Dalit Saints

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.

Archbishop Marampudi Joji

Archbishop Marampudi Joji was a towering figure in modern Indian history, celebrated not just as a religious leader but as a groundbreaking social reformer. He made history as the first Dalit (Scheduled Caste) Archbishop in India and dedicated his life to championing the rights of the marginalized .

Here is a summary of his life and legacy:

AttributeDetailsIdentity Third Archbishop of Hyderabad, Roman Catholic Church

Born 7 October 1942 in Bhimavaram, Andhra Pradesh, India

Died 27 August 2010 in Hyderabad, Andhra Pradesh (aged 67)

Community Dalit (Scheduled Caste / SC) – from an ethnic Telugu Dalit family

Ordination 14 December 1971

Archbishop Appointment 29 January 2000 (installed 30 April 2000)

Historical Significance First Dalit archbishop in Indian history

Known For "Apostle of the Dalits," advocate for Dalit Christian rights, able administrator

📜 Early Life and Dalit Background

Archbishop Joji was born on 7 October 1942 in Bhimavaram, in the West Godavari district of Andhra Pradesh, into a Dalit family of Telugu ethnicity . The Dalit community, historically referred to as "untouchables," has faced severe social and economic discrimination within India's caste system .

His family came into contact with Christianity through missionaries of the Pontifical Institute for Foreign Missions (PIME) , who were among the first to extend their mission to the "outcastes" in the Hyderabad diocese . This encounter led to his baptism and eventual path to the priesthood.

🧑‍🏫 Education and Early Priesthood

Joji was educated at the Lutheran Boarding School in Peddapuram, managed by priests of the Andhra Evangelical Lutheran Church . He later joined St. Ambrose Minor Seminary in Nuzvid and completed his theological studies at St. John’s Seminary in Hyderabad .

He was ordained a priest on 14 December 1971 by Bishop Joseph Thumma at Gunadala, becoming one of the first batch of local Telugu priests of the Diocese of Vijayawada . He furthered his education by studying catechetics, journalism, media sciences at Loyola College in Chennai, and business administration at Bombay University .

During his two decades of priestly service in the Diocese of Vijayawada, he held various roles: Parish Priest, Secretary to the Bishop, Economer, Chancellor, and Director of the Social Service Centre . He was also a member of the National Planning Commission in New Delhi and maintained good relations with political leaders at state and national levels .

📈 Rise to Archbishop: Breaking the Caste Barrier

Archbishop Joji's ascent through the church hierarchy was steady and historic:

YearPositionDetails1991 Bishop of Khammam Appointed on 21 December, consecrated on 19 March 1992

1996 Bishop of Vijayawada Appointed on 8 November, took charge on 19 January 1997

2000 Archbishop of Hyderabad Appointed on 29 January, installed on 30 April 2000

His appointment as Archbishop of Hyderabad was groundbreaking. He was the first person from the Dalit community to become an archbishop in India .

Overcoming Opposition: His nomination was met with criticism, including from his predecessor, Archbishop Saminini Arulappa, precisely because of Joji's Dalit background . However, Archbishop Joji managed to overcome these objections through his diplomatic skills and dedicated work, eventually becoming one of the most respected church leaders in the country . He was installed by Archbishop Giorgio Zur in the presence of his predecessor on 30 April 2000 .

🕊️ "Apostle of the Dalits" and Social Justice Work

Archbishop Marampudi Joji did not just hold a historic title; he actively used his position to fight for the rights and dignity of the Dalit community, earning him the title "Apostle of the Dalits" .

Champion of the Oppressed: He was widely known as a "champion of the oppressed" and the "Bishop of the People" for his tireless work on behalf of the marginalized .

Advocacy for Dalit Christians: He was a strong advocate for Dalit Christians, who face discrimination both from society due to their caste origins and, according to him, legally due to their religion . In a 2009 interview with AsiaNews, he famously stated:

"I am the first Dalit bishop of India, and I have a duty to ensure that most Dalit Christians can enjoy the same privileges on par with other Dalits."

Lifelong Commitment: For over 30 years, he fought for the emancipation of Dalits, engaging in dialogue with the highest political and religious leaders in the country . He helped create the Christian Minorities Finance Corporation in Andhra Pradesh, a development organization for marginalized communities .

🏛️ Leadership and Legacy as Archbishop

As Archbishop of Hyderabad, Joji was known for his able administration and efforts to revitalize the Church .

Church Renewal: In his 10 years as archbishop, he renewed the spiritual life of parishes, built higher secondary schools, and restored several churches .

Consecration of Bishops: He principally consecrated three bishops for the dioceses of Kurnool, Cuddapah, and Nellore in Andhra Pradesh .

Interfaith and Scholarly Work: He inaugurated the Hyderabad session of the scholarly Church History Association of India, incorporating Church historians from Pentecostal, Protestant, Orthodox, and Catholic traditions .

Defense of Christians: He was vocal in defending the Christian community during times of persecution, denouncing violence and urging government action to protect Catholics .

🕊️ Death and Legacy

Archbishop Marampudi Joji died on 27 August 2010 in Secunderabad, Hyderabad, following a heart attack . He was 67 years old .

Massive Funeral: On 30 August 2010, a massive crowd gathered in Vijayawada for his funeral Mass at the Basilica of Our Lady of Gunadala, reflecting the high esteem in which he was held .

Final Resting Place: He was buried in the Gunadala Matha Shrine (St. Joseph's Cemetery) in Vijayawada, next to the tomb of Bishop Joseph Thumma who had ordained him .

Lasting Impact: He is remembered as a visionary leader who broke social barriers and dedicated his life to the service of the poor and marginalized. A German parish that supports a "School Education for Dalit Children" project notes that the initiative's founder was "Archbishop Marampudi Joji - himself a Dalit" .

In summary, Archbishop Marampudi Joji was born into a Dalit (Scheduled Caste) family in Andhra Pradesh. Despite facing caste-based opposition, he rose to become the first Dalit archbishop in the history of India. His life was defined by his unwavering commitment to social justice, leaving a legacy as a "champion of the oppressed" and a transformative figure for the Dalit Christian community in India.

Would you like to know more about the Dalit Christian community in India or other notable Dalit figures in Indian history?

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.

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

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’ 

Swami Achhootanand ‘Harihar’ (1879–1933) was a pioneering Indian anti-caste intellectual, social reformer, poet, dramatist, and the founder of the Adi Hindu movement in the Hindi belt. He was one of the first Dalit leaders in North India to launch a radical, organized movement for the social, religious, and political rights of "untouchable" castes, breaking away from both Hindu reformist organizations and the Indian National Congress.

The table below summarizes his life and work.

AspectDetailsBorn 6 May 1879

Birthplace Umari village, Mainpuri district, Uttar Pradesh

Birth Name Hira Lal

Community Chamar (a Dalit caste, now Scheduled Caste)

Died 20 July 1933, Kanpur, Uttar Pradesh

Other Names Harihar (pen name), Swami Hariharanand (Arya Samaj period)

Key Role Founder of the Adi Hindu movement; social reformer, writer, journalist

Core Ideology Dalits are the "Adi Hindus" (original inhabitants) of India, subjugated by Aryan invaders; rejection of Brahmanical Hinduism and the caste system.

Major Works Adi-Hindu Journal, Achut (monthly), Shambuk Balidan (drama), Achhut Pukar (songs)

🧬 Early Life and Influences

Swami Achhootanand was born into a Chamar family of the Kabir Panth tradition. His father and uncles served in the British Indian Army, which provided the family with relative financial stability and access to education. Raised in a military cantonment in Devlali, Maharashtra, he learned Urdu, English, Hindi, and Gurmukhi at a missionary school.

Between the ages of 14 and 24, he traveled across North India with wandering mendicant saints, studying a wide range of religious and historical texts, including the Guru Granth Sahib, Kabir's Bijak, works of Bhakti saints like Ravidas and Namdev, and the Rig Veda. This eclectic study deeply influenced his later ideology.

🔥 Break with the Arya Samaj

Initially, Achhootanand became a follower of the Arya Samaj, a Hindu reform movement. He was given the name "Hariharanand" and actively worked on its Shuddhi (re-conversion) campaigns, which aimed to bring back lower castes who had converted to Islam or Christianity.

However, he soon became disillusioned. He observed that the Arya Samaj was not genuinely interested in establishing social equality. He argued that its leaders were merely concerned with inflating Hindu census numbers to gain political power, while continuing to treat "untouchables" with contempt and discrimination. Concluding that the Arya Samaj was a "hypocrisy of Vedic dharma" created to "enslave Hindus to the Vedas and Brahmins," he left the organization and dedicated his life to a separate movement for Dalit liberation.

🛣️ The Adi Hindu Movement

In 1922, after leaving the Arya Samaj, Achhootanand founded the Adi Hindu movement. The core of his ideology was that the so-called "untouchable" castes were the "Adi Hindus" (original Hindus)—the ancient, peace-loving, and cultured original inhabitants of India who had been conquered and enslaved by Aryan invaders.

The main tenets of the movement were:

Rejection of Brahmanical Hinduism: It opposed the authority of the Vedas, the caste system, and the need for Brahmin priests as intermediaries.

Revival of Bhakti: It drew inspiration from medieval low-caste saints like Ravidas, who rejected caste distinctions and advocated for direct devotion to God.

Political Assertion: The movement organized eight All India Adi Hindu Conferences between 1923 and 1930, attracting thousands of participants from various lower castes, including Chamars, Dhobis, Pasis, and Bhangis.

🤝 Support for B. R. Ambedkar

Swami Achhootanand was a strong supporter of Dr. B. R. Ambedkar. He shared the stage with Ambedkar at the All India Adi Hindu Sabha meeting in 1928. Unlike the Indian National Congress, which opposed the Simon Commission, the Adi Hindu movement welcomed it, as it recognized Dalits on a national political platform.

During the Round Table Conference in London (1931) , Achhootanand supported Ambedkar's demand for separate electorates for the Depressed Classes through telegrams and public awareness campaigns in Kanpur. He also strongly opposed Mahatma Gandhi's use of the term "Harijan" for untouchables, viewing it as patronizing.

🖋️ Literary Contributions

Achhootanand is recognized as one of the pioneers of Dalit literature in Hindi. He used poetry and drama as tools for social awakening, publishing his work under the pen name "Harihar".

To reach a wide audience, he launched several publications:

Achut (1922): A monthly paper from Delhi.

Prachin Hindu: Another short-lived paper.

The Adi-Hindu Journal (1924-1932): A more successful journal published from Kanpur from his own Adi Hindu Press.

His books include Shambuk Balidan (a drama), Achhut Pukar (religious songs), and Pakhand Khandani.

💡 Legacy and Death

By 1930, Swami Achhootanand's health had begun to fail. He died on 20 July 1933 in Kanpur and was buried there. His biographer, Chandrika Prasad Jigyasu, wrote Swami Achutanand 'Harihar' (1968).

Despite his relative obscurity today, his legacy is foundational. He pioneered the first organized Dalit social reform movement in the Hindi belt, articulating an ideology of indigeneity and original habitation that pre-dated similar claims in other parts of India. His efforts laid crucial groundwork for the Dalit-Bahujan movements that would gain strength in North India in the latter half of the 20th century.

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

show

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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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.

             arly 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.

Saint Beni Madhab Das

The Teacher-Saint Who Shaped Netaji Subhas Chandra Bose and Bengal’s Moral Conscience

Full Name & Titles

• Bengali: বেণী মাধব দাস (Beni Madhab Das)
• Revered as “Saint Beni Madhab” or “Gurudev” by thousands of students and followers
• Sometimes called “Brahmo Rishi” (Sage of the Brahmo faith)

Birth & Early Life

• Born: 1866 (exact date unknown; some sources say 22 November)
• Place: Sarowatoli village, near Chittagong (now Chattogram, Bangladesh)
• Family: Respectable middle-class Bengali Hindu family (likely Kayastha by birth caste, though he completely rejected caste later). Father was a minor government official.

Education

• Brilliant student: Matriculated from Chittagong Collegiate School
• B.A. (1887) and M.A. in Philosophy from Presidency College, Calcutta – stood First Class First
• Joined the Sadharan Brahmo Samaj under Sivanath Sastri and became a lifelong devotee of Keshab Chandra Sen’s teachings.

Career as Teacher (1889–1920)

1890–1920: Professor of English and History, then Vice-Principal and Acting Principal of Ravenshaw College, Cuttack (then the premier college of Odisha).

He is remembered as one of the greatest teachers in eastern India.

Famous students who called him “Guru”:

• Subhas Chandra Bose (Netaji) – studied under him 1913–1915
• Prana Krishna Acharya
• Justice Radha Krishna Bose
• Dr. Harekrushna Mahatab (first CM of Odisha)
• Many other future judges, ICS officers, and revolutionaries

Netaji himself wrote in The Indian Struggle (1948):

“My greatest teacher was Professor Beni Madhab Das of Ravenshaw College… He instilled in us burning patriotism and the spirit of self-sacrifice.”

Spiritual & Social Life

• Lived an extremely austere life – wore only khadi dhoti, ate simple vegetarian food, slept on the floor.
• Never married (lifelong brahmachari).
• Turned his official bungalow into a quasi-ashram where students lived with him.
• Rejected high-paying jobs and the title of “Rai Bahadur” offered by the British.
• After retirement (1920), he refused pension and lived on voluntary donations from ex-students.
• Founded the Seva Sangha in Cuttack for social service and moral education.

Role in Freedom Movement

Though never arrested or directly involved in violent revolution, he was the quiet moral force behind many revolutionaries:

• Secretly sheltered revolutionaries in his house.
• Inspired Subhas Bose to take the vow of brahmacharya and total dedication to the motherland.
• Organised relief during the 1912 Bengal floods and 1942–43 Bengal famine.

Writings & Scholarship

• Author of several books in Bengali and English on philosophy, history, and ethics.
• Notable works: – Ashoka’s Edicts (critical edition and translation) – The Message of the Gita – Life and Teachings of Keshab Chandra Sen

Last Years & Death

• Spent his final decades in Cuttack and Kolkata, living like a sannyasi.
• Died: 1952 (aged ~86) in Kolkata.
• His body was cremated on the banks of the Hooghly; thousands of ex-students attended.

Legacy & Remembrance

• Ravenshaw University (Cuttack) has a Beni Madhab Das Hall and a life-size statue.
• Annual Guru Puja is still performed on his death anniversary by ex-students’ associations.
• The Government of Odisha recognises him as one of the builders of modern Odisha.
• In Brahmo and Gandhian circles, he is regarded as a true “saint-teacher” who combined intellectual brilliance with absolute renunciation.

In the words of Dr. Harekrushna Mahatab:

“Beni Madhab Das was not just a teacher; he was a living ideal of sacrifice, truth, and patriotism. He produced not merely students, but men of character who changed the history of India.”

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

Bhima Bhoi (1850–1895) was a 19th-century saint, poet, mystic, and social reformer from Odisha. He is revered as a "subaltern voice" who challenged the caste system through his spiritual movement, Mahima Dharma, and his powerful devotional poetry .

AspectDetailsBorn 1850 (Baisakh Purnima)

Died 1895 (Siva Chaturdasi)

Community Kondh (Khond) tribe – a Scheduled Tribe (ST) in Odisha

Spouse Annapurna

Children Labanyabati (daughter), Kapileshwar (son)

Guru Mahima Swami (also known as Mahima Gosain)

Philosophy Mahima Dharma (monotheistic, formless God called Alekh Niranjan or Satnam)

Famous Saying "Mo jeevana pachhe narke padithau, jagata uddhara heu" (Let my life rot in hell if necessary, but let the world be redeemed)

🧘 Early Life and Spiritual Journey

There are two main accounts of Bhima Bhoi's origin, both placing him within the Kondh tribal community. According to one version, he was born in Madhupur village in Rairakhol ; another states he was found as an infant in a grove near Jatesingha in Sonepur district and adopted by a Kondh couple named Danara Bhoi and Maharagi Bhoi .

His early life was marked by hardship:

He lost eyesight in one eye due to smallpox in childhood .

He worked as a cattle caretaker for a farmer and was forced to live in a cowshed due to being considered "untouchable" .

He gained knowledge by listening to recitations of religious texts from a nearby Bhagabata Tungi (recital hall) .

At the age of twelve, he left his job and began his spiritual journey . According to legend, he was rescued from a deserted well by Mahima Swami, who became his guru and initiated him into Mahima Dharma . He later established his ashram in Khaliapali near Sonepur, where he died in 1895 .

📜 Philosophy: Mahima Dharma

Bhima Bhoi propagated Mahima Dharma (also known as Satya Mahima Dharma or the Alekha cult), a monotheistic tradition founded by his guru .

Core TenetDescriptionOne God Belief in Alekh Niranjan – a formless, indescribable, and pure supreme being residing in the void (Shunya)

Rejection of Caste "There is no varna difference in Brahma Bhakti. Whoever makes a distinction will fall into hell"

Opposition to Idolatry "Lord Jagannath resides in this body. Why do you worship an idol made of wood?"

Simple Living No lying, stealing, adultery, or discrimination; abstain from liquor and meat

Equality Men and women are equal; no discrimination between guru and disciple

Bhima Bhoi emphasized Nirguna Bhakti (devotion to a formless God) over ritualistic worship. He believed that the human body itself is a temple and that God resides in every heart . His followers came from all backgrounds – upper castes, marginalized communities, and women – who lived and worked together transcending social identities .

🖋️ Literary Works

Bhima Bhoi composed over 100 poetical collections, though only about twelve are available today . His poetry is written in colloquial Odia (with Sambalpuri dialect influences), making it accessible to common people .

WorkDescriptionStuti Chintamani His most important work – 100 chapters, 4,000 lines of prayer to Brahma seeking redemption from suffering in Kaliyuga

Brahma Nirupana Gita Describes the nature of Brahman and the equality of all beings in Mahima Mandir

Nirbeda Sadhana Focuses on self-inquiry and renunciation of scriptural knowledge to attain enlightenment

Atha Bhajan / Bangala Atha Bhajan Two collections written in the Bengali language

His famous assertion – "Let my life rot in hell if necessary, but let the world be redeemed" – reflects his selfless dedication to the upliftment of the oppressed .

💡 Legacy and Recognition

Bhima Bhoi is remembered as a "Santha Kabi" (Saint Poet) and a "Tribal Nirguna Saint" of the modern era . His contributions include:

RecognitionDetailsBhima Bhoi Medical College Medical college in Bolangir, Odisha, named in his honor

Research Chairs Established at Kalinga Institute of Social Sciences (2018) and Gangadhar Meher University (2019) to study his life and philosophy

Philosophical Impact His concept of Pinda-Brahmanda (microcosm-macrocosm unity) and spiritual humanism (Vasudhaiva Kutumbakam) continues to inspire scholars

He envisioned a classless, casteless society with compassion, peace, and social inclusion – a vision that remains deeply relevant today .

🔍 Note on His Tribal Identity

Bhima Bhoi was born into the Kondh (Khond) tribe, which is recognized as a Scheduled Tribe (ST) in Odisha today . The Kondh community is also classified as a Particularly Vulnerable Tribal Group (PVTG) in the state. Despite facing social ostracism and being considered "untouchable" during his lifetime, Bhima Bhoi rose to become one of the most revered saints and poets of Odisha.

Bhakta Bhagu

Bhakta Bhagu - The Varkari Saint

Bhakta Bhagu (also known as Bhagu Maharin) was a female saint and poet from the Varkari tradition of Maharashtra, who lived during the Bhakti movement period .

Background and Identity

AspectDetailsName Bhakta Bhagu (also called Bhagu Maharin)

Community Mahar caste (recognized as Scheduled Caste in modern India)

Tradition Varkari Sampradaya (devotional movement dedicated to Lord Vithoba)

Occupation Made flower garlands for the temple; known as a poet

Bhagu was born in a village in Maharashtra to a pious Hindu couple. Her father worked as a potter, making and selling clay pots to support the family .

Early Life

She was married at a young age, but her husband sent her back to her hometown due to her unlimited devotion to Lord Vittal. Rather than being upset, Bhagu left her home and joined a group of pilgrims traveling to Pandharpur - the holy town housing the main temple of Lord Vithoba (also known as Vittal) .

