. Always a woman, she remained a balabrahamchari, staying away from discussion. His death is Kartik Shukla 4, no. It took place on the 14th century in a place called Sanganer .

Creations

There are a total of 42 compositions of Sundardas, including all the small and big works, among which the main ones are 'Gyan Samudra', 'Sundar Vilas', 'Sarvangayogapradipika', 'Panchendriya Charitra', 'Sukh Samadhi', 'Amazing Sermons', 'Dream Prabodh' ',' Veda thought ',' said anoop ',' dangling knowledge ',' punch effect 'etc.

Sundardas through his many compositions gave a good reflection of almost all forms of Indian philosophy. In his view, experience knowledge was more important than theory knowledge like other ordinary saints. He was a complete supporter of Yoga and Advaita Vedanta . He was a familiar poet very well versed in poetry . In this sense, they are completely different from other nirguni saints. His 'beautiful vilas' are a very fine and interesting treatise from the idea of ​​poetry and dignity. He has also created Chitra Kavya on the method of ritual poets , so that the effect of Ritiya Kavya on his poetry is clearly reflected. In the refined and salankar Brajbhasha , he has given a pious presentation of subjects like Bhakti Yoga, philosophy, knowledge, policy and preaching.

Sunderdas

(Sundardas had married a courtesan)

Mahrshi Supach Sudarshan

महर्षि सुपच सुदर्शन

महाभारत काल मे ही महर्षि वेद व्यास के साथ महर्षि सुपंच सुदर्शन का नाम भी लिया जाता है. वे एक वैष्णव संत थे. इनका जन्म लगभग 3290 ईसा पू. फाल्गुन माह कृष्ण पक्ष की त्रयोदशी को वाराणसी के एक दलित परिवार में हुआ था. इनका बचपन का नाम सुदर्शन था. वे सुपंच के नाम से भी जाने जाते थे. महर्षि सुपंच सुदर्शन की शिक्षा – दीक्षा आचार्य करुणामय द्वारा हुई. इनका मन बचपन से ही भक्ति में अधिक लगता था. वे दैनिक क्रियाओ को करने के बाद घंटो भजन और पूजा में लगे रहते थे.

पाण्डवों की यज्ञ में सुपच सुदर्शन द्वारा शंख बजाना

सर्व विदित है कि महाभारत के युद्ध में अर्जुन युद्ध करने से मना करके शस्त्रा त्याग कर युद्ध के मैदान में दोनों सेनाओं के बीच में खड़े रथ के पिछले हिस्से में आंखों से आँसू बहाता हुआ बैठ गया। तब भगवान कृृ ृष्ण के अन्दर प्रवेश काल शक्ति (ब्रह्म) ने अर्जुन को युद्ध करने की राय दी। तब अर्जुन ने कहा भगवान! यह महापाप मैं नहीं करूँगा। इससे अच्छा तो भिक्षा का अन्न भी खा कर गुजारा कर लेंगे। तब भगवान काल श्री कृृ ृष्ण के शरीर में प्रवेश काल ने कहा कि अर्जुन युद्ध कर। तुझे कोई पाप नहीं लगेगा। देखें गीता जी के अध्याय 11 के श्लोक 33, अध्याय 2 के श्लोक 37, 38 में।

महाभारत में लेख (प्रकरण) आता है कि कृृष्ण जी के कहने से अर्जुन ने युद्ध करना स्वीकार कर लिया। घमासान युद्ध हुआ। करोड़ों व्यक्ति व सर्व कौरव युद्ध में मारे गए और पाण्डव विजयी हुए। तब पाण्डव प्रमुख युधिष्ठिर को राज्य सिंहासन पर बैठाने के लिए स्वयं भगवान कृृष्ण ने कहा तो युिधष्ठिर ने यह कहते हुए गद्दी पर बैठने से मना कर दिया कि मैं ऐसे पाप युक्त राज्य को नहीं करूंगा। जिसमें करोड़ों व्यक्ति मारे गए थे। उनकी पत्नियाँ विधवा हो गई, करोड़ों बच्चे अनाथ हो गए, अभी तक उनके आँसू भी नहीं सूखे हैं। किसी प्रकार भी बात बनती न देख कर श्री कृृष्ण जी ने कहा कि आप भीष्म जी से सलाह कर लो। क्योंकि जब व्यक्ति स्वयं फैसला लेने में असफल रहे तब किसी स्वजन से विचार कर लेना चाहिए। युधिष्ठिर ने यह बात स्वीकार कर ली। तब श्री कृृ ृष्ण जी युधिष्ठिर को साथ ले कर वहाँ पहुँचे जहाँ पर श्री भीष्म शर (तीरों की) सैय्या (चारपाई) पर अंतिम स्वांस गिन रहे थे, वहाँ जा कर श्री कृृ ृष्ण जी ने भीष्म से कहा कि युधिष्ठिर राज्य गद्दी पर बैठने से मना कर रहे हैं। कृृ ृप्या आप इन्हें राजनीति की शिक्षा दें।

भीष्म जी ने बहुत समझाया परंतु युधिष्ठिर अपने उद्देश्य ये विचलित नहीं हुआ। यही कहता रहा कि इस पाप से युक्त रूधिर से सने राज्य को भोग कर मैं नरक प्राप्ति नहीं चाहूँगा। फिर श्री कृृष्ण जी ने कहा कि आप एक धर्म यज्ञ करो। जिससे आपको युद्ध में हुई हत्याओं का पाप नहीं लगेगा। इस बात पर युधिष्ठिर सहमत हो गया और एक धर्म यज्ञ की। फिर राज गद्दी पर बैठ गया। हस्तिनापुर (दिल्ली) का राजा बन गया।

प्रमाण:-- सुखसागर के पहले स्कन्ध के आठवें अध्याय से सहाभार पृृृष्ठ नं. 48 से 53 आठवाँ तथा नौवां अध्याय।।

श्री कृृष्ण भगवान ने अपनी शक्ति से युधिष्ठिर को उन सर्व महा मण्डलेश्वरों के भविष्य में होने वाले जन्म दिखाए जिसमें किसी ने कैंचवे का, किसी ने भेड़-बकरी, भैंस व शेर आदि के रूप बना रखे थे। यह सब देख कर युधिष्ठिर ने कहा - हे भगवन! फिर तो पृृ ृथ्वी संत रहित हो गई। भगवान कृृष्ण ने कहा जब पृृ ृथ्वी संत रहित हो जाएगी तो यहाँ आग लग जाएगी। सर्व जीव-जन्तु आपस में लड़ मरेंगे। यह तो पूरे संत की शक्ति से सन्तुलन बना रहता है। फिर मैं (भगवान विष्णु) पृृथ्वी पर आ कर राक्षस वृृ ृत्ति के लोगों को समाप्त करता हूँ जिससे संत सुखी हो जाएं। जिस प्रकार जमींदार अपनी फसल से हानि पहुँचने वाले अन्य पौधों को जो झाड़-खरपतवार आदि को काट-काट कर बाहर डाल देता है तब वह फसल स्वतन्त्राता पूर्वक फलती-फूलती है। पूर्ण संत उस फसल में सिचांई सा सुख प्रदान करते हैं। पूर्ण संत सबको समान सुख देते हैं। जिस प्रकार पानी दोनों प्रकार के पौधों का पोषण करते हैं। उनमें सर्व जीव के प्रति दया भाव होता है। श्री कृृ ृष्ण जी ने फिर कहा अब मैं आपको पूर्ण संत के दर्शन करवाता हूँ। एक महात्मा दिल्ली के उत्तर पूर्व में रहते हैं। उसको बुलवाना है। तब युधिष्ठिर ने कहा कि उस ओर संतों को आमन्त्रिात करने का कार्य भीमसैन को सौंपा था। पता करते हैं कि वह उन महात्मा तक पहुँचा या नहीं। भीमसैन को बुलाकर पूछा तो उसने बताया कि मैं उस से मिला था। उनका नाम स्वपच सुदर्शन है। बाल्मिकी जाति में गृृहस्थी संत हैं। एक झौंपड़ी में रहता है। उन्होंने यज्ञ में आने से मना कर दिया। इस पर श्री कृृष्ण जी ने कहा कि संत मना नहीं किया करते। सर्व वार्ता जो उनके साथ हुई है वह बताओ। तब भीम सैन ने आगे बताया कि मैंने उनको आमन्त्रिात करते हुए कहा कि हे संत परवर! हमारी यज्ञ में आने का कष्ट करना। उनको पूरा पता बताया। उसी समय वे (सुदर्शन संत जी) कहने लगे भीम सैन आप के पाप के अन्न को खाने से संतों को दोष लगेगा। आपने तो घोर पाप कर रखा है। करोड़ों जीवा की हत्या करके आज आप राज्य का आनन्द ले रहे हो। युद्ध में वीरगति को प्राप्त सैनिकों की विधवा पत्नी व अनाथ बच्चे रह-रह कर अपने पति व पिता को याद करके फूट-फूट कर घंटों रोते हैं। बच्चे अपनी माँ से लिपट कर पूछ रहे हैं - माँ, पापा छुट्टी नहीं आए? कब आएंगे? हमारे लिए नए वस्त्रा लाएंगे। दूसरी लड़की कहती है कि मेरे लिए नई साड़ी लाएंगे। बड़ी होने पर जब मेरी शादी होगी तब मैं उसे बाँधकर ससुराल जाऊँगी। वह लड़का (जो दस वर्ष की आयु का है) कहता है कि मैं अब की बार पापा (पिता जी) से कहूँगा कि आप नौकरी पर मत जाना। मेरी माँ तथा भाई-बहन आपके बिना बहुत दुःख पाते हैं। माँ तो सारा दिन-रात आपकी याद करके जब देखो एकांत स्थान पर रो रही होती है। या तो हम सबको अपने पास बुला लो या आप हमारे पास रहो। छोड़ दो नौकरी को। मैं जवान हो गया हूँ। आपकी जगह मैं फौज में जा कर देश सेवा करूंगा। आप अपने परिवार में रहो। आने दो पिता जी को, बिल्कुल नहीं जाने दूँगा। (उन बच्चों को दुःखी होने से बचाने के लिए उनकी माँ ने उन्हें यह नहीं बताया कि आपके पिता जी युद्ध में मर चुके हैं क्योंकि उस समय वे बच्चे अपने मामा के घर गए हुए थे। केवल छोटा बच्चा जो डेढ़ वर्ष की आयु का था वही घर पर था। अन्य बच्चों को जान बूझ कर नहीं बुलाया था।) इस प्रकार उन मासूम बच्चों की आपसी वार्ता से दुःख पाकर उनकी माँ का हृदय पति की याद के दुःख से भर आया। उसे हल्का करने के लिए (रोने के लिए) दूसरे कमरे में जा कर फूट-फूट कर रोने लगी। तब सारे बच्चे माँ के ऊपर गिरकर रोने लगे। सम्बन्धियों ने आकर शांत करवाया। कहा कि बच्चों को स्पष्ट बताओ कि आपके पिता जी युद्ध में वीरगति को प्राप्त हो गए। जब बच्चों को पता चला कि हमारे पापा (पिता जी) अब कभी नहीं आएंगे तब उस स्वार्थी राजा को कोसने लगे जिसने अपने भाई बटवारे के लिए दुनियाँ के लालों का खून पी लिया। यह कोई देश रक्षा की लड़ाई भी नहीं थी जिसमें हम संतोष कर लेते कि देश के हित में प्राण त्याग दिए हैं। इस खूनी राजा ने अपने ऐशो-आराम के लिए खून की नदी बहा दी। अब उस पर मौज कर रहा है। आगे संत सुदर्शन (स्वपच) बता रहे हैं कि भीम ऐसे-2 करोड़ों प्राणी युद्ध की पीड़ा से पीडि़त हैं। उनकी हाय आपको चैन नहीं लेने देगी चाहे करोड़ यज्ञ करो। ऐसे दुष्ट अन्न को कौन खाए? यदि मुझे बुलाना चाहते हो तो मुझे पहले किए हुए सौ (100) यज्ञों का फल देने का संकल्प करो अर्थात् एक सौ यज्ञों का फल मुझे दो तब मैं आपके भोजन पाऊँ। सुदर्शन जी के मुख से इस बात को सुन कर भीम ने बताया कि मैं बोला आप तो कमाल के व्यक्ति हो, सौ यज्ञों का फल मांग रहे हो। यह हमारी दूसरी यज्ञ है। आपको सौ का फल कैसे दें? इससे अच्छा तो आप मत आना। आपके बिना कौन सी यज्ञ सम्पूर्ण नहीं होगी। जब स्वयं भगवान कृृष्ण जी साथ हैं। सर्व वार्ता सुन कर श्री कृृष्ण जी ने कहा भीम! संतों के साथ ऐसा अभद्र-व्यवहार नहीं किया करते। सात समुद्रों का अंत पाया जा सकता है परंतु सतगुरु (कबीर साहेब) के संत का पार नहीं पा सकते। उस महात्मा सुदर्शन (स्वपच) के एक बाल के समान तीन लोक भी नहीं हैं। मेरे साथ चलो, उस परमपिता परमात्मा के प्यारे हंस को लाने के लिए।

तब पाँचों पाण्डव व श्री कृृ ृष्ण भगवान रथ में सवार होकर चले। सन्त के निवास से एक मील दूर रथ खड़ा करके नंगे पैरों स्वपच की झोंपड़ी पर पहुँचे। उस समय स्वयं कबीर साहेब (करुणामय साहेब जी स्वपच के गुरुदेव थे क्योंकि साहिब कबीर द्वापर युग में करुणामय नाम से अपने सतलोक से आए थे तथा सुदर्शन को अपना सतलोक का सत्य ज्ञान समझाया था) सुदर्शन स्वपच का रूप बना कर झोपड़ी में बैठ गए व सुदर्शन को अपनी गुप्त प्रेरणा से मन में संकल्प उठा कर कहीं दूर के संत या भक्त से मिलने भेज दिया जिसमें आने व जाने में कई रोज लगने थे। तब सुदर्शन के रूप में सतगुरु की चमक व शक्ति देख कर सर्व पाण्डव बहुत प्रभावित हुए। स्वयं श्री कृृष्णजी ने लम्बी दण्डवत् प्रणाम की। तब देखा देखी सर्व पाण्डवों ने भी एैसा ही किया। कृृष्ण जी की ओर दृृष्टि डाल कर सुपच सुदर्शन जी ने आदर पूर्वक कहा कि - हे त्रिभुवननाथ! आज इस दीन के द्वार पर कैसे? मेरा अहोभाग्य है कि आज दीनानाथ विश्वम्भर मुझ तुच्छ को दर्शन देने स्वयं चल कर आए हैं। सबको आदर पूर्वक बैठना दिया तथा आने का कारण पूछा। श्री कृृष्ण जी ने कहा कि हे जानी-जान! आप सर्व गति (स्थिति) से परीचित हैं। पाण्डवों ने यज्ञ की है। वह आपके बिना सम्पूर्ण नहीं हो रही है। कृृप्या इन्हें कृृतार्थ करें। उसी समय वहां उपस्थित भीम की ओर संकेत करते हुए महात्मा जी सुदर्शन रूप में विराजमान परमेश्वर कबीर जी ने कहा कि यह वीर मेरे पास आया था तथा मैंने अपनी विवशता से इसे अवगत करवाया था। श्री कृृष्ण जी नेे कहा कि - हे पूर्णब्रह्म! आपने स्वयं अपनी वाणी में कहा है कि -

‘‘संत मिलन को चालिए, तज माया अभिमान। ज्यों ज्यों पग आगे धरै, सो-सो यज्ञ समान।।‘‘

आज पांचों पाण्डव राजा हैं तथा मैं स्वयं द्वारिकाधीश आपके दरबार में राजा होते हुए भी नंगे पैरों उपस्थित हूँ। अभिमान का नामों निशान भी नहीं है तथा स्वयं भीम ने भी खड़ा हो कर उस दिन कहे हुए अपशब्दों की चरणों में पड़ कर क्षमा याचना की। इसलिए हे नाथ! आज यहाँ आपके दर्शनार्थ आए आपके छः सेवकों के कदमों के यज्ञ समान फल को स्वीकार करते हुए सौ आप रखो तथा शेष हम भिक्षुकों को दान दो ताकि हमारा भी कल्याण हो। इतना आधीन भाव सर्व उपस्थित जनों में देख कर जगतगुरु (करुणामय)सुदर्शन रूप में अति प्रसन्न हुए।

कबीर, साधू भूखा भाव का, धन का भूखा नाहिं।जो कोई धन का भूखा, वो तो साधू नाहिं।।

उठ कर उनके साथ चल पड़े। जब सुदर्शन जी यज्ञशाला में पहुँचे तो चारों ओर एक से एक ऊँचे सुसज्जित आसनों पर विराजमान महा मण्डलेश्वर सुदर्शन जी के रूप (दोहरी धोती घुटनों से थोड़ी नीचे तक, छोटी-2 दाड़ी, सिर के बिखरे केश न बड़े न छोटे, टूटी-फूटी जूती। मैले से कपड़े, तेजोमय शरीर) को देखकर अपने मन में सोच सोचने लगे ऐसे अपवित्रा व्यक्ति से शंख सात जन्म भी नहीं बज सकता है। यह तो हमारे सामने ऐसे है जैसे सूर्य के सामने दीपक। श्रीकृृष्ण जी ने स्वयं उस महात्मा का आसन अपने हाथों लगाया (बिछाया) क्योंकि श्री कृृष्ण श्रेष्ठ आत्मा हैं, (परमात्मा हैं) उन्होंने सुदामा व भिलनी को भी हृदय से चाहा। यहाँ तो स्वयं परमेश्वर पूर्णब्रह्म सतपुरुष, (अकाल मूर्ति) आए हैं। द्रौपदी से कहा कि हे बहन! सुदर्शन महात्मा जी आए हैं, भोजन तैयार करो। बहुत पहुँचे हुए संत हैं। द्रौपदी देख रही है कि संत लक्षण तो एक भी नहीं दिखाई देते हैं।

यह तो एक गृृ ृहस्थी गरीब (कंगाल) व्यक्ति नजर आता है। न तो वस्त्रा भगवां, न गले में माला, न तिलक, न सिर पर बड़ी जटा, न मुण्ड ही मुण्डवा रखा और न ही कोई चिमटा, झोली, करमण्डल लिए हुए था। फिर भी श्री कृृ ृष्ण जी के कहते ही स्वादिष्ट भोजन कई प्रकार का बनाकर एक सुन्दर थाल (चांदी का) में परोस कर सुदर्शन जी के सामने रख कर मन में सोचने लगी कि आज यह भक्त भोजन खा कर ऊँगली चाटता रह जाएगा। जिन्दगी में ऐसा भोजन कभी नहीं खाया होगा। सुदर्शन जी ने नाना प्रकार के भोजन को इक्ट्ठा किया तथा खिचड़ी सी बनाई। उस समय द्रौपदी ने देखा कि इसने तो सारा भोजन (खीर, खांड, हलुवा, सब्जी, दही, बड़े आदि) घोल कर एक कर लिया। तब मन में दुर्भावना पूर्वक विचार किया कि इस मूर्ख हब्शी ने तो खाना खाने का भी ज्ञान नहीं। यह काहे का संत? कैसा शंख बजाएगा। {क्योंकि खाना बनाने वाली स्त्राी की यह भावना होती है कि मैं एैसा स्वादिष्ट भोजन बनाऊँ कि खाने वाला मेरे भोजन की प्रशंसा कई जगह करे)। प्रत्येक बहन की यही आशा होती है।

वह बेचारी एक घंटे तक धुएँ से आँखें खराब करती है और मेरे जैसा कह दे कि नमक तो है ही नहीं, तब उसका मन बहुत दुःखी होता है। इसलिए संत जैसा मिल जाए उसे खा कर सराहना ही करते हैं। यदि कोई न खा सके तो नमक कह कर ‘संत‘ नहीं मांगता। संतों ने नमक का नाम राम-रस रखा हुआ है। कोई ज्यादा नमक खाने का अभ्यस्त हो तो कहेगा कि भईया- रामरस लाना। घर वालों को पता ही न चले कि क्या मांग रहा है? क्योंकि सतसंग में सेवा में अन्य सेवक ही होते हैं। न ही भोजन बनाने वालों को दुःख हो। एक समय एक नया भक्त किसी सतसंग में पहली बार गया। उसमें किसी ने कहा कि भक्त जी रामरस लाना। दूसरे ने भी कहा कि रामरस लाना तथा थोड़ा रामरस अपनी हथेली पर रखवा लिया। उस नए भक्त ने खाना खा लिया था। परंतु पंक्ति में बैठा अन्य भक्तों के भोजन पाने का इंतजार कर रहा था कि इकट्ठे ही उठेंगे। यह भी एक औपचारिकता सतसंग में होती है। उसने सोचा रामरस कोई खास मीठा खाद्य पदार्थ होगा। यह सोच कर कहा मुझे भी रामरस देना। तब सेवक ने थोड़ा सा रामरस (नमक) उसके हाथ पर रख दिया। तब वह नया भक्त बोला - ये के कान कै लाना है, चैखा सा (ज्यादा) रखदे। तब उस सेवक ने दो तीन चमच्च रख दिया। उस नए भक्त ने उस बारीक नमक को कोई खास मीठा खाद्य प्रसाद समझ कर फांका मारा। तब चुपचाप उठा तथा बाहर जा कर कुल्ला किया। फिर किसी भक्त से पूछा रामरस किसे कहते हैं? तब उस भक्त ने बताया कि नमक को रामरस कहते हैं। तब वह नया भक्त कहने लगा कि मैं भी सोच रहा था कि कहें तो रामरस परंतु है बहुत खारा। फिर विचार आया कि हो सकता है नए भक्तों पर परमात्मा प्रसन्न नहीं हुए हों। इसलिए खारा लगता हो। मैं एक बार फिर कोशिश करता, अच्छा हुआ जो मैंने आपसे स्पष्ट कर लिया। फिर उसे बताया गया कि नमक को रामरस किस लिए कहते हैं?

स्वपच सुदर्शन जी ने उस सारे भोजन को पाँच ग्रास बना कर खा लिया। पाँच बार शंख ने आवाज की। उसके बाद शंख ने आवाज नहीं की। गरीबदास जी महाराज की वाणी (सतग्रन्थ साहिब पृृष्ठ नं. 862) राग बिलावल से व्यंजन छतीसों परोसिया जहाँ द्रौपदी रानी। बिन आदर सतकार के, कही श्ंाख ना बानी।। पंच गिरासी बालमीक, पंचै बर बोले। आगे शंख पंचायन, कपाट न खोले।। बोले कष्ण महाबली, त्रिभुवन के साजा। बाल्मिक प्रसाद से, शंख अखण्ड क्यों न बाजा।। द्रोपदी सेती कष्ण देव, जब ऐसे भाखा। बाल्मिक के चरणों की, तेरे ना अभिलाषा।। प्रेम पंचायन भूख है, अन्न जग का खाजा। ऊँच नीच द्रोपदी कहा, शंख अखण्ड यूँ नहीं बाजा।। बाल्मिक के चरणों की, लई द्रोपदी धारा। अखण्ड शंख पंचायन बाजीया, कण-कण झनकारा।।

उस समय श्री कृृष्ण ने सोचा कि इन महात्मा सुदर्शन के भोजन खा लेने से भी शंख अखण्ड क्यों नहीं बजा? अपनी दिव्य दृृष्टि से देखा? तब द्रौपदी से कहा - द्रौपदी, भोजन सब प्राणी अपने-2 घर पर रूखा-सूखा खा कर ही सोते हैं। आपने बढि़या भोजन बना कर अपने मन में अभिमान पैदा कर लिया। बिना आदर सतकार के किया हुआ धार्मिक अनुष्ठान (यज्ञ, हवन, पाठ) सफल नहीं होता। फिर आपने इस साधारण से व्यक्ति को क्या समझ रखा है? यह पूर्णब्रह्म हैं। इसके एक बाल के समान तीनों लोक भी नहीं हैं। आपने अपने मन में इस महापुरुष के बारे में गलत विचार किए हैं उनसे आपका अन्तःकरण मैला (मलीन) हो गया है। इनके भोजन ग्रहण कर लेने से तो यह शंख स्वर्ग तक आवाज करता और सारा ब्रह्मण्ड गूंज उठता। अब यह पांच बार बोला है। इसलिए कि आपका भ्रम दूर हो जाए क्योंकि और किसी ऋषि के भोजन पाने से तो यह टस से मस नहीं हुआ। अब आप अपना मन साफ करके इन्हें पूर्ण परमात्मा समझकर इनके चरणों को धो कर पीओ, ताकी तेरे हृदय का मैल (पाप) साफ हो जाए।

उसी समय द्रौपदी ने अपनी गलती को स्वीकार करते हुए संत से क्षमा याचना की और सुपच सुदर्शन गृृहस्थी भक्त के चरण अपने हाथों धो कर चरणामृृत बनाया। रज भरे (धूलि युक्त) जल को पीने लगी। जब आधा पी लिया तब भगवान कृृष्ण ने कहा द्रौपदी कुछ अमृृत मुझे भी दे दो ताकि मेरा भी कल्याण हो। यह कह कर कृृ ृष्ण जी ने द्रौपदी से आधा बचा हुआ चरणामृृत पीया। उसी समय वही पंचायन शंख इतने जोरदार आवाज से बजा कि स्वर्ग तक ध्वनि सुनि। बहुत समय तक अखण्ड बजता रहा तब वह पाण्डवों की यज्ञ सफल हुई। 

प्रमाण के लिए बन्दी छोड़ गरीबदास जी महाराज कृृत ।। अचला का अंग।। (सत ग्रन्थ साहिब पृृृष्ठ नं. 359) 

गरीब, सुपच रूप धरि आईया, सतगुरु पुरुष कबीर। तीन लोक की मेदनी, सुर नर मुनिजन भीर।।97।। 

गरीब, सुपच रूप धरि आईया, सब देवन का देव। कष्णचन्द्र पग धोईया, करी तास की सेव।। 98।। 

गरीब, पांचैं पंडौं संग हैं, छठ्ठे कष्ण मुरारि। चलिये हमरी यज्ञ में, समर्थ सिरजनहार।।99।। 

गरीब, सहंस अठासी ऋषि जहां, देवा तेतीस कोटि। शंख न बाज्या तास तैं, रहे चरण में लोटि।।100।। 

गरीब, पंडित द्वादश कोटि हैं, और चैरासी सिद्ध। शंख न बाज्या तास तैं, पिये मान का मध।।101।। 

गरीब, पंडौं यज्ञ अश्वमेघ में, सतगुरु किया पियान। पांचैं पंडौं संग चलैं, और छठा भगवान।।102।। ग

रीब, सुपच रूप को देखि करि, द्रौपदी मानी शंक। जानि गये जगदीश गुरु, बाजत नाहीं शंख।।103।। 

गरीब, छप्पन भोग संजोग करि, कीनें पांच गिरास। द्रौपदी के दिल दुई हैं, नाहीं दढ़ विश्वास।। 104।। 

गरीब, पांचैं पंडौं यज्ञ करी, कल्पवक्ष की छांहिं। द्रौपदी दिल बंक हैं, शंख अखण्ड बाज्या नांहि।।105।। 

गरीब, छप्पन भोग न भोगिया, कीन्हें पंच गिरास। खड़ी द्रौपदी उनमुनी, हरदम घालत श्वास।।107।। ग

रीब, बोलै कष्ण महाबली, क्यूं बाज्या नहीं शंख। जानराय जगदीश गुरु, काढत है मन बंक।।108।। 

गरीब, द्रौपदी दिल कूं साफ करि, चरण कमल ल्यौ लाय। बालमीक के बाल सम, त्रिलोकी नहीं पाय।।109।। 

गरीब, चरण कमल कूं धोय करि, ले द्रौपदी प्रसाद। अंतर सीना साफ होय, जरैं सकल अपराध।।110।। 

गरीब, बाज्या शंख सुभान गति, कण कण भई अवाज। स्वर्ग लोक बानी सुनी, त्रिलोकी में गाज।।111।। 

गरीब, पंडौं यज्ञ अश्वमेघ में, आये नजर निहाल। जम राजा की बंधि में, खल हल पर्या कमाल।।113।। 

सत ग्रन्थ साहिब पृृृष्ठ नं. 328 ।।

पारख का अंग।। 

गरीब, सुपच शंक सब करत हैं, नीच जाति बिश चूक। पौहमी बिगसी स्वर्ग सब, खिले जो पर्वत रूंख। 

गरीब, करि द्रौपदी दिलमंजना, सुपच चरण जी धोय। बाजे शंख सर्व कला, रहे अवाजं गोय।। 

गरीब, द्रौपदी चरणामृत लिये, सुपच शंक नहीं कीन। बाज्या शंख असंख धुनि, गण गंधर्व ल्यौलीन।। 

गरीब, फिर पंडौं की यज्ञ में, संख पचायन टेर। द्वादश कोटि पंडित जहां, पडी सभन की मेर।। 

गरीब, करी कृष्ण भगवान कूं, चरणामृत स्यौं प्रीत। शंख पंचायन जब बज्या, लिया द्रोपदी सीत।। 

गरीब, द्वादश कोेटि पंडित जहां, और ब्रह्मा विष्णु महेश। चरण लिये जगदीश कूं, जिस कूं रटता शेष।। 

गरीब, बालमीक के बाल समि, नाहीं तीनौं लोक। सुर नर मुनि जन कृष्ण सुधि, पंडौं पाई पोष।। 

गरीब, बाल्मीक बैंकुठ परि, स्वर्ग लगाई लात। संख पचायन घुरत हैं, गण गंर्धव ऋषि मात।। 

गरीब, स्वर्ग लोक के देवता, किन्हैं न पूर्या नाद। सुपच सिंहासन बैठतैं, बाज्या अगम अगाध।। 

गरीब, पंडित द्वादश कोटि थे, सहिदे से सुर बीन। संहस अठासी देव में, कोई न पद में लीन। 

गरीब, बाज्या संख स्वर्ग सुन्या, चैदह भवन उचार। तेतीसौं तत्त न लह्या, किन्हैं न पाया पार।।

महर्षि सुपंच सुदर्शन के अनमोल वचन

* ईश्वर से डरो, इंसान से नहीं. * बुद्धि, बल, रूप, सौन्दर्य और धन का घमंड मत करो. * संसार का सुख भोगने में ही मत लगे रहो. * सदैव दूसरो का उपकार करो. * परलौकिक आनंद की प्राप्ति का भी प्रयास करो. * स्वाभिमान की हर कीमत पर रक्षा करो. महर्षि सुपंच सुदर्शन के आराध्य देव भगवान श्रीकृष्ण थे. इनका सारा जीवन परोपकार को समर्पित था. दीन, दुखी व असहाय जन उनके पर शरण पाते थे. महर्षि सुपंच सुदर्शन का आश्रम इतवा जनपद के पंचनदा टीले पर स्थित है.

Source : https://kabirsahib.jagatgururampalji.org/index/the-story-of-supach-sudarshan/?lang=hi

http://www.bjpscmorcha.org/MaharishiSudarshan

Satyakam Jabali

Satyakam was the son of a woman named Jabal. He had a strong wish to study and so he left home in search of a guru. He went to the ashram of sage Gautam and requested him to make him his pupil. Gautam questioned him, "Before I make you my pupil, I need to know about your family." This puzzled Satyakam, as he had no idea about his family except his mother. But to join the ashram he would not lie. He told the sage that he would ask his mother. So he went to Jabal.

His mother told him, " Go to the sage and tell him 'I am the son of Jabal and my name is Satyakam Jabali'." Satyakam went to Gautam and told him what he knew. The sage was pleased with his love for truth and accepted him as his pupil.

One day Gautam told him that before he could teach him, Satyakam should take the herd of 400 weak cows of the ashram and return only when it had multiplied to 1000. After that Gautam would impart him knowledge. Without uttering a single word Satyakam left with the cows. He took them to the forest and looked after them with loving care.

After many years the herd grew to 1000. Every cow was strong and healthy. It was time for Satyakam to return to Gautam's ashram. All the gods and deities were happy with Satyakam's obedience and dedication to his guru. Along the way he was blessed with knowledge by fire, a bull, a swan and a waterfowl. Now enlightened, Satyakam reached the ashram. Gautam saw the glow of enlightenment on his face. He was also very happy that Satyakam had looked after the cows very well. He then accepted Satyakam as his pupil and blessed him with Brahmavidya .

Satyakam is an ideal of truth, obedience and true service to the guru

Satyam Jabal Story

In the prosperous families, there was a woman who had a livelier who was named Jabla by the work of the hostess. He had a son in Youth Age, whose name was Satyakam. Jabal's son Satyakam asked his tribe from Jabala before leaving for Gurukul . Mother told me that she was a guest-housekeeper, while she had got the son-she is not what she is, she does not know. Mother also said, 'You are my son, tell your name' Satyam Jabal '.

Satyakuma Haridrumat reached the ashram of Gautam Upon asking Acharya Gautam, he repeated the words of Mom as he repeatedly. Acharya said - 'Who can be so apart from Brahmin such a candid boy?' And his Upanayana raised were handed over to 400 for lean cows grazing. Satyakam said, 'I will come back only when their number will become a thousand.' Satyakam remained in the jungle for a long time. Delighted by his integrity, tenacity and reverence, the Dagvapi Vayu Devta took the form of a knot and told him that the number of cowards has become a Sahasrabhat, hence the ashram can go. Fire on the wayThe 'Anantwan', Hans 'Jyothishman' and Madhu ordered the quartet posts named 'Aytanwan'. On reaching the ashram, Gautam had to be known as a theologian. Gautam Rishi made up the knowledge he had given to various sages and fulfilled his knowledge. Four aspects of Brahma are considered as four postures-

Prakashwan-Eastkikkal, West Dikkal, South Dikkal, North Dikkal.

Anantwan- Prithviraj, Interakkalak, Dyulokkal, Shivalikala.

Jyothishman - Suryakala, Chandrakalka, Electrotechnology, Agni Kala.

Aytwanwan- Pranakala, Chakkkala, Sharkatraqa, Mankala.

Sabari

From Wikipedia,

Shabari

Sabari Rama statues at Simhachalam

Shabari (Sanskrit: शबरी) is an elderly woman ascetic in the later versions of the Hindu epic Ramayana. She is described as an ardently devoted woman who received Rama's darshan and blessing due to her Bhakti to him.

Story

The Shabari episode, from an early-20th-century print

Shabari was a girl from a tribal village. According to Krishna Dutt ji she was seeker of knowledge and wanted to know the meaning of Dharma. After days of traveling, she met Sage Matanga at the foot of the Mountain Rishyamukha and accepted him as guru, serving him with devotion. When her guru Matanga was about to die, Shabari, now an elderly lady, stated that after serving him throughout her life, she now sought to reach for herself the same "abode of peace" which Matanga reached. Thereupon, the sage said that by the virtue of her seva (service), Lord Ram shall give her darshan and asks her to wait for his arrival. Saying thus, the sage sitting in lotus posture attains Mahasamadhi. As per her guru's words, Shabari waits for the arrival of Ram.

Everyday Shabari would go out of her ashram, with the help of a walking stick and pluck berry fruits for Lord Ram. She would pluck a fruit, first taste it, and if it was sweet she would put it in her basket and discard the bitter ones. She wanted to give the good and sweet fruits to Ram. The thought never came to her that she should not taste it before it was offered to a deity. Thus collecting a few fruits, Shabari went back to the ashram and eagerly anticipated Lord Ram's arrival. Shabari is commonly used as a metaphor for an endless wait for God.

Arrival of Rama

According to the scriptural account, even though hundreds of other yogis were waiting to receive Rama in their ashrams, Rama went only to Shabari's ashram because of her sincere devotion. On seeing Rama, Shabari became ecstatic and said, "There were so many exalted yogis waiting for your darshan, but you came to this unworthy devotee (...) This clearly shows that you will neither see whether a devotee lives in a palace or humble hut, whether he is erudite or ignorant (...) neither see caste nor color. You will only see the true bhakti (...) I do not have anything to offer other than my heart, but here are some berry fruits. May it please you, my Lord." Saying so, Shabari offered the fruits she had meticulously collected to Rama. When Rama was tasting them, Lakshmana raised the concern that Shabari had already tasted them and were, therefore, unworthy of being eaten. To this, Rama said that of the many types of food he had tasted, "nothing could equal these berry fruits, offered with such devotion. You taste them, then alone will you know. Whomsoever offers a fruit, leaf, flower or some water with love, I partake it with great joy." Traditional writers use this narrative to indicate that in bhakti, faults are not seen by the deities.

Pleased with Shabari's devotion, Rama blesses her with his vision. Rama notices the donas, or bowls, of handmade leaves in which she had offered the fruits and is impressed by the hard work Shabari has gone through to make them and, hence, blesses the tree so that the leaves naturally grow in the shape of a bowl.[Shabari also tells Rama to take help from Sugriva and where to find him. The Ramayana says that Shabari was a very bright and knowledgeable saint.

Ram's discourse

Ram delivers his discourse on nava-vidha bhakti (ninefold devotion) to Shabari,

Such pure devotion is expressed in nine ways. First is satsang or association with love-intoxicated devotees and righteous people. The second is to develop a taste for hearing My nectar-like stories. The third is service to the guru (...) Fourth is to sing My kirtan (communal chorus) (...) Japa or repetition of My Holy name and chanting My bhajans are the fifth expression (...) To follow scriptural injunctions always, to practice control of the senses, nobility of character and selfless service, these are expressions of the sixth mode of bhakti. Seeing Me manifested everywhere in this world and worshipping My saints more than myself is the seventh mode of bhakti. To find no fault with anyone and to be contented with one's lot is the eighth mode of bhakti. Unreserved surrender with total faith in My strength is the ninth and highest stage. Shabari, anyone who practices one of these nine modes of My bhakti pleases Me most and reaches Me without fail. That which is most difficult for the greatest yogis was easily attained by you, Shabari, because of your sincere devotion.

Past Life of Bhakt Shabri

Shabri ji was a queen in her past life. She had all the luxury of being a queen but her strong dispassion attracted her towards leading a spiritual life rather than seeking the materialistic and worldly pleasure of a queen’s life. Shabri hated the worldly comforts of the castle. Being the queen, she had to remain behind her veil and could not move out of the castle. She was deprived of serving the saints and attending their spiritual discourses, which she had a great desire for.

Once Shabri went to the great secretly outside the Rishi’s ashram. fair of Kumbh where she received the Divine sight of some great saints. She longed to serve them, but could not as she was the queen. She was very depressed and wanted to end her life, so that in her next birth, she could get the Divine Company of the saints. Committing suicide is a sin, but she meditated in the water of the Ganges and left her physical body which was not considered as a sin.

Rebirth of Shabri

In her next life, Shabri took birth as a girl child in the family of a hunter. Since her childhood, she was very compassionate and loving.

As she entered her adolescent age, her father decided to get her married. When Shabri got to know that 300 goats would be slaughtered for her marriage celebrations, she was greatly disappointed. In the midst of the night, Shabri ran away from her house.

She reached the ashram of Matang Rishi near Pampa lake where many Saints and Rishi’s resided.Due to her past life impressions (sanskaras), she liked the place and desired to be in the service of the saints. She thought, “I belong to a low caste, Rishis would not accept my service. So, I would serve them secretly.” Shabri used to collect flowers, fruits and woods from the forest and keep them secretly outside the Rishi’s ashram.

Every morning the Rishis would go to Pampa Lake for bathing. In the early hours of the morning Shabri used to clean the pathway to the Pampa Lake. She used to remove the pebbles and thorns with the broom and chanted the holy name of God “Sita Ram Sita Ram” continuously.

Service of Saints and praying (remembrance of God) was her daily routine. The Rishis wondered from where these fresh fruits and garlands came at their doorstep every morning.

Lesson: – Guru Says, “Devotion (Bhakti) is not as easy as we imagine. Bhakti is renouncing the worldly pleasures from mind, being in continuous remembrance of God (name chanting) and selfless service of the spiritual masters and saints.

In order to find out the secret, Rishi Matang woke up in the early hours of the morning and saw Shabri keeping flowers, fruits and woods. Rishi asked, “Who are you? Why don’t you serve during the day time?”

With folded hands, Shabri said, “I am your servant, and because of my low caste no saint would accept my service. So I secretly serve at night. It is said that God’s service and devotion should not be revealed to the world. It must be done secretly. Good deeds are destroyed by revealing it to the world. Devotion is to please the Lord. Bhakti is our personal connection with God.”

Rishi Matang was surprised to hear such spiritual thoughts of Shabri. He sympathized with her and gave her a small hut within the ashram, to which other Rishis revolted. Rishi Matang used to narrate the Leela’s of Lord Ram. Shabri used to attend the Satsang with keen interest and chant the holy name of Lord “Shri Ram” given to her by her Guru Rishi Matang with utmost devotion, love and belief.

One day, in the early hours of the morning while Shabri was sweeping the pathway, a Rishi’s foot got touched with the broom. The Rishi got upset and insulted Shabri with hurting words. God cannot bear the insult of His loving devotee. As soon as the Rishi entered the Pampa Lake, the water turned blood red and infected with worms.

Many years passed by. Before leaving his physical body Rishi Matang said to Shabri, “All my life, I have been chanting the holy name of Shri Ram and narrating his stories but never got the sight of my Lord. My child, you are very fortunate as one day, Lord Ram will come to meet you.” Shabri felt overjoyed and said, “The one who is the maker and ruler of the universe would visit my small hut? I am illiterate, I have no possession, and I belong to a low caste.”

Rishi explained, “The Lord admires the love of his devotee and not his caste, possessions or intelligence.”

Rishi Matang could not predict the time of arrival of Lord Ram but made her believe that the Lord would surely visit her. Each day Shabri waited for Lord Ram. She used to pluck flowers, sweets, juicy fruits of ber from the forest to serve her Lord. She used to wait the whole day and then eat her food in the evening. She spent her whole day in name chanting “Shri Ram, Shri Ram, Shri Ram”. Shabri’s life was full of discipline, devotion, deep faith and service.

Arrival of Lord Ram

As days, months, years passed by Shabri grew old, but her hope for the sight of the Lord never ended.

After a long waiting, Lord Ram and Lakshman reached near Pampa Lake. All the Rishis insisted Lord Ram to visit their ashram, but He refused every one.

The Lord says, “I search for my true devotees. My heart desires to meet the one who dedicates his whole life for me.”

Thus, Lord Ram and Lakshman first went to Shabri’s hut because of her sincere devotion.

The moment Shabri saw Lord Ram at her doorstep, she recalled the words of her Guru Rishi Matang and danced with joy. Shabri immersed in happiness, swayed and clapped her hands. Lord Ram also felt happy to see her loving devotee.

Shabri bowed down unto the lotus feet of her Lord again and again. The overwhelmed Shabri even forgot to offer a seat to her beloved Lord. On being reminded by Lakshman, she washed Their holy feet and offered them a beautiful sitting place.

Shabri said- “Oh Lord! Your divine sight has made my whole life worthwhile. I have nothing to offer you except my heart, but here are some freshly plucked berry fruits for you. Please accept these.” Saying so, Shabri tasted the sweetness of each fruit and offered them to her Lord.

The Lord praised and ate her fruits lovingly. But when offered to Lakshman, he considered them unworthy of eating as they were already tasted by Shabri. To this Ram said that of the many types of food he had tasted, nothing could equal these berry fruits, offered with such devotion.

Shabri said- “Oh Lord! Your divine sight has made my whole life worthwhile. I have nothing to offer you except my heart, but here are some freshly plucked berry fruits for you. Please accept these.” Saying so, Shabri tasted the sweetness of each fruit and offered them to her Lord.

Shabri with clasped hands stood in front of Lord Ram with great humility. She said- “My Lord, I belong to a low caste, I know nothing, I just know one holy word ‘Shri Ram’ which I desire to chant continuously. I feel blessed in your divine presence. Lord, I have no other desire for worldly pleasures. All these years my only wish has been that Lord Ram will visit my hut. I will be able to see my Lord and my life will be successful.”

Shri Ram asked Shabri, “Do you desire anything?”

Shabri said, “Oh Lord, Please purify the water of the Pampa Lake”. Lord Ram said to all the Rishis that he didn’t have the capacity to purify this water. But one possible way is that if the holy feet of Shabri touches the water of Pampa Lake, the water will become pure.

Thus, Shabri was bathed in the Pampa Lake and the water became pure and crystal clear. God’s will was followed and the water of Pampa Lake became pure and crystal clear.

Lord Ram could sense the pure heart and love of his devotee. The Lord said, “One does not need to be a learned or a Brahmin by caste nor one needs to be rich in order to be a devotee. 

Love for God is the most important factor for being my bhakt.”

Lord Ram told 9 ways to increase our love for God. This is called Navdha Bhakti.

The company of saints and devotees.

Love and interest in the stories and Leela’s of God.

Humble Service in the holy feet of the spiritual master (Guru) without keeping any ego.

Leave deceit and dishonesty and Sing the glory of God.

Have firm Faith in God and chant His holy name.

Control of the senses, dispassion, adopt the path of righteousness (Dharma), good character.

See God everywhere and give due respect to the saints.

Be satisfied with whatever you have and never find fault with others.

Adopt simple and non-deceitful nature. Have firm faith in God. Be balanced (neither happy nor sad) in whatever situation that comes in life.

“The one who possesses any one form out of the nine is very dear to me.”

But Shabri possessed all the nine forms of Bhakti. Listening to the words of Lord Ram, Shabri was elated. She attained salvation and reached the abode of Lord Vishnu ‘Vaikunth Dham’.

Shri Swarupanand Ji

Beli Ram, Sri Swami Swarupanand ji Maharaj (1 February 1884 - 9 April 1936), was an Indian guru of the Advait Mat lineage. He was also known as "Second Master", as "Param Sant Ji" or "Second Guru", as Sri Nangli Sahib, and as Swami Shri Nangli Niwasi Bhagwaan Ji.

Born in village Teri in Kohat district, India (now in Pakistan), the young Beli Ram was initiated into the sanyasas in the early 1900s in Teri by Advaitanand Ji, who named him Swarupanand Ji. During Advaitanand's life, Swarupanand created an order of sannyasins (or renunciates) in northern India and founded several centers with the purpose of disseminating his master's teachings.

In 1935, he moved from Punjab to Delhi. He died a year later on 9 April 1936 in the village of Nangli, near Meerut. At the time of his death, Swarupanand had ten thousand followers and more than three hundred ashrams in northern India.

One of his disciples was Hans Ji Maharaj, who went on to establish the Divine Light Mission.[Rawat's followers claim that Swarupanand indicated Hans Ji Maharaj should be his successor but this was not accepted by a group of mahatmas that did not appreciate that Hans Ji was married, making him a "householder", a status that in their views as renunciates was not acceptable. While Swarupananad's views cannot now be known it is certain that Hans Rawat did not inherit his followers, assets or ashrams but began his individual career as a guru from scratch.

Swarupanand was succeeded by Shri Swami Vairagya Anand Ji Maharaj, also known as the "third master".

Another disciple "Shri Swami Ramanand Satyarthi Ji Maharaj" went on to establish "Paramhans Satyarthi Mission". (Paramhans Satyarthi Mission) Under the guidance of Shri. Nangli Niwasi Bhagwan ji (Shri Shri 1008 Swami Swarupanand ji Maharaj), he attained supreme Self-Realization and vowed to publicize the knowledge of "Satya" for the welfare of humankind.

Paramshans Satyarthi Mission(PSM) was founded by Swami Ramanand Satyarthi Ji Maharaj with an aim to provide one institution to the world which is above all caste creed , racial and financial differences. One institution named P.S.M which teaches Humanity as one religion above all other religions. The followers of this mission are of good nature and kind hearted. The aim is to create a better society by teaching good qualities to people. The symbol of the mission is Hans(the swan bird) on the lotus flower. Resembling to the quality of lotus flower, it remains in the mud but is still above it and untouched by the evils of the world.) PSM believes in the principle of Vasudev-Kutumbkam (God's One World). It believes all the human beings are equal in the eyes of god. All are his children and good people. PSM is leaded and governed by swami Keshwanand Satyarthi Ji Maharaj (Mission Sansthapak and Conservator) who took charge of this institution on 2nd July 1985. His Primary teachings have been Bhakti (Worship), Sewa (service) , Prem (Love) and Raja Yoga(Meditation). This mission has its various centres across the country including Shri Nangli sahib, Delhi , Haridwar,.etc

Swarupanand Ji is sometimes confused with Anand Swarup of the Radha Soami lineage.

"A faqir has no particular religion: he is common to all. Wherever I go there will be no dearth of devotees, as I belong to all, and all belong to me.

Born: 1 February 1884

Birthplace: Teri, Pakistan

Died: 9 April 1936 (aged 52)

Raipur Nangli, Muzaffarnagar

Websites:

www.nanglisahib.com

www.nanglitirath.com

Further Information from the Internet

Name

Swarupanand Ji

Alternative names

Shri guru maharaj ji

Short description

Spiritual Master

Date of birth : 1 February 1884

Place of birth : Teri [now in Pakistan]

Date of death : 9 April 1936

Place of death : Nangli Sahib, Meerut District

Sinsina

Sinsina is considered to be the chief among all the saints of India, and his wonderful temple is situated in Bharatpur at Rajasthan. He is worshipped by certain sects of people in Rajasthan. He is believed to have been taken birth in this earth before few thousand years, and he is said to be the staunch devotee of Lord Krishna.

Sinsina is believed to have been born in a village at Rajasthan to a pious family, and at his young age itself he was very studious and concentrated his attention on studies as well as on bhakti. Instead of playing games with other boys, he used to visit the nearby Krishna temples, and got enlightened at his young age itself.

At his teenage he left his home, and went to the Himalayas, and performed meditation on Lord Krishna, and through that, he got great spiritual powers. After some time, he returned to his native village at Rajasthan, and with his spiritual powers, he healed the diseases of the people, and performed many miracles in the life of his devotees, similar to our holy Guru Shirdi Saibaba, and till his death, he dedicated his life towards doing service to the mankind and to the god. After his death, due to his good karmas, he has attained salvation, and reached the abode of god.

TEACHINGS

You can see the god in the souls of all the living beings in the earth.

Remove your ego, and behave properly with others.

Unnecessary fighting will create permanent enmity with others.

Don’t differentiate people based on their caste, creed, gender and religion, since god considers everyone as equal.

Becoming a prince or a pauper lies in your hands only, and don’t blame the god for your own actions.

Through your kindness, make your worst enemy into your friend.

Through your sincere prayers on the almighty, you could be able to lift even the mountains on your hands.

Don’t judge others based on their status. Judge them based on their activities.

Provide food to the poor and the needy, and don’t neglect the animals and birds, when they seek food from you.

“OM”

WRITTEN BY R.HARISHANKAR

Sharana Haralayya

Haralayya with his wife making shoe for Basava

Haralayya –

Haralayya was a cobbler, lived with his wife Kalyanamma in Kalyani town.Once Basava came to Haralayya’s house & had lunch,while departing Haralayya greeted himwith Lingayat salutation & Basava replied to his greet. That surprised him,he was treated so courteously by the treasurer of the king.He though that he had humiliated Basava coz Haralayya did single greeting but Basava replied with double salutation.The couple decided to prepare a special gift for Basava.They cut each a piece of skin from their thighs, tanned it and made from it a beautiful pair of shoes.Haralayya called upon Basava in order to present him with the shoes; but Basava put the chappals on his head and told “shoe made by Sharanas skin,God only can wear it” and returned it back.

On his way back to home, Haralayya met Madhuvarasa(a Brahmin) who was a minister at the court of King Bijjala. Madhuvarasa saw the beautiful shoes and wanted to buy them but Haralayya refused,then shoes were snatched by the servants of the Brahmin. Madhuvarasa , however, did not enjoy his new acquisition for very long; because when he put on the shoes, he was immediately smitten by leprosy. His illness became unbearable, but fortunately his maid-servant who was a pious Lingayat devotee. She went to Haralayya and fetched water from her master’s bath from his tank. When Madhuvarasa bathed in this water, he was cured at once.He understood the truth of Lingayatism and underwent the Ishtalinga Deeksha.To reconciliate,he arranged marriage of Sheelavantha, son of Haralayya, with his own daughter,Lavanya.Such a marriage of a Brahmana girl with an untouchable boy was strictly forbidden in religious law & considered to be ‘Pratiloma’.Basava performed marriage,disregarding the resentment from the upper caste & the reaction to this marriage was very strong. Both fathers were arrested and bridegroom were blinded then all of them were killed.

Mahasharana Haralayya Review

Review by IndiaGlitz [ Saturday, January 11, 2014 • Kannada ]

The 12th century life sketch of cobbler community Haralayya - a period of social reformer Sri Basavanna is a very relevant film to this day. Things have not changed from 12th century to 21st century. It was famous Vachanakara and philosopher Sri Basavanna who fought for equality and his vision is not yet put into practice in our society. The combination of Sri Basavanna and Haralayya - a minister in Bijjala Kingdom and ordinary cobbler respectively is touching element of this film.

There is no shortfall in this film Mahasharana Haralayya for a family audience. It is only director BA Purushottam who is not fast in narrating the script major grouse of 156 minutes film. The artists of this film especially Ramesh Aravind as Basavanna and Sridhar as Haralayya make you feel comfortable and think on our living in the society.

Instead of going to the parent's tale of Haralayya director Purushottam come straight to the topic with background narration of birth and childhood of Halayya. This is what he applies to give a finish to the characters of the film in the end.

Haralayya from backward class is an ardent follower of Basavanna for his philosophical approach. When Basavanna adopts Haralayya to the forward community from Shiva Dikshe, Haralayya maintains his profession with the family. The major turn for the film comes when Haralayya utters `Sharanu' (Namasthe) to Basavanna. In turn Basavanna the great human being and minister in the court of Bijjala says `Sharanu Sharanarthi' for Haralayya.

The respect doubled for Haralayya is what worries him deeply. He decides to return the shower of respect by preparing footwear with thigh skin. Haralayya chops his right thigh skin while his wife Kanaka gives left side of her thigh skin for footwear so that it is soft for wearing for Basavanna.

Instead of wearing it Basavanna keeps this footwear on his head because Haralayya and his wife are staunch `Shiva Devotees'. It becomes injustice rules Basavanna. Basavanna returns the footwear to Haralayya. On the way back this footwear attracts Madhuvarasa of Bijjala Kingdom. What happens after this and the revolution call given by Basavanna, his ouster from the kingdom and other developments unfolds to a tragic end.

No one else other than Sridhar can take up the role of Haralayya. In emotions he is `King'. The role of Basavanna suits very well for Ramesh Araivnd. In the dialogue delivery Ramesh Aravind has taken extra care. The role of Madhuvarasa is another major trump card of this film.

Rajavardhana Dingri as Sheelavantha is quite convincing. Ramakrishna as Bijjala king is quite OK. Ramesh Bhat as Manchanna steals the show for his cunningness.

This is a film gives work for the brain and comfort the heart with lovely `Vachanas' and songs adjusted to the situations. Jimmi Raj has done commendable job in music. There is no flaw in Gauri Venkatesh cinematography.

This is a film the younger generation should watch and know the treasure of ancient days and excellence in thought of our predecessors.

Saint Sakhubai

Sakhubai, a devotee of Panduranga Vittala. Though suffering hardships from a cruel mother- in- law and a foolish husband, She bore it and reposed pure 'Bhakti'(devotion) in Lord Vittala whom, for her sake, served her people and transformed them.

The supreme sadhana to attain bhagavan is through prema bhakti. ”What is the use of money, tapas, education without pure prema” says the bakti sampraday. So to reach god and attain divine bliss one should leave all the worldly possessions and indulge in pure Prema bhakti which will surely lead to Krishna darshan. A person who earnestly cries for god with real thirst is surely a blessed soul.

There was a small village near Pandharpur called” Sinchirunipuram” and there lived a rich man named Gangadar Rao who was a great devotee of lord Vitthal. He was a honest, truthful and straightforward man involved in numerous bhagavat sevas. His wife kamala Bai was also a great bhakta. The couples were childless for many years. One night lord Vitthal blessed them in a dream, saying that soon they would get a beautiful girl child. Both of them were happy with this and they praised lord Vitthal and chanted many hymns on him. Soon kamala Bai gave birth to a girl child and she was named Sakhubai. At a very young age Sakhubai started singing bajans and at times due to divine ecstasy she used to dance and shed tears. Everyone was amazed on seeing her bhakti, beauty and on hearing her melodious voice.

One day Sakhubai was playing with her friends; building small sandcastles. At that time Vitthal disguised as an old man came over. He wore anklets in his legs, thulasi malas around his neck and carried a chipla and thambura; and came there singing ‘panduranga vitthala pandarinatha vitthala’. He came near to Sakhubai and walked over the sandcastles she had built; completely destroying them and stood as if he did nothing. Sakhubai got angry and shouted,”Swami, I spent a lot of time in building a beautiful sand house, why did you walk over it. I will not let you go till you answer me.”The old man answered,”My child, on singing lords name I was engrossed and was lost in it. I didn’t notice it and walked over it by mistake. I will build you a better house than this. ” Sakhubai seriously said,”you talk sweetly and politely but you have done a great mistake. Just imagine, If you have walked over us instead of these small sandcastles what would have happened to us. Vitthal replied mischievously,”I apologize. Why are you not leaving me for such a small mistake? ” Sakhubai replied,”this may be a small thing for you but it is a marvelous thing for me.” Vitthal then said,”ok, I surrender, you punish me.” Sakhubai immediately said,”You should handover your thambura to me.” Vitthal pretended as if he was not willing to give the thambura. Sakhubai begged him and finally got hold of it .Her face blossomed like a lotus after getting the thambura; she didn’t know to play it however. Vitthal on seeing this taught Sakhubai tuning and playing the thambura. Vitthal blessed her, raising his arms,”My child, you have to render songs in praise of the lord daily with this”. He initiated her with the Ashtakshara Japam and asked her to chant repeatedly and said she would get dharsan of lord Vitthal for whom she longed so much. Vitthal narrated the Gajendra moksha to make her realize the essence of Ashtakshari. Sakhubai looked at the old man so gracefully and returned the thambura to him and asked him to forgive her. Then Sakhubai eagerly asked,”where are you going and when will you come back?” Vitthal happily said,”My child, I am going to Pandharpur and I will come back in five days.”At first her eyes sparkled hearing the name of Pandharpur and then became sad that he was leaving. Vitthal then said,”don’t worry child, I will come back and tell you about Pandharpur” saying so he went away. Days went by, Sakhubai waited anxiously for the old man, but he didn’t return. As years passed her thirst for Vitthal began to grow more and more.

She by then attained the age of marriage, but she only wanted to marry Vitthal. She was not attached to anything and she had lost her heart to Vitthal and didn’t want to marry anyone else. But finally Sakhubai was forced to marry Krishna Sharma. He was not a good soul &was very arrogant and miserly .She however served her husband with great love and respect. Whenever possible, she would sing, dance, meditate on Vitthal and shed tears and would be in a state of ecstasy. Without knowing about Sakhubai’s prema bhakti towards Vitthal, Krishna Sharma thought that she had become insane. Her mother-in-law also tortured Sakhubai by beating her and giving her a lot of household chores. But in spite of all this; while milking the cow, cleaning the house, cooking and moping the house she would always be in thinking and chanting about Vitthal.

One day she went to the pond to fetch water thinking all the while of Vitthal. At that time a group of bhaktas came that way. She was delighted to see them & asked them,”Where are you going?”They said,”we are going to Pandharpur to see the lotus-feet of our Vitthal, Who are you?” On hearing the very mention of Pandharpur her heart leapt out in great happiness and tears rolled out of her eyes. Sakhubai asked,”Pandharpur, My name is Sakhubai, shall I come along with you?. I too want to touch the lotus feet of Vitthal on ekadasi day with you sadus.” All were surprised on Sakhubai’s bhakti. They said,”Surely there is no problem taking you with us. But you should get permission from your husband.”That very moment Sakhubai with great eagerness ran to the house to seek permission from her husband. But her husband was unwilling to send her. He said,”Sakhubai, be patient, it is not possible to allow you to go to Pandharpur all of a sudden. We shall go together on an ekadasi day. But Sakhubai again asked,”Today I met great bhaktas, going along with them and serving our beautiful Vitthal would be a great pleasure. Please let’s both go along. If you cannot come, at least let me go.”But Krishna Sharma was so stubborn and he didn’t let her go. Her heart was broken and she burst out into tears and pleaded him. Krishna Sharma’s face became red with anger and he began to beat her and dragged her to the next room and tied her to a pillar. Her in-laws too slapped her.

Sakhubai with extreme pain and distress prayed to Vitthal,”Prabu, pandarinatha, prananatha, I don’t know anything about sastra or about worldly matters. I am just bound in the tides of samsara and swirling in it. O lord,”show mercy on me and take me to your lotus feet.”My eyes want to see you alone. Just then there was a bright radiance in the room, a lady came in and she totally resembled Sakhubai & told her that she was Maya Sakhubai. Now Sakhubai couldn’t believe her eyes. She explained her situation to Maya Sakhubai. Maya Sakhubai said, ”I have come here to help you have darshan of Vitthal .He will welcome you with his beautiful eyes, sweet smiling face, his lotus feet and both his hands will be ready to embrace you; this will surely make you blissful. ”Sakhubai was thrilled, but out of concern said,”If I leave you alone here you will have to face lot of difficulties.”Maya Sakhubai said,”Don’t worry nobody can identify me, I will manage everything. You start immediately and enjoy the darshan of our divine Vitthal.”

Everything seemed like a dream, she could hardly believe it, but her eyes sparkled and with great joy she ran towards Pandharpur. As she kept nearing Pandhari the joyous singing of,”vitthala vitthala, jai jai vitthala, panduranga vitthala” was heard by her.

On entering Pandhari she ran straight into the temple and she finally had darshan of Vitthal and her happiness knew no bounds. She was stunned and screamed with extreme happiness .She drank the nectar of his beauty. She then ran towards him and touched his face, embraced him and her soul rested on his lotus feet and was totally consumed and she became one with him. All were surprised and shocked on her intense bhakti and a few bhaktas who witnessed all the happenings came back to the village and narrated the unbelievable divine incident to Krishna Sharma; he immediately went home to check on the Sakhubai who he thought was there all along, but found that she had vanished now. Krishna Sharma was at first surprised to find her missing, but he soon realized this divine leela of lord Vitthoba, and cried at his great loss & misfortune of not having known about his wife’s greatness.

Thus Sakhubai who was completely immersed in gopi bava got relief from samsara as she totally desired & happily united with the lord.