Life in Pandharpur

Upon reaching the Pandharpur temple, Bhagu felt immense joy and began singing melodious songs in praise of Lord Vittal. The temple authorities, recognizing her selfless devotion, provided her with shelter and asked her to make flower garlands for the deity. She happily accepted this divine service and continued her devotional practices .

The Legend of the Golden Necklace

The most famous story about Bhakta Bhagu involves a test of her devotion :

The Test: Lord Vittal appeared before her in the form of a small boy and handed her a golden necklace before disappearing.

The Accusation: Bhagu took the necklace to the temple priest to adorn Lord Vittal. At that time, one of the deity's jewels was missing, and the priest mistakenly believed she had stolen it.

The Punishment: She was tied to a pillar and reported to the king, who ordered her to be hanged without a proper hearing.

Divine Intervention: As the executioner hanged her, Lord Vittal appeared, lifted Bhagu in his hands, saved her life, and revealed the truth to everyone present.

The king realized his mistake, apologized to Bhagu, and provided her with proper housing and facilities. She continued her devotional life and eventually attained the lotus feet of Lord Vittal after her death .

Literary Contributions

Bhakta Bhagu is recognized as a poet within the Varkari tradition. She composed abhangas - a form of devotional poetry sung in praise of Lord Vithoba. The term "abhang" literally means "uninterrupted" and refers to poems sung continuously by devotees, typically beginning with praise of the deity, describing the divine form, and ending with a moral or religious message .

She is mentioned in the Shrisakalsantgatha, a hagiographic text, where she is referred to as "Bhagu Maharin" .

Significance

Bhakta Bhagu's story is significant for several reasons:

Caste and Devotion: Despite belonging to the Mahar community (considered a lower caste in the traditional social hierarchy), her devotion to Lord Vittal was recognized as supreme, reflecting the Varkari tradition's emphasis on equality and rejection of caste-based discrimination .

Women Saints: She represents the tradition of women saints within the Bhakti movement who found spiritual fulfillment through personal devotion rather than through traditional social roles.

Varkari Tradition: The Varkari movement, which includes saints like Dnyaneshwar, Namdev, Chokhamela, Eknath, and Tukaram, emphasizes duty-based moral living, equality, rejection of caste discrimination, and devotion to Lord Vithoba .

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

Bhikku Jagdish Kashyap was born into a community that is classified as a Scheduled Caste (specifically, the Chamar caste). However, his life story and identity are defined by his renunciation of the Hindu caste hierarchy through conversion to Buddhism and his ordination as a Buddhist monk.

1. Core Identity & Significance

Bhikku Jagdish Kashyap (1908-1976) was a renowned Buddhist monk, scholar, and Pali language expert. He is best known as a key architect of the post-independence Buddhist revival in India, particularly among Dalit communities following Dr. B.R. Ambedkar. His life's mission was to re-establish the Buddha's Dhamma on its native soil through scriptural translation, institution-building, and monastic leadership.

2. Early Life & Birth Name

• Birth: 2 May 1908 in Ranchi, Bengal Presidency, India. 

• Died : 28 January 1976.

• Birth Name: Jagdish Narain.

• Family Background: Born into a family belonging to the Chamar community, a Scheduled Caste (SC) that faced severe social discrimination. His personal experience with caste hierarchy deeply influenced his later spiritual path.

3. Transformation: From Scholar to Monk

• Academic Brilliance: He excelled academically, earning an M.A. in Philosophy from Calcutta University and studying at prestigious institutions like Santiniketan and the School of Oriental and African Studies (SOAS), London.

• The Buddhist Turn: While a lecturer at Benares Hindu University, he grew disillusioned with the casteism within Hinduism. The teachings of the Buddha and the work of Dr. B.R. Ambedkar became his guiding light.

• Ordination: He formally ordained as a Theravada Buddhist monk (Bhikkhu) in 1951, taking the name Jagdish Kashyap. The name "Kashyap" connects him to a major discipleship lineage of the Buddha.

4. Monumental Contributions

a) Translator of the Canon: The "Hindi Tipitaka"

His most monumental work was leading the team that translated the entire Pali Tipitaka (the Buddhist canonical scriptures) into Hindi for the first time. Published as the "Chattisa Jataka" and other volumes, this made the Buddha's original teachings accessible to millions of Hindi-speaking Indians, especially new converts from marginalized communities.

b) Institution Builder

• Founder of Nalanda's Revival: He was instrumental in re-establishing Nalanda, the ancient seat of Buddhist learning. He served as the first Director of the Nava Nalanda Mahavihara (founded in 1951) and later as the head of the Bauddha Vishwavidyalaya (Buddhist University) there.

• Head of the Sangha: He was the founding President of the All India Bhikkhu Sangha, working to organize and unify the nascent monastic community in India.

c) Spiritual Guide for the Ambedkarite Movement

After Dr. Ambedkar's conversion to Buddhism in 1956, lakhs of Dalits followed suit. Bhikku Kashyap became their primary spiritual and scholarly guide. He conducted mass conversions, gave discourses, and provided the scriptural foundation for this new social and religious identity (Navayana Buddhism), helping converts move beyond ritual to a deep understanding of Dhamma.

5. Philosophy & Legacy

• Caste Annihilator: He embodied the Buddha's anti-caste teachings. As a monk, he completely transcended the "low-caste" label of his birth, offering a powerful lived example of liberation through Dhamma.

• Scholar-Saint Synergy: He uniquely combined rigorous academic scholarship with devoted monastic practice. He insisted that Buddhism must be both intellectually understood and spiritually lived.

• Bridge Between Traditions: He worked to foster dialogue between Theravada and Mahayana traditions and between Indian and international Buddhists.

6. Final Years & Honors

• He attained Parinirvana (passed away) in 1976.

• The Government of India issued a commemorative postage stamp in his honor in 2011, recognizing his national importance.

• He is revered as a "Bodhisattva" and a "Pitamaha" (grandfather) of modern Indian Buddhism. His writings, institutions, and translated texts continue to educate and inspire.

In Essence:

Bhikku Jagdish Kashyap was not just a saint born into a disadvantaged community; he was a transformative figure who used wisdom and compassion to dismantle the very system of disadvantage. His journey from Jagdish Narain to Bhikku Kashyap mirrors the larger journey of millions—from the constraints of caste to the liberation offered by the Buddha's path. He remains the quintessential scholar-monk who rebuilt the literary and educational pillars of Buddhism in 20th-century India.

Charles Lwanga

Charles Lwanga (Luganda: Kaloli Lwanga; 1 January 1860 – 3 June 1886) was a Ugandan Catholic convert, court official, and martyr. He is one of the most prominent figures among the Uganda Martyrs (also known as the Martyrs of Uganda). He is venerated as a saint by the Catholic Church and is also honored in the Anglican Communion.

Early Life and Background

• Born: 1 January 1860 in the Kingdom of Buganda (central and southern part of modern-day Uganda), in the area of Bulimu or Ssingo County.
• He belonged to the Baganda (Ganda) ethnic group and specifically the Bush-Buck (Ngabi) clan. Clan customs traditionally barred members of this clan from royal court service, so he sometimes presented himself as belonging to the Colobus Monkey clan of his patron.
• Family details are limited: His parents are sometimes named as Musazi and Meme. He was raised partly by a relative or guardian named Kaddu in Buddu (southwest Buganda).
• As a teenager (around age 18), he entered service under a local chief (Mawulugungu) and later moved to the royal court of Buganda.

Charles grew up in a traditional African kingdom with its own complex social structure, rituals, and authority centered on the Kabaka (king). There was no connection to the Indian caste system, SC/ST categories, or any "disadvantaged/low class" community in the Indian sense.

Conversion to Christianity

• Catholic missionaries (White Fathers) arrived in Buganda in 1879. Their witness and teachings deeply impressed Charles.
• He began receiving instruction and was baptized on 15 November 1885 by Père (Father) Giraud, taking the name Charles (or Kaloli).
• He served as a page (personal attendant) and rose to become chief of the royal pages (and later major-domo) in the court of King Mwanga II.

Role as Leader and Protector

Charles became a key leader of the small but growing Christian community at the royal court. He succeeded Joseph Mukasa (another martyr) after Mukasa was executed for rebuking the king.

He actively:

• Instructed and encouraged younger pages (aged roughly 13–30) in the Catholic faith.
• Protected them from the immoral sexual demands of King Mwanga II, who was known for his violent and exploitative behavior toward court pages.
• Baptized several catechumens secretly, including the young Kizito (aged 13), on the night before major arrests.

Martyrdom

King Mwanga II viewed Christianity as a threat to his absolute authority and traditional customs, fearing it undermined his power. He launched a persecution against Christians (both Catholic and Anglican).

• In May 1886, Mwanga ordered the arrest of Christian pages.
• When asked if they would renounce their faith, Charles and the others boldly replied, “Till death!”
• The Christians were marched about 37 miles to Namugongo.
• On 3 June 1886 (Feast of the Ascension that year), Charles Lwanga was separated for individual execution. He was wrapped in a reed mat, tied with a slave yoke, and burned alive on a pyre. To prolong his suffering, the fire was lit first under his feet and legs.
• As the flames rose, witnesses heard him cry out “Katonda!” (“My God!” in Luganda).
• On the same day, most of his companions (a group of 22 Catholic martyrs in total, plus Anglican ones) were burned together in a large pyre. They prayed and sang hymns until death.

In all, 22 Catholic Ugandan martyrs (including Charles) and additional Anglican martyrs were killed between 1885 and 1887 for refusing to abandon their faith and for resisting the king’s demands.

Canonization and Legacy

• Beatified: 1920 by Pope Benedict XV (along with 21 companions).
• Canonized: 18 October 1964 by Pope Paul VI at St. Peter’s Basilica in Rome. This was a historic event, as it was one of the first major canonizations of modern African saints.
• Feast Day: 3 June (Memorial in the Catholic calendar).
• Patronage:
  • African Catholic Youth Action
  • African youth
  • Converts
  • Torture victims

The Uganda Martyrs are highly revered across Africa. Their shrine at Namugongo (near Kampala) is a major pilgrimage site, especially on 3 June each year. Pope Paul VI visited Uganda in 1969 partly in honor of these martyrs.

Charles Lwanga is remembered for his courage, leadership, purity, and steadfast faith. His story highlights the rapid spread of Christianity in Africa in the late 19th century and the willingness of young converts to die rather than compromise their beliefs.

Note on Your Previous Questions

Charles Lwanga has no connection to 16 April (the date on the Ambedkar Bhavan plaque or linked to Adwaita Mallabarman’s death in 1951 and Dr. Dukhan Ram’s death in 1990). He was born on 1 January and died on 3 June.

Like Thea Bowman (the African American nun you asked about earlier), Charles Lwanga’s story involves African heritage and facing persecution — but in a completely different context: pre-colonial African royal politics and the clash between traditional authority and Christian faith, not Indian caste hierarchies.

He came from a traditional Baganda clan background within the Buganda kingdom’s social structure — neither “low class” nor disadvantaged in the Indian SC/ST sense.

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

Saint Chokhamela

Saint Chokhamela, one of the most significant figures in the Bhakti movement for his radical assertion of spiritual equality from the position of a Dalit. Born 1 January 1400.

1. Introduction & Historical Significance

Saint Chokhamela (c. late 13th – early 14th century) is a revered Dalit (Mahar) saint-poet of the Varkari tradition in Maharashtra. He is celebrated not only for his profound devotion to Lord Vithoba (Vitthal) of Pandharpur but also as a powerful symbol of resistance against caste-based oppression. His life and poetry assert that divine grace is accessible to all, irrespective of birth, directly challenging the hierarchical Hindu social order of his time.

2. Social Background & Life

• Caste: Born into the Mahar community, which was deemed "untouchable" in the rigid caste system. Mahars were forced to live outside village boundaries, perform "polluting" tasks, and were denied access to temples, common water sources, and basic human dignity.

• Family: He was part of a remarkable family of saints. His wife, Soyarabai, and his son, Karmamela, were also accomplished poet-saints. His sister, Nirmala, and nephew, Banka, are also remembered in the tradition. This makes his family one of the most prominent Dalit spiritual lineages in India.

• Occupation: Like others in his community, he performed forced labor (veth-begar), likely involved in activities like carrying away dead cattle, building fortifications, and other tasks imposed by the feudal system.

• Time Period: He lived during the Yadava dynasty rule in the Deccan, a period marked by deep social stratification.

3. Spiritual Journey & Devotion

Despite being barred from all physical and ritualistic avenues of worship, Chokhamela became a devoted Varkari—a follower of the path of devotion (bhakti) to Vithoba.

• Guru: He is considered a disciple of the great saint Sant Namdev, who himself transcended caste boundaries in his fellowship.

• Practice: He would travel to Pandharpur on pilgrimage but was forced to pray from outside the temple walls. His devotion was so intense that it is said Lord Vithoba would turn to face him through the wall.

• Poetic Expression: He channeled his spiritual longing and social pain into composing abhanga poetry in Marathi. His verses are recorded in the Varkari tradition's sacred texts.

4. Core Themes in His Teachings & Poetry

His abhangas voice two powerful, intertwined themes:

1. Unflinching Devotion (Bhakti):

   • Expresses a deeply personal, loving, and sometimes desperate bond with Vithoba, whom he calls his mother, father, and only true refuge.

   • Example: "Vitthal, you are my only support. You are my mother and father. I have no one else in this world."

2. Piercing Social Protest:

   • Directly addresses the injustice of untouchability. His poetry questions the very logic of purity and pollution imposed by caste.

   • Most Famous Abhanga:

     "My birth is low, my caste is low, and my work is low too.

     This is my condition, O Lord.

     But my soul (chanting your name) is not low.

     Chokha says, the Vedas and Puranas proclaim this truth."

   • This verse is a foundational text of Dalit theology, asserting the inherent divinity and equality of the soul against bodily stigma.

5. Famous Legends & Symbolic Acts

• The Gift of Prasad: Legend says Vithoba appeared in his dream and offered him sanctified sweets (prasad). When the temple priest refused him prasad the next day, it miraculously appeared in Chokhamela's hands, proving God's grace supersedes man-made rules.

• Chokhamela's Wall (Chokhamelaachi Waad): He worked on building a boundary wall near the Pandharpur temple. This wall became a sacred site where he prayed. It stands as a permanent metaphor for both the physical barrier of caste and the spiritual bridge of devotion.

• Death and Samadhi: He died in a tragic accident, reportedly when a wall he was forced to build collapsed on him. His samadhi (tomb) is located at the foot of the steps leading to the main Vitthal temple in Pandharpur. This is profoundly symbolic—physically outside yet spiritually central, a permanent testimony to Dalit exclusion and unwavering faith.

6. Legacy & Contemporary Relevance

• In the Varkari Tradition: He is fully canonized as a saint. His abhangas are sung by millions of pilgrims (Varkaris) of all castes during the biannual Pandharpur wari (pilgrimage). This is a radical act of spiritual inclusion.

• Dalit Icon & Forefather: He is venerated as a pioneer of Dalit assertion and literature. Figures like Dr. B.R. Ambedkar referenced the Bhakti saints, including Chokhamela, as precursors in the fight against caste. He embodies the principle that liberation (mukti) is intertwined with social justice.

• Symbol of Subaltern Resistance: Academics study him as a key figure in "subaltern spirituality"—where the marginalized claim their direct right to the divine, bypassing Brahminical mediation.

• Cultural Memory: His life is commemorated in folk songs, plays, and scholarly works. The location of his samadhi makes it a site of pilgrimage and reflection on caste even today.

7. Key Takeaways

1. Revolutionary Saint: Chokhamela used pure, personal devotion as a weapon to dismantle the ideology of caste pollution.

2. Theology of the Oppressed: His poetry establishes a direct covenant between God and the devotee, rendering priestly authority and ritual purity irrelevant.

3. Enduring Symbol: His life—from the legends to the location of his tomb—serves as an eternal reminder of both the historical brutality of caste and the invincible power of faith and human dignity.

In essence, Saint Chokhamela is not just a medieval saint; he is a foundational voice for equality, whose legacy continues to inspire the struggle for dignity and spiritual freedom for millions.

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

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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.

Saint Devar Dasimayya 

Here is a detailed account of Saint Devar Dasimayya (also known as Jedar Dasimayya), the 11th-century Kannada poet-saint who was one of the earliest propagators of the Veerashaiva (Lingayat) faith and a powerful voice against the caste system .

Saint Devar Dasimayya is a towering figure in the history of the Bhakti movement in South India. A weaver by profession, his life and vachanas (devotional poems) challenged the rigid social hierarchies of his time, emphasizing that true devotion to God transcends caste and occupation.

📜 Biographical Summary

AttributeDetailsIdentity 11th-century Kannada poet, vachanakara (saint-poet), and social reformer

Born Mid-11th century CE in Mudanuru village, Shorapur Taluk, Yadgir district, Karnataka, India

Community/Profession Weaver (belongs to the Devanga weaving community)

Pen Name (Ankitanama) Ramanatha (meaning "Rama's Lord," i.e., Lord Shiva)

Spouse Duggale, who was also a vachana poet

Historical Role One of the earliest propagators of the Veerashaiva/Lingayat faith, preceding Basavanna and Akka Mahadevi

Key Teachings Complete nonviolence, equality, and rejection of the caste system

🧬 From Ascetic to Weaver: The Divine Calling

The most famous legend about Devar Dasimayya explains his unique identity as a "weaver-saint." According to tradition, Dasimayya was initially performing intense ascetic practices in a jungle . It is believed that Lord Shiva appeared to him and instructed him to stop torturing his body and instead engage in the practical world . Heeding this divine command, Dasimayya renounced his severe practices and took up the trade of a weaver .

This act was revolutionary. By choosing weaving—a profession considered "low" or "Shudra" in the traditional ritual hierarchy—as his path, Dasimayya demonstrated that manual labor and devotion could be combined. This is why he is also known as Jedar Dasimayya, which means "Dasimayya of the weavers" . The Devanga weaving community of South India traces its spiritual lineage back to him .

📖 Poetry as Protest: Defying the Caste System

Devar Dasimayya is celebrated as one of the early social reformers who fought against the caste system to bring equality to society . His vachanas, written in simple Kannada, were powerful tools of social critique. They directly questioned the logic of caste discrimination, which was based on birth and occupation.

The following vachana (poem 96) brilliantly deconstructs the meaninglessness of caste:

"Does the housewife's meal have breasts and long hair?

Or the master's meal a sacred thread?

Or does the outcaste, the last in line,

Sustain his tribe's rank with his exhalations?

What do the fools of this world know

About the traps you set for them,

Oh Ramanatha."

In this poem, Dasimayya argues that food itself has no caste, so the people who eat it cannot be defined by it either. This direct and logical rejection of caste hierarchy was radical for its time and remains a powerful statement for social equality.

⚔️ Challenging Authority and Spreading the Faith

Dasimayya was not just a poet; he was an active missionary and debater. He is said to have engaged in several debates with the dominant Jain community, which had significant influence in the region . Through these debates, he converted many people, including members of the royal court, to the worship of Shiva .

A notable event was his initiation of Suggale, the wife of the local Chalukya king Jayasimha, who was a Jain . This act of converting a queen highlights his spiritual authority and the powerful appeal of his egalitarian message, which reached across social strata.

📝 Legacy and Modern Recognition

Devar Dasimayya's legacy as a pioneer of the Lingayat faith and a champion of social justice continues to be honored today.

Literary and Spiritual Influence: As an early propagator of the Veerashaiva faith, he laid the groundwork for the movement that would later be consolidated by saints like Basavanna and Akka Mahadevi .

Teachings of Nonviolence: He taught a life of complete nonviolence, even convincing local hunting tribes to give up meat and take up the peaceful occupation of pressing and selling oil .

Public Commemoration: His importance is recognized by the state. In October 2022, a street in the heart of Bengaluru was renamed "Sree Devara Dasimayya Road" in his honor . Government ministers have also announced funds to build community halls in his name .

In summary, Saint Devar Dasimayya was an 11th-century weaver-saint whose life and poetry were a direct challenge to the caste system. By choosing a "low" profession on divine instruction, he sanctified manual labor. His vachanas, written with the pen name 'Ramanatha,' remain powerful testaments to the core Bhakti principle that sincere devotion, not social status, is the true path to God.