Swami Ramdas

From Wikipedia, the free encyclopedia

Swami Ramdas

Born 10 April 1884

Kanhangad, Madras Presidency, British India (present-day Kerala, India)

Died 25 July 1963 (aged 79)

Swami Ramdas (born Vittal Rao 10 April 1884 – 25 July 1963) was an Indian saint, philosopher, philanthropist, pilgrim. Ramdas became a wandering ascetic at a young age. His story and his teachings have been presented in several different books.

Biography

Ramdas was born as Vittal Rao in Kanhangad, in northern Kerala, India on 10 April 1884, to Balakrishna Rao and Lalita Bai. Ramdas worked as a spinning master in a cotton mill, and in 1908 was married. He experienced difficulties, both in his financial pursuits and domestic life, leading him to seek relief from his circumstances. Ramdas began to chant "Ram" – a name used by Hindus to refer to an important deity. Soon afterward, his father instructed him to repeat the mantra Ram Mantra: "Sri Ram jai Ram jai jai Ram". Ramdas then added the "Om" to each repetition: "Om Sri Ram Jai Ram Jai Jai Ram," and he found the benefit at least threefold.

He became detached from the material world and embarked on a pilgrimage, thereby taking on the name Ramdas, and living on charity (though he never accepted money). His practice was to view the world as forms of Ram – and thus to see everything that might befall him as the will of Ram. His mantra practice also gradually became a round-the-clock practice.

In 1922 he met Ramana Maharshi. As a result of this, he went into his first retreat, living for 21 days in solitude in a cave in Arunachala. Upon leaving this cave he began claiming that, “All was Ram, nothing but Ram”

After continuing to live as an itinerant for many years, his devotees established Anandashram for him in Kanhangad, Kerala in 1931. The ashram worked to improve the living conditions of the local people, and continues till present day to share Ramdas’ teachings.

A list of Ramdas' well-known disciples includes Mataji Krishnabai, Swami Satchidananda, Swami Muktananda and Yogi Ramsuratkumar.

Ramdas died in 1963.

Quotations

“ People do not know what the Name of God can do. Those who repeat it constantly alone know its power. It can purify our mind completely... The Name can take us to the summit of spiritual experience. ”

— Swami Ramdas

“ Place yourself as an instrument in the hands of God who does his own work in his own way. ”

— Swami Ramdas

“ Just as a flower gives out its fragrance to whomsoever approaches or uses it, so love from within us radiates towards everybody and manifests as spontaneous service. ”

— Swami Ramdas

Siddharudha Swami

From Wikipedia, the free encyclopedia

Shri Siddharudha Swamiji

Siddharudha Swamiji

Born 26 March 1836

Chalkapur,

Bhalki

Died 21 August 1929 (aged 93)

Hubballi

Burial place Siddharudha Matha, Hubballi

Nationality Indian

Parent(s) Gurushantappa

(father)

Devamallamma

(mother)

Shri Siddharudha Swami was an Indian guru and mystic of the Advaita Vedanta stream.

Sadguru Siddharudha Maharaj lived in the style of an ascetic throughout his life. He condemned practice of casteism and conceived divinity in everything that exists, as well as disagreeing with the common notion that Brahmins were the only ones entitled to liberation, firmly believing that everyone is equally entitled. Considered to be an incarnation of Shiva, one of the Trinity deities of Hinduism, Siddharudha renounced his home and his family ties at the very young age of 6 years, and set himself the goal of finding his Satguru or spiritual master. Siddharudha later surrendered himself, as a student, to the realized soul Shri Gajadandaswami, and served at his ashram.

According to the book Siddharoodh Charitra by Shivadas, Siddharudha was blessed by his guru and was asked to undertake a pilgrimage with the purpose of helping those in need, dispelling ignorance, and revealing the right path to spiritual enlightenment to those who were seeking. Thenceforth, Siddharudha traveled from Kashmir to Kanyakumari, delivering the right wisdom for spiritual awakening and methodical liberation to all those who were cognizant of his exemplary standards of spiritual practice before setting down at Hubli, where he was quickly recognized for his spiritual knowledge & immaculate sainthood. People sought him out from neighbouring states for solace, satisfaction of desires and spiritual enlightenment.

He died at Hubballi in the year of 1929 and was entombed at his ashram. He was believed to be working miracles for his devotees. A proverb runs by in a native Indian Language kannada:

Siddharudhara Jolige Jagakkella holige

which signifies the food that is served at his ashram and the miracles that occur of it.

Followers

He served the people without any discrimination, having a Muslim disciple named Kabirdas (not his original name) who was known for his dedication to him.

Parampoojya Shri Kalavati Devi (alias Aai meaning mother in Marathi), was his supreme disciple. Formerly known as Rukmabai Mallapur, she herself is well known as a supreme saint, whose samadhi is found at Shri Harimandir at Angol near Belgaum.

He had a devoted disciple, Gurunatharudha. His samadhi is just beside the samadhi of Sri Siddharudha Swami in Hubli Matha.

He gave sannyasa to Swami Muktananda, who studied at his ashram in Hubli until Siddharudha's death in 1929 , he then left to study with a disciple of Siddharudha called Muppinarya Swami at his Sri Airani Holematt in Ranebennur Haveri District

shri guru also had a disciple,shri shivaputra appaji who's samadhi is situated at 20 metres distance from siddharoodh math.At present shri abhinav shivaputra swamigi is head of that math.

Sri Iychanda Bolliappa [paleyamane] from Devanageri village was his supreme devotee. Swami Bolliappa was a regular visitor to Siddharudha mata in cherambane village, kodagu district, Karnataka.

Teachings

Siddharudha Maharaj is an acknowledged Hindu master of the Advaita Vedanta stream of Vedic thought and has many followers throughout India, especially in the villages of Karnataka, Maharashtra and telugu states.

Swami Sunildas

​SPREADING THE WORLD PEACE THROUGH HEART OF LOVE MEDITATION PR

Swami Sunildas Founder.

Formation of Trust on 7/11/2001

Health Care, Free Food Distribution,Drinking water supply,HIV AND LEPROSY patients adoption.

Pension scheme for the poor.and old.

Additionally School, Stiching center.

LOVE does not recognize Caste,Creed , Religion, and Nationality. Love generates energy within and in the surroundings. With love we can spread peace all over. There is no mantra stronger than the LOVE MANTRA. By chanting the word LOVE , you generate peace in yourself, the nature and universe around you.There is only one Religion, one cast, one God. That is LOVE. Ocean of love. Embodyment of LOVE. The ocean of love is Devotion. ONLY When there is love INSIDE THE HEART it spreads to the family , society and to the entire world. Kindle love in your heart. That is HEART OF LOVE

Divinely inspired, Swami Sunildas has developed meditation called ‘Heart of Love’ in 2007, which is gaining popularity throughout the country especially in schools and colleges. Various state governments have initiated to this meditation programme to the students of their respective states with a view to inculcate basic values of love and reverence to parents, teachers and Mother Nature. SWAMI SUNILJI’S heart of love meditation programme has been generating love energy all around and has a magnetic attraction ,drawing many dignitaries and other divine souls.

Meditation is the journey of our consciousness towards the inner self. It enables the self to take a dip in the blissful ocean of cosmic energy there by attaining higher knowledge .meditation enhances the grasping power, understanding and wisdom resulting in expansion of consciousness and finally to the realization that you are not the just body, mind, intellect but only the soul. This spiritual reality takes you to a unique journey towards yourself making you knowledgeable and blissful and ultimately you merge with divine LOVE which pervades everything in the universe. You are nothing but LOVE LOVELOVE.Heart of love meditation can be practiced by one and all with full faith devotion and dedication a pre requisite to attain anything in life. It can be practiced in any part of the day, in any posture, without any conditions likefasting cleansing the body and so on.

Begin the meditation by chanting

ChantSnehaGayathri before gently closing your eyes and start observing your breathe(inhalation and exhalation)the essence of life(prana),eventually leading to a state of tranquility and bliss. Visualize your mother father and guru/gurus (teachers), standing in front of you and blessing profusely, without whom you simply do not exist.Supreme god has manifested himself as your mother father and guru.Slowly you can feel the love energyflowing from themto you ina stream of white light.Return it with pure loveand reverence and enjoy the bliss of being one with all. Now is thetime to expand your consciousness to most beautiful and wonderful manifestations of divine love! Theseas the rivers the mountains the valleys the trees theflowers the insects the birds theanimals the sky and the earth are all a part of your being! Actually there is nothing else in the universe but LOVE. That is supreme divine love. BLESSINGS OF MOTHER NATURE will manifest as cosmic energy which will pour into your body making the intellect more sharp, body healthier and soul blissful. You will be transformed into pure divine love transcending body and mind.Remain in this ecstatic state for as long as you want.Whenyou wake up keep silently chanting the mantra ‘love’ with great gratitude and devotion. You will be in bliss throughout. With full smile on face slowly open the eyes

Shri Santhopa Pawar

Shri Santhopa Pawar was an ardent ‘Bhaktha’ of Shri Vitthal at Pandharpur. Thousands of people admired Shri Pawar and accepted him as their Spiritual Master. Shri Santhopa guided them in ‘Bhagawatha Dharmam’ and preached to chant the name of Lord Vitthal always. He also told his disciples that only the ‘Name of Vitthal’ would solve all their domestic and spiritual problems. He also assured that chanting would make them to attain the ‘Sama Charan’ of Shri Panduranga, which is the only one permanent solace in this mundane world.

All the disciples accepted his sincere preaching and started chanting. Gradually their devotion became reinforced and they fell in the eternal love with the Great Lord of Universe, Shri Panduranga.

Once, all the disciples wanted to have darshan of Shri Vitthal along with their Guru Shri Santhopa Pawar. When they expressed their desire to Shri Pawar, he happily accepted and all of them started walking towards Pandharpur, which is ‘Booloka Vaikuntam’. Pawar’s presence enhanced the enthusiasm of all the disciples and they chanted the name of Shri Rakumayi Pathi in their high pitch.

Alas! When they were nearing Pandharpur, heavy rain started and it was seldom possible for all, even to walk against the down pouring. But Shri Pawar geared them up and asked them to trust the Omni-Potent Shri Vitthal, whole-heartedly. They did so and reached the banks of Chandrabagha. On those days, there was no bridge to cross the river and only small boats were used for this purpose. But due to the extra ordinary flood in Chandrabagha, no ‘boat wala’ was willing to cross the roaring flood.

All the disciples of Shri Pawar became so upset and some of them got perturbed due to that situation. But Pawar Maharaj did not give up his faith on the ‘Kamala Nayana’ Panduranga. He sang ‘Abhangs’ with great devotion and his eyes too started pouring another rain, i.e. tears came out of love and faith.

Suddenly a very big bridge emerged from the center the river and it was covering both the sides of the holy river Chandrabagha. At that time, a divine voice (Asareeri) told Shri Pawar to walk on the bridge along with all the devotees. Shri Pawar alone heard the divine voice. It gave him immense bliss. He advised all the ‘Bhakthas’ to walk on that bridge to reach the other side of the river. All the devotees screamed with joy on seeing the new bridge. They thought it was submerged under the river and Shri Pawar’s spiritual power brought it out. They happily walked on the Bridge, chanting Vitthal Vitthal Vitthal. Finally, Shri Pawar too crossed the river, using the ‘bridge’ with great puzzle in his mind. After reaching the other bank of Chandrabagha, he eagerly turned back and saw the bridge. Aha! He started crying again like a small kid. Yes…. it was really not a bridge and it was Shri Vitthal who took a big size Koorma (Tortoise) Avathar and helped Pawar and his disciples to cross the bridge. Upon realizing this fact, Shri Pawar could not control himself and he fell on the ground. He got submerged in the abundant mercy of Lord Vitthal.

Then slowly he regained normalcy. Due to Shri Vitthal’s mercy ‘Varuna’ also stoped his play. All the Bhakthas became very happy and they went to Mahadwar with Shri Pawar and started ‘Naama Garjan’. Finally they entered the Shrine and had the wonderful darshan of Lord Vitthal, who is standing there for the past 28 ‘Chathur Yugas’. It is needless to mention, rather impossible to express the feelings of Shri Pawar. He cried and cried and cried. Shri Vitthal smiled and smiled and still smiling.

Dear Bhakthas! Go to Pandharpur and see the Lord who allowed all his bhakthas to walk on him. No other God in this world could do this.

Satguru

From Wikipedia, the free encyclopedia

Satguru (Sanskrit: सद्गुरू), or sadguru, means the true guru in Sanskrit. However, the term is distinguished from other forms of gurus, such as musical instructors, scriptural teachers, parents, and so on. The satguru is a title given specifically only to an enlightened rishi or saint whose life's purpose is to guide the initiated shishya on the spiritual path, the summation of which is the realization of the Self through realization of God.

A Satguru has some special characteristics that are not found in any other types of Spiritual Guru. The words 'Sant' and 'Satguru' firstly came into existence from the spiritual ideology of Kabir (“Sant Samrat Satguru Kabir Sahib)” in the 15th century. Kabir says "Satpurush Ko Jansi, Tiska Satguru Naam|" meaning the one who has seen the supreme lord of truth- Satya Purush is Satguru. "Devi dewal jagat mein, kotik poojey koye. Satguru ki pooja kiye, sabb ki pooja hoye".[2] Kabir says that worship of Satguru includes in it worship of all deities. In other words, Satguru is the physical form of God (Sat Pursh).

In Sikh philosophy, Nanak, defines satguru as truth itself and not a physical entity. This truth emanates from reality and requires no blind faith. In the Japji sahib he writes "Ek onkar, satguru prasad" (Their is one creator, this knowledge I have learnt from reality). The sikh (student) learns from reality as presented by the creator. Truth (sat) itself is the teacher (guru).

Ancient and traditional sources

The recommendation says that the first and the foremost qualification of the True Master (Satguru) is that he must have known the True Lord (God) himself.

In one of Kabir's songs the satguru is described as the real sadhu:

He is the real Sadhu, who can reveal the form of the Formless to the vision of these eyes;

Who teaches the simple way of attaining Him, that is other than rites or ceremonies;

Who does not make you close the doors, and hold the breath, and renounce the world;

Who makes you perceive the Supreme Spirit wherever the mind attaches itself;

Who teaches you to be still in the midst of all your activities.

Ever immersed in bliss, having no fear in his mind, he keeps the spirit of union in the midst of all enjoyments.

The infinite dwelling of the Infinite Being is everywhere: in earth, water, sky, and air;

Firm as the thunderbolt, the seat of the seeker is established above the void.

He who is within is without: I see Him and none else.

Vasistha, Rama's guru, was the satguru in the Treta yuga. Swami Shankar Purushottam Tirtha quotes the Yoga Vasistha:

A real preceptor is one who can produce blissful sensation in the body of the disciple by their sight, touch, or instructions.

According to Sivaya Subramuniyaswami, a Hindu satguru is always a sannyasin, an unmarried renunciate, but not all writers include this stricture.Tukaram, a Hindu satguru, is known to have had a family, and Moinuddin Chishti also had children. Satguru Kabir had a son, Kamal, who was very devout.

In Sant Mat and Advait Mat, the living Satguru is considered the path to God-realization.

Meher Baba equated worship of the Satguru with worship of God: "Consciously or unconsciously, directly or indirectly, each and every creature, each and every human being — in one form or the other — strives to assert individuality. But when eventually man consciously experiences that he is Infinite, Eternal and Indivisible, then he is fully conscious of his individuality as God, and as such experiences Infinite Knowledge, Infinite Power and Infinite Bliss. Thus Man becomes God, and is recognized as a Perfect Master, Satguru, or Kutub. To worship this Man is to worship God."

Saint Sopan

Sopan was a sant of the Varkari and also the younger brother of Dnyaneshwar.

Sopan, attained samadhi at Saswad near Pune. He wrote a book, the Sopandevi based on the Marathi translation of the Bhagavad Gita along with 50 or so abhangs.

Siblings

Nivruttinath: The eldest brother of Sopan, Nivrutti was an authority on the philosophy of the Nath. 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 Shri Krishna. Dnyaneshwar accepted his elder brother as his own guru. After the early samadhi of Dnyaneshwar, Nivrutti travelled with his sister Muktai on a pilgrimage along the Tapti River, where they were caught in a thunderstorm and Muktai was swept away. Nivrutti obtained samadhi at Tryambakeshwar. Around 375 abhangs are attributed to him but the authorship of many of them is disputed due to difference in writing style and philosophy.

Dnyaneshwar (1275–1296): The second of the siblings was a 13th-century Marathi sant, poet, philosopher and yogi of the Nath tradition whose Jñānēśvarī (a commentary on the Bhagavad Gita) and Amrutanubhav are considered to be milestones in Marathi literature.

Muktabai : His younger sister, Muktabai wrote forty-one abhangs throughout her life span.

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द्वारिका दर्शन का ही फल मिले । यही निवेदन है प्रभु ।

प्रथम चमत्कारी लीला:-

गांव के ठाकुर के यहां हाली का काम भी किया करते थे । वह बचपन से ही सुख-दु:ख मे समान भाव से रहा करते थे । परिश्रम करने में उन्हे आनंद आता । हाड़तोड़ मेहनत के बदले मे राजाराम को केवल दो वक्त की रोटी मिला करती थी । यह संसार का नियम है कि दुसरे का सुख किसी को अच्छा नही लगता है । राजाराम के भोजन के सुख से नार्इ सुखी नही रहता था । एक दिन नार्इ ने शिकायत कर ठाकर को कह डला कि वह हाली अन्न का नुकशान करता है । तभी राजाराम जी को भोजन के लिए घर पर आकर खाने का हुकुम दिया । तभी राजारामजी 16 सोगरे परोसने के बाद भी भुख नही मिटटी तो ठाकुर चकित रह गया । और कहा आप चमत्कारी हो । गांव के ठाकुर को दिया परसा ।

सूखे तालाब को जल से भरा व पत्थर के जहाज को तैराने का अद्भुत कार्य :-

चमत्कारी संत अवतारी पुरुष राजाराम जी के तप का यश अब चारों ओर फैल गया था, उनकी निंदा करने वाले लोग भी अब खामोश थे । शिवरात्री के दिन आसपास के गांव वाले लोगो ने राजारामजी से पानी की समस्या को लेकर परेशानी बतार्इ । तो राजारामजी ने पांच कन्याओं To the dry pond in descending moved on . He well the water dragging one a pitcher five Knyao the head on Rkwaya . Mind the mind of the Lord to pray for and pond from out of the running began . Such as Raja Ram Ji those Knyao of with up to come on the way Well behind the pond on the water fills were . This was the miracle of Lord Bhakit .

Future Vision

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Construction of the cave . Free : Sntano the child . Imprint of Ram's name .

Compost made tobacco . Saline water sweetened happened . Stone 's boat Tirari .

Bandits to curse . Treatment of Mad Kuwar . Leprosy and blindness of liberation .

Donate life to the dead . Dry wood of Pud made . Gods play Holi .

http://patelsamajyouth.blogspot.com/2017/07/shri-shri-1008-shri-rajaramji-ji-maharaj.html

Sri Shilpi Siddanthi Siddalinga Swami

From Wikipedia, the free encyclopedia

Sri Shilpi Siddanthi Siddalinga Swami

Sri Shilpi Siddanthi Siddalinga Swami

Born 20 November 1885

Kollegal, Mysore State

Died 11 July 1952

Mysore, Mysore State

Occupation Ascetic, Sculptor, Painter, Architect and writer

Sri Shilpi Siddanthi Siddalinga Swami, (Kannada, ಶ್ರೀ ಶಿಲ್ಪಿ ಸಿದ್ದನ್ತಿ ಸಿದ್ದಲಿಂಗ ಸ್ವಾಮಿ ), (20 Nov 1885 — 11 July 1952), was a Royal Guru of Mysore State and Personal Guru of Maharaja Jayachamarajendra Wadiyar of Mysore. He was also prominent painter, sculptor, architect and writer, known for his contribution to Mysore painting and Architecture.

Early life and career

Sri Siddalinga Swami was born in Kollegal in 1885 to sculptor father Siddappaji and mother Mallajamma and was trained in family profession. Around 1908, he had opportunity to work in Mysore under Maharaja Krishnaraja Wadiyar IV. He composed ‘Manasara’ a bibliography of Indian sculptural art with emphases on Hoysala and early Chalukyan art. His other famous works include 'Gurugita' and 'Shivagita' on sculpture and painting with his own commentary. Later, he founded a Sculpture School opposite to the Kamakameshwari temple, Mysore. The School was named Jagadguru Shaivashilpa Brahmarshi Gurukula and it was inaugurated by Maharajah Jayachamarajendra Wadiyar in 1949. Sri Siddalinga Swami severed as official palace artiste until his death in 1952.

Shree Swaminarayan Gadi

Philosophy

In the Vachnamrut, it is stated that in Akshardham, Lord Swaminarayan is seated on a divine throne (Sinhasan - Gadi). When Lord Swaminarayan came onto this earth, He was given initiation as a saint by Shree Ramanand Swami, and then subsequently was pronounced the leader of the religion. At the occassion when Lord Swaminarayan first announced His True Eternal and Divine Name Swaminarayan, He also said that the throne that He was sitting on would now be called Shree Swaminarayan Gadi.

Jeevanpran Swamibapa meditating continuously for 61 days

When Lord Swaminarayan handed the relms of the entire religion to Sadguru Shree Gopalanand Swamibapa, Lord Swaminarayan also entrusted this supreme Gadi to him, and made Shree Gopalanand Swamibapa it's Acharya (sovereign). This Gadi was then concealed, but spiritually handed down from Sadguru Shree Gopalanand Swamibapa, to Sadguru Shree Nirgundasji Swamibapa, to Sadguru Shree Ishwarcharandasji Swamibapa. Lord Swaminarayan told Shree Gopalanand Swamibapa that this Supreme Gadi would remain concealed and the fourth Acharya in Gopalanand Swamibapa's supreme spiritual lineage would be the one who would re-establish it.

In 1971 when Swamibapa sat in continuous meditation for 61 days, Lord Swaminarayan Himself told Swamibapa that it was now time to personify His spiritual throne, Shree Swaminarayan Gadi, which had been concealed for so many years. Lord Swaminarayan said

Jeevanpran Shree Muktajeevan Swamibapa performing the first aarti to Lord Shree Swaminarayan and Jeevanpran Bapashree enthroned on Shree Swaminarayan Gadi

Shree Swaminarayan Gadi is the supreme, eternal Gadi.

Only at Shree Swaminarayan Gadi, can my true and divine principles be attained and understood.

I will preside upon this Gadi forever.

The home of Shree Swaminarayan Gadi is Shree Swaminarayan Mandir, Maninagar.

I will be ever present upon this earth through the Acharyas of this supreme eternal Gadi.

Only a disciple of this Gadi will be able to achieve my eternal bliss, Atyantik Moksha.

The Gadi that I am seated upon in my divine abode Akshardham, is the same Gadi that Jeevanpran Swamibapa has re-established upon the earth and given a physical embodiment.

Shree Muktajeevan Swamibapa has personified my ever-glorious Shree Swaminarayan Gadi by my express command.

Jeevanpran Swamibapa presides upon Shree Swaminarayan Gadi

Guru Tegh Bahadur

When the Almighty manifests himself in human form, he takes the whole human race in His loving Embrace. This God like warmth of the Divine Incarnate flows out to the whole creation and yearns for universal welfare and redemption. This Nectar of Grace and Love flowed from the Beneficient, All Loving Guru Tegh Bahadur (Guru Nanak - The Ninth) to 500 Pandits of Kashmir and through them to a whole religion, a whole nation.

Sri Guru Tegh Bahadur Sahib's sacrifice for the pandits of Kashmir has to be viewed in this background and context. He, being the Jagat Guru, belongs to all, the whole universe. The love and mercy of a Prophet, a Messiah, a Jagat Guru is impartial, it knows no difference. It showers like rain on all alike. When Pandits of Kashmir, subjected to untold persecution and tyranny, approached Sri Guru Tegh Bahadur Sahib for protection, the most compassionate Guru had shown an unexampled mercy characteristic of the House of Guru Nanak. — Brig. Partap Singh Ji Jaspal (Retd.)

Guru Tegh Bahadur

Full Name : Tegh Bahadur

Personal Details

Birth : Wednesday, April 18, 1621

Guruship : Saturday, 16 April 1664- 8 July, 1675

Joti Jot : Wednesday, November 24, 1675 at Chandani Chownk New Delhi

Family

Parents : Guru Har Gobind & Mata Nanaki

Brother/Sisters : Brother - Baba Gurditta, Baba Suraj Mal, Baba Ani Rai, Baba Atal Rai

Sister - Bibi Biro

Spouse : Mata Gujri

Children : Guru Gobind Singh

Other Details

Bani in GGS: N.A

Other Info: 115 hymns

Guru Tegh Bahadur Ji (Gurmukhi: ਗੁਰੂ ਤੇਗ਼ ਬਹਾਦੁਰ) (Wednesday, April 18, 1621 - Wednesday, November 24, 1675), revered by the Sikhs as Srisht-di-Chadar (Protector of humanity), was the ninth of the Ten Gurus of Sikhism. He had become Guru on 16 April, 1664, following the footsteps of his grand-nephew and the eighth Guru, Guru Har Krishan Ji.

A poet, a thinker, and a warrior, Guru Teg Bahadur Ji carried forward the light of sanctity and divinity of Guru Nanak Dev Ji and the subsequent Sikh Gurus. His spiritual writings, detailing varied themes such as, the nature of God, human attachments, body, mind, sorrow, dignity, service, death, and deliverance, are registered in the form of 116 poetic hymns in the sacred scripture, the Sri Guru Granth Sahib Ji. To spread the message of Sikhism, the Guru traveled extensively through the Indian subcontinent, setting up several new preaching centers. He founded the town of Chak-Nanki in Punjab, later enlarged by the tenth Nanak, Guru Gobind Singh Ji, into the city of Sri Anandpur Sahib.

In May 1675, Guru Tegh Bahadur Ji was approached by Hindu Pandits from the Kashmir region, seeking the Guru's intercession against the forced conversions of Hindus to Islam by the Mughal rulers of India. For supporting the Hindu Pandits by resisting these forced conversions, and for himself refusing to convert to Islam, Guru Teg Bahadur Ji was publicly executed via beheading at the imperial capital of Delhi on the orders of Emperor Aurangzeb. Today, Gurdwara Sis Ganj Sahib and Gurdwara Rakab Ganj Sahib stand at the sites of beheading and cremation of Guru Ji’s body. Along with Guru Teg Bahadur Ji, three other Sikhs, Bhai Mati Das, Bhai Sati Das, and Bhai Dyal Das, were also executed.

On Guru Teg Bahadur Ji’s supreme sacrifice to champion fundamental human rights for all, his son, the tenth Nanak, Guru Gobind Singh Ji, wrote:

Thheekar forh dilees sir, Prabh pur keeaa payaan,

Teg Bahadur see kirya, karee na kinahoo aan.

Teg Bahaadur ke chalat, bhayo jagat ko sok,

Hai hai hai sabh jag bhayo, jai jai jai sur lok.

Casting off his bodily vesture on the head of Suzerain Of Delhi; Teg Bahadur departed to the Realm of God.

None who came into the world performed such glorious deeds as him.

On his departure, there was dismay in the world.

This world cried, "Alas, Alas". The Heavens rang with greetings of victory.

(Guru Gobind Singh)

Early life

Guru Ji whose original name was Tyag Mal (Master of Renunciation) spent his childhood at Amritsar. In his early years he learned Gurmukhi, Hindi, Sanskrit and Indian religious philosophy from Bhai Gurdas, and archery and horsemanship from Baba Budha while his father Guru Hargobind Ji, Master of Miri and Piri taught him swordsmanship. Only 13 years old, he asked his father to accompany him into battle as his village was attack by Painde Khan and the Mughals in a battle over Shah Jahan's hawk. During the battle he had weighed into the enemies with abandon, slashing his sword right and left.

After the battle was won, (the Battle of Kartarpur) the victorious Sikhs returning home honored their new hero with a new 'warriors' name. And so Tyag Mal Ji was renamed Tegh Bahadur Ji (lit. Brave sword wielder or Best sword wielder).(Tegh = wielder of the sword. Bahadur (originally meaning brave was by that time being also used as a superlative meaning better or best). The young Tegh Bahadur soon showed a bent in the direction of the earlier Sikhs Gurus who had passed the 'seli' of Nanak (the sacred headgear of renunciation) to each new Guru. He delved into his studies and spent his time in meditation living up to his given name - Master of Renunciation. He was married to Mata Gujri Ji at Kartarpur in 1632.

After the untimely death of his son Bhai Gurditta, Guru Hargobind seemingly started grooming his grandson Har Rai to sit next on Guru Nanak's seat. Har Rai Ji became Guru Hargobind's successor in 1644. Shortly after this Guru Hargobind asked Tegh Bahadur Ji to move with his wife and his mother to the village of Bakala. He had told his wife, who had wanted her son to follow the father as Guru, that one day he would become Guru and have a son and that both would become famous in their fight for justice.

For the next 20 years the Master of Renunciation spent most of his time in an underground room absorbed in meditation. Before Guru Har Krishan Ji passed to God’s court, he indicated that his successor would be found in Bakala. Earlier a wealthy Sikh trader Makhan Shah whose ship was caught in a violent storm prayed to God that if his ship reached port safely he would give 500 golden Mohurs to his Guru Har Krishan.

The ship landed safely and proving to be a Sikh of great integrity he headed to Delhi where the young Guru had travelled at the command of Aurangzeb. Along the way he learned of Guru Har Krishan's passing and of his mentioning that the next Guru was in the village of Bakala. He arrived in Bakala to find 22 members of the Sodhi dynasty styling themselves as the Guru and taking donations from the Sikhs. He decided to give each Guru 2 gold pieces and each Guru was pleased and blessed him.

Makhan Shah was about to leave the village when a child told him of yet another holy man meditating nearby in an underground room. Again Makhan Shah bowed and gave 2 gold pieces and turned to leave. Guru Tegh Bahadur Ji said: “Why have you broken your promise? When you prayed to God to save you and your ship from the terrible storm you promised 500 gold pieces to the Guru”. Makhan Shah was overjoyed, he gave the rest of the gold as promised and ran to the roof shouting “The True Guru has been found, O Sikhs come seek his blessing”. The false Gurus all ran away.

Becomes Sikh Guru

The responsibility of instructing and guiding the Sikh community was now of Guru Tegh Bahadur's. He was the focal point of veneration of the Sikhs. They came singly and in batches to seek spiritual solace and inspiration. And by his teachings and practise, he moulded their religious and social conscience.

As had been the custom since Guru Har Gobind, Guru Tegh Bahadur kept a splendid lifestyle. He had his armed attendance and other marks of royalty. But he himself lived austerely. Sikh or other documents make no mention of any clash with the ruling power having occurred during his time.

Visit to Harmandar Sahib

Soon after the public announcement by Makhan Shah, the Guru with a party of Sikhs travelled to Amritsar to pay obeisance at the Harmandar Sahib. However on his arrival at this sacred shrine, the Guru was rebuffed by the Sodhi family Sardars who then had control of the Gurdwara and he was not allowed to enter the main section of the complex but went as far as the Thara Sahib - see Structure of Harmandar Sahib.

The party found that the doors of this premier Sikh shrine were suddenly shut and they were refused admittance. The reason for this action was that the greedy "masands" (bishops) of Amritsar had acknowledged Guru Arjan Dev ji's elder brother Prithi Chand to be their guru. It was under the instructions of Harji, the impostor (Mina) guru of that time, that the doors of the Golden Temple were closed to Guru Tegh Bahadur ji.

The Guru waited nearby for a little while. This place is now known as "Thara Sahib" - the Pillar of Patience. But when the doors were not opened, Guru ji went away and stayed in a nearby village of Wala in the humble dwelling of a peasant couple. Later, the women of Amritsar came out and repented for the shameful behaviour of the masands of Amritsar. Highly pleased at the sincere devotion and courage of the women of Amritsar, Guru Tegh Bahadur ji said, "Ever blessed by God be the women of Amritsar."

Mission starts in Punjab

The Guru made three successive visits to Kiratpur. On 21 August 1664, Guru Tegh Bahadur went there to console with Bibi Rup Kaur upon the passing away of her father, Guru Har Rai, and of her brother, Guru Har Krishan. The second visit was on 15 October 1664, at the death on 29 September 1664, of Mata Bassi, mother of Guru Har Rai. A third visit concluded a fairly extensive journey through Majha, Malwa region in Punjab and Bangar districts of the Punjab.

Crossing the Beas] and Sutlej] rivers, Guru Tegh Bahadur arrived in the Malwa. He visited Zira, and Moga and reached Darauli. He then sojourned in the Lakhi Jungle, a desolate and sandy tract comprising mainly present-day districts of Bhatinda and Faridkot.

According to the Guru kian Sakhian, Baisakhi of 1665 was celebrated at Sabo-ki Talwandi, now known as Damdama Sahib. This journey took Guru Tegh Bahadur up to Dhamdhan, near Jind, from where he returned to Kiratpur. The Dowager Rani Champa of Bilaspur, Himachal Pradesh offered to give the Guru a piece of land in her state.

The Guru bought the site (which was about six miles away from Kiratpur Sahib) on payment of Rs 500. The land consisted of the villages of Lodhipur, Mianpur and Sahota. Here on the mound of Makhowal, Guru Tegh Bahadur ordained that a city be constructed. The original name of the city was Chakk Nanaki. However, later he would rename the city Anandpur - the City of Bliss and this was where the Khalsa was born.

However, the Guru did not stay at Anandpur or Kiratpur for long; he left most of its construction to be done during his absence.

Mission to the East

Soon after, during about late 1665 and 1666, the Guru undertook travels to the region east of Punjab and to Easter India to different parts of this region to preach the teachings of Guru Nanak. His places of visit included Uttar Pardesh, Bihar, Assam, Bengal and present-day Bangladesh. One reason for Guru Tegh Bahadur ji's travels to the East was his wish to visit and pay homage to various places that were associated with the previous visit by Guru Nanak.

These visits to places where core Sikh sangats (communities) existed created confidence and infuse renewed enthusiasm in the people; gave them moral and spiritual courage and a better and deeper understanding of Guru Nanak mission.

Leaving Anandpur, the Ninth Guru blessing various villages and towns, reached Kurukshetra. An eclipse of the Sun was due and there was a fair and a large gathering. The Guru took advantage of the occasion and went there. The Brahmans and some other people suggested to the Guru that he should bathe in the sacred tank and thus be purified.

The Guru smiled and said, "My friends, one cannot be purified simply by washing one's body since the polluted mind cannot be washed with water. It is only the True Name of Almighty God that can wash away all sins and emancipate the soul." By these means, the Guru imparted the message of Guru Nanak and dispelled superstition and empty ritualistic behaviour.

Birth of Gobind Rai

During 1666 the Guru was travelling east of Patna to the regions of Bihar, Assam and present-day Bangladesh after leaving his wife, family members and Sikh sangat at Patna, Bihar.

At this time Mata Gujri was expecting a baby as so found it difficult to travel. Thirty four years had passed since her marriage to the Guru Tegh Bahadur. Three hours before the dawning of day, in the winter of her forty second year, on Friday, January 5, 1666, Mata Gujri ji became the mother of a prince. Marvelling at the majestic bearing of one so small, Mata Nankee delivered her newborn grandson proudly to his mother's outstretched arms.

At his post outside the room, Kirpal Chand heard the infant take his first breath and immediately, he turned to dispatch the courier who stood by awaiting the signal to seek out the Guru and deliver the news of his son's birth. Thus Gobind Rai was born in the city of Patna in Bihar, East India.

Return to Punjab

Returning to Patna in 1670, the Guru directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Sri Patna Sahib Gurdwara, Bihar.

Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki) on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of the community he was destined to lead.

Oppression by the Mughals

But soon oppression and intolerance would again rear its ugly head. The Mughal Emperor Aurangzeb ordered Hindu temples to be destroyed and that idol worship was to be stopped. He had a temple converted into a Mosque and slaughtered a cow inside it. He also had Hindus sacked from their government jobs and employed Muslims instead. Aurangzeb also ordered Gurdwaras to be destroyed, and he expelled many missionaries from the main cities. Despite some resistance after many years of persecution, people were being forced to take up Islam.

P.N.K. Bamzi’s book, A History of Kashmir describes those days:Iftikhar Khan… …was using force to convert the Pandits in Kashmir to Islam. Some pious men among the Pandits then met and decided to go to Amarnath and invoke the mercy of Lord Siva (at their sacred cave:editor) for deliverance from the tyrannies of the bigot. At the Amarnath cave, one of the pandits saw in a dream Lord Siva, who told him to go to Tegh Bahadur, the Ninth Sikh Guru, in the Punjab and ask for his help to save the Hindu religion. He spoke to his companions about the revelation. About 500 proceeded to Anandpur where Guru Tegh Bahadur was living.

Kashmiri pandits and Guru Tegh Bahadur

Aurangzeb, being clever, decided if he could convert the revered Brahmin Pandits of Kashmir, then millions of their followers would also convert to Islam. Threatened with conversion or death, the Pandits overcome by panic, came in a delegation to Guru Tegh Bahadur Ji to ask for help at Chakk Nanaki, Pargana Kahlur (from a contemporary entry in the Bhat Vahi (diary) of the purohit of Talauda in Jind Pargana).

Hearing the serious nature of the conversation, Guru Ji’s 9 year old son Gobind Rai Ji asked his father what the problem was. The Guru told his son of the Pandits dilemma and said that it would take a holy man literally laying down his life to intercede, but the question is who would be such a man? Gobind Rai responded “Who would be better than you to defend the poor Brahmins?”. Guru Tegh Bahadur Ji smiled and decided to stand up for the right of freedom of worship and told the delegation to tell Aurangzeb that if he could convert Guru Tegh Bahadur Ji, they would gladly convert to Islam too. And, then the cruel Aurangzeb tried his all to convert Guruji to Islam, but to no vain. He tortured Guruji to death. The Guruji thus sent a strong message of religious freedom and is rightly called 'Hind di chaadar'.

Gobind becomes 10th Sikh Guru

He had his son, Gobind Rai consecrated Guru and successor on 8th July 1675. The ceremony that had taken place seven times before was repeated: The Guru place five coins and a coconut before his son as a symbol of the Guru ship passing from him to his son; Gobind Rai was now the Guru of the Sikhs at the age of 9 years.

Guru tegh Bahadur then left Anandpur for Delhi with 3 other Sikhs who knew as well the danger they were to face, Bhai Sati Das, Bhai Mati Das and Bhai Dayal Das.

Journey to Martyrdom

It seems orders for his arrest had been issued by emperor Aurangzeb as soon as he received reports of his declared intention,SHRI GURU TEGH BAHADUR SAHIB JI along with his followers Bhai Mati Das ji, Bhai Sati Das ji Bhai Dyala Ji, Bhai Gurditta Ji, Bhai Udo ji, and Bhai Jaita ji started journey from SHRI ANANDPUR SAHIB. Stopping at Saifabad (Patiala), Cheeka, Jind, Rohtak, Janipur GURU SAHIB reached here at Agra. GURU SAHIB stopped outside Agra city at this place (GURUDWARA SHRI MANJI SAHIB, situated on the left side of GURUDWARA GURU KA TAAL in the same campus). As history reveals there was a grazer by the name of Hasan Ali who used to bring the goats here for grazing. He always used to pray to God that the savior of Hindus will get arrested one day and he should be the one responsible for his (GURU TEGH BAHADUR SAHIB’S) arrest and get paid a bounty of Rs.500 in the process. Guru Sahib beckoned Hasan Ali to fetch sweets from the market as He was hungry. Guru Sahib gave him His precious ring to sell in market and bring some sweets and food from that money. Guru Sahib also gave him a Shawl to carry the sweets and food. Hasan Ali went to the confectioner and gave the ring to the shopkeeper, in exchange for the sweets. Seeing such expensive things the shopkeeper became suspicious that how can a grazer have such things, maybe he must have stolen it and reported it to the Kotwali (Police Station). The Police arrested Hasan Ali who took them to Guru Sahib. The Police then asked who Guru Sahib was and in turn the reply came “The savior of Hindus Tegh Bahadur is my name”. On hearing this Police arrested Guru Sahib along with the other Sikhs. Guru Sahib was kept blind-folded for 9 days in Bhora Sahib (below the main Darbar Sahib). Hasan Ali was in turn given the bounty of 500 rupees. From here Guru Sahib and the other Sikhs were taken under high security to Delhi

Along with him were arrested Diwan Mati Das and Sati Das, sons of Hira Nand Chhibbar, and Dyal Das, son of Mai Das. He was then cast into an iron cage and taken to Delhi, where he arrived on 4th Nov. 1675.

Guru's welcome in heaven

Guru Ji was beheaded on 24 November 1675, Bhai Jaita consecrated Guru Ji’s severed head to Anandpur Sahib were it was cremated by Guru Gobind Singh. A severe storm had come up after the execution and Bhai Lakhi Shah carried Guru Ji’s body to his nearby house, which he then set on fire to conceal the cremation of his Guru's body. It is said that Bhai Jaita's own father volunteered to be beheaded to cover the loss of the Guru's body. Many of the Pandits became Sikhs their leader Kirpa Ram was baptised as a Sikh and died fighting the Moghuls with Guru Gobind Singh's older sons.

Guru Tegh Bahadur Ji had a versatile personality, a warrior, family man with social commitment and a preacher of great understanding and vision. His martyrdom broke the myth of Aurangzeb’s religiosity.

The achievements of Guru Tegh Bahadur are remarkable:

During the last period in Guru Ji’s life, Guru Ji founded a new town called Anandpur Sahib (City of Bliss) and went on missionary tours to UP and Bengal. Guru Ji also initiated welfare projects all over northern Panjab.

Guru Ji symbolised the triumph of good over evil, Guru Ji’s martyrdom, unique in the history of mankind, inspired many Sikhs to lay down their lives for noble causes and moral values.

Guru Ji was also a versatile poet and embodied a message of freedom, courage and compassion; “Fear not and frighten not.”

Tiru Kurippu Thonda Nayanar

From Wikipedia, the free encyclopedia

Tiru Kurippu Thonda Nayanar

Personal

Born

Kanchipuram

Religion Hinduism

Philosophy Shaivism, Bhakti

Honors Nayanar, saint

Tiru Kurippu Thonda Nayanar or Thiru Kurippu Thonda Nayanar is the 19th Nayanar saint. Traditional hagiographies like Periya Puranam (13th century CE), Tirutoṇṭar Antādi (10th century CE) and Thiruthondar Thogai (8th century CE) describe him as a great devotee of Hindu god Shiva. The saint was serving the Shiva devotees by reading their facial expressions and understanding their actual needs. The kind of service had earned him the name Tiru Kurippu Thonda Nayanar. In Tamil Thiru is the honorific term and Kurippu means expressions in general and facial expressions in specific and Thondar means voluntary servant.

Biography

Tiru Kurippu Thonda Nayanar was born in a Vannar family at Kanchipuram, the ancient capital of the Pallavas rulers and this rural town is now located at a distance of 76 km south-west of Chennai. This religious capital of South India is regarded as one of the seven holiest cities for the Hindus in India, and also considered as the land of devotees, poets, philanthropists, saints and savants.

The saint was a single minded staunch devotee of Shiva and served the devotees of Shiva by reading the faces of Nayanars He derived utmost satisfaction in washing the clothes of Saiva devotees. The devotees of Shiva appreciated the selfless washing services of the saint and considered him as the selfless launderer. He was not only physically washing the dirt from clothes but also spiritually washing the three blemishes of the human being. Shiva decided to relieve Tiru Kurippu Thonda Nayanar from the miseries of rebirth and wanted him to bless with salvation. Before this He wanted the Nayanar to go through tough times and wanted to put saint's devotion and faith by trials and testing.

On an eventful day, Shiva appeared before the saint in the guise of a ripened Saiva devotee with thin frame and wearing old and dirty rags. The saint stopped Him and volunteered to wash his rags. The old devotee also agreed that the clothes deserve good washing. However he also claimed that the clothes are the only possession and it protected him against the chilly weather during night time. Therefore the old devotee insisted that the clothes need to be duly washed and delivered before sunset. Nayanar, without hesitation, agreed to complete the washing service before evening. The poor man even left a warning: if the washing is delayed, the act of delay would harm his body. At that time there was enough sunlight and therefore the saint was hoping to complete the service before sunset. All of a sudden the climate become cloudy till evening and soon there was heavy rain. The saint was developing the signs of desperation and hopelessness. Soon he was wailing and weeping with grief. Even he felt guilty and attempted to break his head on the washing stone. The devotion and faith of Tiru Kurippu Thonda Nayanar melted Shiva and He appeared before him and valued his act with benign grace. The determination shown by the saint earned him a place in the abode of Shiva.

The Tamil month Chithrai, star Swathi (nakshatra) is observed as Tiru Kurippu Thonda Nayanar's Guru puja day in all Shiva temples.

Trailanga

From Wikipedia

Swami Ganapati Saraswati

Title The Walking Shiva of Varanasi

Personal

Born

Shivarama

27 November 1607

Vizianagaram (now in Andhra Pradesh)

Died 26 December 1887 (aged 280) (disputed)

Religion Hinduism

Nationality Indian

Sect Dashanami Sampradaya

Philosophy Advaita Vedanta, Hatha yoga, Rāja yoga, Tantra

Religious career

Guru Bhagirathananda Saraswati

Trailanga Swami (also Tailang Swami, Telang Swami) (reportedly 27 November 1607– 26 December 1887), whose monastic name was Swami Ganapati Saraswati, was a Hindu yogi and mystic famed for his spiritual powers who lived in Varanasi, India. He is a legendary figure in Bengal, with stories told of his yogic powers and longevity. According to some accounts, Trailanga Swami lived to be 280 years old, residing at Varanasi between 1737 and 1887. He is regarded by devotees as an incarnation of Shiva. Sri Ramakrishna referred to him as "The walking Shiva of Varanasi".

Early life

Trailanga swami was born in Kumbilapuram (now known as Kumili of Puspatirega Tehisil) at Vizianagaram District in Andhra Pradesh, with the name of Shivarama. His biographers and his disciples differ on his birth date and the period of his longevity. According to one disciple biographer, Sivarama was born in 1529, while according to another biographer it was 1607. His biography has been written by Biruduraju Ramaraju as one volume of his six volume project Āndhra yōgulu.

Sivarama's parents were Narashingha Rao and Vidyavati Devi, who were devotees of Shiva. After the death of his father in 1647, at the age of 40, he gave up wealth and family responsibilities to his half brother Sridhar. His mother then shared with him the fact that her father at the time of death expressed desire to be born to her and continue his Kali sadhana for the benefit of mankind. She told Sivarama that she believed that he was her father (his own grandfather) reincarnated and that he should take up Kali sadhana. Upon the initiation of a Kali mantra from his mother, Sivarama carried out Kali sadhana in the nearby Kali temple and Punya Kshetras, but was never far away from his mother. After his mother's death in 1669, he saved her ashes (chita bhasma). He would wear her ashes and continue his Kali sadhana day and night (teevra sadhana). During that time, Sivarama lived the life of a recluse in a cottage, built by his half-brother, near a cremation ground. After 20 years of spiritual practice (sadhana), he met his preceptor swami, Bhagirathananda Saraswati, in 1679 from the Punjab. Bhagirathananda initiated Shivaram into monastic vows (sannyasa) and named him Swami Ganapati Saraswati in 1685. Ganapati reportedly led a life of severe austerities and went on a pilgrimage, reaching Prayag in 1733, before finally settling in Varanasi in 1737.

Varanasi

Varanasi in 1922, where the Swami spent a considerable part of his life

A member of the Dashanami order, he became known as Trailanga Swami after he settled in Varanasi, living the monastic life.

In Varanasi, till his death in 1887, he lived at different places including Asi Ghat, the Vedavyas Asharama at Hanuman Ghat, Dashashwamedh Ghat. He was often found roaming the streets or the ghats, naked and "carefree as a child". He was reportedly seen swimming or floating on the river Ganges for hours. He talked very little and at times not at all. A number of people became attracted to him upon hearing of his yogic powers to ameliorate their sufferings. During his stay in Varanasi, several prominent contemporary Bengalis known as saints met and described him, including Loknath Brahmachari, Benimadhava Brahmachari, Bhagaban Ganguly, Ramakrishna, Vivekananda, Mahendranath Gupta, Lahiri Mahasaya, and Swami Abhedananda., Bhaskarananda, Vishuddhananda, and Vijaykrishna. and Sadhak Bamakhepa .

After seeing Trailanga, Ramakrishna said, "I saw that the universal Lord Himself was using his body as a vehicle for manifestation. He was in an exalted state of knowledge. There was no body-consciousness in him. Sand there became so hot in the sun that no one could set foot on it. But he lay comfortably on it." Ramakrishna also stated that Trailanga was a real paramahansa (lit:"Supreme swan", used as an honorific for a spiritual teacher) and that "all Benares was illuminated by his stay there."

Trailanga had taken the vow of non-seeking (ayachaka)—remaining satisfied with whatever he received. In the later stage of his life, as his fame spread, crowds of pilgrims visited him. During his last days, he took up living like a python (ajagaravritti) in which he sat still without any movement, and devotees poured water (abhisheka) on him from early morning till noon, looking upon him as a living incarnation of Shiva.

Death

He died on Monday evening, December 26, 1887. His body was given salilasamadhi in the Ganges, according to the funeral customs of the monks of the Dashanami sect, in the presence of mourning devotees standing on the ghats.

Legends and stories

There are many stories told about Telang and his spiritual powers, such that he has become a near mythical figure in India. Robert Arnett writes that his miracles are "well documented" and "he displayed miraculous powers that cannot be dismissed as myth" and that there were living witnesses to his "amazing feats". He was reputed to have lived to be around 300 years, and was a larger-than-life figure, reportedly weighing over 300 pounds (140 kg), though he seldom ate. One account said that he could "read people’s minds like books."

On many occasions, he was seen to drink deadly poisons with no ill effect. In one instance, a skeptic wanted to expose him as a fraud. The monk was accustomed to breaking his long fasts with buckets of clabbered milk, so the skeptic brought him a bucket of calcium-lime mixture used for whitewashing walls instead. The monk drank the entire bucket with no ill effect—instead, the skeptic fell to the ground writhing in pain. The monk broke his usual silence to explain the law of karma, of cause and effect.

According to another story, he often walked around without any clothes, much like the nanga (or "sky-clad", naked ) sadhus. The Varanasi police were scandalized by his behaviour, and had him locked in a jail cell. He was soon seen on the prison roof, in all his "sky-clad" glory. The police put him back into his locked cell, only to see him appear again on the jail roof. They soon gave up, and let him again walk the streets of Varanasi.

Thousands of people reportedly saw him levitating in a sitting position on the surface of the river Ganges for days at a time. He would also apparently disappear under the waves for long periods, and reappear unharmed. Sivananda attributed some of his miracles to the siddhi or yogic power Bhutajaya — conquest over the five elements, "Fire will not burn such a Yogi. Water will not drown him."

With respect to his reportedly yogic powers, miracles abound in his biographies and exceptionally long life, Medhasananda writes that according to the "science of yoga", attainment of these is not "impossible".

It is also said that he is same as Kulandaiananda swamigal of south India who was based out of the south India village of batlagundu in Tamil Nadu.

Teachings

His teachings are still extant and available in a biography by Umacharan Mukhopadhyay, one of his disciples. He described bondage as "attachment to the world" and liberation as "renunciation of the world and absorption in God." He further said that after attaining the state of desirelessness, "this world is transformed into heaven" and one can be liberated from samsara (the Hindu belief that life is a cycle of birth and death) through "spiritual knowledge". He remarks that attachment to the "evanescent" world is "our chronic disease" and the medicine is "detachment".

He described man's senses as his enemy and his controlled senses as his friend. His description of a poor person as one who is "very greedy" and regarded one who always remains content as rich. He said that the greatest place of pilgrimage is "Our own pure mind" and instructs to follow the "Vedantic truth from the Guru." He described a sadhu as one who is free from attachment and delusion. One who has transcended the egoself.

St Thirumangai Alvar

From Wikipedia, the free encyclopedia

Thirumangai Alvar Mutharaiyar

Thirumangai Alvar (left) with his wife Kumudavalli (right, only her crown is visible, rest of her image is covered with garlands)

Born

Kaliyan

the 8th century CE (traditional dating: 2702 BCE)

kuriayalur (thiruvali-thirunagari)

Died

Thirukkurungudi (Thirunelveli dist.)

Philosophy : Vaishnava Bhakti

Literary works

Periya Tirumoli, Tirunedunthandakam, Tirukuruthandakam, Tiruvelukkutirukkai, Siriya Tirumadal and Periya Tirumadal

Honors

Alvar saint

Thirumangai Alvar, also spelt as Tirumangai Alvar and Thirumangai Mannan is the last of the 12 Alvar saints of south India, who are known for their affiliation to Vaishnava tradition of Hinduism. He is considered one of the most learned Alvar and the most superior Alvar in the context of composition of verses. He holds the title Narkavi Perumal, the mark of an excellent poet, and Parakala (Beyond Time).

Though he is respected as a Vaishnava saint-poet, he, initially, worked as a military commander, a chieftain and then a robber. After his conversion to Vaishnavism, he confronted practitioners of rival Hindu sect of Shaivism as well as Buddhism and Jainism.

Dating and hagiography

The traditional date attributed to Thirumangai is year 399 of Kaliyuga, that is 2702 or 2706 BC, making him traditionally the last of the Alvar saints. Modern scholars have placed the Alvars in between 5th to 9th centuries based on few historical evidence. Dr. N. Subba Reddiar summarizes their views and arrives at the date 776 AD for Thirumangai, making him chronologically the eighth Alvar, though even these dates are disputed.Sakkottai Krishnaswami Aiyangar notes he is generally dated to 7th-8th century. Professor of Religion and Asian Studies, James G. Lochtefeld of Carthage College dates Tirumangai to the 9th century.He is generally considered to be a contemporary of Pallava king Nandivarman II as he refers to the later Pallavas in his hymns.

The hagiographies detailing the life of Thirumangai and other Alvars are Divya charitam (11th century) and Guruparampara-prabhavam-arayirappadi (13th century) and Guruparampara-prabhavam-muvayirappadi (14th century). Other Vaishnava scholars have written hagiographics based on the above works later.

Early life

Thirumangai was born in Thirukuraiyalur, a small village in Tamil Nadu, in a non-Brahmin its a Kallar family. Thirumangai's real name was Kaliyan or Kalikanti. Thirumangai's father was Nilam , a general under the Chola empire. He was skilled in archery and worked as a military commander himself for the Chola king. In recognition of his valour, he was conferred upon the title Parakala and rewarded a small terrority called Ali Nadu to govern, for his military services. Its capital was Thirumangai. He earned the title Thirumangai Mannan or chief of Thirumangai, a name he maintained even when he became a saint.

Married life

Vishnu was the patron deity of Thirumangai Alvar and is believed to have given a vision to the saint.

According to the traditional account, he fell in love with Kumudavalli, a Vaishnava doctor's adopted daughter at a place Thiruvellakkulam (also known as Annan Kovil). She gave a set of conditions that he must become a Vaishnative and that he must feed a thousand for over a year, everyday. During that process, he was so much attracted to Vaishanvism, that he started constructing temple walls for Srirangam. Unable to bear the heavy expense of feeding a thousand people, Kaliyan resorted to highway robbery. One day, he saw a group of people returning from a marriage, with the bride and groom. He and his assistants were able to get all the loot, but the toe ring from the groom was left. He tried to remove them but could not do so. Then he realised the bridegroom was none other than the Supreme god Vishnu himself. Narayana revealed himself to Kaliyan and transformed him by teaching the Narayana mantra or Ashtaksara (the eight syllabled) – "namo narayanaya", turning the robber into a saint and starts singing the first verse of Peria Thirumozhi/ Peria Thirumoli (Vaadinen Vaadi).The temple-god of Thirunaraiyur (Naraiyur Nindra Nambi) – a form of Vishnu – is believed to have initiated Thirumangai into Vaishnavism, by teaching him the pancha samskara.

The first ten verses of Thirumangai's poem Periya Tirumoli sing of his transformation, after receiving the spiritual knowledge from Vishnu. He sings about his transformation thus:

I became a thief deceitful and dishonest

I wandered hither and thither

yet light dawned upon me –

I reached Your feet

and instantly your grace fell upon me

with melting heart and choked voice

your praises I sing

bathed in streaming tears

I repeat day and night

the sacred name of Narayana (Vishnu)

Transformed by his encounter with God, Thirumangai gave up his chieftainship and became a devout Vaishnava, dedicated to god Vishnu. To atone for his sins, he visited 88 of the Divya Desams, a group of 108 Vishnu shrines primarily in south India. He spread the poems of older Alvars in his wandering.He was also well versed in earlier Tamil literature like Naaladiyar, Thirukkural, Sangam literature and Jain literature.

Thirumangai preached against penance and advocated bhakti (devotion) as way to attain salvation. He composed 6 poems in Tamil, together acoounting for 1361 verses. In the book Divya Prabandham, 1361 verses of Thirumangai are included, making them the most composed by any Alvar. Tamil Vaishnavas consider them as the six Tamil Vedangas or Angas of the 4 poems of Nammalvar, which are considered as Vedas. His most important work is Periya Tirumoli, composed of 1084 hymns. The others are: Tirunedunthandakam (30 verses), Tirukuruthandakam (20 verses), Tiruvelukkutirukkai (a single long poem of 47 lines), Siriya Tirumadal (155 lines) and Periya Tirumadal (297 lines).

A late ninth century text, Tamilalangaram by Dandapani Swamigal describes him of having the rare privilege of biting god Vishnu's toes and being pardoned for all his sins, as he wrote in Tamil. Vaishnavas consider him as a divine incarnation of Sharanga, Vishnu's bow

Works

Image of the granite and festival image of Thirumangai in Alwarthirunagari Temple

Periya Tirumoli is the composition of hymns illustrating the greatness of Vaishnava shrines and their presiding deity as well as God's numerous attributes. His songs extol the largest number of shrines – over 40 forms of Vishnu, from Badrinath in North India to Thirukkurungudi in the extreme South. Thirumangai also discusses causes of human suffering and ways to overcome it to achieve salvation. Vedanta Desika praises the work as "a deep insight in spiritual knowledge".

The word thandakam in Tiru-nedun-thandakam and Tiru-kuru-thandakam refers to the staff used for support for climbing a hill, this refers to God as the support for sustence of the soul in context of the poems. The words nedu and kuru signify the length of the compositions and its poetic meter. In Tirunedunthandakam, Thirumangai speaks as a Nayaki (consort of the Lord), who separated from her beloved God (Nayaka). Tirukuruthandakam speaks dependency of the soul on God and its way to escape suffering being God, who is the sole supporter.

Tiruvelukkutirukkai deals with the concept of surrender to God to attain freedom from suffering, the nature of God and the means of attaining Him.

Periya Tirumadal and Siriya Tirumadal use the madal, an ancient Tamil custom which is practised by a rejected lover to win back his love, though it is prohibited for women. The custom evolves singing about his love in love, devoid of food and sleep and finally trying to commit suicide before her if all things fail. Thirumangai sings as a woman threatening Lord to finish her life if He can not reciprocate her love. He assumes the role of a gopika(milkmaid) who threats Krishna (a form of Vishnu) with madal. He defends the gopika's actions of performing the prohibited madal, by saying that he follows the Sanskrit literary tradition who permits madal for women, not the Tamil one. His songs are also based on akam love poems, and talk of employing bees and storks are messengers to God. He goes to the length of portraying himself as the nayaki, pining for the love of Vishnu.

Interaction with other faiths

Thirumangai is described to have met the Shaiva saint Thirugnana sambandhar(pictured).

He was instrumental in the decline of Jainism in south India. He is known for building of the third wall at the Vishnu temple, Srirangam for which he melted a gold Buddha statue from the Negapatam monastery. This indicates a conflict with Buddhism.

Vaishnava texts like Divyasuri charitam and Guruparamparai prabhavams tell of his meeting with Thirugnana sambandhar, a Shaiva saint, who went to meet Thirumangai on his own and invited Thirumangai to his home town Sirkazhi so that Thirumangai would compose a poem in praise of the local deity Thadaalan.On the request of Thirugnana sambandhar at Sirkazhi, Thirumangai composed a poem on the spot, which was admired by the Shaiva – who granted Thirumangai a trident as a mark of appreciation.

Temples

In Hampi's Vitthala temple complex, a temple was dedicated to Thirumangai.

Festival

The Thirumangai Alvar Mangalasasana utsavam(festival)in the month of Thai(Jan–Feb) witnesses 11 Garudasevai a spectacular event in which festival images idols from the 11 Thirunaangur Divyadesam shrines in the area are brought on Garuda mounts to Thirunangur. An idol of Thirumangai Alvar is also brought here on a Hamsa Vahanam(swan) and his paasurams(verses) dedicated to each of these 11 temples are recited. The Utsavar(festival deity) of Thirumangai Alvar and his consort Sri Kumudavalli Naachiyar are taken in a palanquin to each of the 11 temples, through the paddy fields in the area. The paasurams(poems) dedicated to each of the 11 Divyadesams are chanted in the respective shrines.

Legacy

The Nangur Vishnu Temples are regarded to have been sanctified by him. K. C. Varadachari, author of Alvars of South India describes Thirumangai as:

He was a petty chieftain. He in many respects a dynamic figure, ardent in love, spectacular in his deeds, a rebel and a social reformer, even a kind of Robin Hood, and above all an exquisite lyricist.

Saint Tukaram

तुकाराम

Jivani.org

तुकाराम महाराज महाराष्ट्र के भक्ति अभियान के 17 वी शताब्दी के कवी-संत थे। वे समनाधिकरवादी, व्यक्तिगत वारकरी धार्मिक समुदाय के सदस्य भी थे। तुकाराम अपने अभंग और भक्ति कविताओ के लिए जाने जाते है और अपने समुदाय में भगवान की भक्ति को लेकर उन्होंने बहुत से आध्यात्मिक गीत भी गाये है जिन्हें स्थानिक भाषा में कीर्तन कहा जाता है। उनकी कविताए विट्ठल और विठोबा को समर्पित होती थी.