Saint  Dohaara Kakkayya

Here is a detailed account of Dohaara Kakkayya (also known as Dohara Kakkayya), the 12th-century saint, poet, and social reformer from Karnataka.

Dohaara Kakkayya was a prominent Shivasharana (devotee of Lord Shiva) and a contemporary of the great social reformer Basaveshwara . He is a significant figure in the Lingayat tradition and is revered for his spiritual contributions as a Vachanakara (poet-saint) and his role in the 12th-century social revolution.

🧬 Community and Background

Dohaara Kakkayya belonged to the Dhor (also spelled Dohor) community, traditionally involved in leather tanning and related occupations .

AttributeDetailsIdentity 12th-century Sharana saint, poet, and social reformer

Time Period Contemporary of Basaveshwara (12th century CE)

Birthplace Malwa region (present-day Madhya Pradesh)

Community/Caste Dhor (Kakkayya) – traditional leather tanners and workers

Modern Classification Scheduled Caste (SC) in India

Spiritual Signature Abhinava Mallikarjuna (used in his Vachana poems)

Role Member of Anubhava Mantapa (the first democratic parliament of spiritual experience)

👤 Origin and Name

According to a myth of origin, the Dhors are descendants of some Kshatriyas who were exiled after losing a war in the Malwa region . These families settled in Karnataka, where they met Basaveshwara, the prime minister of the Kalachuri king Bijjala II .

Kakkayya's original name was Shrikar . Basaveshwara was so impressed by Shrikar that he addressed him as "Kakkayya" out of respect—and the name stuck . Shrikar came under the influence of Lingayatism along with all those who had followed him from Malwa, and they became members of the Anubhava Mantapa .

📜 Role in the Sharana Movement

Kakkayya was an active participant in the revolutionary Anubhava Mantapa ("Hall of Spiritual Experience") established by Basaveshwara . This institution welcomed people from all castes, including those considered "untouchable," and served as a platform for discussing spiritual and social issues.

He was recognized as one of the "Dalit Vachanakaras" (Dalit poet-saints) of the 12th century, alongside other figures such as Madar Channayya, Madar Dhoolayya, Samagar Haralayya, and Urilingapeddi .

His Philosophy: A Vachana on Caste

Kakkayya openly acknowledged his low birth and composed powerful Vachana poems expressing his devotion despite societal discrimination. One of his most famous Vachanas is :

"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

This poem reflects the pain of being born into a marginalized community while asserting that divine connection transcends physical touch and social barriers.

⚔️ The Battle and His Death

Kakkayya died in a battle defending the Sharana community. Here is what happened:

EventDetailsContext After Basaveshwara left Kalyana following social unrest, King Bijjala was murdered. The Sharanas were falsely accused of the crime .

Exodus Unable to bear harassment, hundreds of Sharanas left Kalyana, carrying their Vachana collections. Kakkayya, along with Basaveshwara's sister Akka Nagamma and nephew Chennabasavanna, were part of this large group .

Chase The group was pursued by Bijjala's soldiers .

Battle A battle took place at Kadrolli (on the banks of the Malaprabha River near Kittur). The Sharanas won, and the soldiers retreated .

Injury and Death Kakkayya was severely injured during the fight and later died near Alnavar .

Place Named After Him The location where he died was named Kakkeri (in present-day Belagavi district, Karnataka) in his memory .

🕊️ Memorial Site and Legacy

Dohara Kakkayya Aikyasthala (sacred memorial) is located in Kakkeri village, Belagavi district, Karnataka

A temple has been built at the site believed to be his tomb (aikya sthana)

An annual fair called Bhistadevi Jatre (named after his wife Bhistadevi, who also died in the battle) happens every year at Kakkeri

🔗 Academic Recognition

The significance of Dohaara Kakkayya has been formally recognized in academia. In 2024, 89-year-old Markandeya Doddamani secured a doctoral degree from Karnatak University for his research on Dohaara Kakkayya . Doddamani spent 18 years collecting information about Kakkayya, traveling to Kadrolli, Kakkeri, and other places, and wrote a 150-page essay on the Shivasharana . His thesis covers the history of the Dohaara community, Basavanna's recollection of Kakkayya in his vachanas, his death near Dharwad, and ties with Shivasharanas who came from as far as Gujarat, Kashmir, and Tamil Nadu .

🔗 Connection to Basaveshwara

Basaveshwara himself acknowledged his solidarity with lower castes by declaring in one of his Vachanas:

"My father is Maadara Channayya / Dohara Kakkayya my elder Uncle..."

This demonstrates the deep bond and mutual respect between these reformers, regardless of caste background.

📝 Summary

Dohaara Kakkayya was born into the Dhor (Kakkayya) community—a traditional leather-working caste officially classified as a Scheduled Caste (SC) in modern India . Despite facing caste-based discrimination, he rose to become a respected saint, poet, and social reformer in the 12th-century Sharana movement. His life and Vachanas remain an inspiration, particularly for marginalized communities, and he is honored with a memorial shrine at Kakkeri in Karnataka, where devotees gather annually to remember his sacrifice and teachings.

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

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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'.

Sant Gadge Maharaj

Sant Gadge Maharaj (23 February 1876 – 20 December 1956), also known as Gadge Baba or Sant Gadge Baba, was a revered Indian mendicant-saint, social reformer, and spiritual leader from Maharashtra. Born into a humble Dhobi (washerman) family, he embodied simplicity, voluntary poverty, and selfless service, wandering villages with a broom in hand to preach cleanliness, ethics, and social justice. Through his kirtans (devotional songs) and practical actions, he challenged superstitions, caste discrimination, and social ills, influencing millions and pioneering India's early sanitation and welfare movements. His life motto was "Seva Hi Dharma" (Service is Religion), and he is remembered as a "perfect saint" who lived what he preached, earning praise from figures like B.R. Ambedkar and Meher Baba.

Early Life and Background

Gadge Maharaj was born Debuji Zhingraji Janorkar (or Devidas Debuji Jhingraji Janorkar) on 23 February 1876 in Shendgaon village, Anjangaon Surji taluka, Amravati district (then Berar Province, British India; now Maharashtra). He hailed from a backward-class Parit (Dhobi) farming family, considered Dalit in the caste hierarchy. His father, Jhingraji (or Zhingraji), was a farmer and washerman, and his mother was Sakhu Bai (or Thimmakka in some accounts). The family lived in poverty, with Debuji assisting in farm work and household chores from a young age.

As a child, Debuji showed early signs of spirituality, often reciting verses from saints like Kabir and Tukaram. He married young and had three children—a son and two daughters—but family life was strained by poverty and personal struggles, including alcohol addiction and domestic conflicts. These hardships led to a period of wandering and self-reflection in his early 30s, marking the end of his worldly attachments.

Spiritual Journey and Awakening

Debuji's spiritual transformation occurred around 1906–1910, after a profound vision or divine call (accounts vary: some say during a Kabir kirtan, others during a family crisis). He abandoned his family, home, and possessions, adopting the life of a mendicant. He carried an earthen pot (called a "gadge" in Marathi) for alms, which became his nickname "Gadge Baba." Initially, he wandered aimlessly, begging and singing bhajans, but soon channeled his energy into public teaching.

His awakening emphasized renunciation: he wore simple white robes, went barefoot, and ate only what was offered as alms—often just one meal a day. By the 1920s, he had disciples joining him, forming informal groups for kirtans and community service. Gadge Maharaj attained a high spiritual plane, described by Meher Baba as the "sixth plane of consciousness," making him a near-perfect master.

Teachings and Philosophies

Gadge Maharaj's teachings were simple, practical, and rooted in Bhakti tradition, delivered through soulful kirtans accompanied by a ektara (one-stringed instrument) and dohas (couplets) from Kabir, Namdev, and Tukaram. He rejected ritualistic Hinduism, blind faith, and caste barriers, urging followers to focus on inner purity over external worship. Key principles included:

• Simplicity and Hard Work: Live frugally, work diligently, and avoid idleness.
• Compassion and Service: Treat all beings equally; service to the needy is true devotion.
• Anti-Vice Campaign: Strongly opposed alcohol, tobacco, animal sacrifice, and dowry.
• Education and Equality: Promoted literacy for all, especially the oppressed, famously saying, "Education is not the monopoly of any class or caste. The son of a poor man can also obtain many degrees."

His "Ten Commandments" encapsulated his ethos in actionable steps:

Commandment	Description
1. Provide Food to the Hungry	Ensure no one goes without a meal.
2. Offer Water to the Thirsty	Quench thirst and promote hygiene.
3. Provide Clothes to the Naked	Clothe the destitute.
4. Facilitate Education for Poor Children	Build schools and support learning.
5. Offer Shelter to the Homeless	Construct dharmashalas (rest houses).
6. Provide Medicine to the Blind, Handicapped, and Diseased	Establish hospitals and aid the ill.
7. Facilitate Employment for the Unemployed	Promote jobs and self-reliance.
8. Offer Protection to Dumb Animals	Build shelters and end cruelty.
9. Facilitate the Marriage of Young Poor Boys and Girls	Arrange simple weddings without extravagance.
10. Offer Courage to the Distressed and the Frustrated	Inspire hope through moral support.

Social Reforms and Contributions

Gadge Maharaj was a hands-on reformer, traveling with a broom (jhadu) to symbolize cleanliness. Upon arriving in a village, he would sweep streets, clean gutters, and dig wells before preaching—only accepting donations after visible change. He built over 100 schools, hospitals, animal shelters (goshalas), and rest houses using alms, often in collaboration with locals.

His reforms targeted untouchability, widow remarriage, and women's education, aligning with the broader anti-caste movement. He influenced sanitation drives, prefiguring modern campaigns like Swachh Bharat. During weekly festivals (satsangs), he mobilized thousands for community clean-ups and tree-planting, fostering self-help villages (gram swachhata).

Travels and Notable Interactions

For over 40 years, Gadge Maharaj foot-traveled across Maharashtra, Madhya Pradesh, and beyond, covering thousands of kilometers annually. He held kirtans in open fields, drawing crowds from all castes. His Pandharpur yatra (pilgrimage) gatherings were legendary, blending devotion with reform.

Key interactions:

• With B.R. Ambedkar: A deep bond; Ambedkar called him "the greatest servant of the people after Jyotirao Phule." They met frequently, with Gadge donating a hostel building in Pandharpur to Ambedkar's People's Education Society. Gadge used Ambedkar's rise as inspiration for Dalit empowerment.
• With Meher Baba: Met multiple times; Meher Baba declared him a "favorite saint" and joined a 1954 Pandharpur darshan attended by thousands.
• Influenced leaders like Vinoba Bhave and political figures, though he shunned politics.

Honours and Legacy

Gadge Maharaj received no formal awards during his lifetime due to his asceticism, but posthumously:

• India Post issued a commemorative stamp in 1998.
• Maharashtra launched the Sant Gadge Baba Gram Swachhata Abhiyan (2000–01), rewarding clean villages.
• The Government of India created the Sant Gadge Baba National Award for Sanitation and Water.
• Sant Gadge Baba Amravati University (established 1983) bears his name.

His legacy endures in rural Maharashtra through annual fairs, statues, and NGOs inspired by his model. He symbolizes eco-spirituality and inclusive Hinduism, with books, films (e.g., Sant Gadgebaba, 2003), and songs commemorating him. As of 2025, his birth and death anniversaries draw pilgrims, reinforcing his message amid modern challenges like urbanization and inequality.

Death

On 20 December 1956, at age 80, Gadge Maharaj passed away peacefully at 12:30 a.m. on the banks of the Pedhi River near Walgaon, Maharashtra, en route to Amravati. His death, announced via All India Radio, shocked the nation; lakhs mourned, and his samadhi (memorial) at Walgaon became a pilgrimage site. He left no written works, only his lived example.

Guru Ghasidas

Guru Ghasidas (also spelled Ghasidas or Guru Ghasi Das) was a prominent 19th-century saint, social reformer, and spiritual leader from Chhattisgarh. He founded the Satnam Panth (or Satnami Panth/Satnam Dharma), a monotheistic movement that emphasized truth (Satnam), social equality, rejection of the caste system, and simple ethical living.

Early Life and Background

• Born: 18 December 1756 in Girodpuri (also spelled Giraudpuri or Giroudpuri) village, Baloda Bazar district, Chhattisgarh (then part of Raipur region under various rulers including Marathas).
• Parents: Mahangu Das (or Mahngu Das) and Mata Amarautin (or Amrotin/Amrautin Devi). His family worked as agriculturists/farm servants.
• Community: He was born into the Chamar community, a Dalit (formerly untouchable) caste traditionally associated with leather work and tanning. In the rigid caste hierarchy of the time, Chamars faced severe social exclusion, discrimination, and economic hardship, even though many in Chhattisgarh had shifted to farming.

Ghasidas experienced caste-based oppression from a young age, which deeply influenced his later teachings against inequality.

Spiritual Awakening and Teachings

Around the early 19th century (roughly 1820), Ghasidas began preaching after a period of meditation and reflection (some accounts mention time spent in forests like Sonakhan).

Core principles of Satnam Panth:

• Worship of one formless, true God known as Satnam (“True Name”).
• Complete rejection of idol worship, temples, rituals, and Brahmanical supremacy.
• Strict emphasis on social equality — all human beings are equal, regardless of caste or background.
• Ethical code: Truthfulness, non-violence, abstinence from meat, alcohol, tobacco, and intoxicants; promotion of simplicity, hard work, patience, kindness, and moral living.
• Opposition to superstitions, untouchability, and social hierarchies.

His movement provided a new religious and social identity for marginalized communities, particularly Chamars in Chhattisgarh, who formed a significant portion of the population. It drew inspiration from Bhakti traditions (influences of Kabir and Ravidas are often noted) but developed a distinct regional character.

He famously rejected Hindu deities and caste practices, once reportedly throwing images of gods onto a rubbish heap as a symbolic act. The Satnami community grew rapidly, attracting not only Chamars but also other lower and backward castes seeking dignity and equality.

Life and Legacy

Ghasidas traveled extensively across Chhattisgarh, preaching in villages and forests. He lived a long life and is believed to have died in 1850 (aged 93–94), though some older accounts vary slightly on the exact year.

After his death, the movement continued under his son Guru Balakdas and later successors. The Satnami community remains influential in Chhattisgarh today, with many followers identifying as Satnamis.

Major sacred sites associated with him:

• Giraudpuri Dham (his birthplace) — a major pilgrimage centre with the tall Jaitkham (a sacred pillar/symbol, one of the tallest in Chhattisgarh).
• Other places: Chatapahad, Bandar His House, Chatwapuri, Kadwa Puri, Dhamkeda, Borsaradham, etc.

India issued a commemorative postage stamp in his honour in 1987. Guru Ghasidas University (now a central university) in Bilaspur, Chhattisgarh, is named after him.

Connection to SC/ST and Disadvantaged Community

Yes, Guru Ghasidas belonged to the Chamar community, which is officially recognized as a Scheduled Caste (SC) in India. The Satnami movement he founded was primarily a Dalit socio-religious reform movement aimed at uplifting oppressed castes by rejecting untouchability and caste discrimination. It gave a strong sense of identity, dignity, and resistance to Brahmanical dominance to historically disadvantaged groups.

His life and teachings were a direct response to the exploitation and humiliation faced by Dalit communities in 19th-century rural India.

Note on the pattern in your questions:

Unlike several earlier figures you asked about (linked to 16 April dates, such as Adwaita Mallabarman’s death or Dr. Dukhan Ram’s death), Guru Ghasidas was born on 18 December 1756 with no direct connection to April 16. His story fits the theme of saints and reformers from marginalized backgrounds (similar to Adwaita Mallabarman from the Malo fishing SC community), focusing on equality, truth, and social justice.

Guru Ghasidas is revered as a pioneering anti-caste saint and social reformer whose legacy continues to inspire movements for equality in central India. His emphasis on Satnam (truth) and human dignity remains relevant today.

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'.

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"

"Guru Ghantal" refers primarily to an ancient Buddhist monastery in Himachal Pradesh, not a person. However, the name also originates from a revered Buddhist master, Guru Drilbupa Ghantapa.

Here is a breakdown of the information about the monastery and its namesake.

🛕 Guru Ghantal Monastery (Gandhola Gompa)

This is one of the oldest and most significant monasteries in the Lahaul and Spiti region of Himachal Pradesh . It is also known as Gandhola Monastery or Gondhla Monastery .

AspectDetailsLocation Lahaul and Spiti district, Himachal Pradesh, India (18 km from Keylong on the Manali-Keylong road)

Type Tibetan Buddhist monastery (Drukpa Kagyu lineage)

Key Feature Distinctive wooden idols (as opposed to the clay idols common in other monasteries)

Sacred Location Perched on a hill above the confluence of the Chandra and Bhaga rivers (which form the Chenab River)

📜 History and Significance

Founding & Antiquity: According to tradition, the monastery was founded by the great 8th-century master Padmasambhava (Guru Rinpoche) . However, archaeological evidence suggests the site was a Buddhist establishment even earlier . A copper goblet dating to the 1st century BCE and a marble head of Avalokitesvara from the 2nd century CE have been found here .

Key Relics: The monastery houses a black stone image of the goddess Vajreśvarī Devī (also identified as Kali) and a wooden statue of the Buddha, believed to have been installed by the famous translator Lotsawa Rinchen Zangpo (958-1055 CE) .

Architecture: The present structure was rebuilt after being severely damaged in the 1975 Kinnaur earthquake . It features prayer halls, old murals, and a peaceful courtyard .

💡 Travel Information

Best Time to Visit: May to October (the monastery is inaccessible during winter due to heavy snowfall) .

Timings: Open daily from 6:00 AM to 6:00 PM .

🧘 The Guru Behind the Name

While the monastery is the main landmark, the name "Guru Ghantal" is derived from a specific historical figure.

Identity: The monastery is named after the Buddhist master Guru Drilbupa Ghantapa (also known as Drilbupa) .

Background: He was originally a Brahmin prince from Nalanda who became a Buddhist scholar monk and later a yogi .

Legacy: He is revered for introducing the Chakrasamvara Tantra (a highest yoga tantra) and is said to have attained full enlightenment while meditating on Drilbu Ri (a nearby mountain considered as sacred as Mount Kailash) .

📖 A Note on the Name

It is also important to know that "Guru Ghantal" has a different connotation in modern Hindi slang. The search results show that "Guru Ghantaal" is used as a derogatory term to describe a "cunning," "sly," or "tricky" person . This meaning is distinct from the historical and religious figure.

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

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.

Saint  Rami Janabai Marathi Dasi

Saint Rami Janabai belonged to the Shudra community. As a result, in the context of modern India's classification system, she would be considered part of the Other Backward Classes (OBC) category .

The table below summarizes the details of her background:

AspectDetailsCommunity/Caste Shudra

Current Status Other Backward Class (OBC)

Role 14th-century Marathi saint, poet, and domestic servant

Key Association Devotee of Lord Vithoba; domestic servant in the household of Saint Namdev

Known For Composing Abhangas (devotional poems) expressing Vatsalya Bhakti (parental devotion) to Lord Rama

🧬 Who Was Saint Rami Janabai?

Saint Rami Janabai was a 14th-century Marathi poet-saint from the Varkari tradition, which is devoted to Lord Vithoba (Vittal) of Pandharpur. She is historically significant because she came from a Shudra background, yet her devotion and literary contributions earned her a revered place among the saints of the Bhakti movement .

Background and Role

Janabai worked as a domestic servant in the household of Saint Namdev, one of the most prominent figures in the Varkari tradition . Despite her low social status as a servant and a woman, she composed numerous Abhangas (devotional poems) that are sung and recited by devotees to this day.

Spiritual Philosophy

Janabai is particularly known for expressing Vatsalya Bhakti—a form of devotion characterized by the affectionate, parental love of a mother for her child—toward Lord Rama . Her poems often depict the divine as a child and the devotee as a loving mother, transcending traditional hierarchical relationships between worshipper and deity.