प्रारंभिक जीवन :

तुकाराम का जन्म पुणे जिले के अंतर्गत देहू नामक ग्राम में शके 1520; सन्‌ 1598 में हुआ। इनकी जन्मतिथि के संबंध में विद्वानों में मतभेद है तथा सभी दृष्टियों से विचार करने पर शके 1520 में जन्म होना ही मान्य प्रतीत होता है। पूर्व के आठवें पुरुष विश्वंभर बाबा से इनके कुल में विट्ठल की उपासना बराबर चली आ रही थी। इनके कुल के सभी लोग पंढरपुर की यात्रा (वारी) के लिये नियमित रूप से जाते थे। देहू गाँव के महाजन होने के कारण वहाँ इनका कुटूंब प्रतिष्ठित माना जाता था।

इनकी बाल्यावस्था माता कनकाई व पिता बहेबा (बोल्होबा) की देखरेख में अत्यंत दुलार से बीती, किंतु जब ये प्राय: 18 वर्ष के थे इनके मातापिता का स्वर्गवास हो गया तथा इसी समय देश में पड़ भीषण अकाल के कारण इनकी प्रथम पत्नी व छोटे बालक की भूख के कारण तड़पते हुए मृत्यु हो गई। विपत्तियों की ये बातें झूटी हैं संत तुकाराम उस जमाने में बहुत बडे जमीदार और सावकार थे ये झुटे बातेहै ये लिखावटे झूठी है ज्वालाओं में झुलसे हुए तुकाराम का मन प्रपंच से ऊब गया। इनकी दूसरी पत्नी जीजा बाई बड़ी ही कर्कशा थी। ये सांसारिक सुखों से विरक्त हो गए। चित्त को शांति मिले, इस विचार से तुकाराम प्रतिदिन देहू गाँव के समीप भावनाथ नामक पहाड़ी पर जाते और भगवान्‌ विट्ठल के नामस्मरण में दिन व्यतीत करते।

उनका परिवार कुनबी समाज से था। तुकाराम के परिवार का खुद का खुदरा ब्रिक्री और पैसे उधारी पर देने का व्यवसाय था, साथ ही उनका परिवार खेती और व्यापार भी करता था उनके पिता विठोबा के भक्त थे, विठोबा को हिन्दू धर्म में भगवान विष्णु का अवतार माना जाता है। संत तुकाराम की पहली पत्नी राखाम्मा बाई थी और उनसे उनका एक बेटा संतु भी हुआ। जबकि उनके दोनों बेटे और दोनों पत्नियाँ 1630-1932 के अकाल में भूक से मौत हुयी थी ।

उनकी मृत्यु और फ़ैल रही गरीबी का सबसे ज्यादा प्रभाव तुकाराम पर गिरा, जो बाद में ध्येय निश्चित कर महाराष्ट्र के सह्याद्री पर्वत श्रुंखला पर ध्यान लगाने चले गये और जाने से पहले उन्होंने लिखा था की, “उन्हें खुद से चर्चा करनी है।” इसके बाद तुकाराम ने दोबारा शादी की और उनकी दूसरी पत्नी का नाम अवलाई जीजा बाई था। लेकीन इसके बाद उन्होंने अपना ज्यादातर समय पूजा, भक्ति, सामुदायिक कीर्तन और अभंग कविताओ में ही व्यतीत किया।

दुनियादारी निभाते एक आम आदमी संत कैसे बना, साथ ही किसी भी जाति या धर्म में जन्म लेकर उत्कट भक्ति और सदाचार के बल पर आत्मविकास साधा जा सकता है। यह विश्वास आम इंसान के मन में निर्माण करने वाले थे संत तुकाराम यानी तुकोबा अपने विचारों, अपने आचरण और अपनी वाणी से अर्थपूर्ण तालमेल साधते अपनी जिंदगी को परिपूर्ण करने वाले तुकाराम जनसामान्य को हमेशा कैसे जीना चाहिए, यही प्रेरणा देते हैं। उनके जीवन में एक समय ऐसा भी जब वे जिंदगी के पूर्वार्द्ध में आए हादसों से हार कर निराश हो चुके थे।

जिंदगी पर उनका भरोसा उठ चुका था। ऐसे में उन्हें किसी सहारे की बेहद जरूरत थी, लौकिक सहारा तो किसी का था नहीं। सो पाडुरंग पर उन्होंने अपना सारा भार सौंप दिया और साधना शुरू की, जबकि उस वक्त उनके गुरु कोई भी नहीं थे। भक्ति की परपंरा का जतन करके नामदेव भक्ति की अभंग रचना की। दुनियादारी से लगाव छोड़ने की बात भले ही तुकाराम ने कही हो लेकिन दुनियादारी मत करो, ऐसा कभी नहीं कहा। सच कहें तो किसी भी संत ने दुनियादारी छोड़ने की बात की ही नहीं। उल्टे संत नामदेव, एकनाथ ने सही व्यवस्थित तरीके से दुनियादारी निभाई।

यह संत तुकाराम के जीवन की एक कहानी हैं | जब वह महाराष्ट्र में रहते थे |उसी दौरान शिवाजी महाराज ने उन्हें बहुमूल्य वस्तुएं भेंट में भेजी जिनमें हीरे, मोती, स्वर्ण और कई वस्त्र थे | परन्तु संत तुकाराम ने सभी बहुमूल्य वस्तुए वापस भिजवा दिए और कहा – “हे महाराज ! मेरे लिए यह सब व्यर्थ हैं मेरे लिए स्वर्ण और मिट्टी में कोई अन्तर नहीं हैं जब से इस परमात्मा ने मुझे अपने दर्शन दिए हैं मैं स्वतः ही तीनों लोकों का स्वामी बन गया हूँ | यह सब व्यर्थ सामान वापस देता हूँ |” जब यह सन्देश महाराज शिवाजी के पास पहुंचा तब महाराज शिवाजी का मन ऐसे सिद्ध संत से मिलने के लिए व्याकुल हो उठा और उन्होंने उसी वक्त उसने मिलने के लिए प्रस्थान किया |

तुकाराम सांसारिक सुखों से विरक्त होते जा रहे थे। इनकी दूसरी पत्नी 'जीजाबाई' धनी परिवार की पुत्री और बड़ी ही कर्कशा स्वभाव की थी। अपनी पहली पत्नी और पुत्र की मृत्यु के बाद तुकाराम काफ़ी दु:खी थे। अब अभाव और परेशानी का भयंकर दौर शुरू हो गया था। तुकाराम का मन विट्ठल के भजन गाने में लगता, जिस कारण उनकी दूसरी पत्नी दिन-रात ताने देती थी। तुकाराम इतने ध्यान मग्न रहते थे कि एक बार किसी का सामान बैलगाड़ी में लाद कर पहुँचाने जा रहे थे। पहुँचने पर देखा कि गाड़ी में लदी बोरियाँ रास्ते में ही गायब हो गई हैं। इसी प्रकार धन वसूल करके वापस लौटते समय एक गरीब ब्राह्मण की करुण कथा सुनकर सारा रुपया उसे दे दिया।

पिता की मौत के एक वर्ष पश्चात माता कनकाई का स्वर्गवास हुआ। तुकाराम जी पर दुःखों का पहाड टूट पड़ा। माँ ने लाडले के लिए क्या नहीं किया था? उसके बाद अठारह बरस की उम्र में ज्येष्ठ बंधु सावजी की पत्नी (भावज) चल बसी। पहले से ही घर-गृहस्थी में सावजी का ध्यान न था। पत्नी की मृत्यु से वे घर त्यागकर तीर्थयात्रा के लिए निकल गए। जो गए, वापस लौटे ही नहीं। परिवार के चार सदस्यों को उनका बिछोह सहना पड़ा। जहाँ कुछ कमी न थी, वहाँ अपनों की, एक एक की कमी खलने लगी। तुकाराम जी ने सब्र रखा। वे हिम्मत न हारे। उदासीनता, निराशा के बावजूद उम्र की 20 साल की अवस्था में सफलता से घर-गृहस्थी करने का प्रयास करने लगे।

परंतु काल को यह भी मंजूर न था। एक ही वर्ष में स्थितियों ने प्रतिकूल रूप धारण किया। दक्खिन में बडा अकाल पड़ा। महाभयंकर अकाल समय था 1629 ईस्वी का देरी से बरसात हुई। हुई तो अतिवृष्टि में फसल बह गई। लोगों के मन में उम्मीद की किरण बाकी थी। पर 1630 ईस्वी में बिल्कुल वर्षा न हुई। चारों ओर हाहाकार मच गया। अनाज की कीमतें आसमान छूने लगीं। हरी घास के अभाव में अनेक प्राणी मौत के घाट उतरे। अन्न की कमी सैकडों लोगों की मौत का कारण बनी। धनी परिवार मिट्टी चाटने लगे। दुर्दशा का फेर फिर भी समाप्त न हुआ। सन् 1631 ईस्वी में प्राकृतिक आपत्तियाँ चरम सीमा पार कर गईं। अतिवृष्टि तथा बाढ की चपेट से कुछ न बचा। अकाल तथा प्रकृति का प्रकोप लगातार तीन साल झेलना पड़ा।

प्रसंग :

तुकाराम ने जब अपना सब कुछ गरीबों में बांट दिया तो एक दिन घर में फाके की नौबत आ गई। पत्नी बोली- “बैठे क्यों हो, खेत में गन्ने है, एक गठरी बांध लाओ। आज का दिन तो निकल जाएगा।“ तुकाराम खेत से एक गट्ठर गन्ने लेकर घर को चले तो रास्ते में मांगने वाले पीछे पड़ गए। तुकाराम एक–एक गन्ना सबको देते गए, जब घर गए तो केवल एक गन्ना बचा था जिसे देख कर भूखी पत्नी आग बबूला हो गई।

तुकाराम से गन्ना छीनकर वह उन्हे मारने लगी, जब गन्ना टूट गया तो उसका क्रोध शांत हुआ। शांत तुकाराम मार खाकर भी हंसते हुए बोले- “गन्ने के दो टुकडे हो गए हैं। एक तुम चूस लो एक मैं चूस लूंगा।“ क्रोध के प्रचंड दावानल के सामने क्षमा और प्रेम का अनंत समुद्र देखकर पत्नी की आंखों में आंसू आ गए। तुकाराम ने उसके आंसू पूछे और सारा गन्ना छीलकर उन्हें खिला दिया।

हिन्दी पद :

• खेलो आपने रामहि सात / संत तुकाराम

• तीनसों हम करवों सलाम / संत तुकाराम

• राम कहे त्याके पगहूँ लागूँ / संत तुकाराम

• मेरे राम को नाम जो लेवे बारों-बार / संत तुकाराम

• राम कहो जीवना फल सो ही / संत तुकाराम

• काहे रोवे आगले मरा / संत तुकाराम

• आप तरे त्याकी कोण बराई / संत तुकाराम

• जग चले उस घाट कौन जाय / संत तुकाराम

• काहे भुला सम्पत्ति घोरे / संत तुकाराम

• बार-बार काहे मरत अभागी / संत तुकाराम

साखियाँ :

• तुका बस्तर बिचारा क्या करे रे / संत तुकाराम

• लोभी के चित्त धन बैठे / संत तुकाराम

• चित्त मिले तो सब मिले / संत तुकाराम

• तुका संगत तीन्हसे कहिए / संत तुकाराम

• सन्त पन्हयाँ लेव खड़ा / संत तुकाराम

रचनाँए :

१

मैं भुली घरजानी बाट । गोरस बेचन आयें हाट ॥१॥

कान्हा रे मनमोहन लाल । सब ही बिसरूं देखें गोपाल ॥ध्रु.॥

काहां पग डारूं देख आनेरा । देखें तों सब वोहिन घेरा ॥२॥

हुं तों थकित भैर तुका । भागा रे सब मनका धोका ॥३॥

२

हरिबिन रहियां न जाये जिहिरा । कबकी थाडी देखें राहा ॥१॥

क्या मेरे लाल कवन चुकी भई । क्या मोहिपासिती बेर लगाई ॥ध्रु.॥

कोई सखी हरी जावे बुलावन । बार हि डारूं उसपर तन ॥२॥

तुका प्रभु कब देखें पाऊं । पासीं आऊं फेर न जाऊं ॥३॥

३

भलो नंदाजीको डिकरो । लाज राखीलीन हमारो ॥१॥

आगळ आवो देवजी कान्हा । मैं घरछोडी आहे ह्मांना ॥ध्रु.॥

उन्हसुं कळना वेतो भला । खसम अहंकार दादुला ॥२॥

तुका प्रभु परवली हरी ।छपी आहे हुं जगाथी न्यारी ॥३॥

अभंग :

तम भज्याय ते बुरा जिकीर ते करे ।

सीर काटे ऊर कुटे ताहां सब डरे ॥१॥

ताहां एक तु ही ताहां एक तु ही ।

ताहां एक तु ही रे बाबा हमें तुह्में नहीं ॥ध्रु.॥

दिदार देखो भुले नहीं किशे पछाने कोये ।

सचा नहीं पकडुं सके झुटा झुटे रोये ॥२॥

किसे कहे मेरा किन्हे सात लिया भास ।

नहीं मेलो मिले जीवना झुटा किया नास ॥३॥

सुनो भाई कैसा तो ही । होय तैसा होय ।

बाट खाना आल्ला कहना एकबारां तो ही ॥४॥

भला लिया भेक मुंढे । आपना नफा देख ।

कहे तुका सो ही संका । हाक आल्ला एक ॥५॥

Tukaram in English

Sant Tukaram (1608--1650) was a prominent Varkari Sant and spiritual poet during a Bhakti movement in India. He was born and lived most of his life in Dehu, a town close to Pune city in Mahārāshtra, India. He was born to a couple with the family name "More"//the descendent of the Mourya Clan (Āmbile) and first names Bolhobā and Kanakāi.Through a tradition in India in bygone days, Tukaram's family name is rarely used in identifying him. His real name is Tukaram Vhilhoba Aambe. Sant Tukaram's first wife, Rakhumābāi, died of starvation, during a period of severe famine . While, his second wife constantly nagged him for not being able to properly support his family.SantTukaram and his second wife, Jijābāi (also known as Āvali), had three sons: Santu or Mahādev, Vithobā, and Nārāyan.

Tukaram went into a severe depression. By the age of twenty-one, he had lost all the hopes in life and was at the threshold of death. At this point of time, he had a dream, in which one Babaji Chaitanya initiated him into the spiritual path. That particular moment changed his destiny and he started his journey as one of the best poet saints of the country.

Sant Tukaram was a devotee of god Vitthala or Vithoba, a form of Krishna. A great saint who lived only for his God vittala. He faced varieties of difficulties with astonishing patience. He refused diamonds and opals offered by Shivaji Maharaj himself. His devotional songs are an invaluable contribution to Marathi spiritual literature. He is arguably the greatest poet in the Marathi language. Tukaram's genius partly lies in his ability to transform the external world into its spiritual analogue. Tukaram's stature in Marathi literature.According to Gaudiya Vaishnavas, Sant Tukaram was initiated and was a disciple of Chaitanya Mahaprabhu. Sant Tukaram is said to have received guru-mantra containing names of Krishna, Rama and Radha - at the hands or by the media of a dream, of Chaitanya The Gatha of Sant Tukaram confirms this claim in a verse that clearly states that "the mantra "Jai Jai Ram Krishna Hari" was given to me by "Chaitanya Baba" in my dreams". There is also a reference in the Gaudiya spiritual literature which mentions that when Chaitanya Mahaprabhu went to the city of Pandharpur to search for his brother who had taken Sannyassa, a young man named Tukaram helped him in the search. This young man named Tukaram is likely to be the same Saint Tukaram the world knows.

Like Namdev, Janabai, and Eknath, Tukaram wrote in archaic Marathi a large number of devotional poems identified in Marathi as abhang (अभंग). A collection of 4,500 abhang known as the Gāthā is attributed to Tukaram. Mantra Geetā, a Marathi translation in abhang form of the Sanskrit Bhagavad Geeta, is also attributed to him. It is an interpretation of Geeta from a Bhakti (भक्ती) --devotional—perspective.

Sant Tukaram maharaj's first wife was Rakhama Bai, and they had a son named Santu. But it is said that both were died due to starvation near about 1630.

After these deaths Tukaram maharaj went to sahyadris and wrote “ had discussed with my one self “. He thinks that both of these were died due to him.

After returning he married again with Avalai Jija Bai. After that he was spending most of time in kirtan, Abhang.

Tukaram maharaj three sons are : Santu or Mahadev, Vithoba, and Narayan.

Namdev as Guru

Saint Tukarm accepted Sant Namdev as his Guru. One of his abhanga is proof for this.[नामदेवे केले स्वप्नामाजी जागे....सवे पांडुरंगे येवूनिया.]Namdev gave knowledge, who came along with Lord Vitthal in Dream of Tukaram.

Sant Tukaram Proceeding to Vaikunta (Known Miracles)

Lord Krishna tells Arjuna that "He who leaves the body and departs (from this world) with his mind fixed on Me during the last moments (of his life) attains to Me without doubt".

Srimad Bhagavadgita 8:5

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।

य: प्रयाति स मद्भावं याति नास्त्यत्र संशय: ।।

Tukaram's final day is well documented by eye witness accounts. He informed his wife early in the day about going to Vaikuntha(heaven). His wife laughed at him. He went up the hillock and waited for Vithoba. By that time, news had spread around Dehu and people had gathered around the hillock, waiting for the divine event. As per eye witness accounts, a large vehicle emerged from the skies and Vithoba emerged from the flying plane. Eyewitnesses rushed to Tukaram's home and informed his wife that Tukaram was on his way to 'Vaikuntha' - the abode of Gods. His wife ran toward the hills, only to see him take off in the Viman (Flying plane). To this day, devotees gather at the hillock and sing his praises.

Sant Tukaram the peak of the sect Warkari not only in literature but also around the world, their place is exceptional. English language have been translated into their unbroken. His poetry and literature is a wealth of gems. That is why today, even after hundreds of years they fit directly into the minds of the common man.

How to play the worldly saint made a common man, as well as being born in any race or religion Atmvicas on the strength of fervent devotion and virtue can be mastered. It was to build confidence in the minds of the common man, ie Tukoba Sant Tukaram.

Your thoughts, wishes to align their conduct and their life meaningful, fulfilling his speech Tukaram the public how to live forever, that inspire.

Had lost their faith in life. Any support that they desperately needed, was not a mere plebeian. He gave his whole weight on Padurng asleep and started practicing while his master were not any at that time.

He Vittal (Vishnu)'s traditional devotion to taking care of unbroken devotion composed by Namdeo. Regardless of worldly attachment Tukaram said about leaving, but do not worldliness, never said that. To be fair, not any talk of leaving worldly saint. Conversely Sant Namdev, Eknath played the right way to organize worldliness.

He laid the foundation of the Bhakti movement in Maharashtra.

Dilip Purushottam Chitre, a well known Marathi Scholar, identifies Tukaram as the first modern poet of Marathi. Chitre believes that Tukaram was the first acceptable saint who denied caste hierarchy in Hindu religion and attacked rituals present in Hindu Dharma.

Teachings of Sant Tukaram

An individual should make God the center of his universe. Serving others and loving others is the best way through which we can find Him.

For the attainment of sadhana, an individual needs to have faith in his/her destiny.

It is not necessary to renounce the world and lead the life of an ascetic in order to be one with God. Spirituality does not require elaborate rituals.

Nama Japa (reciting the name of Lord) is the most important privilege of being a devotee.

Siddhis serve as impediments in the attainment of genuine sadhana (meditation).

Traditions prevent an individual from budding in the love of God. One has to sidestep the usual customs to achieve the same.

Vitthal Patil

If one reads Tukaram one will realize that he was quite a rational. Now we have to agree that there is no such known practice like Lord Vishnu sending an Aeroplane to Earth for taking certain people to the Heaven.

If it were true there would have been other examples like that. Now tell me how many examples like that we have. None actually. In Maharashtra there is a revered school of the Bhakti tradition ( devotionalism). Right from Sant Dnyaneshwar to Gora Kumbhar, Chokha Mela and many more. But none of them was taken to Vaikuntha. I wonder if Vishnu will actually be partisan in such matters.

Now the question is what circumstances might have compelled the rumor mongers to spread this rumor of Tukaram going to Vaikunth (The Heaven). This is a known historical fact that many of the Brahmins then (not the whole caste) used to hate Tukaram. Here was a person who was explaining meaning of life to people in a normal day to day language. In no time he became darling of the masses. He even denounced Vedas and the ways of the Bhatajis\Brahmins in those days. It was a direct challenge to the perceived supremacy of the Brahmins on knowledge. No wonder they must have seen a threat in him. They tried many ways to subdue him. Even his poems were thrown in the River. But he was popular among the people and they had to realize that throwing away the poems wont help. So they came with the theory that the river refused to submerge his poems and returned the manuscripts to the surface. Just check out one of his poem (Abhanga) below and imagine you were the high brow brahmin back then. This will certainly anger you.

वेदांचा तो अर्थ आम्हासीच ठावा |

इतरांनी वाहावा भार माथा |

(Why only you should interpret the Vedas and the others should carry load on their heads?)This is the question that Tukaram puts bluntly and with pride to the highbrow Brahmins of those days.

तुका तरी सहज बोले वाणी |

त्याचे घरी वेदांत वाहे पाणी |

(Though Tukoba’s language is very simple, his literature is no less than the Vedas )

Now consider the fact that the Great Sant Dnyaneshwara too was persecuted by the high brow brahmins of his time even though he was a fellow brahmin.

All these things make a strong case that Tukaram may have been murdered by the high brow Brahmins (Not the whole caste) back then who saw in him a threat to their supremacy.

Who killed Tukaram Maharaj?

Nitin Joglekar, Self employed

There is no authentic records available regarding life of Tukaram Maharaj. Tukaram Maharaj was a common man, why one should keep his records? And why only Tukaram Maharaj, the same thing applies to all our great men, Shivaji Maharaj [there are three dates of birth and two years of his demise] Dnyaneshwar Maharaj [whether this was one person or many persons itself is a question]. Probably that is why we have been able to maintain the ever changing dynamics of our glorious history.

Upasni Maharaj

From Wikipedia

Upasni

Born 15 May 1870

Satana, British India

Died 24 December 1941 (aged 71)

Ahmednagar district, British India

Upasni Maharaj, born Kashinath Govindrao Upasni, (15 May 1870 – 24 December 1941) was considered by his disciples to be a satguru. He lived in Sakori, British India, and is said to have received God-realization from Sai Baba of Shirdi. Sakori is located in Ahmednagar District of Maharashtra, about 5 kilometres (3 mi) from Shirdi.

Early life

Upasani Maharaj was the second of five sons, born into a family of Sanskrit scholars at Satana a small village in the district of Nasik. His father's name was Govind Shastri and his mother's, Rukhmini.

Career

After a career as an ayurvedic doctor and three marriages where all three wives died, he began to hear a singing voice that he could not explain. This troubling sound, along with various other problems, led him on a difficult quest that finally culminated in him meeting Sai Baba of Shirdi who is said to have given him God-realization at the age of 42. Sai Baba then claimed to be the one who was calling him inwardly.

He died in Sakori, India on 24 December 1941, at the age of 71.

Teachings

The principal teaching of Upasni Maharaj was that there are three rules that if observed sincerely lead to a life worth living:

Not to trouble anybody in the least.

To suffer for and be useful to others.

To remain contented in a state of Be as it may.

Master to Meher Baba

Final meeting with Meher Baba on 17 October 1941

Upasni Maharaj was the principal teacher of Meher Baba. Meher Baba first met Upasni Maharaj in 1915 when Upasni was staying in Shirdi with Sai Baba.

Upasni moved to Sakori in July 1917 and Meher Baba frequently stayed there as late as October 1922. According to Meher Baba, Upasni Maharaj gave him divine knowledge after he received God-realization in January 1914 at the age of 19 from Hazrat Babajan. Charles Purdom recounts that, at the end of December, 1921, Upasni made several comments relating to Meher Baba. He said to his disciples: "I have given my charge to Meherwanji. He is the holder of my key." Some time later he said "This boy will move the world. Humanity at large will be benefited at his hands." A few days later he sent for Gustadji Hansotia, one of his leading disciples, and told him "I have made Meherwanji perfect. He is the Sadguru of this Age. Now you have to leave me and stick to him." To Behramji he said, "Your friend is God-realized; carry out every command and every desire of his." Finally, one night he folded his hands and said, "Meherwanji, you are adi-shakti: you are Avatar."

After a separation of nearly 20 years, Meher Baba and Upasni Maharaj met for the last time on 17 October 1941 in Dahigaon, a small village in Niphad taluka in the Nashik district of Maharashtra, just two months before Upasni's death

Vyasa

From Wikipedia, the free encyclopedia

Vyasa

Vyasa granting Sanjaya divine vision in the Mahabharata

Festivals Festival of Guru Purnima, is dedicated to him, and also known as the Vyasa Purnima

Personal information

Born

Damauli , Nepal

Spouse Pinjalaa

Children Vidura, Shuka, Pandu, Dhritarashtra

Parents

Parashara (father)

Satyavati (mother)

Vyasa (/ˈvjɑːsə/; Sanskrit: व्यास, literally "Compiler") is the legendary author of the Mahabharata, Vedas and Puranas, some of the most important works in the Hindu tradition. He is also called Veda Vyāsa (वेदव्यास, veda-vyāsa, "the one who classified the Vedas") or Krishna Dvaipāyana (referring to his dark complexion and birthplace).

The festival of Guru Purnima is dedicated to him. It is also known as Vyasa Purnima, for it is the day believed to be both his birthday and the day he divided the Vedas. Vyasa is also considered to be one of the seven Chiranjivins (long-lived, or immortals), who are still in existence according to Hindu tradition.

Early life

Vyasa appears for the first time as the compiler of, and an important character in, the Mahabharata. It is said that he was the expansion of the god Vishnu who came in Dwaparayuga to make all the Vedic knowledge available in written form which was available in spoken form at that time. He was the son of Satyavati, adopted daughter of the fisherman Dusharaj and the wandering sage Parashara, who is credited with being the author of the first Purana, Vishnu Purana). There are two different views regarding his birthplace. One of the views suggests that he was born in the Tanahun district in western Nepal, in Vyas municipality of Gandaki zone of Tanahun district and his name, Ved Vyas, names his birthplace. Another view suggests that he was born on an island in the Yamuna River near Kalpi, Uttar Pradesh, India. Due to his dark complexion, Vyasa was also given the name Krishna, in addition to the name Dwaipayana, meaning "island-born".

According to the Vishnu Purana, Vyasa was born in an island on Yamuna at Kalpi.

According to the legends, in his previous life, Vyasa was the Sage Apantaratamas, who was born when Lord Vishnu uttered the syllable "Bhu". He was a devotee of Lord Vishnu. Since birth, he already possessed the knowledge of the Vedas, the Dharmashastras and the Upanishads. At Vishnu's behest, he was reborn as Vyasa.

Sage Parashara was the father of Vyasa and the grandson of Sage Vashistha. Prior to Vyasa's birth, Parashara had performed a severe penance to Lord Shiva. Shiva granted a boon that Parashara's son would be a Brahmarshi equal to Vashistha and would be famous for his knowledge. Parashara begot Vyasa with Satyavati. She conceived and immediately gave birth to Vyasa. Vyasa turned into an adult and left, promising his mother that he would come to her when needed.

Vyasa acquired his knowledge from the four Kumaras, Narada and Lord Brahma himself.

Vyasa is believed to have lived on the banks of Ganga in modern-day Uttarakhand. The place was also the abode of the sage Vashishta along with the Pandavas, the five brothers of the Mahabharata.

In the Mahabharata

According to the Mahabharata, the sage Vyasa was the son of Satyavati and Parashara. During her youth, Satyavati was a fisherwoman who used to drive a boat. One day, sage Parashara was in a hurry to attend a Yajna. Satyavati helped him cross the river borders. On this account, the sage offered her a mantra which would result in begetting a son who would be a sage with wisdom and all good qualities. Satyavati immediately recited the mantra and thus Vyasa was born. She kept this incident a secret, not telling even King Shantanu.

After many years, Shantanu and Satyavati had two sons, named Chitrangada and Vichitravirya. Chitrangada was killed by Gandharvas in a battle, while Vichitravirya was weak and ill all the time. Satyavati then asked Bhisma to fetch queens for Vichitravirya. Bhishma attended the swayamvara conducted by the king of Kashi (present-day Varanasi), and defeated all the kings. He abducted three princesses Amba, Ambika and Ambalika. Amba, later was a source of trouble to Bhishma. Amba was in love with the prince of Shalva and when Bhishma learnt about this, he allowed her to go to Shalva, who rejected her. She came back to Bhishma and asked him to marry her, which he could not due to his vow. She shuttled between Bhishma and Shalva with no success. Due to this she vowed to kill Bhishma. During the wedding ceremony, Vichitravirya collapsed and died. Satyavati was clueless on know how to save the clan from perishing. She asked Bhishma to marry both the queens, who refused, as he had taken a vow and had promised her and her father never to marry. He, therefore, could not father an heir to the kingdom. Later, Satyavati revealed to Bhishma, secrets from her past life and requested him to bring Vyasa to Hastinapur.

Sage Vyasa had a fierce personality and a bright, glowing spiritual aura around him. Hence upon seeing him, Ambika who was rather scared shut her eyes, resulting in their child, Dhritarashtra, being born blind. The other queen, Ambalika, turned pale upon meeting Vyasa, which resulted in their child, Pandu, being born pale. Alarmed, Satyavati requested that Vyasa meet Ambika again and grant her another son. Ambika instead sent her maid to meet Vyasa. The duty-bound maid was calm and composed; she had a healthy child later named Vidura.

While these are Vyasa's sons, another son Shuka, born of his wife Pinjalā (Vatikā), daughter of the sage Jābāli was his true spiritual heir. Shuka appears occasionally in the story as a spiritual guide to the young Kuru princes.

Vyasa with his mother (Satyavati)

Veda Vyasa

Hindus traditionally hold that Vyasa categorised the primordial single Veda into three canonical collections and that the fourth one, known as Atharvaveda, was recognized as Veda only very much later. Hence he was called Veda Vyasa, or "Splitter of the Vedas," the splitting being a feat that allowed people to understand the divine knowledge of the Veda. The word vyasa means split, differentiate or describe.

The Vishnu Purana has a theory about Vyasa. The Hindu view of the universe is that of a cyclic phenomenon that comes into existence and dissolves repeatedly. Each cycle is presided over by a number of Manus, one for each Manvantara, that has four ages, Yugas of declining virtues. The Dvapara Yuga is the third Yuga. The Vishnu Purana (Book 3, Ch 3) says:

In every third world age (Dvapara), Vishnu, in the person of Vyasa, in order to promote the good of mankind, divides the Veda, which is properly but one, into many portions. Observing the limited perseverance, energy and application of mortals, he makes the Veda fourfold, to adapt it to their capacities; and the bodily form which he assumes, in order to effect that classification, is known by the name of Veda-vyasa. Of the different Vyasas in the present Manvantara and the branches which they have taught, you shall have an account. Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivasvata Manvantara... and consequently eight and twenty Vyasas have passed away; by whom, in the respective periods, the Veda has been divided into four. The first... distribution was made by Svayambhu (Brahma) himself; in the second, the arranger of the Veda (Vyasa) was Prajapati... (and so on up to twenty-eight).

As per Vishnu Purana, Guru Drona's son rishi Aswatthama will become the next sage Vyasa (title), who in turn divide the Veda in 29th Mahayuga of 7th Manvantara.

Works

The Mahabharata

Ganesha writing the Mahabharat

Vyasa narrating the Mahabharata to Ganesha, his scribe, Angkor Wat.

Vyasa is traditionally known as the chronicler of this epic and also features as an important character in it. In the first book of the Mahābhārata, Vyasa asks Ganesha to assist him in writing the text. Ganesha imposes a precondition that he would do so only if Vyasa would narrate the story without a pause. Vyasa set a counter-condition that Ganesha understand the verses first before transcribing them. Thus Vyasa narrated the entire Mahābhārata and all the Upanishads and the 18 Puranas, while Lord Ganesha wrote.

Vyasa is supposed to have meditated and authored the epic by the foothills of the river Beas (Vipasa) in the Punjab region.

Vyasa's Jaya (literally, "victory"), the core of the Mahabharata, is a dialogue between Dhritarashtra (the Kuru king and the father of the Kauravas, who opposed the Pāndavas in the Kurukshetra War) and Sanjaya, his adviser and charioteer. Sanjaya narrates the particulars of the Kurukshetra War, fought in eighteen days, chronologically. Dhritarashtra at times asks questions and expresses doubts, sometimes lamenting, fearing the destruction the war would bring on his family, friends and kin.

Sanjaya, in the beginning, gives a description of the various continents of the Earth and numerous planets and focuses on the kingdom of Bhārata lineage that comprises India, Nepal, Tibet, Pakistan, Afghanistan, Sri Lanka, Iran, Cambodia and several other countries in south-Asian subcontinent. Large and elaborate lists are given, describing hundreds of kingdoms, tribes, provinces, cities, towns, villages, rivers, mountains, forests, etc. of the ancient region of Bhārata Varsha. Additionally, he gives descriptions of the military formations adopted by each side on each day, the death of individual heroes and the details of the battles. Eighteen chapters of Vyasa's Jaya constitute the Bhagavad Gita, a sacred text in Hinduism. Jaya deals with diverse subjects, such as geography, history, warfare, spirituality and morality.

The final version of Vyasa's work is the Mahābhārata. It is structured as a narration by Ugrasrava Sauti, a professional storyteller, to an assembly of rishis who, in the forest of Naimisha, had just attended the 12 year sacrifice known as Saunaka, also known as Kulapati.

Other texts attributed

Narada meetsVyasa

Puranas

Vyasa is also credited with the writing of the eighteen major Purāṇas, which are works of Indian literature that cover an encyclopedic range of topics, such as myths and histories. His son Shuka is the narrator of the major Purāṇa Bhagavat-Purāṇa.

Yoga Bhashya

The Yoga Bhashya, a commentary on the Yoga Sutras of Patanjali, is attributed to Vyasa.

Brahma Sutras

The Brahma Sutras are attributed to Badarayana — which makes him the proponent of the crest-jewel school of Hindu philosophy, i.e., Vedanta. Vaishnava Acharyas acknowledge that Badarayana is indeed Vyasa and he is known as Badarayana as he had his ashram in Badari kshetram. Others believe the name to be because the island on which Vyasa was born is said to have been covered with badara (Indian jujube/Ber/Ziziphus mauritiana) trees. Some modern historians, though, suggest that these were two different personalities.

There may have been more than one Vyasa, or the name Vyasa may have been used at times to give credibility to a number of ancient texts. Much ancient Indian literature was a result of long oral tradition with wide cultural significance rather than the result of a single author. However, Vyasa is credited with documenting, compiling, categorizing and writing commentaries on much of this literature.

In Sikhism

In Brahm Avtar, one of the compositions in Dasam Granth, the Second Scripture of Sikhs, Guru Gobind Singh mentions Rishi Vyas as an avatar of Brahma. He is considered the fifth incarnation of Brahma. Guru Gobind Singh wrote brief account of Rishi Vyas's compositions about great kings— Manu, Prithu, Bharath, Jujat, Ben, Mandata, Dilip, Raghu Raj and Aj— and attributed to him the store of Vedic learning.

Legacy

Vyasa is widely revered in Hindu traditions. A grand temple in honour of Sri Veda Vyasa has been built at his birthplace in Kalpi, Orai, Uttar Pradesh. The temple is known as Shri Bal Vyas Mandir. Shrimad Sudhindra Teerth Swamiji , the erstwhile spiritual guru of Sri Kashi Math Samsthan, Varanasi, had the vision to construct this temple in 1998. The temple is managed by the Gaud Sarasawath Brahmin (GSB) community who belong to the said Sri Kashi Math Samsthan. This beautiful temple has now also become a popular tourist destination.

Valamram Bapa

Valamram (1824-1886) was a prominent Hindu saint & social reformer of the 19th century from Gujarat, who was disciple of Bhoja Bhagat. He lived in Gariadhar. He was Guru-Bhai of Jalaram of Virpur.

Bhoja Bhagat (1785–1850), also known as Bhojal or Bhojalram was a Hindu saint poet from Gujarat, India.

Gariadhar is a city and a municipality in Bhavnagar district in the state of Gujarat, India.

Virpur is a town in Rajkot district of Gujarat, India. Virpur is the birthplace of saint Jalaram and had a temple dedicated to him here which is popular among pilgrims. It was named after a Koli king Viro Bariyo.

Life

Vala was born in year 1824 in Kunbi caste to Lavaji Narayan Katrodia & Jabai. When he was of age he met Bhoja Bhagat of Fatehpur, who had earlier appeared in his dreams. Bhoja Bhagat made him his disciple and gave him the kanthi and name of Valamram. In his later life started "Sadavrat" a free feeding center at Gariadhar in year 1870. He took live samadhi in year 1886. Even today, as per promise taken by Valamram from his Guru, Bhoja Bhagat, the Dhwaja to be hoisted atop the ashram of Bhoja Bhagat at Fatehpur, on birth celebration of Bhoja Bhagat is sent from Gariadhar by Valamram's Ashram. The Ashram and feeding center started by him in Gariadhar, is still doing their service to humanity. Hundreds of people, from various places, visit ashram & samadhi to pay their respects to the departed saint.

Kunbi is a generic term applied to castes of traditionally non-elite farmers in Western India. These include the Dhonoje, Ghatole, Hindre, Jadav, Jhare, Khaire, Lewa, Lonare and Tirole communities of Vidharbha. The communities are largely found in the state of Maharashtra but also exist in the states of Madhya Pradesh, Gujarat, Karnataka, Kerala and Goa. Kunbis are included among the Other Backward Classes (OBC) in Maharashtra.

Fatehpur is a village located just 5 km away from Amreli town in Amreli district of Gujarat, India.

Samādhi, also called samāpatti, in Buddhism, Hinduism, Jainism, Sikhism and yogic schools refers to a state of meditative consciousness. In the Yogic traditions, and the Buddhist commentarial tradition on which the Burmese Vipassana movement and the Thai Forest tradition rely, it is a meditative absorption or trance, attained by the practice of dhyāna. In the oldest Buddhist suttas, on which several contemporary western Theravada teachers rely, it refers to the development of a luminous mind which is equanimous and mindful.

Recently, in January, 2012, more than 150 years old four antique metal idols of Sri Krishna of religious significance, were stolen from Ashram. The idols were stolen by breaking the locks of the gate of temple inside the ashram. As per information given by presiding Mahant of Ashram, there is a folk-tale that two of the idols were said to have been presented to Valamramji by Lord Krishna, when He gave darshan to him. These idols were installed in temple inside ashram by the saint Valamramji himself. Other two idols were installed by Mahantas, who succeeded the ashram's gadi, after demise of saint Shri Valamram Bapu. However, after one day the idols were found lying inside a bag, left at the gate of Ashram. The two metal idols were found broken and two intact. There was a sense of relief and rejoice in the city after news of recovery of idols were announced by police. A procession was taken out, thereafter, by followers of Valamram Bapa & citizens to celebrate recovery of idols.

https://wikimili.com/en/Valamram

Vibhandaka

From Wikipedia, the free encyclopedia

Vibhandak Rishi (Hindi-विभान्डक ॠषि) was the legendary Indian Hindu saint or Rishi of sage Kashyapa's lineage. His son was Shringi Rishi - great saint of the Ramayan era of ancient India.

Ashram

His ashram was near Bhind town of Madhya Pradesh state, where he undertook great penance and austerities for ultimate realization of God.

According to a story of Vanparv of the Hindu Epic Mahabharat, there was an Ashram of Vibhandak Rishi in the area of Kaushiki Devnadi river. Kaushiki Devnadi river is identified as Kunwari or Kwari river; the name of Bhind town is named after this great saint. An ancient temple of Vibhandak or Bhindi Rishi is still located at Bhind.

According to the classic Parmal Raso, King Prithiviraj Chauhan encamped in the dense forest at the Samadhi Sthal (place for memorial) of Vibhandak Rishi, while going to fight with Chandels in the Battle of Sirsagarh and defeated their commander Malkhan.

It is also stated that Pandavas, during their banishment, visited his Ashram; this place is now the location of the Van Khandeshwar Temple of Lord Shiva built by Prithiviraj Chauhan.

Advaita Mathas

According to the Advaita Vedanta, Adi Sankara established four Maṭhas (Sanskrit: मठ) (monasteries), with the headquarters at Dvārakā in the West, Jagannatha Puri in the East, Sringeri in the South and Badrikashrama in the North. Each math was headed by one of his four main disciples, who each continues the Vedanta Sampradaya.

According to Pandey, these Mathas were not established by Shankara himself, but were originally ashrams established by Vibhāņdaka and his son Ŗșyaśŗnga. Shankara inherited the ashrams at Dvārakā and Sringeri, and shifted the ashram at Śŗngaverapura to Badarikāśrama, and the ashram at Angadeśa to Jagannātha Purī.

विट्ठल रामजी शिंदे

(23.4.1873--2.1.1944)

देश की आजादी के आन्दोलन के दौरान दो प्रकार की विचारधाराए काम कर रही थी. एक वे जिनका लक्ष्य ब्रिटिश भारत को अंग्रेजों से आजाद करा कर देश की सत्ता को अपने हाथ में लेना था और दूसरे वे जो आजादी के साथ-साथ यह भी चाहते थे की देश की सत्ता, जिससे बलात उनको दूर रखा गया था, जो सदियों से उनके हाथ में नहीं थी, की हिस्सेदारी में वे शरीक हो. पहले प्रकार की विचारधारा का नेतृत्व महात्मा गांधीजी कर रहे थे जबकि दूसरी का डा.अंबेडकर. इसके आलावा कुछ लोग ऐसे भी थे जो इन दोनों विचारधाराओं के बीच सेतु का काम कर रहे थे. विट्ठल रामजी शिंदे का व्यक्तित्व इसी कड़ी का हिस्सा था.

विट्ठल रामजी शिंदे ही वह वजह थे जिसके कारण लोकमान्य बाल गंगाधर तिलक जैसे कट्टर हिन्दू नेता को अस्पृश्यता के विरुद्ध बोलने के लिए मंच पर खड़े होना पड़ा था. ये विट्ठल रामजी शिंदे ही थे, जिनके प्रयास से अखिल भारतीय कांग्रेस कमेटी को अस्पृश्यता के प्रश्न को अपने राष्ट्रीय एजेंडे में शामिल करना पड़ा था.

विट्ठल रामजी शिंदे का जन्म 23 अप्रेल 1873 को जामखंडी (कर्नाटक) में हुआ था. उनके पिता रामजी बसवंत शिंदे, जामखंडी स्टेट में नौकरी किया करते थे. विट्ठल रामजी का ब्याह 9 वर्ष की उम्र में हुआ था. तब, उनकी पत्नी की उम्र मुश्किल से 1 वर्ष रही होगी.

मेट्रिक पास करने के बाद विट्ठल रामजी शिंदे ने पूना में आकर फर्ग्युशन कालेज से बी. ए. और 1898 में एल.एल.बी किया था. इस दौरान उन्हें पूना के प्रसिद्ध एडव्होकेट गंगाराम भाऊ म्हस्के और समाज सुधारक बडौदा के महाराजा सयाजीराव गायकवाड से आर्थिक सहायता मिली थी.

शुरू में विट्ठल रामजी शिंदे प्रार्थना समाज के सम्पर्क में आये थे. प्रार्थना समाज द्वारा प्राप्त आर्थिक सहायता से वे उच्च विद्या-अध्ययन हेतु इंग्लैण्ड गए थे इस शर्त के साथ कि वापिस आकर वे संस्था का काम करेंगे. इंग्लैण्ड स्थित आक्सफोर्ड यूनिवर्सिटी के मानचेस्टर कालेज में शिंदे ने विभिन्न धर्मों, खास कर बौध्द धम्म और पाली भाषा का गहन अध्ययन किया था.

1903 में इंग्लैण्ड से लौटने के बाद मुम्बई में उन्होंने 'यंग थीइस्ट यूनियन' ( Young Theist Union) संस्था स्थापित की थी. संस्था के सदस्यों के लिए उन्होंने शर्ते रखी थी कि वे मूर्तिपूजा और जाति-पांति की घृणा में विश्वास कभी नहीं करेंगे. वे 1913 तक प्रार्थना समाज में रहे. यद्यपि, बाद के दिनों में उनके कार्यों का उन्हीं के लोग विरोध करने लगे थे.

विट्ठल रामजी शिंदे ने 1905 में पूना के मिठनगंज पेठ में अछूतों के लिए रात्रि-स्कूल खोला था. इसी प्रकार 14 मार्च 1907 को अछूत जातियों के सामाजिक-धार्मिक सुधार के निमित्त 'सोमवंशीय मित्र समाज' की स्थापना की थी.

प्रार्थना समाज की ओर से 18 अक्टू. 1906 को डिप्रेस्ड क्लासेस मिशन की स्थापना की गयी थी. विट्ठल रामजी शिंदे इसके महासचिव थे. 1912 तक डिप्रेस्ड क्लासेस मिशन के पास विभिन्न 4 राज्यों में करीब 23 स्कूल और 5 छात्रावास थे. विट्ठल रामजी शिंदे ने कई रचनात्मक कार्य किये. मुम्बई और सी.पी. बरार में उन्होंने अस्पृश्यों के लिए कई आश्रम, स्कूल और पुस्तकालय खोले थे. 1917 को उन्होंने अखिल भारतीय निराश्रित अस्पृश्यता निवारक संघ की स्थापना की थी.

बाद के दिनों में विट्ठल रामजी शिंदे ने पूना को अपना कार्य क्षेत्र बनाया था. यहाँ पर स्थानीय प्रशासन द्वारा उन्हें 7 एकड़ जमीन का प्लाट दिया गया था जो कभी पहले ज्योतिबा फुले और उनके 'सत्य-शोधक समाज' के नाम एलाट किया गया था.

अस्पृश्यता जैसे सामाजिक सुधार के आधारभूत प्रश्न उठाने से विट्ठल रामजी शिंदे के उनके अपने ही लोगों से मतभेद बढ़ते जा रहे थे. दरअसल, वे प्रार्थना समाज के 'सामाजिक सुधार' के फ्रेम में खुद को ढाल नहीं पा रहे थे. मतभेद बढ़ते गए और अंतत: 1910 में उन्होंने प्रार्थना समाज को पूरी तरह छोड़ दिया था.

1917 में मान्तेगु-चेम्स फोर्ड के चुनाव सुधार की घोषणा के साथ ही देश की राजनैतिक परिस्थितियां तेजी से बदल रही थी. सीटों के रिजर्वेशन के कारण पिछड़ी जातियों का ध्रुवीकरण हो रहा था.स्थिति को भांपते हुए विट्ठल रामजी शिंदे ने 'मराठा राष्ट्रीय संघ' की स्थापना की और नव. 1917 में एक विशाल अधिवेशन कर 1916 के कांग्रेस के 'लखनऊ पेक्ट' को भारी समर्थन दिया.

अस्पृश्यता के प्रश्न को अखिल भारतीय स्तर पर उठाने के लिए विट्ठल रामजी शिंदे लगातार प्रयास कर रहे थे. उन दिनों जहाँ कांग्रेस की सभा होती थी, शिंदे वहीं 'डिप्रेस्ड क्लास मिशन' का अधिवेशन आयोजित करते थे. अंतत: शिंदे के प्रयासों से 1917 में कलकत्ता के अधिवेशन में कांग्रेस ने पहली बार अस्पृश्यता के विरुध्द प्रस्ताव रखा था. वह भी शायद, इसलिए संभव हो पाया था क्योंकि, अधिवेशन की अध्यक्षता अंग्रेज महिला बेसन्ट साहिबा कर रही थी.

सामाजिक सुधार की दिशा में विट्ठल रामजी शिंदे ने 23 मार्च 1918 को मुम्बई में बडौदा के महाराजा सयाजी राव गायकवाड की अध्यक्षता में एक अधिवेशन आयोजित किया था. अधिवेशन में उपस्थित लोकमान्य बाल गंगाधर तिलक लीक से हट कर भाषण दिया था. तिलक ने कहा था, 'यदि ईश्वर को जाति मान्य है, तो मैं ईश्वर को ही नहीं मानूंगा.' परन्तु, सभा के अंत में अस्पृश्यता के खात्मे के विरुध्द प्रस्ताव पर तिलक ने हस्ताक्षर करने से इनकार कर दिया था. इसी प्रकार मुम्बई प्रोविंसियल की कन्फेरेंश जो लोनावाला में हुई थी, में शिंदे स्वराज की मांग का प्रस्ताव रखने तैयार थे बशर्त सभी लोग एक मत से अस्पृश्यता के विरुद्ध प्रस्ताव पारित करे.

दांडी-मार्च सत्याग्रह के दौरान विट्ठल रामजी शिंदे के दो अनुयायियों, पाताड़े और गाडगे ने गाँधीजी का जम कर विरोध किया था. उनका कहना था कि गाँधीजी को और किसी मार्च के पहले अस्पृश्यता के विरोध के लिए सत्याग्रह करना चाहिए.

1919 में पूना म्यूनिसपैलटी के लडके और लडकियों के शिक्षा की अनिवार्य के प्रस्ताव का तिलक के अनुयायियों ने विरोध किया था.वे लडकियों के लिए शिक्षा की अनिवार्यता के विरुद्ध थे. शिंदे स्त्री शिक्षा के जबरदस्त समर्थक थे. उनके एक दूसरे अधिवेशन में जब तिलक स्त्री शिक्षा पर भाषण दे रहे थे तब, लोगों ने भारी गुस्सा जाहिर किया था. यहाँ तक कि शिंदे को उन्हें अपनी सुरक्षा में लेकर अधिवेशन के बाहर निकालने में मदद करनी पड़ी थी.

विट्ठल रामजी शिंदे, पृथक चुनाव प्रणाली के विरुद्ध थे. वे उसे देश के लिए विभाजनकारी मानते थे.पूना में मराठों के लिए आरक्षित सीट से उन्होंने लड़ने से मना कर दिया था. शुरू में कोल्हापुर के साहू महाराज, शिंदे के साथ थे किन्तु ब्राह्मणों से तंग आ कर जब उन्होंने क्षत्रियों के धार्मिक संस्कार किये जाने के लिए क्षत्रिय जगतगुरु के नियुक्त किये जाने का आदेश निकाला तो शिंदे द्वारा उसकी आलोचना किये जाने से वे उनसे नाराज हो गए थे.

शिंदे से उनके अपने 'डिप्रेस्ड क्लासेस मिशन' के लोग भी नाराज थे. बाध्य हो कर पूना में संस्था का नेतृत्व शिंदे को ऐसे ही एक नाराज साथी को सौपना पड़ा.

रचनात्मक कार्यों के साथ शिंदे लेखन विधा से भी अपने विचारों का आदान-प्रदान करते थे. 'उपासना' और सुबोध चन्द्रिका' जैसी मासिक/साप्ताहिक पत्रिकाओं में सामाजिक सुधार के मुद्दों पर उनके लेख प्रकाशित होते रहते थे. 1933 में उनके द्वारा प्रकाशित 'बहिष्कृत भारत' और 'भातीय अस्प्रेश्यताचे प्रश्न' अस्पृश्यता के प्रश्न पर ही केन्द्रित पत्रिकाओं के अंक थे. हालेंड के विश्व धर्म सम्मेलन में उनका पढ़ा गया एक लेख ' हिन्दुस्तानातिल उदार धर्म' काफी प्रसिध्द हुआ था. 'आठवणी आणि अनुभव ' नामक शिंदे ने अपनी आत्मकथा लिखी थी.

सती प्रथा के निर्मूलन के लिए विट्ठल रामजी शिंदे ने जबरदस्त काम किया था. इसके विरुद्ध जनचेतना जाग्रत करने महाराष्ट्र में एक सर्व धर्मी संस्था बनायीं गयी थी जिसके शिंदे सेक्रेटरी थे.

1924 के दौर में शिंदे ने केरल के वैकम मन्दिर प्रवेश आन्दोलन में भाग लिया था. परन्तु उनका यह कार्य उनके 'ब्रहमो समाज' के लोगों को पसंद नहीं आया. निराश होकर शिंदे पूना लौट आये. शिंदे का ध्यान अब बौद्ध धम्म की तरफ गया. उन्होंने 'धम्मपद' आदि ग्रंथों का गहन अध्ययन किया. इसी अध्ययन के सिलसिले में सन 1927 में उन्होंने बर्मा की यात्रा की थी.

शिंदे के अन्तिम समय निराशजनक था. समाज सुधार के प्रति उनके मन में जो पीड़ा थी और जिसके लिए वे ता-उम्र अपने लोगों से संघर्ष करते रहे थे, को न तो अछूत जातियों का समर्थन मिला और न ही उनके अपने लोगों का. इसी संत्रास में यह महापुरुष 2 जन. 1944 को दुनिया से अलविदा हो गया.

Vitthal Ramji Shinde in English

From Wikipediaa

Mahrshi Vitthal Ramji Shinde (23 April 1873 – 2 January 1944) was one of the most important social and religious reformers in Maharashtra, India. He was prominent among the liberal thinkers and reformists in India, prior to his independence. His greatest contribution was to attempt to remove the practice of untouchability and bring about equality to the depressed classes in Indian society.

Early life

He was born on 23 April 1873 in the princely state of Jamkhandi in Karnataka, India, a member of a Marathi-speaking Maharashtrian family. His early childhood was influenced by a liberal family environment. The family friends and acquaintances came from all religions and castes. He was brought up to think that religion was not just a matter of a blind faith and meaningless rituals or pujas, but meant getting personally and emotionally involved in the service of God.

He was influenced by the writings of many intellectuals such as John Stuart Mill, Herbert Spencer and Max Müller.

Education

In 1898 he obtained a Bachelor of Arts degree from the Fergusson College at Pune, India. He had also studied and passed the first year law and moved to Mumbai (Bombay) for the LL.B. examination; however, he gave up this course to attend to other compelling callings in his life. This same year he joined the Prarthana Samaj, where he was further inspired and influenced by G.B. Kotkar, Shivrampant Gokhle, Justice Mahadev Govinda Ranade, Sir Ramakrishna Gopal Bhandarkar and K.B. Marathe. He became a missionary for the Prarthana Samaj.

The Prarthana Samaj selected him to go to England in 1901, to study comparative religion at Manchester College, Oxford, which had been founded by the Unitarian Church. Maharaja Sayajirao Gaekwad III, of Baroda, a progressive and reformist, provided some financial help for his travels abroad.

Life work

After returning from England in 1903, he devoted his life to religious and social reforms. He continued his missionary work for the Prarthana Samaj. His efforts were devoted mainly to the removal of untouchability in India. In 1905 he established a night school for the children of untouchables in Pune, and in 1906 he established the Depressed Classes Mission in Mumbai (Bombay). Also in 1910 he founded MURALI PRATIBANDHAK SABHA. And in1912 organised a "ASPRISHYATA NIWARAN PARISHAD "In 1922 the mission’s Ahalyashram building was completed at Pune. In 1917 he succeeded in getting the Indian National Congress to pass a resolution condemning the practice of untouchability.

From 1918 to 1920, he went on to convening all the India untouchability removal conferences. Some of these conferences were convened under the president-ship of Mahatma Gandhi and Maharaja Sahyajirao Gaekwad. His written communications with the Mahatmaji are noteworthy. In 1919 he gave evidence before the Southborough Franchise Committee, asking for the special representation for the untouchable castes. In 1923 he resigned as the executive of the Depressed Classes Mission since some of the members of the untouchable castes wanted its own leaders to manage the mission’s affairs. His work and association with the Mission continued even though he was disappointed by the separatist attitude of the leaders of the untouchables, especially under the leadership of Dr. B.R. Ambedkar. Like Mahatma Gandhi, he wanted unity amongst the untouchables and the Hindu caste, and feared that the British rule would take advantage of such divisions within Indian society and exploit them for their own benefit.

In 1930 he participated in the Civil Disobedience movement of Mahatma Gandhi and was imprisoned for six months of hard labor, in the Yerawda Central Jail (prison) near Pune.

In 1933 his book Bhartiya Asprushyatecha Prashna ("India’s untouchability question") was published. His thoughts and examination of the Hindu religion and social culture were similar to Raja Ram Mohan Roy and Dayananda Saraswati. In his writings, he opposes the caste system, idol worship, and inequities against women and depressed classes. He opposed meaningless rituals, the dominance of hereditary priesthood, and the requirement of a priest to mediate between God and his devotees.

Maharshi Vitthal Ramji Shinde died on 2 January 1944.

Depressed Class Mission

Shinde was a prominent campaigner on behalf of the Dalit movement in India who established the Depressed Classes Mission of India to provide education to the Dalits. He laid the foundation of Depressed Class Mission on 18 October 1906 in order to work against untouchability on the national level. Aims of this mission were:

To try to get rid of untouchability.

To provide educational facilities to the untouchables.

To start schools, hostels, and hospitals for the untouchables.

To solve their social problems.

वाल्मीकि 

महर्षि बाल्मीकि कौन थे?

उनके बारे में विस्तार से रचयिता आदि कवि वाल्मीकि के प्रति सम्मान प्रकट करने के लिए नहीं बल्कि “सफाई कर्मी जाति ” को हिन्दू धर्म की जाति व्यवस्था पर आस्था पक्की करने के तहत दी है। वाल्मीकि का सफाई कर्मचारियों से क्या सम्बन्ध बनता है? छुआछूत और दलित मुक्ति का वाल्मीकि से क्या लेना देना है ? क्या वाल्मीकि छूआछूत की जड़ हिन्दू ब्राह्मण जाति धर्म से मुक्ति की बात करते हैं ? वाल्मीकि ब्राहमण थे, यह बात रामायण से ही सिद्ध है। वाल्मीकि ने कठोर तपस्या की, यह भी पता चलता है कि दलित परम्परा में तपस्या की अवधारणा ही नहीं है। यह वैदिक परम्परा की अवधारणा है। इसी वैदिक परम्परा से वाल्मीकि आते हैं। वाल्मीकि का आश्रम भी वैदिक परम्परा का गुरुकुल है, जिसमें ब्राह्मण और राजपरिवारों के बच्चे विद्या अर्जन करते हैं। ऐसा कोई प्रमाण नहीं मिलता कि वाल्मीकि ने शूद्रों- अछूतो को शिक्षा दी हो। अछूत जातियों की या सफाईकार्य से जुड़े लोगों की मुक्ति के संबंध में भी उनके किसी आन्दोलन का पता नहीं चलता। फिर वाल्मीकि सफाई कर्मचारयों के भगवान कैसे हो गए?