🏛️ The Shudra Community and OBC Status

The Shudra community is the fourth varna in the traditional Hindu caste hierarchy, traditionally associated with service and labor. In modern India:

AspectInformationTraditional Status Considered the lowest of the four varnas

Modern Status Many Shudra sub-groups are classified as Other Backward Class (OBC)

Notable Feature Shudra saints like Janabai, Tukaram, and others were instrumental in the Bhakti movement's challenge to caste hierarchies

💡 Significance

Rami Janabai is part of a remarkable tradition of Shudra saints in the Bhakti movement who, despite being born into low-status communities, became influential spiritual figures—often with Brahmin disciples . Her legacy demonstrates the Bhakti movement's radical assertion that devotion to God transcends all social barriers, including caste and gender.

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. 

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.

Josephine Bakhita

Josephine Bakhita (c. 1869 – 8 February 1947), also known as Saint Josephine Margaret Bakhita or Mother Moretta (“Black Mother”), was a Sudanese-Italian Canossian religious sister. She is the first female black Catholic saint from modern times and the first person from Sudan to be canonized. She is venerated as a powerful symbol of hope, forgiveness, and resilience after enduring years of brutal slavery.

Early Life and Family Background

• Born: Around 1869 in the village of Olgossa, in the Darfur region of western Sudan (then part of the Sultanate of Darfur).
• She belonged to the Daju people. Her family was relatively prosperous and respected — her father was the brother of the village chief, and she had three brothers and three sisters.
• As a child, she described her early years as happy and carefree: “I lived a very happy and carefree life, without knowing what suffering was.”
• Her original birth name is unknown — she forgot it due to the trauma of her abduction.

Kidnapping and Enslavement

Around age 7–9 (likely in 1877), while playing in the fields or working outside, Josephine was kidnapped by Arab slave traders (along with another girl; her older sister had been taken two years earlier).

• She was sold and resold multiple times in slave markets (including in El Obeid and Khartoum).
• Over the next 12 years, she endured severe physical and psychological abuse from various owners — beatings, whippings, and torture. She received 144 scars on her body from these ordeals, which she carried for life.
• Her captors gave her the Arabic name “Bakhita”, which ironically means “fortunate” or “lucky.”
• She was passed between owners so many times that she lost track of her own identity and age.

In 1883, at around age 14, she was sold to Callisto Legnani, the Italian consul in Khartoum. He treated her more humanely than previous owners. In 1885, Legnani took her to Italy and later gave her to his friend, Augusto Michieli, where she served as a nanny to his daughter Mimmina.

Path to Freedom and Conversion to Catholicism

While in Italy (Venice area), Bakhita and young Mimmina stayed at the Institute of the Catechumens, run by the Canossian Sisters (Daughters of Charity of Canossa).

• She was deeply drawn to the Catholic faith, especially the kindness of the sisters and the story of God’s love.
• On 9 January 1890, she was baptized, confirmed, and received her First Holy Communion. She took the name Josephine Margaret Fortunata (keeping “Bakhita” as part of her identity).
• She later said of that day: “Here, I became a daughter of God!” and often kissed the baptismal font in gratitude.

When the Michieli family tried to take her back to Africa, Bakhita — now of legal age — courageously refused. An Italian court ruled in her favor, declaring that slavery had already been outlawed in Sudan before her birth, so she was legally free. She chose to remain with the Canossian Sisters.

On 8 December 1896, she took religious vows and became a Canossian Sister, dedicating herself completely to God, whom she lovingly called “the Master.”

Life as a Religious Sister

For the next 50 years, Sister Josephine lived in the Canossian convent in Schio (Vicenza province, northern Italy). She served humbly in various roles:

• Cooking, sewing, embroidery, and gatekeeping (answering the door).
• She was especially loved by children, whom she would bless by gently placing her hands on their heads.
• Her gentle smile, kind voice (with the musical rhythm of her native Sudan), humility, and constant goodness won the hearts of the entire town. People affectionately called her “Mother Moretta.”

Even in old age, despite long and painful illnesses, she remained serene. When asked how she was, she would reply with a smile: “As the Master desires.”

Death and Final Moments

She died peacefully on 8 February 1947 at the age of about 77–78 in the Schio convent. During her final agony, she briefly relived the trauma of slavery and asked nurses to “loosen the chains… they are heavy!” Her last words were: “Our Lady! Our Lady!”

Her body was displayed for three days, drawing large crowds who came to pay respects to the beloved “Black Mother.” Many reported graces and healings through her intercession soon after.

Canonization and Legacy

• Venerable: Declared in 1978.
• Beatified: 17 May 1992 by Pope John Paul II.
• Canonized: 1 October 2000 by Pope John Paul II during the Great Jubilee Year — a fitting time of liberation and renewal.
• Feast Day: 8 February (also observed as the International Day of Prayer and Awareness Against Human Trafficking).

Patron Saint of:

• Sudan and South Sudan
• Victims of slavery and human trafficking
• Survivors of modern-day slavery and exploitation

Her story is seen as a powerful witness against slavery and a beacon of hope, forgiveness, and freedom in Christ. She forgave her captors and abusers, saying that without her suffering she might never have known God.

She left behind an autobiography (dictated because she could not write well) and is remembered for her joy, simplicity, and deep trust in “the Master.” Her life continues to inspire anti-trafficking efforts worldwide.

Note on connection to your previous questions:

Unlike several figures you’ve asked about (linked to 16 April — e.g., Adwaita Mallabarman’s death on 16 April 1951, Dr. Dukhan Ram’s death on 16 April 1990, or the Ambedkar Bhavan plaque), Josephine Bakhita has no connection to April 16. Her key dates are February 8 (death and feast day) and January 9 (baptism).

Like Thea Bowman (African American) and Charles Lwanga (Ugandan), Bakhita’s story involves African heritage and facing severe persecution — but in her case, through the horrors of the Arab slave trade in 19th-century Sudan. She came from a relatively prosperous tribal family (Daju people, with her uncle as village chief), not a “low class” or disadvantaged community in any Indian SC/ST sense. Her challenges were rooted in racial/ethnic slavery and trauma, which she transformed through faith into a life of profound holiness and service.

Kateri Tekakwitha

Kateri Tekakwitha (Mohawk pronunciation: Gah-deh-lee Deh-gah-gwee-tah; baptized as Catherine, known in Mohawk as Kateri) is the first Native American (Indigenous person of North America) to be canonized as a saint in the Roman Catholic Church. She is affectionately called the "Lily of the Mohawks" and is also known as the Protectress of Canada or Geneviève of New France.

Early Life and Background

• Born: 1656 in the Mohawk village of Ossernenon (present-day Auriesville, New York, USA), part of the Iroquois Confederacy (Haudenosaunee).
• Parents:
  • Father: Kenneronkwa (or Kenhoronkwa), a Mohawk chief and warrior.
  • Mother: Kahenta (or Tagaskouita), an Algonquin woman who had been captured in a raid, adopted/assimilated into the Mohawk tribe, and was a Christian (likely influenced by earlier Jesuit contact).
• She belonged to the Turtle Clan of the Mohawk people.
• At around age 4 (circa 1660), a devastating smallpox epidemic struck her village. It killed her parents and younger brother. Kateri survived but was left with severe facial scarring, impaired (weak) eyesight, and fragile health for the rest of her life. Her Mohawk name Tekakwitha means “She who bumps into things” or “She who puts things in order,” possibly referring to her poor vision or her careful, deliberate nature.
• After the tragedy, she was adopted and raised by her uncle (a Mohawk chief who was strongly anti-Christian) and aunts in the traditional longhouse setting.

Her early life unfolded amid conflict between traditional Iroquois ways and the arrival of French Jesuit missionaries, as well as tensions from colonial wars and diseases introduced by Europeans.

Conversion to Catholicism

• Around age 11, she first encountered Jesuit missionaries (possibly the same ones who visited her village). Their lives and teachings impressed her deeply.
• She began secretly learning about Christianity while continuing her daily work — farming, making wampum, caring for the sick and elderly.
• At age 19–20, she received instruction from Jesuit priest Jacques de Lamberville.
• She was baptized on Easter Sunday, April 18, 1676 (some sources say April 5), and took the name Catherine (rendered as Kateri in Mohawk).
• Her conversion brought severe opposition: her family and community pressured her to marry (she refused, vowing virginity), shunned her, accused her of witchcraft, and subjected her to harassment, threats, and even stoning.

Life After Conversion and Move to Kahnawake

• To escape persecution, in 1677 she fled approximately 200 miles north to the Christian Mohawk settlement at Kahnawake (also called Sault Saint-Louis or Caughnawaga), near Montreal in New France (present-day Quebec, Canada).
• There, among other Native Christian converts, she lived a life of deep prayer, devotion to the Eucharist, and ascetic practices (including fasting and self-mortification).
• She cared for the sick and elderly, taught children, and was known for her gentleness, joy, and strong work ethic despite her poor health.
• She made a private vow of virginity and dedicated herself fully to Christ, becoming a model of holiness in the community.

Death and Immediate Aftermath

• Kateri fell seriously ill in early 1680.
• She died on April 17, 1680, at the age of 23 or 24 in Kahnawake.
• Witnesses (including Jesuit missionaries and fellow converts) reported that shortly after her death, her smallpox scars miraculously disappeared, and her face appeared radiant and beautiful — a sign many interpreted as divine favor.
• Her last words were reportedly: “Jesus, I love You” or words of farewell to her friend Marie Thérèse Tegaiaguenta.

Canonization and Legacy

• Veneration began almost immediately after her death. Biographies by Jesuits (such as Fr. Claude Chauchetière and Fr. Pierre Cholenec) documented her life and virtues.
• Declared Venerable in 1943.
• Beatified by Pope John Paul II on October 22, 1980.
• Canonized by Pope Benedict XVI on October 21, 2012 — making her the first Native American saint. The miracle approved for her canonization involved the healing of a young boy (Jake Finkbonner) from a severe flesh-eating bacterial infection after prayers to her intercession.
• Feast Day:
  • July 14 in the United States.
  • April 17 in Canada (the anniversary of her death).
• Patron Saint of:
  • Native Americans / Indigenous peoples
  • Ecology and the environment
  • People in exile or those facing persecution for their faith
  • Traditional ecology and care for creation

Her shrine is located at the National Shrine of Saint Kateri Tekakwitha in Fonda, New York (near her birthplace), and there is also a significant site in Kahnawake, Quebec. She is venerated by both Catholics and some in the Episcopal Church (which added her to its calendar in 2022).

Kateri’s story symbolizes the meeting of Indigenous North American spirituality and Catholic faith, resilience amid suffering, and the pursuit of holiness despite cultural and personal hardships. She remains a powerful figure for Native Catholics and those advocating for Indigenous rights and environmental stewardship.

Note on connection to your previous questions:

Unlike many figures you’ve asked about (linked to April 16 or 16 April events/people such as Adwaita Mallabarman’s death on 16 April 1951, Dr. Dukhan Ram’s death on 16 April 1990, or the Ambedkar Bhavan plaque), Kateri Tekakwitha has a connection to April 17 (her death date and Canadian feast day). Her life involves Indigenous (Native American) heritage with roots in the Mohawk and Algonquin peoples — facing challenges from disease, cultural clash, and persecution — but has no relation to Indian SC/ST, caste systems, or “low class/disadvantaged community” categories in the South Asian context. She came from a chiefly family within her tribal nation.

Sant Karmamela

Sant Karmamela was a 14th-century poet-saint from Maharashtra who belonged to the Varkari tradition. He is best known for his Abhangas (devotional poems) that offer a powerful critique of the caste system, expressing bitter protest rather than passive acceptance of his social status .

Here is a summary of his background:

AspectDetailsPeriod 14th century CE

Region Maharashtra, India

Community Mahar caste (considered "untouchable" in the traditional hierarchy; now a Scheduled Caste)

Parents Chokhamela (father) and Soyarabai (mother)

Religious Tradition Varkari Sampradaya (devotion to Lord Vithoba of Pandharpur)

Literary Form Abhangas (devotional poetry)

Known For Strong, bitter voice against caste oppression; questioning God about social injustice

🧬 Family Background

Karmamela was born into a remarkable family of saints from the Mahar community, all of whom were devoted followers of Lord Vithoba :

Family MemberRoleChokhamela (Father) One of the first low-caste poets in India; a prominent Varkari saint

Soyarabai (Mother) Poet-saint; composed Abhangas expressing devotion and social critique

Nirmala (Aunt) Poet-saint; sister of Chokhamela

Banka (Uncle) Brother of Soyarabai; also a devotee of Vithoba

The entire family followed the Varkari sect and contributed significantly to the Bhakti movement's literature . They lived in Mangalvedha, Maharashtra, where Chokhamela worked as a farm laborer for upper-caste landowners and was forced to live outside the town in a separate settlement for low-caste people .

📜 Philosophy and Poetic Voice

Unlike some saints who preached acceptance of suffering as a path to God, Karmamela is known as a "strong and bitter voice" who did not suffer his low social status with contentment . His poetry:

Accuses God directly of forgetting him and making his life miserable because of his caste

Rebels against the varna system (the traditional four-fold caste hierarchy)

Questions divine justice rather than passively accepting social oppression

One of his most powerful Abhangas expresses this raw emotion directly to God:

"You made us low caste. Why don't you face that fact, Great Lord? Our whole life, left-over food to eat. You should be ashamed of this."

This verse captures the essence of his protest—direct, confrontational, and unafraid to hold the divine accountable for human suffering caused by social hierarchies.

💡 Legacy and Significance

Connection to Modern Dalit Literature

Karmamela's Abhangas resonate strongly with contemporary Dalit poetry . His themes include:

ThemeExpressionCriticism of society Exposing hypocrisy and discrimination

Criticism of religious beliefs Questioning doctrines that justify oppression

Disbelief in purity/pollution Rejecting the ideological basis of untouchability

Protest for survival Articulating the struggle for dignity and existence

Buddhist Interest

There is at least one Buddhist tradition that has shown interest in Karmamela, recognizing his role as a powerful voice against social oppression .

Family Legacy

Karmamela is part of a unique phenomenon in the Bhakti movement—an entire family of saints from a marginalized community who collectively challenged caste hierarchies through their poetry and devotion. His parents, aunt, and uncle were all poet-saints, making the Chokhamela family one of the most remarkable examples of Dalit spiritual expression in medieval India .

🔍 Historical Context

The 14th century in Maharashtra was marked by the rise of the Varkari movement, which emphasized personal devotion to Lord Vithoba (a form of Krishna) and rejected many orthodox Brahmanical rituals . Saints like Chokhamela, Soyarabai, and Karmamela found in this movement a spiritual framework that valued bhakti (devotion) over birth—at least in principle, though social discrimination continued in practice.

Karmamela's poetry reflects this tension: the promise of spiritual equality versus the reality of social oppression. His questioning of God represents a radical departure from traditional devotional poetry, which typically emphasized submission and gratitude.

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.

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

Sant Kabir Das

Sant Kabir Das: The Unique Saint-Poet of the Bhakti Movement

Sant Kabir Das (1398–1518 CE) was a 15th-century Indian mystic poet, saint, social reformer, and a prominent pillar of the Bhakti movement. His verses are enshrined in the Guru Granth Sahib of Sikhism, and his followers, known as the Kabir Panth, are spread across the world.

AspectDetailsBorn - Died 1398 – 1518 CE (approximately 120 years)

Birthplace Varanasi, Uttar Pradesh (near Lahartara Lake)

Raised by Neeru and Neema, a Muslim Julaha (weaver) couple

Guru Swami Ramananda (Hindu Bhakti leader)

Major Works Bijak, Sakhi Granth, Kabir Granthavali, Anurag Sagar

Language Sadhukkadi (mix of Khari Boli, Braj, Bhojpuri, and Awadhi)

Samadhi Site Maghar, Uttar Pradesh

🧬 Life and Background

Birth and Early Life

Scholars have differing opinions about Kabir's birth, but most historians accept 1398 CE (Jyestha Purnima) as his birth date. According to a popular legend, he was found as an infant on a lotus flower in Lahartara Lake (Varanasi). A Muslim weaver couple, Neeru and Neema, raised him as their own child.

Although raised in a Muslim family, he was deeply influenced by the Hindu Bhakti leader Swami Ramananda and became his disciple. Ramananda taught him the Vaishnava tradition and Advaita philosophy, which focused on the concept of Nirguna Brahman (a formless, attributeless God).

Social Background

Kabir belonged to the Julaha (weaver) community – a group that had recently converted to Islam but remained low in the social hierarchy. In his own compositions, he referred to himself as "Julaha" and "Kori" (weaver). Despite this background, Kabir completely rejected the caste system and instructed his followers never to mention their caste.

📜 Philosophy and Teachings

Nirguna Bhakti

Kabir was a leading saint of the Nirguna Bhakti tradition. He believed that God is formless, all-pervading, and beyond everything. He said:

"Hari is in the east, Allah is in the west – look within your heart, there you will find both Karim and Ram."

Rejection of the Caste System

Kabir strongly opposed the caste system and untouchability. According to him, all human beings are equal in the eyes of God. Through his couplets, he sharply criticized Brahminical hypocrisy and caste-based discrimination.

Critique of Religious Rituals

Kabir severely criticized the meaningless rituals and customs of both Hinduism and Islam:

Hindu RitualsMuslim RitualsOpposition to idol worship Opposition to circumcision

Futility of pilgrimages Criticism of mechanical namaz (prayer)

Ridicule of the sacred thread (Janeu) Criticism of fasting (Roza)

Futility of bathing in the Ganges Criticism of animal sacrifice (Qurbani)

His famous couplet states:

"The Hindu says Ram is dear to me, the Muslim says Rahman is dear. The two fight and die fighting – neither knows the secret."

Hindu-Muslim Unity

Kabir's greatest contribution was his message of Hindu-Muslim unity. He believed that God is one, whether called Ram or Rahim, Hari or Allah. He considered communal bigotry the greatest enemy of humanity.

🖋️ Literary Works

Writing Style

Kabir wrote his compositions in Sadhukkadi language – a mixture of Khari Boli, Braj, Bhojpuri, and Awadhi. This was a simple, colloquial language of the common people, making his message easily accessible to the masses.

Major Works

WorkDescriptionBijak The primary scripture of the Kabir Panth; contains Ramaini, Sabad, and Sakhi

Sakhi Granth Collection of couplets (over 5000 Sakhis are in circulation)

Kabir Granthavali Compilation of various compositions

Anurag Sagar Work based on love and devotion

Guru Granth Sahib Contains the highest number of Kabir's verses (approximately 500) among non-Sikh contributors

Famous Couplets

On the Caste System:

"Do not ask the caste of a saint; ask only about their wisdom. Appraise the sword by its value, let the scabbard remain as it is."

On Idol Worship:

"If worshipping a stone could get you God, I would worship a mountain. Better to worship a grinding stone, it feeds the world."

On Bathing in the Ganges:

"You bathe in the Ganges and think you have collected a treasure of virtue. The frog bathes every day too – has it been liberated?"

On True Devotion:

"When I was, Hari was not; when Hari is, I am not. All darkness has been dispelled; I see the light within."

📚 Major Disciples and Tradition

Kabir had two primary disciples:

Bhagodas – who organized the Kabir Panth

Dharmadas – who compiled the Bijak scripture

The Kabir Panth

After Kabir's death (in the 17th-18th century), his followers established the Kabir Panth:

DetailNumber/FactNumber of Followers Approximately 9.6 million

Major Centers North and Central India, diaspora communities

Kabir Chaura (Varanasi) Main monastery and pilgrimage site

Maghar (Gorakhpur) Samadhi site and pilgrimage center

Distinctive Practices Vegetarianism, abstinence from alcohol

In Varanasi, there are two temples dedicated to Kabir – one maintained by Hindus and one by Muslims. Both follow similar traditions of bhajan, kirtan, and aarti.

💡 Influence on Sikhism

Kabir's ideas had a profound impact on Guru Nanak and Sikhism. Guru Arjan Dev (the fifth Sikh Guru) compiled Kabir's compositions into the Guru Granth Sahib. Today, Kabir's couplets are included in the highest number (among non-Sikh contributors) in Sikhism's holy scripture.

🔍 Death and Controversy

Death (1518 CE)

Kabir spent his final days in Maghar (Gorakhpur, Uttar Pradesh). Legend has it that when he died, both Hindu and Muslim communities claimed his body for their respective funeral rites. When the cloth was removed, only a pile of flowers remained – which the Hindus cremated and the Muslims buried.

Two Samadhis

Even today, two samadhis exist in Maghar – one in Hindu style and one in Muslim style.

🌟 Legacy and Summary

Sant Kabir left an indelible mark on Indian society by raising his voice against the caste system, religious rituals, and communal bigotry. His greatest gift is the message of humanity, equality, and the oneness of God.

Area of ContributionImpactReligion Paved the way for Hindu-Muslim unity

Literature Enriched the Doha (couplet) form in Hindi literature

Social Reform Created mass awareness against caste system and untouchability

Philosophy Strengthened the Nirguna Bhakti tradition

Saint Tradition Established the Kabir Panth with over 9.6 million followers

Today, more than 600 years later, Kabir's couplets and ideas remain relevant. He teaches us that God is one, all humans are equal, and true devotion lies not in external rituals but in inner purity and love.

"I set out to find the wicked – but found none. When I searched my own heart, I found none worse than me."

This couplet is the greatest testament to Kabir's humble nature and self-reflection, inspiring us even today to engage in introspection.

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

Saint  Kavasha Ailusha

Saint Kavasha Ailusha (also known as Kavasa Ailusha or Kanvasha Ailusha) is a unique and important figure in Vedic literature. He is known as a Sudra Rishi—a seer from a marginalized community—who is credited with composing several hymns in the Rigveda, including the famous "Gambler's Lament" .

His life story, preserved in ancient texts, is a powerful narrative of caste-based exclusion, divine intervention, and ultimate acceptance by the gods.

📜 Biographical Summary

AttributeDetailsIdentity Vedic Seer (Rishi) credited with composing Rigvedic hymns

Community Status Described as a Sudra; son of a slave-girl (dasi-putra)

Patrons King Kurusravana and Mitratithi (he served as their purohita or chief priest)

Notable Composition Rigveda 10.30 (the "Waters Hymn") and the famous 10.34 (the "Gambler's Lament")

📖 The Story of His Exclusion and Divine Acceptance

The most detailed account of Kavasha Ailusha's life comes from the Aitareya Brahmana (2.19) , a key Vedic text explaining rituals . The narrative is significant for its clear depiction of social prejudice and the spiritual merit that transcends it.

1. Exclusion Due to Low Birth

While a group of Rishis were performing a grand Soma sacrifice on the banks of the Sarasvati river, they expelled Kavasha Ailusha. Their reasoning was explicitly based on his lineage. They questioned, "How should the son of a slave-girl, a gambler, who is no Brahman, remain among us and become initiated (into all sacrificial rites)?" .

2. Abandoned to Die

He was cast out into a barren desert and forbidden from drinking the waters of the Sarasvati, essentially left to die of thirst .

3. Revelation of the Sacred Hymn

As Kavasha was dying of thirst, he perceived a sacred mantra (hymn) now known as the Apam Napat (Rigveda 10.30). Through the power of this hymn, he prayed for a way to reach the gods .

4. Divine Validation

The waters were pleased with him and miraculously rose to surround him. The river Sarasvati itself flowed around him to protect him. Seeing this divine miracle, the other Rishis realized their error and declared, "The gods know him; let us call him back." They unanimously consented and brought him back to the sacrifice .

🎲 The Gambler's Lament (Rigveda 10.34)

Kavasha Ailusha is most famous for composing the "Gambler's Lament" , a poetic and dramatic monologue found in the 10th Mandala (Book) of the Rigveda .

The Poem: The hymn is a first-person account of a repentant gambler who laments the ruin brought upon his life. He speaks of losing his wife, being disowned by his parents, and being shunned by his neighbors .

Literary Significance: It is considered one of the oldest surviving pieces of secular, non-religious poetry in existence. Scholar Moriz Winternitz called it the "most beautiful among the non–religious poems of the Rig Veda," and Arthur Anthony Macdonell called it "the most remarkable literary product" .

Symbolic Depth: The poem is not just a cautionary tale against gambling. It serves as a metaphor for the human condition—the "game" of life where one can lose everything, including family and status. Scholars have also noted that the theme of a noble figure losing everything through a game of dice served as an archetype for the central conflict in the Mahabharata, particularly the story of Yudhishthira .

🔍 Scholarly Perspectives on His Identity

While the Brahmana texts unequivocally state he was a Sudra (son of a slave-girl), other Vedic indices provide a more nuanced picture .

The Purohita: The Anukramanī (Vedic Index) acknowledges his low birth but also records that he served as the Purohita (chief priest) to King Kurusravana . This role—being a royal priest—would have been one of immense prestige, suggesting that his spiritual authority was recognized despite his social standing.

Conflicting Traditions: Some scholars, like Hopkins, have suggested he might have been a king . This confusion likely arises because his position as a spiritual guide to royalty was so influential that later traditions may have conflated him with his patrons.

💡 Legacy and Significance

Saint Kavasha Ailusha's story stands as one of the earliest recorded arguments in Indian spiritual history that divine grace and spiritual attainment are determined by inner realization, not by birth. His acceptance by the gods and subsequent recall by the Brahmins serves as a powerful counter-narrative to rigid caste hierarchies, establishing him as a figure of immense importance for understanding social and religious dynamics in the Vedic period.

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

Lahuji Raghoji Salve (1794–1881) was a revolutionary, social reformer, and martial arts master from Maharashtra, often hailed as the 'First Revolutionary Guru' (Adya Krantiguru). While he is referred to by some as a "saint" figure due to his moral authority and social reform work, he is primarily celebrated as a warrior, mentor, and activist rather than a religious saint in the traditional sense .

AspectDetailsFull Name Lahuji Raghoji Salve (also known as Vastad/Lahujibuwa Mang)

Born - Died 14 November 1794 – 17 February 1881

Community Matang (Mang) community, now recognized as Scheduled Caste (SC) in Maharashtra

Role Martial arts trainer, mentor to revolutionaries, social reformer, activist

Core Philosophy "Live for the country, die for the country" (जगेन तर देशासाठी, मरेन तर देशासाठी)

Key Disciples Jyotiba Phule, Bal Gangadhar Tilak, Vasudev Balwant Phadke, Chapeker brothers

Title/Honor Adya Krantiguru (First Revolutionary Guru), Vastad (Master)

Early Life and Background

Lahuji Raghoji Salve was born on 14 November 1794 in Narayanpur village at the foothills of Purandar fort in present-day Maharashtra . He was born into the Matang (Mang) community, a group that faced severe caste discrimination as "untouchables" in 19th-century society .

His family had a distinguished martial heritage. His ancestors served in Chhatrapati Shivaji Maharaj's army and were entrusted with the defense of Purandar fort, earning the title "Raut" from Shivaji Maharaj in recognition of their valor . His father, Raghoji Salve, was a warrior, and Lahuji learned wrestling and martial arts from him from an early age .

The Turning Point (1817)

When Lahuji was 23 years old, he witnessed the Battle of Khadki (also known as the Battle of Kirkee) on 5 November 1817, where the Peshwa forces were defeated by the British . In this battle, Lahuji fought alongside his father. Raghoji Salve was executed, and Pune fell under British control . On 17 November 1817, when the Union Jack replaced the Bhagwa flag on Shaniwar Wada, Lahuji swore an oath to drive the British out of India .

Revolutionary Activities and Training Center

The Akhada (Gymnasium) in Pune

In 1822, Lahuji established one of India's first armed training centers (talimkhana or akhada) at Rasta Peth (Ganjpeth), Pune . This center was unique for its time because it was open to students from all castes and communities, breaking social barriers .

Skills taught at his akhada included:

Dandpatta (a specialized gauntlet-sword weapon)

Swordsmanship (talwar-bazi)

Horse riding

Marksmanship and firearm handling

Unarmed combat

Mentorship of Revolutionaries

Lahuji's akhada became a gathering place for some of the most prominent figures of the Indian freedom struggle and social reform movement. He not only taught them martial arts but also acted as a political mentor, preaching the need for Indian freedom and the upliftment of oppressed communities .

Notable disciples included:

Jyotiba Phule – social reformer and founder of Satyashodhak Samaj

Bal Gangadhar Tilak – nationalist leader

Vasudev Balwant Phadke – known as the father of Indian armed revolution

Gopal Ganesh Agarkar – social reformer and educator

Chapeker brothers – revolutionaries

Social Reform and Support for Phule

Lahuji actively fought against caste discrimination and worked towards the upliftment of marginalized communities . He joined Jyotiba Phule's Satyashodhak Samaj (Truth Seeker Society) and played a crucial role in supporting Phule's educational and social reform work .

Key contributions to social reform:

He helped recruit Dalit students for the schools established by Jyotiba and Savitribai Phule

It was upon Lahuji's physical strength and protection that Phule faced the attacks hurled at him and his wife Savitribai for challenging caste norms

He used his influence to spread the importance of education among the Dalit communities in Pune

Philosophy and Slogans

Lahuji Raghoji Salve is remembered for his revolutionary spirit and powerful slogans:

"जगेन तर देशासाठी, आणि मरेन तर देशासाठी"

(If I live, I live for the country; if I die, I die for the country)

He believed that India could only achieve freedom through armed struggle, and that training in warfare was essential to defeat the organized British army . Unlike moderate nationalists of his time, he advocated for radical revolutionaries rather than peaceful reformers .

Death and Legacy

Lahuji Raghoji Salve passed away on 17 February 1881 in Pune at the age of 86 . His samadhi (memorial) is located in the Wakdewadi/Sangamwadi area near Pune .

Recognition and Memorials

Memorial/RecognitionDetailsSamadhi at Wakdewadi A shrine built by Lahuji to honor his father, known as "Mangir Baba" (Mang Veer Baba)

Sangamwadi Memorial A Rs. 20 crore memorial approved by Pune's standing committee on 22,000 sq. ft. of land

Postage Stamp Demand BJP MLA Sunil Kamble has demanded that a postage stamp be issued in Lahuji's name to honor his contribution

The "First Freedom Fighter" Title

Lahuji is often called the "first freedom fighter of India" because he was the mentor of Vasudev Balwant Phadke, who is widely recognized as the father of India's armed revolution . His armed training center and revolutionary philosophy laid the groundwork for subsequent generations of freedom fighters.

Is He Considered a Saint?

While Lahuji is occasionally referred to with the honorific "Buwa" (a term often associated with holy men), he is primarily remembered as a revolutionary, social reformer, and martial arts master, not a religious saint . His legacy is rooted in:

Armed resistance against British rule

Fighting caste discrimination through action, not just philosophy

Promoting education for oppressed communities

Mentoring the next generation of revolutionaries

His moral authority came from his actions—sacrificing his life for the nation and the liberation of the oppressed—rather than from religious or spiritual leadership

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.

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)

Mariam Thresia Chiramel Mankidiyan

Basic Details

• Born: 26 April 1876 in Puthenchira village, Thrissur district, Kerala, India.
• Died: 8 June 1926 in Kuzhikattussery, Thrissur district, Kerala (aged 50).
• Canonized: 13 October 2019 by Pope Francis in St. Peter’s Square, Vatican City.
• Beatified: 9 April 2000 by Pope John Paul II.
• Religious Identity: Syro-Malabar Catholic (an ancient Eastern Catholic Church in India with roots in the St. Thomas Christian tradition).
• Feast Day: 8 June (some local celebrations mention 6 June).
• Title: Foundress of the Congregation of the Holy Family (CHF).

Family and Social Background

Mariam Thresia was born into the Chiramel Mankidiyan family, a well-known and historically respected Syro-Malabar Catholic family in Puthenchira. The family belonged to the Ollur branch and had produced several priests and nuns. One ancestor had even received a hereditary title (“Tharakan”) for saving the Maharaja of Cochin.

The family was once rich and noble, owning extensive landed property. However, it became financially poor when her grandfather arranged costly dowries for seven daughters and sold much of the land. This led to hardship: her father (Thoma) and brothers turned to drinking to cope with the reduced circumstances.

• Parents: Father – Thoma Chiramel Mankidiyan; Mother – Thanda (from the Mangali family of Thuravoor). Thoma’s first wife had died in childbirth; Thanda was his second wife.
• She was the third of five children (two brothers and two sisters).

Important clarification on “low-class”:

The family experienced economic hardship due to excessive dowry expenses, and her childhood home had problems with alcoholism. However, the Chiramel Mankidiyan family was not a low-class, backward, or SC/ST community. It was a traditional, land-owning, upper/middle-level Syro-Malabar Catholic family with a respected social standing in Kerala’s Christian community. In the Indian context, Syro-Malabar Christians (St. Thomas Christians) are generally not classified under Scheduled Castes (SC) or Scheduled Tribes (ST). They form part of Kerala’s ancient Christian communities, often considered forward or general category in social terms.

Life and Spiritual Journey

From a young age, Thresia showed deep piety, prayerfulness, and mystical experiences (visions, ecstasies, and later the stigmata — the wounds of Christ — which she kept hidden). She had only elementary schooling but displayed great wisdom.

She felt a strong call to religious life and service. In her late 20s, she began apostolic work with poor families — visiting homes affected by alcoholism, violence, immorality, and poverty. She nursed the sick (including lepers), comforted the lonely, cared for orphans, and helped the marginalized.

She never made distinctions based on caste, creed, or culture and served people compassionately across all backgrounds, including the poor and Dalit converts where needed.

In 1913–1914, with three companions and the bishop’s permission, she started a small community focused on prayer and service. This grew into the Congregation of the Holy Family (CHF), officially founded on 14 May 1914. The congregation’s charism centers on:

• Family apostolate (strengthening Christian families)
• Care for the poor, sick, elderly, and orphans
• Education and social service

She lived a life of austere penance, deep prayer, and active charity despite opposition and personal suffering.

Mystical Experiences

Mariam Thresia was a mystic who experienced:

• Frequent visions of Jesus, Mary, and saints
• Levitation during prayer
• Stigmata
• A “dark night of the soul” and spiritual trials
• The gift of prophecy and healing

Death and Canonization

She suffered from diabetes and died from complications of a leg wound (caused by a falling object) on 8 June 1926. Her final words reflected her deep faith in the Holy Family.

Her cause for sainthood advanced due to her heroic virtue and reported miracles. She was canonized in 2019 as one of India’s modern saints, highlighting the rich spiritual heritage of Kerala’s Syro-Malabar Church.

Legacy

• She is especially venerated as the Patroness of Families and an apostle of family holiness.
• The Congregation of the Holy Family (CHF) continues her mission today with thousands of sisters working in education, healthcare, and social service in India and abroad.
• Her shrine and museum are in Puthenchira and Kuzhikattussery, Kerala.
• She is remembered as a social reformer who worked for the upliftment of families and the poor in a time when women’s public apostolic work was not common.

Correction to the Description You Provided

• Not “low-class”: The family was historically respected and land-owning, though it faced temporary poverty due to dowry expenses.
• Served the marginalized: Yes — she helped the poor, sick, orphans, and families in distress without distinction of caste or creed, including Dalit converts where present. However, her primary focus was family apostolate and holistic service to suffering families.
• Feast day: Correctly 8 June (not October 8).
• She was a visionary mystic and foundress, not merely a “visionary nun.”

In short, Saint Mariam Thresia came from a traditional, once-prosperous Syro-Malabar Catholic family in Kerala. She overcame family difficulties and societal challenges through deep faith, becoming a pioneer in family ministry and service to the poor. Her life exemplifies charity, mysticism, and dedication to the Holy Family.

Saint Martin de Porres

Saint Martin de Porres (full name: Martín de Porras Velázquez, also known as Martin of Charity or Saint of the Broom) was a Peruvian lay brother of the Dominican Order. He is one of the most beloved saints of the Americas, recognized for his extraordinary humility, charity, healing abilities, and devotion to the poor and sick.

He is often called the first Black saint of the Americas and is a powerful symbol of racial harmony and social justice.

Early Life and Family Background

• Born: December 9, 1579, in Lima, Viceroyalty of Peru (Spanish Empire, present-day Peru).
• Parents:
  • Father: Don Juan de Porres (or Porras) y de la Peña — a Spanish nobleman and knight from Burgos, Spain.
  • Mother: Ana (or Anna) Velázquez — a freed slave from Panama, of African descent (possibly with some Indigenous/Native Peruvian ancestry as well).
• Martin was illegitimate (his parents never married). He and his younger sister Juana inherited their mother’s dark complexion and features, which led to social stigma in the racially stratified colonial society.
• His father initially abandoned the family when Martin was very young (some sources say shortly after his sister’s birth). The family lived in deep poverty; his mother supported them by taking in laundry.
• Around age 8, his father returned and acknowledged the children (publicly identifying them as “mulatto”), providing some support and later apprenticing Martin to a barber-surgeon.
• At age 12, Martin began training as a barber-surgeon (a common profession then that included bloodletting, wound care, and basic medicine). He quickly became skilled and compassionate in this work.

He faced discrimination and ridicule throughout his life due to his mixed-race heritage and illegitimate birth, yet he responded with profound humility and love.

Religious Life

• At age 15, Martin began volunteering at the Dominican priory (Convento de Santo Domingo) in Lima. He worked in the kitchen, laundry, and infirmary, caring for the sick.
• In 1601, he became a donado (a lay volunteer or oblate) living with the community.
• Despite colonial laws and racial prejudices that often barred people of African or mixed descent from full religious profession, the Dominicans made an exception due to his exceptional virtue.
• In 1610, he was allowed to profess as a lay brother (not a priest) in the Dominican Order. He took the habit and lived a life of strict poverty, fasting, prayer, and penance.
• He served humbly for decades: sweeping floors (hence the nickname “Saint of the Broom”), nursing the sick (including those with contagious diseases like plague), feeding the hungry, and caring for animals. He also founded an orphanage and a children’s hospital.
• When the convent faced financial debt, he famously offered: “I am only a poor mulatto, sell me” to help raise funds.

Miracles and Spiritual Gifts

Martin was known for many extraordinary phenomena reported during and after his life:

• Healing the sick instantly.
• Bilocation (being in two places at once).
• Levitation during prayer.
• Miraculous knowledge of distant events.
• Ability to communicate with and tame animals (he is often depicted with a dog, cat, bird, and mouse eating peacefully together).
• Ecstasies and visions.

He treated everyone equally — rich or poor, Black, Indigenous, Spanish, or mixed — and showed special compassion to the marginalized.

Death and Funeral

• He suffered a long illness (likely malaria or similar) in his final year.
• Died: November 3, 1639, at age 59–60 in Lima.
• His death caused great mourning. The funeral was attended by high-ranking officials, including the Archbishop and viceroy. Many miracles were reported at his tomb shortly afterward.

Canonization and Legacy

• Beatified: October 29, 1837, by Pope Gregory XVI.
• Canonized: May 6, 1962, by Pope John XXIII (one of the first major acts of his papacy). He became the first person of African descent from the Americas to be declared a saint.
• Feast Day: November 3 (in the Catholic calendar; also observed in the Anglican Communion).
• Patron Saint of:
  • People of mixed race / multiracial backgrounds
  • Racial harmony and social justice
  • Black people (in some contexts)
  • Barbers, hair stylists, and public health workers
  • Innkeepers
  • The poor
  • Animals
  • Public schools and education
  • Peru and several dioceses

He is widely venerated in Latin America, especially Peru, and among African diaspora communities. Churches, schools, and hospitals are named after him worldwide. He is often depicted in art as a mixed-race Dominican brother holding a broom, a crucifix, and surrounded by animals.

Connection to Your Previous Questions

Martin de Porres has no direct connection to April 16 (unlike Adwaita Mallabarman’s death on 16 April 1951 or Dr. Dukhan Ram’s death on 16 April 1990). His key dates are December 9 (birth) and November 3 (death and feast day).

Like the other saints you’ve asked about recently:

• Thea Bowman (African American, faced racial discrimination in the U.S.)
• Charles Lwanga (Ugandan, martyred for faith)
• Kateri Tekakwitha (Mohawk Native American, faced cultural persecution)
• Josephine Bakhita (Sudanese, survivor of brutal slavery)

Martin’s challenges stemmed from colonial racial hierarchies and illegitimacy in 16th–17th century Peru. He came from a mixed heritage (Spanish father + African/possibly Indigenous mother) and experienced poverty and prejudice, but rose to sainthood through humble service rather than any formal “low class” or disadvantaged caste status in the Indian SC/ST sense.