जब हम इतिहास का अवलोकन करते हें, तो 1925 से पहले हमें वाल्मीकि शब्द नहीं मिलता। सफाई कर्मचारियों और चूह्डों को हिंदू फोल्ड में बनाये रखने के उद्देश्य से उन्हें वाल्मीकि से जोड़ने और वाल्मीकि नाम देने की योजना बीस के दशक में आर्य समाज ने बनाई थी। इस काम को जिस आर्य समाजी पंडित ने अंजाम दिया था, उसका नाम अमीचंद शर्मा था।

यह वही समय है, जब पूरे देश में दलित मुक्ति के आन्दोलन चल रहे थे। महाराष्ट्र में डा. आंबेडकर का हिंदू व्यवस्था के खिलाफ सत्याग्रह, उत्तर भारत में स्वामी अछूतानन्द का आदि हिंदू आन्दोलन और पंजाब में मंगूराम मूंगोवालिया का आदधर्म आन्दोलन उस समय अपने चरम पर थे। पंजाब में दलित जातियां बहुत तेजी से आदधर्म स्वीकार कर रही थीं। आर्य समाज ने इसी क्रांति को रोकने के लिए अमीचंद शर्मा को काम पर लगाया। योजना के तहत अमीचंद शर्मा ने सफाई कर्मचारियों के महल्लों में आना-जाना शुरू किया। उनकी कुछ समस्याओं को लेकर काम करना शुरू किया। शीघ्र ही वह उनके बीच घुल-मिल गया और उनका नेता बन गया। उसने उन्हें डा. आंबेडकर, अछूतानन्द और मंगूराम के आंदोलनों के खिलाफ भडकाना शुरू किया। वे अनपढ़ और गरीब लोग उसके जाल में फंस गए। 1925 में अमीचंद शर्मा ने ‘श्री वाल्मीकि प्रकाश’ नाम की किताब लिखी, जिसमें उसने वाल्मीकि को उनका गुरु बताया और उन्हें वाल्मीकि का धर्म अपनाने को कहा। उसने उनके सामने वाल्मीकि धर्म की रूपरेखा भी रखी।

डॉ आंबेडकर, अछूतानन्द और मंगूराम के आन्दोलन दलित जातियों को गंदे पेशे छोड़ कर स्वाभिमान के साथ साफ-सुथरे पेशे अपनाने को कहते थे। इन आंदोलनों के प्रभाव में आकार तमाम दलित जातियां गंदे पेशे छोड़ रही थीं। इस परिवर्तन से ब्राह्मण बहुत परेशान थे। उनकी चिंता यह थी कि अगर सफाई करने वाले दलितों ने मैला उठाने का काम छोड़ दिया, तो ब्राह्मणो के घर नर्क बन जायेंगे। इसलिए अमीचंदशर्मा ने वाल्मीकि धर्म खड़ा करके सफाई कर्मी समुदाय को ‘वाल्मीकि समुदाय’ बना दिया। उसने उन्हें दो बातें समझायीं। पहली यह कि हमेशा हिन्दू धर्म की जय मनाओ, और दूसरी यह कि यदि वे हिंदुओं की सेवा करना छोड़ देंगे, तो न् उनके पास धन आएगाऔर न् ज्ञान आ पा पायेगा। अमीचंद शर्मा का षड्यंत्र कितना सफल हुआ ,सबके सामने है। आदिकवि वाल्मीकि के नाम से सफाई कर्मी समाज वाल्मीकि समुदाय के रूप में पूरी तरह स्थापित हो चुका है। ‘वाल्मीकि धर्म ‘के संगठन पंजाब से निकल कर पूरे उत्तर भारत में खड़े हो गए हैं। वाल्मीकि धर्म के अनुयायी वाल्मीकि की माला और ताबीज पहनते हैं। इनके अपने धर्माचार्य हैं, जो बाकायदा प्रवचन देते हैं और कर्मकांड कराते हैं। ये वाल्मीकि जयंती को “प्रगटदिवस” कहते हैं. इनकी मान्यता है कि वाल्मीकि भगवान हैं, उनका जन्म नहीं हुआ था, वे कमल के फूल पर प्रगट हुए थे, वे सृष्टि के रचयिता भी हैं और उन्होने रामायण की रचना राम के जन्म से भी चार हजार साल पहले ही अपनी कल्पना से लिख दी थी। हालांकि ब्राह्मणों द्वारा “सफाई भंगी जाति” की दुर्दशा की कल्पना तक उन्हें नहीं थी ।

आज भी जब हम वाल्मीकि समाज के लोगों के बीच जाते है तो सफाईकर्मी वाल्मीकि के खिलाफ सुनना तक पसंद नहीं करते। बाबा साहब जी ने सही कहा है कि धर्म के कारण ही हम लोग आज भी गुलाम है। और जब तक इन कालपनिक धर्मों को मानते रहोगे तब तक मूलनिवासी चाहे वो किसी भी समुदाय से है उसका उद्दार संभव नहीं है। काल्पनिक कहानियों के आधार पर खुद को सर्वोच्च साबित करना ही असली ब्राह्मणवाद है। और यही काम आज हर कोई मूलनिवासी कर रहा है। कुल मिलाकर यह कहा जा सकता है कि आज मूलनिवासी ही अपनी गुलामी के लिए मुख्य रूप से जिमेवार है।

धर्म वह व्यवस्था है जिसके अंतर्गत ब्राह्मणवादी लोगों ने मूलनिवासियों को मानसिक गुलाम बनाया है और जब तक मूलनिवासी धर्म को नहीं छोड़ेंगे तब तक ना तो मूलनिवासी समाज एक हो सकता है और ना ब्राह्मणवाद से मुक्त।

शायद मेरे कुछ भाई मेरी इस पोस्ट मुझे गलत समझने लगेंगे। लेकिन यही सच है और हमे इस सच को स्वीकार करना ही पड़ेगा। वाल्मीकि ने अपने समय में या ब्राह्मणों द्वारा लिखित रामायण जैसी किताबों में कही नहीं लिखा कि मूलनिवासियों से प्यार करो। मूलनिवासियों को उनके अधिकार दो या मूलनिवासियों को सम्मान दो। यह बात बाबा साहब भीम राव अम्बेडकर ने ही लिखी है। इसलिए हमारा भला कोई भी काल्पनिक भगवान या कहानियों से नहीं हो सकता। बात को समझो “काल्पनिक और मनघडंत कहानियों के आधार पर अपने आप को सर्वोच्च साबित करना ही ब्राह्मणवाद है।” जिस दिन आप लोग यह बात समझ जाओगे ठीक उसी दिन ब्राह्मणवाद से मुक्ति हासिल कर लोगे।

Vidura

MAHAABHARAT

Vidura

Birthdate: -3140

Birthplace: Hastinapur, Uttar Pradesh, India

Death: before -3052

Himachal Pradesh, India

Immediate Family: Son of Veda VYĀSA aka Krishnadvaipāyana and Vinita (Ambalika's Maid Servant)

Husband of ARUNI SOOTA VIDURA

Father of Sanjaya

Half brother of King DHRITARĀSHTRA and SHUKAdev Vyasa

Last Updated: May 24, 2018

About Vidura

Vidura This article contains Indic text.Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text. Vidura (Sanskrit: विदुर, Vidūra) was an important figure in the Mahabharata, a major Hindu epic. He was half-brother to the kings Dhritarashtra and Pandu of Hastinapura, born the son of the sage Vyasa and a lady-in-waiting to the queens Ambika and Ambalika of the city. By some accounts, he was an incarnation of the god of death and justice Yama Dharma Raja, who had been cursed by the sage Mandavya for punishing the latter more harshly than his transgression warranted. Both Ambika and Ambalika were wives of King Vichitraviryaof Hastinapura, who, however, died childless. Anxious to ensure the continuation of the royal lineage, Vichitravirya's mother Satyavati called another of her sons, the ascetic Vyasa (born through Sage Parashara), to bestow motherhood upon the two queens by mating. Vyasa, as a hermit practising severe austerities, was unpleasant and even fearsome in appearance, so much so that Ambika shut her eyes tight when she saw him, and her sister Ambalika went pale with fear. As a result, the sons they bore were respectively the blind Dhritarashtra, and the sickly albino Pandu, neither of whom qualified to become kings. Thereafter, Satyavati asked Vyasa to grant a son to Ambalika, to ensure that at least one of the boys born would be eligible in all respects. However Ambalika sent the lady-in-waiting to Vyasa, resulting the birth of Vidura. This dutiful lady not being frightened by Vyasa appearance had a normal healthy son born to her. Thus Vidura was born. He was raised and educated by Bhishma as the half-brother of Dhritarashtra and Pandu. However, since neither of his parents was of the blood royal, he was made counsellor to his brothers, the kings, rather than a king himself. Upon the blind Dhritarashtra's succession, he took on the reins of government for all practical purposes, guiding his brother's government until Duryodhana came of age, when he was consigned to a secondary role. In some versions, it is believed that Vidura is elder to Dhritarashtra and Pandu, for when Bhishma asked Vidura for counsel on the marriages of the three princes, he indicated in order the brides for Vidura - a Yadava girl, Dhritharashtra - Gandhari and Pandu - Madri, in the order of precedence accorded by age. According to this version, Ambika initially sent a maid in her place out of fear of Vyasa, and the sage perceiving an act designed by Destiny for some greater purpose, blesses her with a son, making Vidura an incarnation of Dharma instead of the Mitra-Varuna pair. This event is considered to be a major transition from the Vedic to the Upanishad age. Contemporary translators, however have ignored this due to transcreations. Ambika later was persuaded to present herself to Vyasa, but turned pale and gave birth to Pandu, as recounted above. Barring Krishna, Vidura was most respected as an advisor by the Pandavas whom he forewarned on various occasions of Duryodhana's plots to exterminate them, such as Duryodhana's plan to burn them alive in the Lakshagraha or "House of Lac". He was known for his statecraft and wisdom. Krishna respected Vidura for his devotion to people's welfare, and his proficiency in every sphere of knowledge. When Krishna visited Hastinapura as a peace emissary of the Pandavas, he shunnedDuryodhana's offer to stay in the royal palace, preferring instead the home of Vidura, on account of his being the only neutral man in the Kaurava court. Vidura was the only person excepting the princeVikarna, a brother of Duryodhana, who protested against the humiliation of Draupadi in the Kauravacourt. According to Krishna, Vidura was considered as Dharmaraja, which means the lord of truth In the Sanatsujatiya section of the Mahabharata, shortly before the Kurukshetra War began, Vidura invoked the sage Sanatsujata to answer Dhritarashtra's questions about death. In protest against theKurukshetra War, Vidura resigned from the post of minister. After the great battle, Yudhishthira appointed Vidura the prime minister with complete control of the government. However, following the carnage of the war and his own age, Vidura did not have the heart to govern. Soon after, he retired to the forests as an ascetic with Dhritarashtra, and his sisters-in-lawGandhari, and Kunti. He undertook severe penances, and was the first of the royal ascetics to die. Vidura is considered as the Mahachohan in the Theosophical world. Mahachohan is said to be the chief of a Social Hierarchy of the trans-Himalayan mystics.[1] Viduraniti, or Vidura's Statecraft, narrated in the form of a dialogue between Vidura and King Dritrashtra, is considered the precursor in some ways of Chanakyaneeti. Vidura is held to be a paragon of truth, dutifulness, impartial judgement and steadfast dharma. He is considered the embodiment of the inner consciousness of the Mahabharata.

Story behind the birth of Vidura

Vivek Kumar

Who was Vidura?

As per the Mahabharata, Vidura was the half-brother to the kings Dhritarashtra and Pandu of Hastinapura, born the son of the sage Vyasa and Sûdri, a lady-in-waiting to the queens Ambika and Ambalika of the city.

Pregnancy with birth defects

Both Ambika and Ambalika were wives of King Vichitravirya of Hastinapura, who died childless. Anxious to ensure the continuation of the royal lineage, Vichitravirya's mother Satyavati called another of her sons, the ascetic Vyasa (born through Sage Parashara), to bestow motherhood upon the two widowed queens. Vyasa, as a hermit practicing severe austerities, was unpleasant and even fearsome in appearance, so much so that Ambika shut her eyes tight when she saw him, and her sister Ambalika went pale with fear. Vyasa informed his mother that as a result, the sons they bore would respectively be blind (Dhritarashtra), and the jaundiced (Pandu).

A courageous Dasi

Fearing that no such child would be a worthy heir, Satyavati asked Vyasa to grant another son to Ambika. Still fearful of Vyasa, Ambika sent her lady-in-waiting to Vyasa. This dutiful lady was not frightened by Vyasa's appearance and bore a normal, healthy, son. Thus, Vidura was born.

Life of Vidura

Vidura was raised and educated by Bhishma as the half-brother of Dhritarashtra and Pandu. However, since neither of his parents were of the royal blood, he was made counselor to his brothers, the kings, rather than a king himself. When Satyavati asked about her grandchildren's strengths, Bhishma praised Dhristarashtra's strength, Pandu's military prowess, and Vidura's intellect. When time came for a crown prince to be chosen, it was Vidura who brings up the elephant in the room-namely that despite being older, Dhritarashtra's blindness made him an unfit king. Vidura then supported Pandu's election to the kingship, much to the relief of Hastinapur's prime minister. Despite knowing that he was right, and even agreeing with the verdict, Dhritarashtra held a little bit of resentment towards Vidura for this incident.

Official tasks

Upon Pandu's abdication and the blind Dhritarashtra's succession, Vidura took on the reins of government for all practical purposes, guiding his brother's government until Duryodhana came of age, when he was consigned to a secondary role.

Eldest of them all?

In some versions, it is believed that Vidura is elder to Dhritarashtra and Pandu, for when Bhishma asked Vidura for counsel on the marriages of the three princes, he indicated in order the brides for Vidura - a Yadava girl, Dhritharashtra - Gandhari and Pandu - Kunti, in the order of precedence accorded by age. According to this version, Ambika initially sent a maid in her place out of fear of Vyasa, and the sage perceiving an act designed by destiny for some greater purpose, blesses her with a son, making Vidura an incarnation of Dharma instead of the Mitra-Varuna pair. This event is considered to be a major transition from the Vedic to the Upanishad age. Contemporary translators, however have ignored this due to transcreations. Ambalika later was persuaded to present herself to Vyasa, but turned pale and gave birth to Pandu, as recounted above.

Lakshagraha

Barring Krishna, Vidura was most respected as an adviser by the Pandavas, whom he forewarned on various occasions of Duryodhana's plots to exterminate them, such as Duryodhana's plan to burn them alive in the house of wax.

Protesting against Draupadi's defamation

Excepting the prince Vikarna, Vidura was the only one who protested against the humiliation of Draupadi in the Kaurava court. In this moment, Duryodhana viciously rebukes Vidura, calling him ungrateful. Dhritarashtra moves to rebuke Duryodhana for insulting Duryodhana's uncle, but, remembering Vidura saying that a blind man cannot be king, holds his tongue, and instead reprimands Duryodhana for insulting the prime minister. It is this incident that Vidura brings up years later when he severs ties with the Kurus and sides with the Pandavas at the onset of the Kurukshetra war. Unlike Bhisma, Dronacharya, Kripacharya, Karna, etc., Vidura did not have an obligation to Hastinapur or Duryodhana, but to his family. Hearing Dhritarashtra not acknowledge that relationship, Vidura feels compelled to side with dharma and the Pandavas.

Dharamaraja

According to Krishna, Vidura was considered as Dharmaraja, which means the lord of truth. Krishna respected Vidura for his devotion to people's welfare, and his proficiency in every sphere of knowledge.

Krishna staying at Vidura's place

When Krishna visited Hastinapura as a peace emissary of the Pandavas, he shunned Duryodhana's offer to stay in the royal palace, preferring instead the home of Vidura, on account of him being the only neutral man in the Kaurava court. The reason Krishna stayed in Vidura's chambers for the night instead of Duryodhana's is due to the thoughts which were running through their heads and the difference between them. When Krishna had come to Hastinapura, Duryodhana had presented him with a gracious welcoming committee, with the palace was decorated extravagantly for his arrival. A huge feast was also set up so that Krishna may eat to his heart's desires and may find what ever it was that he craved to eat. Upon arrival, however and to Duryodhana's disappointment, Krishna bluntly refused to eat or stay in his chambers for the night.

Krishna's strategy

The reason he refused so instantaneously is because the reason which harbored inside the mind of Duryodhana. His intention was to give all the pleasures of food and welcome Krishna like a king to slowly convince him to join the side of the Kauravas. He had a plan to destroy the Pandavas and their growing army, the best way to do this was to bring Krishna onto their side. Sensing this intention, Krishna refused. Krishna knew the food that Vidura presented was presented with love and affection. Vidura truly wanted Krishna to reside in his house for the night before leaving because he truly loved his friend. Krishna also mentioned that there would be two reasons that he would stay in someone's house, if the food was presented with love and also if he was hungry. He was neither hungry nor was the food presented to him with the best intentions of love, so Krishna declined Duryodhana's invite and stayed at Vidura's house.

Resignation

In the Sanatsujatiya section of the Mahabharata, shortly before the Kurukshetra War began, Vidura invoked the sage Sanatsujata to answer Dhritarashtra's questions about death. In protest against the Kurukshetra War, Vidura resigned from the post of minister.

Reappointment

After the great battle, Yudhishthira appointed Vidura the prime minister with complete control of the government. However, following the carnage of the war and his own age, Vidura did not have the heart to govern. Soon after, he retired to the forests as an ascetic with Dhritarashtra, and his sisters-in-law Gandhari, and Kunti. He undertook severe penances, and was the first of the royal ascetics to die.

Legacy of Vidura

Vidura is considered as the Mahachohan in the Theosophical world. Mahachohan is said to be the chief of a Social Hierarchy of the trans-Himalayan mystics.

Vidura Niti

Vidura-niti, or Vidura's Statecraft, narrated in the form of a dialogue between Vidura and King Dritrashtra, is considered the precursor in some ways of Chanakyaneeti.

Embodiment of inner consciousness

Vidura is held to be a paragon of truth, dutifulness, impartial judgement and steadfast dharma. He is considered the embodiment of the inner consciousness of the Mahabharata.

Relation with Yudhishthra

According to the legend of his birth, it is believed that he was the incarnation of Lord Yamaraj who was cursed by a sage. Yudhishthra was the son of Yamaraja and therefore, in a weird sense, Yudhishthra was the son of Vidura.

Mandavya Rishi

Mandavya was a sage, who was wrongly punished by the king by being impaled. This occurred as the chief of a band of robbers had hidden their stolen goods in a corner of his hermitage when he was in deep contemplation, and he was wrongly assumed to have stolen the goods.

Cursing Yamaraja

Lord Yama gave him this punishment for having tortured birds and bees in his childhood. In response, Mandavya cursed the Dharma, as his punishment exceeded the sins committed as an ignorant child. Therefore he cursed him to be born in the mortal world. He was born as Vidura, the wise, to the servant maid of Ambalika, wife of King Vichitravirya, who offered her to Sage Vyasa in place of Ambalika.

Salute to him

I just love the character of Vidura, as he was more unlucky than even Karna. However, his steadfast devotion won him the love of Lord Krishna.

विदुर In Hindi

मुक्त ज्ञानकोश विकिपीडिया से

जन्म की कथा

हस्तिनापुर नरेश शान्तनु और रानी सत्यवती के चित्रांगद और विचित्रवीर्य नामक दो पुत्र हुये। शान्तनु का स्वर्गवास चित्रांगद और विचित्रवीर्य के बाल्यकाल में ही हो गया था इसलिये उनका पालन पोषण भीष्म ने किया। भीष्म ने चित्रांगद के बड़े होने पर उन्हें राजगद्दी पर बिठा दिया लेकिन कुछ ही काल में गन्धर्वों से युद्ध करते हुये चित्रांगद मारा गया। इस पर भीष्म ने उनके अनुज विचित्रवीर्य को राज्य सौंप दिया। अब भीष्म को विचित्रवीर्य के विवाह की चिन्ता हुई। उन्हीं दिनों काशीराज की तीन कन्याओं, अम्बा, अम्बिका और अम्बालिका का स्वयंवर होने वाला था। उनके स्वयंवर में जाकर अकेले ही भीष्म ने वहाँ आये समस्त राजाओं को परास्त कर दिया और तीनों कन्याओं का हरण कर के हस्तिनापुर ले आये। बड़ी कन्या अम्बा ने भीष्म को बताया कि वह अपना तन-मन राजा शाल्व को अर्पित कर चुकी है। उसकी बात सुन कर भीष्म ने उसे राजा शाल्व के पास भिजवा दिया और अम्बिका और अम्बालिका का विवाह विचित्रवीर्य के साथ करवा दिया।

राजा शाल्व ने अम्बा को ग्रहण नहीं किया अतः वह हस्तिनापुर लौट कर आ गई और भीष्म से बोली, "हे आर्य! आप मुझे हर कर लाये हैं अतएव आप मुझसे विवाह करें।" किन्तु भीष्म ने अपनी प्रतिज्ञा के कारण उसके अनुरोध को स्वीकार नहीं किया। अम्बा रुष्ट हो कर परशुराम के पास गई और उनसे अपनी व्यथा सुना कर सहायता माँगी। परशुराम ने अम्बा से कहा, "हे देवि! आप चिन्ता न करें, मैं आपका विवाह भीष्म के साथ करवाउँगा।" परशुराम ने भीष्म को बुलावा भेजा किन्तु भीष्म उनके पास नहीं गये। इस पर क्रोधित होकर परशुराम भीष्म के पास पहुँचे और दोनों वीरों में भयानक युद्ध छिड़ गया। दोनों ही अभूतपूर्व योद्धा थे इसलिये हार-जीत का फैसला नहीं हो सका। आखिर देवताओं ने हस्तक्षेप कर के इस युद्ध को बन्द करवा दिया। अम्बा निराश हो कर वन में तपस्या करने चली गई।

विचित्रवीर्य अपनी दोनों रानियों के साथ भोग विलास में रत हो गये किन्तु दोनों ही रानियों से उनकी कोई सन्तान नहीं हुई और वे क्षय रोग से पीड़ित हो कर मृत्यु को प्राप्त हो गये। अब कुल नाश होने के भय से माता सत्यवती ने एक दिन भीष्म से कहा, "पुत्र! इस वंश को नष्ट होने से बचाने के लिये मेरी आज्ञा है कि तुम इन दोनों रानियों से पुत्र उत्पन्न करो।" माता की बात सुन कर भीष्म ने कहा, "माता! मैं अपनी प्रतिज्ञा किसी भी स्थिति में भंग नहीं कर सकता।"

यह सुन कर माता सत्यवती को अत्यन्त दुःख हुआ। अचानक उन्हें अपने पुत्र वेदव्यास का स्मरण हो आया। स्मरण करते ही वेदव्यास वहाँ उपस्थित हो गये। सत्यवती उन्हें देख कर बोलीं, "हे पुत्र! तुम्हारे सभी भाई निःसन्तान ही स्वर्गवासी हो गये। अतः मेरे वंश को नाश होने से बचाने के लिये मैं तुम्हें आज्ञा देती हूँ कि तुम उनकी पत्नियों से सन्तान उत्पन्न करो।" वेदव्यास उनकी आज्ञा मान कर बोले, "माता! आप उन दोनों रानियों से कह दीजिये कि वे एक वर्ष तक नियम व्रत का पालन करते रहें तभी उनको गर्भ धारण होगा।" एक वर्ष व्यतीत हो जाने पर वेदव्यास सबसे पहले बड़ी रानी अम्बिका के पास गये। अम्बिका ने उनके तेज से डर कर अपने नेत्र बन्द कर लिये। वेदव्यास लौट कर माता से बोले, "माता अम्बिका का बड़ा तेजस्वी पुत्र होगा किन्तु नेत्र बन्द करने के दोष के कारण वह अंधा होगा।" सत्यवती को यह सुन कर अत्यन्त दुःख हुआ और उन्होंने वेदव्यास को छोटी रानी अम्बालिका के पास भेजा। अम्बालिका वेदव्यास को देख कर भय से पीली पड़ गई। उसके कक्ष से लौटने पर वेदव्यास ने सत्यवती से कहा, "माता! अम्बालिका के गर्भ से पाण्डु रोग से ग्रसित पुत्र होगा।" इससे माता सत्यवती को और भी दुःख हुआ और उन्होंने बड़ी रानी अम्बिका को पुनः वेदव्यास के पास जाने का आदेश दिया। इस बार बड़ी रानी ने स्वयं न जा कर अपनी दासी को वेदव्यास के पास भेज दिया। दासी ने आनन्दपूर्वक वेदव्यास से भोग कराया। इस बार वेदव्यास ने माता सत्यवती के पास आ कर कहा, "माते! इस दासी के गर्भ से वेद-वेदान्त में पारंगत अत्यन्त नीतिवान पुत्र उत्पन्न होगा।" इतना कह कर वेदव्यास तपस्या करने चले गये।

समय आने पर अम्बिका के गर्भ से जन्मान्ध धृतराष्ट्र, अम्बालिका के गर्भ से पाण्डु रोग से ग्रसित पाण्डु तथा दासी के गर्भ से धर्मात्मा विदुर का जन्म हुआ।

विदुर का धृतराष्ट्र तथा गान्धारी को उपदेश एवं वनगमन

सम्पूर्ण तीर्थों की यात्रा करने पश्चात् विदुर जी हस्तिनापुर आये। उन्होंने मैत्रेय जी से आत्मज्ञान प्राप्त कर किया था। धर्मराज युधिष्ठिर, भीम अर्जुन, नकुल सहदेव, धृतराष्ट्र, युयुत्सु, संजय, कृपाचार्य, कुन्ती गांधारी, द्रौपदी, सुभद्रा, उत्तरा, कृपी नगर के गणमान्य नागरिकों के साथ विदुर जी के दर्शन के लिये आये। सभी के यथायोग्य अभिवादन के पश्चात् युधिष्ठिर ने कहा - "हे चाचाजी!आपने हम सब का पालन पोषण किया है और समय समय पर हमारी प्राणरक्षा करके आपत्तियों से बचाया है। अपने उपदेशों से हमें सन्मार्ग दिखाया है। अब आप हमें अपने तीर्थयात्रा का वृतान्त कहिये। अपनी इस यात्रा में आप द्वारिका भी अवश्य गये होंगे, कृपा करके हमारे आराध्य श्रीकृष्णचन्द्र का हाल चाल भी बताइये।"

अजातशत्रु युधिष्ठिर के इन वचनों को सुन कर विदुर जी ने उन्हें सभी तीर्थों का वर्णन सुनाया, किन्तु यदुवंश के विनाश का वर्णन को न कहना ही उचित समझा। वे जानते थे कि यदुवंश के विनाश का वर्णन सुन कर युधिष्ठिर को अत्यन्त क्लेश होगा और वे पाण्डवों को दुखी नहीं देख सकते थे। कुछ दिनों तक विदुर झि प्रसन्नता पूर्वक हस्तिनापुर में रहे।

विदुर जी धर्मराज के अवतार थे। मांडव्य ऋषि ने धर्मराज को श्राप दे दिया था इसी कारण वे सौ वर्ष पर्यन्त शूद्र बन कर रहे। एक समय एक राजा के दूतों ने मांडव्य हषि के आश्रम पर कुछ चोरों को पकड़ा था। दूतों ने चोरों के साथ मांडव्य ऋषि को भी चोर समझ कर पकड़ लिया। राजा ने चोरों को शूली पर चढ़ाने की आज्ञा दी। उन चोरों के साथ मांडव्ठ ऋषि को भी शूली पर चढ़ा दिया गया किन्तु इस बात का पता लगते ही कि चोर नहीं हैं बल्कि ऋषि हैं, राजा ने उन्हें शूली से उतरवा कर अपने अपराध के लिये क्षमा मांगी। मांडव्य ऋषि ने धर्मराज के पहुँच कर प्रश्न किया कि तुमने मझे मेरे किस पाप के कारण शूली पर चढ़वाया? धर्मराज ने कहा कि आपने बचपन में एक टिड्डे को कुश को नोंक से छेदा था, इसी पाप में आप को यह दंड मिला। ऋषि बोले - "वह कार्य मैंने अज्ञानवश किया था और तुमने अज्ञानवश किये गये कार्य का इतना कठोर दंड देकर अपराध किया है। अतः तुम इसी कारण से सौ वर्ष तक शूद्र योनि में जन्म लेकर मृत्युलोक में रहो।"

मुनि के शाप के कारण ही धर्मराज को विदुर जी का अवतार लेना पड़ा था। वे काल की गति को भली भाँति जानते थे। उन्होंने अपने बड़े भ्राता धृतराष्ट्र को समझाया कि महाराज! अब भविष्य में वड़अ बुरा समय आने वाला है। आप यहाँ से तुरन्त वन की ओर निकल चलिये। कराल काल शीघ्र ही यहाँ आने वाला है जिसे संसार का कोई भी प्राणी टाल नहीं सकता। आपके पुत्र-पौत्रादि सभी नष्ट हो चुके हैं और वृद्धावस्था के कारण आपके इन्द्रिय भी शिथिल हो गईं हैं। आपने इन पाण्डवों को महान क्लेश दिये, उन्हें मरवाने कि कुचेष्टा की, उनकी पत्नी द्रौपदी को भरि सभा में अपमानित किया और उनका राज्य छीन लिया। फिर भी उन्हीं का अन्न खाकर अपने शरीर को पाल रहे हैं और भीमसेन के दुर्वचन सुनते रहते हैं। आप मेरी बात बात मान कर सन्यास धारण कर शीघ्र ही चुपचाप यहाँ से उत्तराखंड की ओर चले जाइये। विदुर जी के इन वचनों से धृतराष्ट्र को प्रज्ञाचक्षु प्राप्त हो गये और वे उसी रात गांधारी को साथ लेकर चुपचाप विदुर जी के साथ वन को चले गये।

प्रातःकाल सन्ध्यावंदन से निवृत होकर ब्राह्मणों को तल, गौ, भूमि और सुवर्ण दान करके जब युधिष्ठिर अपने गुरुजन धृतराष्ट्र, विदुर और गांधारी के दर्शन करने गये तब उन्हें वहाँ न पाकर चिंतित हुये कि कहीं भीमसेन के कटुवचनों से त्रस्त होकर अथवा पुत्र शोक से दुखि हो कर कहीं गंगा में तो नहीं डूब गये। यदि ऐसा है तो मैं ही अपराधी समझा जाउँगा। वे उनके शोक से दुखी रहने लगे।

एक दिन देवर्षि नारद अपने तम्बूरे के साथ वहाँ पधारे। युधिष्ठिर ने प्रणाम करके और यथोचित सत्कार के साथ आसन देकर उनसे विदुर, धृतराष्ट्र और गांधारी के विषय में प्रश्न किया। उनके इस प्रश्न पर नारद जी बोले - "हे युधिष्ठिर! तुम किसी प्रकार का शोक मत करो। यह सम्पूर्ण विशव परमात्मा के वश में है और वही सब की रक्षा करता है। तुम्हारा यह समझना कि मैं ही उनकी रक्षा करता हूँ, तुम्हारी भूल है। यह संसार नश्वर है तथा जाने वालों के लिये शोक नहीं करना चाहिये। शोक का कारण केवल मोह ही है, इस मोह को त्याग दो। यह पंचभौतिक शरीर नाशवान एवं काल के वश में है। तुम्हारे चाचा धृतराष्ट्र, माता गांधारी एवं विदुर उत्तराखंड में सप्तश्रोत नामक स्थान पर आश्रम बना कर रहते हैं। वे वहाँ तीनों काल स्नान कर के अग्नहोत्र करते हैं और उनके सम्पूर्ण पाप धुल चुके हैं। अब उनकी कामनाएँ भी शान्त हो चुकी हैं। सदा भगवान के ध्यान में रहने के कारण तमोगुण, रजोगुण, सतोगुण और अहंकार बुद्धि नष्ट हो चुकी है। उन्होंने अपने आप को भगवान में लीन कर दिया है।

"अब मैं तुम्हें बताता हूँ कि वे आज से पाँचवे दिन अपने शरीर को त्याग देंगे। वन में अग्नि लग जाने के कारण वे उसी में भस्म हो जायेंगे। उनकी साध्वी पत्नी गांधारी भी उसी अग्नि में प्रवेश कर जायेंगी। फिर विदुर जी वहाँ से तीर्थयात्रा के लिये चले जायेंगे। अतः तुम उनके विषय में चिंता करना त्याग दो।" इतना कह कर देवर्षि नारद आकाशमार्ग से स्वर्ग के लिये प्रस्थान कर गये। युधिष्ठिर ने देवर्षि नारद के उपदेश को समझ कर शोक का परित्याग कर दिया।

स्रोत

सुखसागर के सौजन्य से

श्रीकृष्ण जानते थे कि विदुर में पाण्डवों को परास्त करने की शक्ति है इसलिए उन्होंने चली ‘यह नीति’

महाभारत के विशेष पात्र

आज इस ब्लॉग के जरिये हम महाभारत के एक ऐसे पात्र के बारे में चर्चा करने जा रहे हैं जो खास होते हुए भी उस युग का एक खास व्यक्ति नहीं बन सका। गुणों से भरपूर यह पात्र वाकई राजगद्दी पर बैठने योग्य था, लेकिन इसके अतीत ने इसे वह ओहदा हासिल ना होने दिया। हम यहां महाभारत ग्रंथ में वर्णित पात्र ‘विदुर’ की बात कर रहे हैं।

धृतराष्ट्र एवं पाण्डु के भाई विदुर

धृतराष्ट्र एवं पाण्डु के भाई विदुर को ना चाहते हुए भी कभी वह अधिकार हासिल नहीं हुआ जिसके वे अधिकारी थे। उनकी यह बदकिस्मती उनके जन्म के साथ ही उनके साथ आई। अगली स्लाइड्स में सबसे पहले पढ़ें उनके जन्म की कहानी - महाभारत ग्रंथ के अनुसार हस्तिनापुर नरेश शान्तनु और रानी सत्यवती के यहां विवाह के पश्चात चित्रांगद और विचित्रवीर्य नामक दो पुत्र हुए।

शान्तनु-सत्यवती के दो पुत्र

लेकिन पुत्रों का सुख राजा देख नहीं पाए, क्योंकि शान्तनु का स्वर्गवास चित्रांगद और विचित्रवीर्य के बाल्यकाल में ही हो गया था इसलिए उनका पालन पोषण भीष्म ने किया, जो कि शान्तनु एवं गंगा के पुत्र थे। शांतनु ने अपने पिता को आखिरी श्वास तक उनके पुत्रों का ख्याल रखने का वचन दिया था।

भीष्म ने किया पालन-पोषण

भीष्म ने यह प्रतिज्ञा ली थी कि वे कभी विवाह नहीं करेंगे और हस्तिनापुर की गद्दी पर उनके और सत्यवती के पुत्रों को ही बैठाएंगे। इसलिए वचनानुसार भीष्म ने चित्रांगद के बड़े होने पर उन्हें राजगद्दी पर बिठा दिया लेकिन कुछ समय के बाद गन्धर्वों से हुए युद्ध के दौरान राजा चित्रांगद की मृत्यु हो गई, जिसके बाद भीष्म ने उनके अनुज विचित्रवीर्य को राज्य सौंप दिया।

दूसरे पुत्र का विवाह

समय आने पर वंश को आगे बढ़ाने के लिए भीष्म विचित्रवीर्य के विवाह का विचार बनाने लगे। कहते हैं उन्हीं दिनों काशीराज की तीन कन्याओं, अम्बा, अम्बिका और अम्बालिका का स्वयंवर होने वाला था। उनके स्वयंवर में जाकर अकेले ही भीष्म ने वहां आए समस्त राजाओं को परास्त कर दिया और तीनों कन्याओं का हरण कर के हस्तिनापुर ले आए।