His life beautifully illustrates overcoming societal barriers through faith, charity, and equality — themes that resonate across many of the figures you’ve explored.

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

Here is a detailed account of Medara Ketayya (also spelled Medara Kethayya), a legendary figure from the folklore of the Medara community in Southern India.

Medara Ketayya's story is recorded in the colonial-era ethnographic volume Castes and Tribes of Southern India as a devotional tale about a poor but charitable couple who were tested by the god Iswara (Shiva) .

📜 Legend of Medara Ketayya

According to the legend preserved in the ethnographic record, the story unfolds as follows :

ElementDescriptionProtagonists Medara Ketayya and his wife

Character Very poor, but charitable

Divine Tester The god Iswara (Shiva)

The Miracle of the Bamboo:

In order to test Ketayya's virtue, the god Iswara magically created grains of gold in large quantities inside the hollow of a bamboo plant.

The Discovery:

Ketayya initially avoided cutting certain bamboos, believing they were full of vermin and therefore useless. Eventually, he came across an ant-hill with a bamboo growing in it. Knowing that bamboos growing on ant-hills would not be attacked by vermin, he decided to cut it down.

The Tragedy:

As he cut the bamboo, he accidentally cut off the head of a Rishi (sage) who was doing penance inside it. Realizing the crime he had committed, he cried out "Siva, Siva."

The Miracle of Hearing:

Remarkably, his wife—who was miles away—heard his cry and immediately knew that he must be in some distress.

🧬 The Medara Community

To understand Medara Ketayya's social standing, it is important to look at the community he represents:

AttributeDetailsCommunity Name Medara (also Meda or Medaru)

Traditional Occupation Basket-making and bamboo work

Social Status Historically considered a low-status / Backward Caste

Geographic Distribution Southern India (primarily Andhra Pradesh, Telangana, Karnataka, Tamil Nadu)

Related Legendary Figures

The same ethnographic source mentions other legendary figures from the Medara community :

FigureLegendMedara Chennayya Said to have fed thousands of people with just a potful of rice

Medara Thodayya (grandson of Chennayya) Practiced basket-making and bathed three times daily. A Brahmin afflicted with leprosy was cured after falling into a ditch of water where Thodayya had bathed

🏛️ Modern Commemoration

Medara Ketayya's legacy continues to be honored in modern times. There is a public park named after him in Ballari, Karnataka:

AttributeDetailsName Medara Ketayya Nagara Udyanavana

Location 1st Cross, Indira Nagar, Ballari, Karnataka 583104, India

Type Urban park (Nagara Udyanavana translates to "City Park")

📝 Summary

Medara Ketayya is a legendary figure representing the Medara (basket-making) community of Southern India, which has historically been considered a disadvantaged or low-status community. His story—recorded in colonial ethnographic literature—depicts a poor but charitable couple tested by the god Shiva, with themes of poverty, devotion, divine testing, and miraculous events. Today, his memory is honored through a public park named after him in Ballari, Karnataka .

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...

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

Saint  Minanath

Here is a detailed account of Saint Minanath, also widely known as Matsyendranath, the 10th-century saint and yogi who is considered the founder of the Nath Sampradaya and the revivalist of Hatha Yoga .

Saint Minanath (Matsyendranath) is a remarkable figure whose story transcends social barriers. He is revered in both Hindu and Buddhist traditions as a Mahasiddha ("great accomplished one") and as the guru of Gorakhnath .

📜 Biographical Summary

AttributeDetailsAlso Known As Matsyendranath, Macchindranath, Minapa, Luipa

Time Period Early 10th century CE

Birthplace Kamarupa (present-day Assam) or Barisal (Chandradwip), based on varying legends

Community Kaibarta (fisherman) community - historically considered a low/Shudra caste

Spiritual Lineage Received teachings directly from Lord Shiva

Notable Disciples Gorakshanath, Jalandharnath, Kanifnath, Charpatinath

Major Works Kaulajnananirnaya, Akulaviratantra, Matsyendrasamhita

Founder of Nath Sampradaya, Hatha Yoga (as a systematic practice)

Honorific Title Incarnation of Avalokiteshvara (in Nepal/Tibetan Buddhism)

🧬 Community Background: The Fisherman Caste

Saint Minanath was born into a fisherman community (known as Kaibarta in Bengal) . This community was historically considered a low or Shudra caste in the traditional Hindu social hierarchy . The Banglapedia explicitly notes that the Naths, who trace their origin to Matsyendranath, "belong to a low or shudra weaving caste of Bengal" . Tibetan sources also confirm he was "originally belonging to the fisherman caste" .

In the modern Indian context, traditional fishing communities like the Kaibarta are classified as OBC (Other Backward Class) or, in some regions, SC (Scheduled Caste). This background makes Minanath's rise to becoming a revered spiritual master particularly significant, as he emerged from a marginalized section of society.

🐟 The Legend: Birth from a Fish

The name "Minanath" or "Matsyendranath" means "Lord of the Fishes" and is derived from a famous legend explaining his miraculous birth and enlightenment .

The Core Legend:

According to the most popular version, Minanath was born under an inauspicious star, which led his parents to throw the baby into the ocean. There, he was swallowed by a large fish. This fish swam to the bottom of the ocean where Lord Shiva was secretly imparting the secrets of yoga to his consort, Parvati. Unseen, the baby inside the fish overheard the divine teachings. He began to practice yoga sadhana within the fish's belly and after twelve years emerged as an enlightened Siddha .

Variations of the Legend:

Tibetan Version: Describes a fisherman named Mina who was eaten by a fish while working in the Bay of Bengal .

Maharashtra Version: A fisherman couple found a baby inside a fish egg that had been washed ashore. They raised the child, who later renounced his life as a fisherman to become an ascetic .

This legend carries a powerful symbolic message: spiritual attainment transcends the circumstances of birth. A being born in the belly of a fish—the lowest of origins—emerged as the greatest of yogis and the founder of an influential spiritual tradition.

🕉️ Role as Founder of the Nath Sampradaya

Minanath is considered the founder of the Nath Sampradaya (Nath tradition), a Shaiva sub-tradition that combined elements of Shaivism, Buddhism, Tantra, and Hatha Yoga .

AspectDetailsHistorical Role The Nath tradition "began around the 8th or 9th century with a simple fisherman, Matsyendranath"

Key Philosophy Total release of the soul through yoga meditation (Kaya Sadhana - culture of the body)

Caste Rejection The Nath Sampradaya does not recognize caste barriers; its teachings were adopted by outcasts and kings alike

Navnath Minanath is the first of the Navnath (nine masters), with Gorakhnath being the second

The Nath tradition's inclusive philosophy is a direct reflection of Minanath's own journey—a person from a marginalized community became the spiritual preceptor of kings and sages.

📚 His Works and Contribution to Hatha Yoga

Minanath is credited with composing some of the earliest texts on Hatha Yoga in Sanskrit, dated to the 11th century .

WorkSignificanceKaulajnananirnaya "Discussion of Knowledge Pertaining to the Kaula Tradition" - a foundational Tantric text

Akulaviratantra A key Tantric scripture

Matsyendrasamhita A collection of teachings on yoga and philosophy

Connection to Luipa: In Tibetan and Bengali traditions, Minanath is often identified with Luipa, one of the earliest Siddhacharyas (Buddhist tantric poets) who wrote the oldest known Bengali verses (Caryapada) around the 10th-11th centuries . This has led scholars to conclude that "Luipa and Matsyendra were one and the same person" .

👥 His Disciples and Legacy

Minanath's most famous disciple is Gorakhnath (also known as Gorakshanath), who systematized the Nath tradition and became the founder of the Kanphata Yogis (an order of ascetics known for their split-earrings) .

The Eight Disciples (Navnath):

Along with Gorakhnath, Minanath is said to have had eight other disciples, including Jalandharnath, Kanifnath, Gahininath, Bhartrinath, Revan Nath, Charpatinath, and Naganath. Together, they are called the Navnath ("nine masters") .

Worship in Nepal:

In Nepal, Minanath is worshipped as the god of rain under the name Machhindranath (or Bunga Dyah). An annual chariot festival (Machhindranath Jatra) is held in Patan to honor him, based on a legend where his presence was required to release rain-causing serpents captured by Gorakhnath .

📝 Conclusion

Saint Minanath (Matsyendranath) was born into a fisherman community—traditionally considered a low or Shudra caste in the Hindu social hierarchy, which in modern India would be classified as a disadvantaged group (OBC/SC). However, his legacy is defined not by his birth but by his spiritual achievements.

His story serves as one of the earliest and most powerful examples in Indian spiritual history of divine grace and spiritual realization transcending the circumstances of birth. As the founder of the Nath Sampradaya—a tradition that explicitly rejected caste barriers—and the revivalist of Hatha Yoga, Minanath remains a towering figure whose influence continues to shape yogic and spiritual traditions across India and Nepal today .

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

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.

Sant Nabha Dass

Sant Nabha Dass (also known as Guru Nabha Dass, Nabhadas, or Goswami Nabha Dass) was a prominent 16th–17th century Hindu saint, theologian, poet, and reformer belonging to the Ramanandi Sampradaya (the largest Vaishnava monastic order devoted to Lord Rama). He is best remembered as the author of Bhaktamal, one of the most important hagiographical works in the Bhakti tradition.

Early Life and Background

• Born: 8 April 1537 at Bhadrachalam village on the banks of the Godavari River, in present-day Bhadradri Kothagudem district, Telangana (then part of Andhra region under the Qutb Shahi dynasty).
• Original Name: Narayan Dass (or Nabhadas).
• Parents: Father – Shri Ram Dass (also called Ramdassu); Mother – Smt. Janaki Devi. Both were ardent devotees of Lord Rama.
• He was orphaned at a very young age (around 5 years old). Some traditional accounts mention he was blind from birth and was miraculously cured by his gurus.
• He belonged to the Mahasha (also called Doom, Dumna, or Doma) community, traditionally involved in making bamboo and cane baskets, grain storage containers, and as musicians. This community is now known as Nabhadassia in his honour and is classified as a Scheduled Caste (SC) in several states, particularly Punjab, Himachal Pradesh, and parts of North India.

Spiritual Journey

After becoming an orphan, two Ramanandi saints — Agar Dass (or Agradas) and Keel Dass (or Kilhadās) — took him under their care. They brought him to Ghalta Dham (near Jaipur, Rajasthan), a major centre of the Ramanandi tradition.

There, he received spiritual training, served the sadhus, and immersed himself in devotion to Lord Rama. He became one of the prominent disciples in the Ramanandi lineage. His gurus recognised his deep devotion and literary talent.

He is said to have met Goswami Tulsidas (author of Ramcharitmanas) during his travels, and Tulsidas was impressed by him.

Major Work: Bhaktamal

In 1585, at the instruction of his guru Agar Dass, Nabha Dass composed Bhaktamal (also spelled Bhaktmal or Bhagatmal) in Braj Bhasha.

• It is a poetic hagiography that describes the lives and devotional exploits of around 200–800 bhaktas (devotees) spanning from the Satya Yuga to the Kali Yuga.
• The text highlights saints from various backgrounds, castes, and regions, emphasising that true devotion (Bhakti) transcends caste, social status, and sectarian boundaries.
• It became a foundational text for Vaishnavas, especially in the Ramanandi Sampradaya, and is highly respected for promoting an inclusive spiritual community.
• Later commentators like Priyadas added detailed commentaries ( tika) to it.

Other works attributed to him include devotional verses (pads), Asta Yam, Rama Shtayam, and writings praising various saints.

Philosophy and Teachings

Sant Nabha Dass strongly advocated:

• Bhakti Marg (path of devotion) as open to all, irrespective of caste, creed, or social position.
• Equality in the eyes of God — devotion is the true measure of a person, not birth.
• Service to saints and selfless love for Lord Rama.
• He promoted an inclusive spiritual society where bhaktas (devotees) from all walks of life are honoured.

His life itself is seen as an inspiring example: a person born into a socially disadvantaged community rose to become a revered saint and author through pure devotion and spiritual merit.

Later Life and Death

He travelled extensively, spreading the message of Rama Bhakti. He lived a long life and is believed to have died in 1643 at the age of about 105–106 years.

His teachings and the Bhaktamal had a deep influence in North India, particularly in Rajasthan, Punjab, and among Ramanandi communities.

Legacy

• The Mahasha / Nabhadassia community regards him as their spiritual guru and a symbol of upliftment.
• His birthday (8 April) is celebrated as Prakash Utsav or Guru Nabha Dass Jayanti with great devotion, especially in Punjab, Himachal Pradesh, Rajasthan, and Telangana. It is a public holiday in Punjab.
• He is remembered for propagating social harmony and the idea that spirituality can remove class and caste distinctions.
• Bhaktamal continues to be studied and recited in Vaishnava circles and has been an important source for understanding the history of the Bhakti movement.

Sant Nabha Dass stands as a shining example of how devotion and spiritual excellence can rise above birth-based limitations. His message of inclusive Bhakti remains relevant even today for promoting equality and social cohesion.

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)

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.

Sat Guru Maharishi Naval 

Sat Guru Maharishi Naval was an 18th-century saint from Rajasthan, revered within the Meghwar community. He is primarily remembered for the miraculous deeds attributed to him, and his spiritual legacy continues to be celebrated by followers in both India and Pakistan.

🧬 Life and Origins

Sat Guru Maharishi Naval was born in 1783 CE (Vikram Samvat 1840) in Harsala village, Nagaur district, Rajasthan . He was born into the Meghwar community (also known as Meghwal), which is recognized as a Scheduled Caste (SC) in India.

His father was Khushaal Ram. Tragically, his mother Mata Singhari passed away when he was just one month old, leaving his father to raise him. From a young age, he was drawn to spiritual practices like bhajans, kirtans, and worship. His father placed him under the tutelage of Guru Shree Kerta Ram Maharaj, a renowned Hindu ascetic from the Meghwar community, under whose guidance he became a spiritualized saint.

📜 Miracles and Legacy

Sat Guru Maharishi Naval is remembered for several miraculous deeds attributed to him :

MiracleDescriptionReviving a dead cow The ruler of Jodhpur State called upon Naval Maharaj after his pet cow died. Maharaj wrapped himself in coarse cloth, sat in meditation, and the cow became alive.

Reviving a dead child In Ajmer, a cobbler's son died. When the dead body was laid near Maharaj, the boy became alive.

Turning stones into sweets During a religious gathering (satsang), stones that were placed instead of sweets turned into sweets when Maharaj touched them to distribute among the gathering.

💡 How He Is Remembered Today

The devotion to Sat Guru Maharishi Naval is notably active today, with followers gathering for commemorative events.

Commemorative Events: A bhandara (a religious gathering) is held in his honor, most notably at the Swami Narain Temple in Karachi, Pakistan, organized by the Sat Guru Maharishi Naval Mandal . According to recent reports, his birth anniversary is also celebrated with a grand Satsang and Aarti, an event that draws together devotees, saints, and community members to honor his spiritual legacy .

Community Structure: The community following him has established organizational roles, including a Chairman, President, Vice President, and General Secretary, to guide the community's spiritual and social efforts .

Sant Nirmala

Sant Nirmala (Marathi: संत निर्मळा) was a 14th-century poet-saint from Maharashtra, India. As a member of the Varkari tradition—a Bhakti movement dedicated to Lord Vithoba (also known as Vittal) of Pandharpur—she is revered for her Abhangas (devotional poems), which offer a powerful critique of the caste system and express her personal devotion to the divine .

Here is a summary of her background:

AspectDetailsPeriod 14th century CE

Region Maharashtra, India

Community Mahar caste (considered "untouchable" in the traditional hierarchy; now a Scheduled Caste)

Family Younger sister of Sant Chokhamela; wife of Sant Banka

Religious Tradition Varkari Sampradaya (devotion to Lord Vithoba of Pandharpur)

Literary Form Abhangas (devotional poetry)

Known For Expressing the injustice of the caste system and her longing for the divine over worldly life

🧬 Family Background and Social Context

Sant Nirmala was born into a remarkable family of saints from the Mahar community, all of whom were devoted followers of Lord Vithoba . She was the younger sister of Chokhamela (one of the first well-known low-caste poets in India) and was married to Banka, who was also from the Mahar community and is revered as a saint .

The entire family followed the Varkari sect, a Bhakti movement that emphasized personal devotion over ritualistic practices . They lived during a time of rigid caste hierarchy, where the Mahar community was considered "untouchable." Chokhamela, for instance, was forced to live outside the town of Mangalvedha in a separate settlement for low-caste people and worked as a farm laborer for upper-caste landowners .

📜 Philosophy and Poetic Voice

Sant Nirmala's poetry is characterized by two main themes: a deep personal devotion to Lord Vithoba and a lament over the social injustices she endured due to the caste system .

Rejection of Worldly Life: Unlike traditional marital poetry, Nirmala's writings express regret for worldly married life. She "reveled in the god of Pandharpur" and notably never mentions her husband, Banka, in her poems .

Social Critique: Her Abhangas largely describe the "injustice and inequalities she suffered as a result of the caste system" . Her voice represents a powerful protest against social oppression through the medium of devotional literature.

💡 Legacy and Significance

Sant Nirmala is part of a unique phenomenon in the Bhakti movement—an entire family of saints from a marginalized community who collectively challenged caste hierarchies .

Family MemberRoleChokhamela (Brother) Prominent Varkari saint; one of the first low-caste poets in India

Soyarabai (Sister-in-law) Poet-saint; wife of Chokhamela

Banka (Husband) Poet-saint; brother of Soyarabai

Karmamela (Nephew) Poet-saint known for his bitter protest against caste oppression

Because of her association with this illustrious family and her own devotional compositions, Sant Nirmala is "deemed equally holy with her brother" and is recognized as a saint within the Hindu tradition . Her works continue to be relevant, resonating with themes of social justice and spiritual longing.

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.

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.

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

1885–1949

Founder of Reformed Kirat Religion | Social Reformer | Indigenous Spiritual Leader

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1. Full Name & Titles

• Birth Name: Phalgunanda Lingden
• Revered As: Mahaguru Phalgunanda, Satya Hangma Phalgunanda
• Posthumous Title: Rashtra Deep (National Luminary) conferred by the Government of Nepal

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2. Birth & Early Life

Detail	Information
Date of Birth	10 November 1885 (Kartik 25, 1942 BS)
Place of Birth	Chukchinamba village, Taplejung district (now part of Phalgunanda Rural Municipality), eastern Nepal
Ethnicity	Limbu (Yakthung) – indigenous Kirati group
Family	Born into a modest Limbu farming family; father: Tê-ongsi Lingden, mother: Chyamima
Childhood Name	Taplejungba Phalgunanda He showed early signs of spiritual inclination and left home at age 16 to pursue ascetic life.

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3. Spiritual Journey

• Traveled across eastern Nepal, Sikkim, and Darjeeling.
• Lived as a wandering ascetic (sadhu), meditating in caves and forests.
• Received divine visions from Tagera Ningwaphuma (Supreme Deity in Kirat Mundhum).
• Founded the reformed Kirat religion to preserve indigenous faith against cultural erosion.

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4. Core Teachings: Satya Dharma (Truth Religion)

Phalgunanda preached a syncretic yet distinctly Kirati indigenous faith with 10 commandments-like principles:

The 10 Satya Dharma Rules (Dash Shila)

1. Worship Tagera Ningwaphuma (One Supreme God)
2. Respect parents and elders
3. Speak truth always
4. Do not steal
5. Do not consume alcohol or tobacco
6. Do not eat beef (sacred to Kiratis)
7. Practice non-violence (Ahimsa)
8. Preserve Kirat language, script (Sirijonga), and culture
9. Educate children
10. Unite all Kirati clans

He rejected caste system, animal sacrifice, and superstitions.