तीन कन्याएं

राज्य में लाने के बाद जब उन्हें यह ज्ञात हुआ कि अम्बा राजा शाल्व को पसंद करती हैं और उन्हीं से विवाह करना चाहती है तो उन्होंने अम्बा को राजा शाल्व के पास भिजवा दिया और अम्बिका और अम्बालिका का विवाह विचित्रवीर्य के साथ करवा दिया। भीष्म ने अपना कर्तव्य तो पूरा किया लेकिन कुछ दिन के बाद ही अम्बा वापस ट आई।

तीसरी कन्या का दुर्भाग्य

उसने बताया कि राजा शाल्व ने उसे अपनाने से मना कर दिया है इसलिए उसने भीष्म से उनके साथ विवाह करने के लिए निवेदन किया, क्योंकि वही उसे स्वयंवर से लेकर आए थे। लेकिन प्रतिज्ञा में बंधे भीष्म ने ऐसा करने से मना कर दिया। जिसके बाद अम्बा रुष्ट होकर परशुराम के पास गई और उनसे अपनी व्यथा सुना कर सहायता मांगी। अम्बा के निवेदन पर परशुराम भीष्म के पास अम्बा के साथ शादी करने का प्रस्ताव लेकर आए, लेकिन भीष्म ना माने।

भीष्म-परशुराम युद्ध

अंत में दोनों वीरों में भयानक युद्ध छिड़ गया, लेकिन ऐसा कोई ना था जो किसी दूसरे पर भारी पड़ सके क्योंकि दोनों ही धुरंधर योद्धा थे। इसलिए दोनों के युद्ध को खत्म करने के लिए देवताओं ने हस्तक्षेप किया और युद्ध को बन्द करवा दिया। अम्बा निराश हो कर वन में तपस्या करने चली गई।

दोनों रानियों की संतान ना हुई

इसी बीच विचित्रवीर्य अपनी दोनों रानियों के साथ भोग-विलास में रत हो गए किन्तु दोनों ही रानियों से उनकी कोई सन्तान नहीं हुई और वे क्षय रोग से पीड़ित हो कर मृत्यु को प्राप्त हो गए। अब पूरे महल में उदासी का मातम था, कुल के पुत्रों की अनुपस्थिति में वंशज को आगे कौन बढ़ाएगा। इस पर माता सत्यवती ने भीष्म से भी निवेदन किया कि वो ही दोनों रानियों से पुत्र प्राप्त करें लेकिन भीष्म ने अपनी प्रतिज्ञा भंग ना करना ही सही समझा।

माता सत्यवती ने वेदव्यास से ली मदद

अब माता सत्यवती को कोई अन्य विकल्प प्राप्त नहीं हो रहा था, परन्तु तभी उन्हें अपने पुत्र वेदव्यास का स्मरण हो आया। स्मरण करते ही वेदव्यास वहां उपस्थित हो गए, पुत्र को अपने पास देख सत्यवती ने अपनी परेशानी ज़ाहिर की और उनसे मदद मांगी। जिस पर वेदव्यास ने उनसे दोनों रानियों को एक वर्ष तक नियम व्रत करने की सलाह दी। एक वर्ष व्यतीत हो जाने पर वेदव्यास सबसे पहले बड़ी रानी अम्बिका के पास गए। लेकिन कहते हैं कि वेदव्यास के चेहरे का तेज़ रानी अम्बिका सहन ना कर सकीं और उन्होंने अपने नेत्र बन्द कर लिए।

दो पुत्र होंगे

वेदव्यास लौट कर माता सत्यवती से बोले, “रानी अम्बिका का बड़ा तेजस्वी पुत्र होगा किन्तु नेत्र बन्द करने के दोष के कारण वह अंधा होगा।“ सत्यवती को यह सुन कर अत्यन्त दुःख हुआ और उन्होंने वेदव्यास को छोटी रानी अम्बालिका के पास भेजा। अम्बालिका वेदव्यास को अपनी ओर आता देख कर भय से पीली पड़ गई। उसके कक्ष से लौटने पर वेदव्यास ने सत्यवती से कहा, “माता! रानी अम्बालिका के गर्भ से उनके भय के कारण पाण्डु रोग से ग्रसित पुत्र होगा।“

दासी को भेज दिया

अब माता सत्यवती की चिंता और बढ़ गई, दोनों रानियों को पुत्र की प्राप्ति होना एक खुशी की बात थी लेकिन होने वाले पुत्रों में दोष होगा यह बात माता को परेशान कर रही थी। इसलिए उन्होंने बड़ी रानी अम्बिका को पुनः वेदव्यास के पास जाने का आदेश दिया। लेकिन भय से पीड़ित रानी ने स्वयं न जा कर अपनी दासी को वेदव्यास के पास भेज दिया।

दासी को भी होगा गुणवान पुत्र

रानी से आज्ञा पाकर दासी वेदव्यास के पास गई और उनके साथ आनन्दपूर्वक भोग किया। वेदव्यास जान गए थे कि वह एक दासी है इसलिए वे माता सत्यवती के पास आ कर बोले, “माते! इस दासी के गर्भ से वेद-वेदान्त में पारंगत अत्यन्त नीतिवान पुत्र उत्पन्न होगा। लेकिन गुणों के बावजूद भी वह अपने पूर्ण अधिकारों से वंचित रहेगा।“ इतना कह कर वेदव्यास तपस्या करने चले गए।

धृतराष्ट्र, पाण्डु और विदुर का जन्म

वेदव्यास के वचनों के अनुसार समय आने पर अम्बिका के गर्भ से नेत्रहीन धृतराष्ट्र, अम्बालिका के गर्भ से पाण्डु रोग से पीड़ित पाण्डु तथा दासी के गर्भ से धर्मात्मा विदुर का जन्म हुआ। अपनी प्रतिज्ञा पर अटल रहे भीष्म ने इन तीनों पुत्रों के लालन-पोषण में कोई कमी ना रखी।

पाण्डु को मिला राज्य

बड़े होने पर भीष्म ने पाण्डु को राजगद्दी सौंप दी, क्योंकि नेत्रहीन होने के कारण वे धृतराष्ट्र को राजा नहीं बना सकते थे। और विदुर एक दासी के पुत्र थे इसलिए वे भी राजा बनने के अधिकार से वंचित ही रहे। लेकिन अपनी सूझबूझ तथा समझदारी के दम पर उन्हें हस्तिनापुर का प्रधानमंत्री बनाया गया।

लेकिन बाद में धृतराष्ट्र बने महाराज

ऐसा माना जाता है कि पाण्डु को राज्य सौंपने के पीछे विदुर के फैसले का भी साथ था, जिसका विरोध धृतराष्ट्र ने किया था। क्योंकि ज्येष्ठ पुत्र के साथ पर अनुज को राज्य की गद्दी सौंप देना धृतराष्ट्र को कभी भी गवारा ना था। लेकिन तब वे अपने नेत्रहीन होने के कारण कुछ कर भी नहीं सकते थे। लेकिन राजा पाण्डु की मृत्यु के बाद राज्य की गद्दी उन तक वापस लौट ही आई।

कौरव-पाण्डव

राजा धृतराष्ट्र को रानी गांधारी से कौरव और पाण्डु को कुंतीति एवं माद्री द्वारा देवों के अह्वान से पांच पाण्डवों की प्राप्ति हुई। पाण्डु की मृत्यु के पश्चात कुंती अपने पुत्रों को लेकर हत्सिनापुर लौट आईं जहां उनके लालन-पोषण एवं विद्या की जिम्मेदारी भीष्म ने ली। लेकिन कौरव एवं पाण्डवों के बीच हमेशा ही अनबन रही, जिसका परिणाम यह हुआ कि उन्होंने पाण्डवों की पत्नी द्रौपदी की इज्जत को भरी सभा में तार-तार करने की कोशिश की।

विदुर ने कौरवों का विरोध किया

विदुर ने कौरवों के इस अत्याचार का विरोध भी किया, लेकिन किसी ने उनकी एक ना सुनी। जब कौरव-पाण्डवों में बहस का मुद्दा युद्ध तक पहुंच गया, तब श्रीकृष्ण हस्तिनापुर आए, ताकि दोनों गुटों में सुलह करा सके। उनके आने की खबर कौरवों में ज्येष्ठ दुर्योधन को मिल गई थी, इसलिए उसने उनके रहने के इंतज़ाम एक अच्छे स्थान पर करा दिए लेकिन श्रीकृष्ण ने उस स्थान पर जाने से साफ मना कर दिया और कहा कि वे विदुर एवं उनके परिवार के साथ रहना पसंद करेंगे।

दुर्योधन ने किया विदुर का अपमान

उस समय तो दुर्योधन कुछ नहीं बोला लेकिन अगली ही सुबह भरी सभा में उसने विदुर को दुश्मनों (श्रीकृष्ण) का साथ देने के लिए जिम्मेदार ठहराया। केवल इतना ही नहीं, साथ ही विदुर एक दासी का पुत्र है, और उसका अतीत क्या है इस सब पर भी उंगली उठाई। जिससे क्रोधित होकर विदुर ने उससे कहा कि यदि वह उस पर विश्वास ही नहीं करता तो वह यह युद्ध लड़ना ही नहीं चाहते। तत्पश्चात विदुर ने सबके सामने सभा में ही अपना हथियार तोड़ दिया।

श्रीकृष्ण सब जानते थे

ऐसा माना जाता है कि श्रीकृष्ण जानते थे कि दुर्योधन कुछ ऐसा ही करेगा इसलिए उन्होंने स्वयं विदुर के यहां रहने का फैसला किया था। क्योंकि यदि विदुर कौरवों की ओर से युद्ध का हिस्सा बन जाते तो पाण्डवों को हारने से कोई रोक नहीं सकता था। क्योंकि विदुर के पास एक ऐसा हथियार था जो अर्जुन के ‘गांडीव’ से भी कई गुणा शक्तिशाली था।

युद्ध के दौरान

कहते हैं कि युद्ध के दौरान क्रोधित होकर दुर्योधन ने श्रीकृष्ण के सामने एक चेतावनी रखी थी। उसने कहा कि वह जब चाहे विदुर को हुक्म देकर युद्ध लड़ने के लिए तैयार कर सकता है। लेकिन तभी श्रीकृष्ण ने कहा कि यदि विदुर द्वारा वचन तोड़कर युद्ध में आने का फैसला लिया गया तो वह भी उसे दिया हुआ अपना वचन भूल जाएंगे।

श्रीकृष्ण ने भी किया एक फैसला....

जिसके अनुसार श्रीकृष्ण ने केवल पाण्डवों का सारथी बनने का फैसला किया था, क्योंकि यदि वे स्वयं हथियार उठाते तो यह युद्ध कुछ ही पलों में समाप्त हो जाता और पाण्डव खुद ही विजेता घोषित हो जाते। इसलिए ना चाहते हुए भी कभी भी दुर्योधन ने विदुर को युद्ध का हिस्सा बनने के लिए उत्तेजित नहीं किया।

VEERABHADR SWAMY

ACCORDING TO HINDU RELIGIOUSBELIFES, SWAMY VEERABHADRA IS A SUPER BEING CREATED BY LORD SHIVA, WHEN HE STEPPED IN TO DESTROY THE YAGNA OF DAKSHA, AFTER HIS DAUGHTER DAKSHAYANI CONSORT OF SHIVA, SELF IMMOLATED IN YAGNA FIRE.

ALONG WITH HIM WAS CREATED, HIS CONSORT BHADRAKALI, FROM THE WRATH OF DEVI.

SWAMY VEERABHADRA IS DESCRIBED AS A WARRIOR WHO EVENTUALLY BLINDED BHAGA AND BROKE, AMONG MANY OTHER COUNTLESS GOD’S, PUSHAN’S TEETH. OTHER GOD’S FLED THE BATTLEFIELD UNABLE TO SUSTAIN HIS POWER.

ORIGIN

SATI WAS THE YOUNGEST DAUGHTER OF DAKSHA, THE CHIEF OF THE GOD’S. WHEN SATI GREW UP SHE SET HER HEART ON SHIVA, WORSHIPPING HIM IN SECRET.

IN THE SWAYAMVARA OF SATI, DAKSHA INVITED ALL GOD’S AND PRINCESS EXCEPT LORD SHIVA. SATI CAST GARLAND IN TO THE AIR, CALLING UPON SHIVA TO RECEIVE THE GARLAND; AND BE HOLD HE STOOD IN MIDST OF THE COURT WITH THE GARLAND ABOVE HIS NECK.DAKSHA HAD NO CHOICE BUT TO GET SATI MARRIED WITH SHIVA.

ONE DAY DAKSHA MADE ARRANGMENTS FOR A GREAT HORSE SACRIFICE, AND INVITED ALL THE GOD’S OMITTING ONLY LORD SHIVA. SATI WAS ENRAGED BY THIS DELIBERATE EXCLUSION OF SHIVA AND SET OUT TO ATTEND, AND CONFRONT HER FATHER DAKSHA. DAKSHA THEN WENT ON TO INSULT LORD SHIVA; AND AS SATI’S RAGE AT THE DISRESPECT TOWARD LORD SHIVA PEAKED, SHE DECLARED TO HER FATHER, “I WILL TOLERATE NO MORE OF YOUR FILTH” AND SHE RELEASED THE INNER CONSUMING FIRE, AND FELL DEAD AT DAKSHA’S FEET.

THEN SHIVA CAME TO KNOW ABOUT THIS INCIDENT AND BECAME FURIOUS AT THE NON-RIGHTEOUS YAGNA. SHIVA BURNED WITH ANGER, AND TORE A LOCK OF HAIR, GLOWING WITH ENERGY IN KAILASA. AT THAT MOMENT, WAS BORN LORD VEERABHADRA. THE DESTROYER OF AJNANA, SPRANG FROM IT, HIS TALL BODY REACHED THE HIGH HEAVENS ,HE WAS DARK AS CLOUDS, HE HAD A THOUSAND ARMS, THREE BURNING EYES, AND FIERY HAIR; HE WORE A GARLAND OF SKULL’S AND CARRIED TERRIBLE WEAPONS. TO PROVIDE HIM THE POWER, ARRIVED BHADRAKALI, A WRATHFUL INCARNATION ON DEVI.

DESTROYER OF DAKSHA

LORD SHIVA DIRECTED VEERABHADRA “LEAD MY ARMY AGAINST DAKSHA AND DESTROY HIS SACRIFICE; FEAR NOT THE BRAHMANAS’ FOR THOUART A PORTION OF MY SELF”. ON THIS DIRECTION OF SHIVA, VEERABHADRA APPEARED WITH LORD SHIVA’S GANAS IN THE MIDST OF DAKSHSA’S ASSEMBLY LIKE A STROM AND BROKE THE SACRIFICAL VESSELS, POLLUTED THE OFFERINGS, INSULTED THE PRIESTS AND FINALLY CUT OFF DAKSHA’S HEAD, TRAMPLED ON INDRA, BROKE THE STAFF OF YAMA, SCATTERED THE GOD’S ON EVERY SIDE; THEN HE RETURNED TO KAILASH.

AFTER THE DESTRUCTION OF DAKSHA’S SACRIFICE, THE DEFEATED GOD’S SOUGHT BRAHMA AND ASKED HIS COUNSEL. BRAMHA ADVISED THE GOD’S TO MAKE THEIR PEACE WITH LORD SHIVA.BRAMHA HIMSELF WENT WITH THEM TO MOUNT KALISH. BRAMHA PRAYED TO LORD SHIVA TO PARDON DAKSHA AND TO MEND THE BROKEN LIMB’S OF GOD’S AND RISHIS. THE COMPASSIONATE LORD SHIVA TOOK PITY ON DAKSHA AND RESTORED THE BURNT HEAD OF DAKSHA WITH THAT OF GOAT’S HEAD, AND THE BROKEN LIMBS WERE MADE WHOLE. THEN THE DEVAS INCLUDING BRAMHA, ASKED THE FORGIVENESS OF LORD SHIVA AND INVITED HIM WITH REVERENCE, THE RITE WAS DULLY PERFORMED, AND THEN ALL THE GOD’S AND RISHIS SALUTED SHIVA AND DEPARTED TO THEIR PLACES.

AFTER THAT, DAKSHA BECAME A GREAT DEVOTEE OF LORD SHIA.

CONSORT BHADRAKALI

CONSORT OF VEERABHADRA WAS BHADRAKALI, ALSO KNOW AS THE GENTLE KALI, IS GENERALLY AN AUSPICIOUS FORM OF THE GODDESS KALI, AND THE LEGEND STATES THAT SHE CAME IN TO BEING BY DEVI’S WRATH, WHEN DAKSHA INSULTED LORD SHIVA. IT IS BELIVED THAT BHADRAKALI WAS A LOCAL DEITY, WHICH WAS ASSIMILATED IN TO THE MAINSTREAM HINDUISM, PARTICULARLY IN TO LORD SHIVA MYTHOLOGY.

SOMETIMES, SHE ASSUMES TERRIBLE ASPECT, AND IS REPRESENTED WITH THREE EYES, AND FOUR, TWELVE OR EIGHTEEN HANDS. SHE CARRIES A NUMBER OF WEAPONS, WITH FLAMES FLOWING FROM HER HEAD AND A SMALL TUSK PROTRUDING FROM HER MOUTH.

http://nemalisriveerabadharaswamytemple.yolasite.com/

Saint Shri Waman Tatya

Shri Waman TatyaFrom the time Baba made His abode at Dwarkamai, He used to go to Lendi Baug (Lendi Garden) for watering the plants which He had planted Himself in Lendi Baug – His place for penance. Baba frequently used to go to Waman’s stall of pots and told Waman to give matka’s for watering His garden. Baba used to carry matkas on His shoulders and after watering the plants break them as they were raw (kaccha) matkas. Baba did not pay anything for matka but Waman was dedicated to Baba and worshipped Baba and never hesitated to give matkas free to Baba. In this way Baba taught the principle of sacrifice without talking about it in words or by giving discourses on the importance of sacrifice in spiritual elevation.

Yogi Ramsuratkumar

From Wikipedia

Yogi Ramsuratkumar

योगी रामसुरतकुमार

யோகி ராம்சுரத்குமார்

Personal

Born 1 December 1918

Nardara

Died 20 February 2001 (aged 82)

Religion Hinduism

Religious career

Website Yogi Ramsuratkumar Ashram - Official Website

Yogi Ramsuratkumar (December 1, 1918 – February 20, 2001) was an Indian saint and mystic. He was also referred to as "Visiri samiyar" and spent most of his post enlightenment period in Tiruvannamalai, a small town in Tamil Nadu which is famous for attracting spiritual seekers worldwide and has had a continuous lineage of enlightened souls. He acknowledges the contribution of three of the most well known saints of his time in his evolution to enlightenment. These individuals were Sri Aurobindo, the founder of Integral yoga, Ramana Maharshi, one of the "spiritual supermen" of his time, and Swami Ramdas, Yogi's eventual guru.

Pre Enlightenment History

Yogi Ramsuratkumar was born in a village Naradara, Lalganj, Ballia-277216 (U. P.) near Kashi on December 1, 1918. In his childhood, he loved very much to meet the yogis and monks. He was befriended by a number of holy men who built their huts on the Ganges shore or simply wandered nearby.

He grew up as a Grihasta but eventually, the tugs of spirituality in his heart took over. In search of his "guru", he visited and spent time in the ashrams of both Sri Aurobindo and Ramana Maharishi. He later moved to Kerala at the ashram of Swami Ramdas. In his own assessment, Sri Aurobindo gave him Jnana, Sri Ramana Maharshi blessed him with tapas and Swami Ramdas gave him the nectar of Bhakti. Swami Ramdas initiated him into the holy mantra : " Om Sri Ram Jai Ram Jai Jai Ram ", by pronouncing it thrice in his ears. Yogi Ramsuratkumar often refers to this instance as his "death", since from this moment on, his ego no longer existed, and he had a profound spiritual experience.

Post Enlightenment History

Yogiji travelled across the country from 1952 to 1959. Not much is known about the exact whereabouts of the yogi in this period. He finally reached Tiruvannamalai in the Southern India in 1959. He was a "hidden" saint during this early period, with not too many individuals realizing that this "beggar" was someone who would bring riches to the lives of countless many. He was seen near the Temple chariot, at the corners of the Road, under the trees of the Temple. As more and more people started acknowledging the divine presence in him, Swamiji then began living in a small house in Sannadhi Street beneath the Temple. He continued to bless the devotees who thronged at thousands to his house at the Sannadhi Street. At a point, his devotees became too many to be handled in a small house and the devotees wished him to have an Ashram which he gently accepted after much persuasion for the sake of his devotees. The Yogi Ramsuratkumar Ashram is constructed at Agrahara collai with a total area of 3.5 Acres.

Students in the West

Yogi Ramsuratkumar's most prominent Western students were Lee Lozowick, who founded "Western Baul" communities in the United States and Europe, and Krishna Carcelle (Gaurakrishna), who published the Vedantic monthly magazine 'Rama Nama' and created the website of 'Yogi Ramsuratkumar Bhavan' with the blessings of his Master, and publishes free ebooks on Yogi Ramsuratkumar.

Pranjal Dutta

(The writer is Assistant Professor & HoD, Department of English, Sarupathar College, Golaghat and can be reached at pranjalduttaspr@gmail.com)

Yogaswami

From Wikipedia

Yogaswami

யோகசுவாமி

යොගස්වාමි

Born 1872

Maviddapuram, Sri Lanka

Died 1964 (aged 92)

Colombuthurai, Jaffna

Nationality Sri Lankan

Known for A sage

Jnana guru Siva Yogaswami of Jaffna (Tamil: சிவயோகசுவாமி Sinhala: යොගස්වාමි; 1872–1964) was a 20th-century spiritual master, a śivajnani and a natha siddhar revered by Hindus, however he had a number of Catholic and buddhist devotees as well. He was 161st Jagadacharya of the Nandinatha Sampradaya's Kailasa Parampara. Yogaswami was trained in and practised Kundalini yoga under the guidance of Satguru Chellappaswami, from whom he received guru diksha (initiation).

Biography

1872–1905: Yogaswami was born near the Kandaswamy temple in Jaffna, in Sri Lanka. He was a Hindu and his name was Sadasivan. Following his mother's death before he was 10, he was raised by his aunt and uncle. As a young adult, Yogaswami vowed to practice celibacy and renounced a place in his father's business because it did not allow him time to meditate and study the scriptures.

In 1889, Swami Vivekananda visited Jaffna and made a deep impression on the 18-year-old yogi. During his visit, a large crowd took him in festive procession along Colombuthurai Road. As he neared the illuppai (honey tree) tree that Yogaswami later performed his tapas under, Vivekananda stopped the procession and disembarked from his carriage. He explained that this was sacred ground and that he preferred to walk past. He described the area around the tree as an "oasis in the desert." The next day, Yogaswami attended Vivekananda's public speech. Vivekananda began his address with "The time is short but the subject is vast." This statement went deep into Yogaswami's psyche. He repeated it like a mantra to himself and spoke it to devotees throughout his life.

Around 1890, Yogaswami found a job as a storekeeper for an irrigation project in Kilinochchi. Here, he lived like a yogi, often meditating all night long. He demanded utter simplicity and purity of himself, as he would later of his devotees.

1905–1911: In 1905, Yogaswami found his guru Sage Chellappan outside Nallur Temple. As he walked along the road, Chellappaswami shouted loudly: "Hey! Who are you? There is not one wrong thing! It is as it is! Who knows?" Suddenly everything vanished in a sea of light for the young yogi. At a later encounter in a festival crowd, Chellappaswami ordered him, "Go within; meditate; stay here until I return." He came back three days later to find Yogaswami still waiting for his master. Soon afterwards Yogaswami gave up his job and everything else, to follow Chellappaswami for the next five years. His life became filled with intense spiritual discipline and severe austerity. Following Yogaswami's ordination (sannyas diksha), his guru sent him away and never received him again. Chellappaswami died in 1911.

1911–1961: Yogaswami spent years of intense tapas under the olive tree at Colombuthurai Road on the outskirts of Jaffna. His practice was to meditate for three days and nights in the open without moving about or taking shelter from the weather. On the fourth day he would walk long distances, returning to the olive tree to repeat the cycle. In his outward behaviour, Yogaswami followed the example of his guru, for he would drive away those who tried to approach him. After some years, he allowed a few sincere seekers to approach. As more and more devotees gathered around him, his austere demeanor relaxed. He was eventually persuaded to occupy a small hut in the garden of a house near his olive tree. This remained his 'base' for the rest of his life. Even here he initially forbade devotees to revere or care for him. Devotees would come to him for help in all their problems, usually in the early mornings and in the evenings. Day and night Yogaswami was absorbed in his inner worship. On one occasion, Yogaswami was seated in perfect stillness, like a stone. A crow flew down and rested several minutes on his head, apparently thinking this was a statue.

In January 1935, Yogaswami had his devotees begin his monthly journal, Sivathondan, meaning both "servant of Siva" and "service to Siva." As the years passed, his followers became more numerous. Swami relented a little, permitting them to express their devotion by cleaning and repairing his hut. Nearly all his devotees were householders and engaged in some employment or other. Apart from one or two exceptions, he rarely advised them to retire from their employment. For him, the whole of man's life had to be made a spiritual practice and he would not admit any division of human activity into holy and unholy.

In 1940, Yogaswami went to India on pilgrimage to Banaras and Chidambaram. His letter from Banaras states, "After wanderings far in an earnest quest, I came to Kasi and saw the Lord of the Universe – within myself. The herb that you seek is under your feet." One day he visited Ramana Maharshi at his Arunachalam Ashram. The two simply sat all afternoon, facing each other in eloquent silence. Not a word was spoken. Back in Jaffna he explained, "We said all that had to be said."

1961–1964: In 1961, the 89-year-old Yogaswami broke his hip while feeding his cow Valli. Swami spent months in the hospital, and once released needed a wheelchair. He still meted out his wisdom and guidance throughout his final few years. At 3:30 am on a Wednesday in March 1964, Yogaswami passed at age 91 in Colombuthurai. The whole nation of Sri Lanka stopped when the radio spread news of his Great Departure (mahasamadhi), and devotees thronged to Colombuthurai, Jaffna to bid him farewell. Today, a temple complex is being erected in Colombuthurai on the site of the hut where he lived for 50 years.

Spiritual lineage

He followed shaivism sect (Shaiva Siddhanta) of Hinduism. He belongs to Nandinatha Sampradaya's Kailasa Parampara. Saiva siddhanta is prevalent in South India, Sri Lanka and Malaysia.

His Spiritual lineage : Maharishi Nandinath→ Tirumular→ → → nameless rishi from himalayas →Kadaitswami→ Chellapaswami→ Siva Yogaswami→Sivaya Subramuniyaswami→ Bodhinatha Veylanswami

Religious titles

Preceded by

Satguru Chellapaswami 161st Satguru (Spiritual Preceptor)

1911–1964 Succeeded by

Satguru Sivaya Subramuniyaswami

Natchintanai

Yogaswami conveyed his teachings in over 3,000 poems and songs, called Natchintanai, "good thoughts," urging seekers to follow dharma and realise God within. These gems flowed spontaneously from him. Any devotee present would write them down, and he occasionally scribed them himself. Natchintanai have been published in several books and through the primary outlet and archive of his teachings, the Sivathondan, a monthly journal he established in 1934 (see above). To this day, Yogaswami's devotees intone Natchintanai songs during their daily worship. Natchintanai are a profound tool for teaching Hinduism's core truths.

The Words of Our Master

It is a collections of sayings of Great Sage Yogaswami. Though Swamy told his teaching to all of his devotees at various time, four of them have noted those gems of saying in their diary. The four of them were Markandu Swamy, Sellathurai Swamy, Santha Swamy and Srikhantha. The saying originally were in Tamil and English. Later, Santha Swamy translated the Tamil sayings to English and compiled them as book with the caption of "Words of Our Master". This book was published first by Sivathondan society Ltd, established by Yogaswamy. in 1974, Sellathurai Swamy compiled them in Tamil and published with the caption of "Engal Aasan Arul Molihal" (எங்கள் ஆசான் அருள்மொழிகள்).

Yogaswami's message

Yogaswami's message to the world is "Know thy Self by thyself" (Thannai Ari-தன்னை அறி)and the path to realise the self is the "Sivathondu". The one who is doing Sivathondu is called Sivathondan (Servant of Siva).

Four great sayings (maha-vakyas) in the Tamil language encapsulate his message:

Oru Pollapum Illai: "There is not even one wrong thing"

Muzhuthum Unmai: "All is truth"

Eppavo mudintha kaariyam: "It was all accomplished long ago"

Naam Ariyom: "We will find out"

Disciples

Among the thousands of devotees of Sivayogaswamy, four disciples followed his path. One of the four was Markandu Swamy, who was a staff in Department of survey, Sri Lanka and then later he stayed at Kaithady Ashram. Yogaswamy remarked one day regarding Markandu Swamy, “I kept him as compass for you all”. Indeed, Markandu Swamy was the perfect embodiment of the teaching of Yogaswamy.

Second of the four was Chellathurai Swamy, who was principle and then later become a disciple of Yogaswamy. Chellathurai Swamy devoted his entire life in putting the correct path to Sivathondan Centers (Two Sivathondan Nilayam at Jaffna and at Batticaloa) after attaining highest wisdom.

Third of the four was Santhaswamy, who was the son of Lord Viscount Soulbury, who was the last Governor-General of Ceylon during the British colonial period. His original name was James Ramsbotham and had master's degree in philosophy. He dedicated his life in realising the truth/highest wisdom and for that he search spiritual teacher in west and for sometime, he followed P. D. Ouspensky. However, later he found out Yogaswamy, followed his path, and realised the self.

Fourth of the four was Satguru Sivaya Subramuniyaswami, a young enlightened American in search of his guru. Yogaswami gave him the name Subramuniya. Jnanaguru Yogaswami initiated Subramuniya into the holy orders of sannyasa and ordained him into his lineage with a tremendous slap on the back. Subramuniya took Yogaswami's message back to America. He fulfilled his mission by building two temples of his own, giving blessings to dozens of groups to build temples in North America, Australia, New Zealand, Europe and elsewhere, gifting Deity images to 36 temples to begin the worship, and establishing the Hindu Heritage Endowment to support Hindu temples, organisations, relief efforts, publications and other institutions and projects worldwide. Yogaswami continued to communicate with Subramuniya through Kandiah Chettiar until his death in 1964. In the line of successorship, Sivaya Subramuniyaswami was considered the 162nd Jagadacharya of the Nandinatha Sampradaya's Kailasa Parampara.

Another disciple of Yogaswami was late Pundit K N Navaratnam of Navalar Road, Jaffna. He emigrated to Melbourne, Australia and set up the Sivathondan Nilayam centre in Hallam, which has been running for over 2 decades. This meditation centre now has a temple precinct with a life size lingam, rare vels and the Yogaswami vigraha. Pundit Navaratnam was a clairvoyant Vedic astrologer born on the 04/03/1927 on the night of Shivaratri. He was national astrologer of Sri Lanka and Australia. He has published several books with two major works The Numerical Key to Success and Junior Senior, both dedicated to his spiritual Guru Sri Yogaswami. Pundit Navaratnam attained nirvikalpa Samadhi on 6 December 2006.

Read more :-

Yoga Swami the Image-Breaker By Sam Wickramasinghe

A Yogaswami Story Never Told By Dr. James Georg