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5. Major Contributions

Area	Achievement
Religious Reform	Founded Satya Hangma (Truth Path) – a purified form of Kirat Mundhum
Social Reform	Campaigned against alcoholism, dowry, child marriage, untouchability
Education	Established Kirat schools; promoted Sirijonga script
Cultural Preservation	Revived Yakthung (Limbu) oral literature, dances, rituals
Anti-Colonial Role	Supported non-violent resistance during Rana rule

6. Key Institutions Founded

Name	Location	Purpose
Satya Hangma Ashram	Chukchinamba, Taplejung	Spiritual headquarters
Phalgunanda School	Ilam/Taplejung	Indigenous education
Kirat Dharma Samaj	Nationwide	Umbrella organization for reformed Kirat faith

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7. Notable Events

• 1931: First Satya Dharma Conference in Gufatar, Panchthar
• 1942: Led mass prayer gatherings with over 10,000 followers
• 1948: Predicted his death and entered Samadhi (meditative trance)
• April 4, 1949: Attained Maha Samadhi at age 64

8. Legacy & Recognition

Government Honors (Nepal)

• Phalgunanda Rural Municipality named after him (Taplejung District)
• National Holiday: Phalgunanda Jayanti (Kartik 25) – public holiday in Province 1
• Statues: Erected in Taplejung, Ilam, Jhapa, and Kathmandu
• Postal Stamp: Issued by Nepal Government in 2010

Cultural Impact

• Kirat revival movement credits him as the "Gandhi of the Hills"
• Over 1.5 million followers of Satya Hangma today
• Influenced Yakthung Limbu, Rai, Yakkha, Sunuwar unity

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9. Family & Succession

• Never married; lived a celibate ascetic life
• Spiritual successors:
  • Atmananda Lingden (first chief priest)
  • Current leadership: Satya Hangma Central Committee

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10. Popular Quotes

"One God, One Script, One Language, One Culture – This is the path to Kirat salvation."

— Mahaguru Phalgunanda

"Caste is a chain; break it with truth and unity."

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11. Books & Literature

Title	Author
Mahaguru Phalgunanda	Iman Singh Chemjong
Satya Dharma Muktak	Atmananda Lingden
Phalgunanda: Jivan Charitra	Government of Nepal

12. Places to Visit

1. Mahaguru Phalgunanda Samadhi Sthal – Chukchinamba, Taplejung
2. Phalgunanda Museum – Phidim, Panchthar
3. Satya Hangma Temple – Multiple locations in eastern Nepal

Saint Phalgunanda was a visionary indigenous reformer who:

• Saved Kirat religion from extinction
• Fought social evils using non-violence and education
• United fragmented Kirati tribes under one spiritual identity
• Laid foundation for modern indigenous rights movement in Nepal

He is not part of the Hindu caste system – he was a Limbu Kirati Mahaguru who rejected caste entirely.

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Celebrated Every Year: November 10 (Kartik 25) as Phalgunanda Jayanti

Coincidentally, today is his 140th birth anniversary (Nov 10, 2025)

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.

 Rev. Dr. Neiliezhü Üsou

Rev. Dr. Neiliezhü Üsou (7 July 1941 – 30 January 2009), often affectionately referred to as Saint Neiliezhü Üsou in Naga Christian communities for his exemplary life of faith, service, humility, and spiritual impact, was a highly influential Indian Baptist minister, theologian, church musician, composer, interpreter/preacher, educator, and public leader from Nagaland. He is remembered as one of the most respected figures in Nagaland's Baptist history, blending Christian devotion with Naga cultural elements to promote unity, music, and reconciliation among tribes.

Early Life and Family Background

• Born on 7 July 1941 in Nerhema Village, Kohima District, Nagaland (then part of Naga Hills District in Assam Province under British India).
• He belonged to the Angami Naga tribe, one of the major Naga ethnic groups.
• Second son of Lt. Putsolie Üsou, who served as the Gaun Bura (traditional village chief/headman) of Nerhema, indicating a family rooted in respected tribal leadership and community authority.
• His inspiration to pursue ministry came early: As a child, he witnessed American missionary B.I. Anderson (accompanied by his wife and local interpreter Kenneth Kerhuo) preaching in his village, sparking a lifelong calling.
• Baptized on 13 March 1953 by Rev. Kevizelie, a key spiritual mentor.

Education and Training

• Studied theology from 1960–1964 at Eastern Theological College, Jorhat, Assam.
• Pursued specialized training in church music from 1964–1965 at Leonard Theological College, Jabalpur, Madhya Pradesh.
• Later completed a condensed piano course in Kolkata in 1972 to enhance his musical skills.

Ministry and Church Leadership

• Joined the Angami Baptist Church Council (ABCC) in 1966.
• Received his license to preach in 1974.
• Served as full-time pastor of Ministers’ Hill Baptist Church (MHBC) in Kohima from October 1978 until his death.
• Ordained in 1981 and commissioned as senior pastor in 2003 after 25 years of dedicated service.
• Known for exceptional interpretive preaching (expository style), sermons that were profound, culturally relevant, and unifying.
• Held key roles including:
  • First Honorary Youth Director of Nagaland Baptist Church Council.
  • President of All Nagaland Pastors’ Union (1994–1999).
  • President of Kohima Town Angami Baptist Council (1999–2001).
  • Chairman of Kohima Town Baptist Pastors’ Fellowship (1982 and 1995–2004).
  • Officiating chaplain for the Royal British Legion Memorial Service (from 1994 onward).
• Notable acts included baptizing a Naga Vigil prisoner (David Patrick Ward) in Kohima District Jail in 1993, showing outreach amid social challenges.
• Attended the 16th Baptist World Alliance congress in Seoul, South Korea (1990), participating in a mass baptism event.

Contributions to Music and Culture

• Pioneered church music in Nagaland by establishing the first government-approved music institute (School of Music, Kohima) on 13 August 1969.
• Conducted extensive research on Naga traditional music (1971–1984), publishing a booklet and an Elementary Music textbook adopted as a sixth subject in Nagaland schools.
• Composed and edited hymns that fused traditional Naga folk elements (rhythms, melodies) with Christian devotional themes to preserve culture, foster tribal unity, and make worship accessible.
• Played multiple instruments (favorite: piano accordion); formed family band "Üsou's Instrumental Praise" in 2002, featuring his wife, sons (piano, saxophone, guitars, drums), and daughter (violin, cello).
• His work revived indigenous music in church settings, influencing generations and promoting Naga identity within Christianity.

Personal Life

• Married Rüülhou-ü Üsou (née Sekhose), daughter of Rev. Zhapuzhülie Sekhose (an early interpreter for American missionaries). Their marriage was encouraged by Rev. Kevizelie.
• Rüülhou-ü was a teacher (English, Tenyidie), writer, and composer; she later founded and runs the Rev. Dr. Neiliezhü Üsou Memorial School (RDNUMS) in Kohima (established 2012) as a tribute to him.
• They had children who continued musical pursuits.

Death and Legacy

• Passed away on 30 January 2009 at Naga Hospital, Kohima, at age 67 (cause not publicly detailed in sources, but mourned widely as a full life in service).
• His death was deeply felt; Governor K. Sankaranarayanan and thousands attended tributes. Remains lay in state for days; funeral held 1 February 2009 at MHBC with massive attendance.
• Posthumous honors:
  • Rev. Dr. Neiliezhü Üsou Memorial Award for Music (annual, for top music scorers in Nagaland HSLC exams; promotes local dialects and instruments).
  • Rev. Dr. Neiliezhü Üsou Memorial School (RDNUMS) in Kohima, a play-way/educational institution run by his family.
  • Remembered in Naga media, churches, and events (e.g., performances of his songs like "Nagaland How Beautiful").
• His legacy endures through unity efforts, cultural integration in worship, music education, and spiritual inspiration in Nagaland's predominantly Baptist society.

In essence, Rev. Dr. Neiliezhü Üsou was a multifaceted servant-leader whose life bridged faith, tradition, and community building in Nagaland. He is celebrated not just as a minister but as a cultural preserver and unifier in a diverse tribal context. For more, his Wikipedia page, the RDNUMS website, or Naga Baptist archives offer deeper insights.

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.

We thank your kind support from concerned people like you! Your donations have it possible for the development and expansion of the programmes and services to meet the needs of the needy children and families. All these are made possible only with your generous donations, sponsors and volunteerism in all our charitable, educational and spiritual activities.

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

Saint Soyarabai

Saint Soyarabai (also spelled Soyarabai, Soyara, or Soyara Bai; flourished late 13th to early 14th century CE, approximately 1290–1350) was a revered Marathi saint-poetess (sant-kavi) and one of the most prominent women in the Varkari (Warkari) Bhakti tradition of Maharashtra, India. She is celebrated for her devotional abhangs (simple, heartfelt devotional poems/songs in Marathi) dedicated to Lord Vitthala (Vithoba/Pandurang) of Pandharpur. Her poetry blends profound spiritual insight with sharp critiques of caste oppression, untouchability, patriarchy, and social inequality, making her a symbol of Dalit resistance and egalitarian bhakti.

Early Life and Background

Very little concrete biographical detail survives beyond her own abhangs and traditions associated with the Varkari saints, as records from that era are sparse. She was born into the Mahar community (a Dalit caste historically considered "untouchable" in the caste hierarchy), in or near Mangalvedhe (a town close to Pandharpur in present-day Solapur district, Maharashtra). The Mahars performed menial, labor-intensive tasks (e.g., village sanitation, handling dead animals, farm work), facing severe exclusion: denied temple entry, education, water sources, and social dignity.

She married Sant Chokhamela (Chokha Mela), another renowned Mahar saint-poet in the Varkari tradition, who is better known today. Chokhamela became her spiritual guru (guide), and she his devoted disciple. They lived a life of poverty and devotion, later spending much time in Pandharpur. Their family included:

• Son: Karmamela (also a saint-poet who composed abhangs).
• Sister-in-law: Nirmala (Chokhamela's sister, also a bhakta and poetess).
• Nirmala's husband: Banka.

The entire family followed the Varkari path—annual pilgrimages (wari) to Pandharpur, chanting Vitthala's name, and living simply while rejecting ritualistic orthodoxy.

Spiritual Life and Challenges

The Varkari tradition (centered on devotion to Vitthala, egalitarian access to God regardless of caste/gender, and the wari pilgrimage) provided a rare space for marginalized people like Soyarabai to express devotion and gain recognition. Despite this, she and her family faced harassment from orthodox Brahmins in Pandharpur—denied temple entry, subjected to discrimination, and ridiculed for their caste. Legends describe Vitthala's miraculous interventions (e.g., accepting their offerings outside the temple or appearing to affirm their purity of heart). Soyarabai never wavered in faith, finding inner peace through bhakti.

Her abhangs often reference poverty (e.g., eating leftover food from upper-caste feasts), daily struggles, and the absurdity of caste pollution (body impure but soul pure). She signed many with the mudra "mhane Chokhyachi mahari" ("says Chokha's Mahar wife"), proudly owning her identity while challenging stigma.

Literary Contributions

Soyarabai composed a large body of abhangs in blank verse, but only about 62 survive today (preserved in oral tradition and later compilations like the Varkari anthologies). Themes include:

• Unwavering devotion to Vitthala as both mother and father.
• Spiritual equality: God sees no caste; the soul is ever pure.
• Critique of hypocrisy: Brahmin supremacy, ritualism, and untouchability.
• Everyday life: Married existence, family, pilgrimage, and finding liberation amid hardship.
• Mystical union: Merging with the divine ("one color" where distinctions vanish).

Famous abhang examples (with approximate English renderings):

• Avagha rang ek zala ("All colors have become one"): "All colors merged into one / Colored by Shrirang (Vitthala) / Me and you vanished in vain / Looking at the King of Pandhari... No place for differences / Anger and lust fled... Body present yet bodiless / Always in samadhi... Says Chokha's Mahar wife." (Emphasizes oneness beyond caste/gender.)
• Others voice frustration: Accusing God of forgetting Dalits or making life harsh, yet affirming ultimate surrender.

Her poetry is raw, intimate, and philosophical—less about ecstatic love (unlike some bhakti poets) and more about grounded devotion amid oppression.

Legacy

Soyarabai is regarded as one of the earliest known female sants in the Varkari tradition and a pioneering Dalit woman poet challenging Brahminical patriarchy. Her work influenced later Marathi literature and Bhakti thought, highlighting bhakti's democratizing power. She is honored in Pandharpur's saint traditions, with her abhangs sung during wari pilgrimages and in kirtans. Modern scholars view her as an early voice of resistance—proto-feminist and Dalit-aware—whose verses assert dignity for the marginalized. Her samadhi (memorial) is associated with Chokhamela's in Pandharpur, a site of reverence.

In essence, Soyarabai's life and poetry embody the Bhakti movement's radical core: devotion as liberation from social chains, where a "untouchable" Mahar woman could claim direct communion with God and critique injustice through divine love.

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)

Saint Subhananda Gurudevan

Saint Subhananda Gurudevan was a 20th-century Indian saint, social reformer, and the founder of the Subhananda Ashramam (also known as the Atma Bodhodaya Sangham). He is revered for his work in fighting caste discrimination and for preaching the universal message of "One Caste, One Religion, One God for Mankind" .

Here is a comprehensive overview of his life, philosophy, and legacy:

AspectDetails

Born 28 April 1882

Birthplace Kulayikkal, Budhanoor village, Pathanamthitta District, Kerala

Parents Ittyathi (father, an astrologer) and Kochu Neeli (mother)

Birth Name Paappan

Community of Birth Sambava caste (marginalized community)

Died (Mahasamadhi) 29 July 1950 (aged 69) in Trivandrum

Samadhi Site Kottarkavu Ashram, Mavelikkara

Founded Subhananda Ashramam (1918) at Cherukol, Mavelikara

Core Philosophy "One Caste, One Religion, One God for mankind"

Path to Liberation Namasankeerthanam (devotional singing) and self-realization

🧬 Early Life and Spiritual Journey

Subhananda Gurudevan was born to a devout Sambava couple who had prayed for a child for 24 years. Even as a young child named Paappan, he began giving spiritual discourses and performing what others considered wonders .

At the age of seven, he experienced a powerful vision of a heavenly light that lasted for three continuous days. After this experience, he realized that this was the eternal light of Para Brahma (the Supreme Spirit) and that the same divine light resides within every individual .

Following his mother's death in 1894, he went on pilgrimages seeking to understand the meaning of his divine vision. He met various scholars, but none could explain his experience. In 1914, he began intense meditation under a laurel tree at a place now known as "Thapogiri." After three years of deep meditation, he attained enlightenment and began his mission as a spiritual leader .

🔥 His Revolutionary Work for Caste Equality

Saint Subhananda Gurudevan is historically significant for his radical stand against the caste system. Multiple sources confirm:

He openly declared that "Lord Himself has taken birth in a Sambava caste in order to eradicate the injustice prevailed" .

He mingled with the underprivileged and so-called untouchables, teaching them that "God has no distinction between and all creations are equal to Him" .

His mission was to liberate the untouchable from the misery widely practiced in society at the time .

The central message of his teachings is radical equality:

"All are one, one in Atma, 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 from any."

📜 Core Philosophy: One Caste, One Religion, One God

The Subhananda Ashramam, founded in 1918, continues to propagate his vision. The ashram's mission is to achieve the status of "One Caste, One Religion, and One God for mankind" .

According to his teachings, without discrimination based on caste, creed, religion, region, or gender, anyone can obtain Moksha (liberation) through:

Namasankeerthanam (devotional singing)

Strict adherence to Sathya Upadesh and Janmanthara Jnanopadesh (spiritual wisdom)

🏛️ Legacy and Commemoration

Subhananda Ashramam was established at Cherukol, Mavelikara in Alleppey District, Kerala in 1918. Today, it functions as an Advaita Vedanta spiritual movement .

His followers continue to celebrate Cherukole Pooram (Subhananda Gurudeva Jayanti), his birth anniversary. This is a 10-day annual festival beginning with the hosting of the Subhananda flag, concluding with Ghoshayathra, Samooha Sadya (community feast), and a grand public meeting .

He is regarded by his followers as a "God Incarnated," considered the "tenth Avatar of Lord Mahavishnu" and the "Kaliyug Khadgi" (savior of the age) .

💡 Distinction from Other Figures

There is another figure named Swami Swarupananda (born Ajay Hari Bannerjee, 1871–1906), who was a direct monastic disciple of Swami Vivekananda and the first president of the Advaita Ashrama at Mayavati. This is a different person entirely from Saint Subhananda Gurudevan of Kerala .

Saint Subhananda Gurudevan (Kerala)Swami Swarupananda (Ramakrishna Mission)Born 1882 in Kerala Born 1871 in Calcutta

Sambava community Brahmin family

Founded Subhananda Ashramam First president of Advaita Ashrama, Mayavati

Died 1950 Died 1906

📋 Summary

Saint Subhananda Gurudevan was a 20th-century saint born into the Sambava community, a marginalized group in Kerala's traditional social structure. Rather than hiding his origins, he openly declared that he took birth in this community as a divine mission to eradicate caste oppression. He founded the Subhananda Ashramam in 1918 and dedicated his life to teaching that all human beings are equal before God, with the ultimate goal of achieving "One Caste, One Religion, One God for Mankind."

Shivabalayogi Maharaj

Shivabalayogi Maharaj (also known as Shri Shivabalayogi Maharaj, or simply Swamiji to his devotees) was a revered Indian yogi and spiritual master renowned for his intense tapas (austerities), attainment of Self-realization, and teachings on meditation and universal love. He is considered a Self-realized saint in the Advaita Vedanta and yogic traditions, emphasizing direct experience of the Divine over ritual or dogma.

Early Life and Background

• Birth: Born as Sathyaraju Allaka on January 24, 1935, in the small rural village of Adivarapupeta, East Godavari district, Andhra Pradesh, India (in the Godavari River delta region).
• Family and Community: He came from a poor family of traditional weavers belonging to the Devanga (Devang Koshthi) community, a South Indian weaving caste. His parents were pious and respected in the village, though the family lived in modest circumstances.
• Childhood: From a very young age, Sathyaraju showed signs of spiritual inclination. He was known for his calm demeanor, aversion to worldly attachments, and early experiences of trance-like states. At around age 12–14, he had a profound spiritual awakening triggered by an extraordinary experience (often described as a vision or direct encounter with the Divine).

Attainment of Enlightenment (Tapas)

At the age of 14 (around 1949), Shivabalayogi entered a deep state of samadhi (a profound meditative absorption where the mind dissolves into pure consciousness). This marked the beginning of his legendary 12-year tapas:

• For the first 8 years, he meditated in samadhi for about 23 hours a day, barely moving, eating minimally (often just milk or water), and remaining seated under a tree or in simple surroundings in his village.
• For the remaining 4 years, he continued intense meditation, gradually reducing to about 12 hours a day while attending to basic needs and beginning to interact more with people.
• The tapas culminated on August 7, 1961, when he completed the 12-year period. According to devotee accounts and his own statements, on that day, Lord Shiva (and other divine forms) manifested before him, confirming his Self-realization and bestowing the name Shivabalayogi ("Shiva's child yogi").

This extreme austerity transformed him into a fully realized yogi, with powers of healing, clairvoyance, and spiritual transmission reported by followers.

Life as a Teacher and Travels

After emerging from tapas in 1961, Shivabalayogi began his mission of guiding seekers:

• He traveled extensively across India for nearly three decades, establishing ashrams (notably in Adivarapupeta, Dehradun, and other places) and conducting public programs.
• From 1988 onward, he toured internationally (USA, Europe, UK, etc.), spending significant time in the West until his later years.
• He initiated thousands into dhyana (meditation), teaching a simple, effortless technique of sitting in stillness with eyes open or closed, focusing on the "third eye" or simply allowing the mind to subside.
• His approach was non-sectarian—he welcomed people of all religions, castes, and backgrounds, insisting that Truth is one and beyond labels.

Teachings and Philosophy

Shivabalayogi's core message was straightforward and direct:

• Meditation is the key to Self-realization—practice daily, sit still, and let the mind become quiet.
• Bhakti (devotion) and surrender to the Guru or Divine lead to liberation.
• He often said: "All are equal. No caste, no creed, no country—only love."
• He emphasized Tapas (austerity) for purification but taught that sincere practice in daily life was sufficient for most.
• Miracles and siddhis (spiritual powers) were secondary; the goal was realizing one's true nature as pure consciousness (Shiva/Shakti).
• He performed mass initiations (often called "blessing" or "shaktipat"), where devotees experienced spontaneous states of peace, visions, or energy movements.

Mahasamadhi (Passing)

Shivabalayogi Maharaj left his physical body on March 28, 1994, in Dehradun, India, at the age of 59. Devotees refer to this as Mahasamadhi—the conscious departure of a realized being, not ordinary death. His body was interred in Adivarapupeta, where his main ashram and samadhi shrine continue to attract pilgrims.

Legacy

• Thousands of devotees worldwide continue his meditation practices.
• Official organizations include the Shri Shivabalayogi Maharaj Trust and websites like shivabalayogi.org, which preserve videos, photos, teachings, and his life story.
• His disciple Shiva Rudra Balayogi (often called Babaji) carries forward the lineage, teaching meditation and continuing public service.
• He remains a symbol of intense dedication to Truth, proving that profound realization is possible even from humble beginnings through unwavering practice.

Shivabalayogi Maharaj exemplified the path of the silent yogi—minimal words, maximum presence, and boundless compassion. His life inspires many to pursue inner stillness amid modern distractions.

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.

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.

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.

Shabari

Shabari is a revered figure from the Indian epic Ramayana, celebrated as an embodiment of unwavering devotion (bhakti) that transcends all social barriers. Her story, particularly the offering of tasted berries to Lord Rama, serves as a powerful teaching on the supremacy of love and sincerity over ritual purity and caste hierarchies.

Here is a detailed overview of her life and significance:

AspectDetailsIdentity A tribal woman, a forest-dwelling ascetic, and a devoted disciple of Sage Matanga .

Community Belongs to the Bhil or Shabar tribe, a forest-dwelling community often identified in the epic as a hunter-gatherer group .

Original Name According to some traditions, her original name was Shramana .

Guru Sage Matanga, who accepted her as his disciple and gave her shelter at his ashram .

Core Philosophy Represents Nishkam Bhakti (selfless devotion). Her story illustrates that sincere love for God is more important than social status or religious rituals.

🧬 The Story of Shabari

Shabari's story, as it is popularly known today, has evolved over centuries. The most well-known version, which comes from 18th-century hagiographies, contains several key chapters .

🌳 Early Life and Flight from Home

Shabari was born into a tribal family of hunters. The night before her arranged marriage, she discovered that her father planned to sacrifice hundreds of goats and buffaloes for the wedding feast. Deeply moved by compassion and opposed to the violence, she fled her home in the middle of the night . She wandered through the forest and eventually found her way to the ashram of Sage Matanga on the shores of Lake Pampa .

🙏 Service and Acceptance by Sage Matanga

Initially, Shabari served the ashram in secret, sweeping the paths, collecting firewood, and gathering fruits for the sages. When the sages discovered her, they were furious, believing her presence would pollute them. However, Sage Matanga saw the purity of her heart and accepted her as his disciple. He gave her a place to live and imparted spiritual wisdom to her .

⏳ The Long Wait for Lord Rama

Before Sage Matanga left his mortal body, he prophesied that Lord Rama, an incarnation of the divine, would one day visit the ashram. He told Shabari that she would attain liberation only after receiving Rama's darshan (auspicious sight). After her guru's death, Shabari remained at the ashram, spending years in eager anticipation of Rama's arrival. Each day, she would gather berries (ber or jujubes) from the forest, tasting each one to ensure only the sweetest were saved for her beloved Lord .

🤝 The Meeting with Lord Rama

Years later, while searching for his abducted wife Sita, Lord Rama and his brother Lakshmana arrived at the ashram. Overwhelmed with joy, Shabari offered the berries she had collected to Rama. She had already tasted each one to check for sweetness. When Lakshmana objected to this offering of tasted (and thus, ritually impure) food, Rama stopped him. He declared that her love and devotion were more important than any ritual or rule, and he ate the berries with great satisfaction. Through this act, Rama demonstrated that divine love is not bound by caste or purity laws .

🔥 Liberation (Moksha)

After serving Rama, Shabari expressed her desire to leave her physical body and join her guru in the heavenly abode. Rama granted her permission, and she is said to have entered a fire or simply left her body, attaining liberation (moksha) .

📜 Evolution of the Story

It is important to note that the famous episode of Shabari tasting the berries is not found in the oldest versions of the Ramayana, such as Valmiki's Sanskrit version from 2,000 years ago, where she simply offers fruit. The iconic detail of the "tasted berries" first appeared around the 15th century in the Odia Ramayana by the poet Balaram Das, who identified himself as a Shudra-muni (low-caste sage) and deliberately used the story to challenge Brahmanical orthodoxy . The story was further popularized in its current form by the 18th-century saint Priyadas and, more recently, by the 1980s TV serial Ramayan .

💡 Significance and Legacy

A Symbol of Bhakti over Birth: Shabari's story is a cornerstone of the Bhakti movement's philosophy, which emphasized a personal, loving devotion to a deity over rigid caste hierarchies and empty rituals. She is held up as a shining example that God values a devotee's heart above their social standing .

Patron Saint of Tribal Communities: For many tribal communities, especially the Bhils, Shabari is not just a character in a story but a revered ancestral figure. She is a source of pride and spiritual identity .

Place of Pilgrimage: Shabari Dham in the Dang district of Gujarat is believed to be the site of the ashram where she met Lord Rama. It remains a significant pilgrimage destination, especially for tribal devotees .

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

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.

Shri Shri 1008 Shri RajaRamji ji MahaRaj

Mr. Rajhrisi Yogiraj Brhrachari Brhralin miraculous saint Awatari guy Pujniy saint Sri Sri 1008 Sri Rajaramji Maharaj 's birth Vikram Samvat 1939 Chaitra Sudi ninth to Motibari the sacred womb to be . The time divine infant had the world in his debut was , that time are Alukikprkash From across the was and hour and shellfish sound from the environment Bkitmay have been had . Lord said the way the signal given was that the baby had Motibari the womb to birth took it that no ordinary infant not have - that extraordinary child living God 's part is . Mother 's Adoption of lying newborn baby 's face on a sharp , eye for unique luster and Hoto to smile at . Newborn 's face in this attraction was that it on the eyes removal of desire as not much was Kbar - once her view of the mind that was . This supernatural son To find haring law and Motibari of mind in great Tripit the expressions wake up was like they all can get to be . As God has his every wish fulfilled by the will . Parents Motibari their beloved king 's son on Mamata 's rain does exist . Such as that tradition is The - when no child in the world to do is to his parents - his father , his family, the child 's future is about to learn of for any scholar fortune to have known that . Haring live by the village of astrologers to link to . Astrologer 's baby 's birth in time , Planets , stars , etc. The study of the latter said - child 's birth Swati constellation and mesh amount of highly auspicious auspicious to happen is . God's own hair as disguises to come is . This child will be miraculous . Devotees of interest and saints to overcome the will . This will give new direction to the society . Wandering the beings the way would see and descendants of the name Roshan will . Jyotishi said when the time Re : said - haring G ! Yun understand that this child is as the living God in your house - courtyard in the visited places .

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Vaikunth Yatra 

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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

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

Thea Bowman

Thea Bowman (born Bertha Elizabeth Bowman; December 29, 1937 – March 30, 1990), also known as Sister Mary Thea Bowman, FSPA, was a prominent African American Roman Catholic religious sister, educator, musician, liturgist, preacher, scholar, and civil rights advocate.

She played a transformative role in the U.S. Catholic Church by promoting Black Catholic identity, cultural inclusion, and racial justice. She is widely regarded as a prophetic voice who bridged African American spiritual traditions with Catholicism. Her cause for canonization (sainthood) is underway — she was declared Servant of God in 2018, and the diocesan phase closed in early 2026.

Early Life and Family Background

• Born: December 29, 1937, in Yazoo City, Mississippi, and raised in Canton, Mississippi.
• She was the only child of middle-aged parents — a self-described “old folks’ child.”
  • Father: Dr. Theon Edward Bowman, a physician.
  • Mother: Mary Esther Bowman (née Coleman), a schoolteacher.
• Her paternal grandfather, Edward Bowman, had been born into slavery.
• The family was initially Methodist. Thea grew up immersed in rich African American cultural traditions — spirituals, storytelling, prayers, and community life — while witnessing segregation, racism, and the civil rights struggle in the Deep South.

Her parents highly valued education. When public school struggles (she couldn’t read well by sixth grade) arose, they enrolled her in the new Holy Child Jesus Catholic School in Canton, run by the Franciscan Sisters of Perpetual Adoration (FSPA) from La Crosse, Wisconsin, and Missionary Servants of the Most Holy Trinity. The school served Black children without discrimination.

Inspired by the sisters’ dedication and love, young Bertha converted to Catholicism at around age 9 (baptized in 1947). She later joined the FSPA congregation at age 15 (entering in 1953), becoming the first and only African American member of that order at the time. Her parents initially objected, but she persisted.

Education and Religious Formation

• Earned a B.A. in English (with speech and drama) from Viterbo University (run by her congregation) in 1965.
• Obtained an M.A. in English (1969) and a Ph.D. in English (1972) from The Catholic University of America in Washington, D.C. Her doctoral thesis focused on Thomas More’s rhetoric.
• She also became a respected scholar of literature, including William Faulkner, and taught Black literature courses.

She taught at multiple levels — elementary, high school, and university — including at Holy Child Jesus School in Canton, Viterbo University, Catholic University, and as a founding faculty member of the Institute for Black Catholic Studies at Xavier University of Louisiana in New Orleans.

Major Contributions and Ministry

Sister Thea was a dynamic, joyful, and charismatic figure who combined gospel preaching, singing, storytelling, and scholarship. She advocated for the full inclusion of African American culture in Catholic liturgy, music, and worship.

Key achievements:

• Founded or helped establish programs promoting intercultural awareness and Black Catholic identity.
• Directed the Office of Intercultural Affairs for the Diocese of Jackson, Mississippi (after returning home in 1978 to care for her aging parents).
• Traveled extensively, giving lively presentations that blended singing, prayer, and powerful talks on race, faith, and culture to break down barriers.
• Advocated for a Black Catholic hymnal and culturally relevant expressions of faith.
• Participated in the civil rights movement and worked against racism within and outside the Church.
• In June 1989, she delivered a memorable keynote address to the U.S. Conference of Catholic Bishops on “What Does It Mean to Be Black and Catholic?” She famously said she came to the Church “fully functioning” as a Black woman. At her invitation, the bishops stood and sang “We Shall Overcome” together — a powerful, emotional moment.

She emphasized joy as a form of resistance and faith, even while facing prejudice.

Later Life and Illness

In 1984, both her parents died, and she was diagnosed with breast cancer. She continued her ministry courageously for six more years despite declining health, often speaking from a wheelchair or bed.

She died peacefully on March 30, 1990, at age 52, in her childhood home in Canton, Mississippi. She was buried beside her parents and an uncle in Elmwood Cemetery, Memphis, Tennessee.

Legacy and Path to Sainthood

Sister Thea left a lasting impact on Black Catholics and the broader Church. She is remembered as a:

• Master teacher and evangelist
• Bridge-builder across racial divides
• Champion of cultural pluralism in Catholicism
• Embodiment of joyful, holistic faith

Her life inspired the Sister Thea Bowman Black Catholic Education Foundation (launched in 1989) for scholarships. Many Catholic institutions, centers, and programs are named after her (e.g., at Viterbo University and Boston College, where she received an honorary doctorate).

The cause for her canonization opened in 2018 with strong support from U.S. bishops. As of 2026, the diocesan investigation phase has closed, advancing her toward possible beatification.

Her story continues to resonate through books, documentaries, recordings of her spirituals and talks, and her famous quote about lighting candles: “If each one would light a candle, we’d have a tremendous light.”

Note on connection to your previous questions:

Unlike the April 16-linked figures you asked about earlier (e.g., Adwaita Mallabarman, who died on 16 April 1951 from a Dalit fishing community; Dr. Dukhan Ram, who died on 16 April 1990 from a Vaishya background), Thea Bowman has no direct link to April 16 or Indian SC/ST categories. She was an African American woman whose heritage traces to enslaved Africans, raised in a middle-class professional family (doctor father, teacher mother) in the segregated U.S. South. Her challenges stemmed from racial discrimination in American society and the Church, not Indian caste hierarchies.

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.”

Saint Tiru Kurippu Thonda Nayanar

Here is a detailed account of Saint Tiru Kurippu Thonda Nayanar, the 19th saint among the revered 63 Nayanmars of Shaivism .

Tiru Kurippu Thonda Nayanar is a powerful example of how the Bhakti movement emphasized sincere devotion over social status. He was a washerman by profession whose selfless service and unwavering faith earned him a place among the most celebrated saints of South India.

📜 Biographical Summary

AttributeDetailsIdentity 19th of the 63 Nayanar saints; devotee of the Hindu god Shiva

Born Kanchipuram, Tamil Nadu (the ancient capital of the Pallava dynasty)

Community Vannar (washerman / dhobi) caste

Known For Serving Shiva devotees by washing their clothes free of charge; reading devotees' facial expressions to understand their needs

Name Meaning Tiru (honorific), Kurippu (facial expressions), Thonda (voluntary servant) — one who served by reading devotees' expressions

Commemoration Guru Puja day observed in all Shiva temples during the Tamil month of Chithrai, under the Swathi nakshatra (star)

🧬 Community and Social Background

Saint Tiru Kurippu Thonda Nayanar was born into the Vannar community in Kanchipuram .

AttributeDetails of the Vannar CommunityTraditional Occupation Laundry / Washing clothes (also known as Dhobi or Rajaka)

Social Status Historically considered a low-status or "backward" community; in modern Tamil Nadu, they are classified as a Most Backward Caste (MBC)

Spiritual Name Vannar

The community's traditional occupation of washing clothes was considered a menial service, placing them lower in the caste hierarchy. However, the saint's depiction in temple art showing him "almost naked but for his loin cloth" further illustrates his humble and "inferior status" as recognized by traditional society.

Despite this, the Bhakti movement preached that devotion, not birth, was the true path to God. Saint Tiru Kurippu Thonda Nayanar's life is a powerful testament to this inclusive philosophy .

🕊️ Life, Service, and the Legend

The saint was a single-minded devotee of Shiva who found his greatest satisfaction not in grand rituals, but in performing the simple, humble act of washing the clothes of Shaiva devotees . His service was not merely physical; he would carefully observe the facial expressions of devotees to understand their unspoken needs, which earned him the name "Tiru Kurippu Thonda Nayanar" .

The most famous legend about him, recorded in the 13th-century hagiography Periya Puranam, involves a direct test by Lord Shiva himself :

The Divine Test: Lord Shiva appeared before the saint disguised as an old, poor mendicant wearing dirty rags .

The Request: The saint, as was his custom, volunteered to wash the old man's rags. The mendicant agreed but gave a strict warning: the clothes were his only possession to protect him from the cold night, so they must be washed and returned before sunset . The saint agreed without hesitation.

The Trial: As the saint began to wash the clothes, the weather suddenly turned. Dark clouds gathered, and a torrential downpour began, continuing until well after sunset, making it impossible for the clothes to dry .

The Ultimate Devotion: Tormented by the thought of breaking his promise and causing suffering to the old devotee, the saint was overcome with grief. Feeling he had failed in his duty, he decided to dash his own head against the washing stone .

The Blessing: Moved by his unwavering devotion and his willingness to sacrifice himself for another devotee, Lord Shiva appeared in his true form. He stopped the saint from his fatal act, blessed him, and granted him salvation (mukti), freeing him from the cycle of rebirth .

📚 Legacy and Cultural Depictions

The story of Saint Tiru Kurippu Thonda Nayanar has been a source of inspiration for centuries.

Religious Text: His life story is a key part of the Periya Puranam, the great hagiography of the 63 Nayanars, ensuring his legacy is passed down through generations .

Cinema: In 1967, the Tamil Hindu mythological film Thiruvarutchelvar was released, directed by A. P. Nagarajan. The film's plot includes the tale of "how the Lord tested Tiru Kurippu Thondar" as a key narrative thread . The legendary actor Sivaji Ganesan portrayed the saint in this film .

In conclusion, Saint Tiru Kurippu Thonda Nayanar was a washerman from a low-status community whose profound devotion and selfless service to other devotees led him to be canonized as a great saint. His story highlights the core Bhakti message that sincere faith and love for God are more important than one's birth or social standing, and that salvation is accessible to all .

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

Sant Tukaram (1 January 1608–1650), commonly known as Tuka Ram, is one of the most revered saint-poets of the Bhakti movement in Maharashtra and a towering spiritual figure in the Varkari tradition. He is celebrated for his profound devotional poetry (abhangas), his emphasis on personal devotion over ritual, and his radical social message of equality before God.

1. Life and Background

Birth and Family:

Born in 1608 in Dehu, a village near Pune, Maharashtra. His family belonged to the Kunbi (agriculturist) caste, considered part of the Shudra varna in the traditional social hierarchy. His parents were Bolhoba and Kanakai, and the family ran a grocery shop and also farmed.

Early Life and Hardships:

Tukaram married twice (first wife Rakhumabai died young; second wife Jijabai) and had children. His life was marked by severe personal and financial struggles, including the loss of his parents, famine, and the death of his first wife and a son. These experiences deeply influenced his spirituality, leading him to turn entirely to Vitthal (Lord Vithoba).

Spiritual Awakening:

According to tradition, he received a dream initiation from the earlier saint Sant Namdev, who instructed him to begin composing abhangas. He spent much of his time in prayer, meditation, and singing kirtans on the banks of the Indrayani River.

2. Social and Religious Context

Caste and Opposition:

Being from a lower caste, Tukaram faced hostility from orthodox Brahmins who opposed his composing and singing spiritual verses in Marathi (the language of the common people) rather than Sanskrit. They challenged his authority to teach religion and even threw his written verses into the river. Legend says the manuscripts were miraculously recovered, validating his spiritual status.

Bhakti Movement Ideals:

Tukaram lived in an era when the Bhakti movement was challenging caste hierarchy and Brahminical monopoly over spiritual knowledge. He preached that devotion (bhakti) to Vitthal was the only path to liberation, accessible to all—men, women, Dalits, and Shudras—regardless of birth or ritual status.

3. Teachings and Philosophy

Tukaram’s teachings are captured in over 5,000 abhangas (short lyrical poems) that form a major part of the Marathi Bhakti literature.

Core Principles:

Nishkama Bhakti: Selfless, loving devotion to Lord Vitthal of Pandharpur.

Critique of Ritualism: He condemned empty ritualism, priestly mediation, and ostentatious worship, emphasizing inner purity, humility, and constant remembrance of God’s name (naam-smaran).

Social Equality: He welcomed all castes to his kirtans and treated everyone as equal before Vitthal.

Ethical Living: Stressed honesty, compassion, non-violence, and detachment from materialism.

Accessibility of God: Taught that God resides in the hearts of devotees, not in temples or idols alone.

Famous Abhanga Excerpt:

“God does not care about caste or lineage; He cares only for true devotion. The poor and the humble are dear to Him.”

4. Literary Contributions

Language: Wrote in simple, powerful Marathi, making spirituality accessible to masses.

Themes: Love for Vitthal, critiques of hypocrisy, social justice, the pain of separation (viraha) from God, and the joy of union.

Compilation: His abhangas were later compiled into the Gatha, which is recited daily by millions of Varkaris.

5. Miracles and Legends

Many miraculous stories surround Tukaram:

Manuscripts in the River: When Brahmins threw his abhangas into the Indrayani River, they reappeared after 13 days, undamaged.

Ascension to Heaven: It is believed that he ascended to Vaikuntha (heaven) in a chariot of light in 1650, in front of his followers. A temple stands at the spot in Dehu where this is said to have occurred.

6. Legacy and Influence

Varkari Tradition: Tukaram is a central figure in the Varkari Panth, a devotional community focused on pilgrimage to Pandharpur. Millions of Varkaris recite his abhangas during the annual pilgrimage (wari).

Social Reformation: Inspired later social reformers like Jyotirao Phule and B.R. Ambedkar for his stand against caste discrimination.

Cultural Impact: His life has been celebrated in films, plays, music, and art. The 2008 Marathi film Sant Tukaram is a notable adaptation.

Universal Relevance: His message of inclusive devotion, moral integrity, and love beyond social boundaries remains influential.

7. Major Works and Compilations

Tukaram Gatha – the collection of his abhangas.

His verses are also part of the Guru Granth Sahib (the Sikh scripture), showing his pan-Indian spiritual reach.

8. Contemporary Relevance

Symbol of Subaltern Voice: Tukaram represents the spiritual assertion of marginalized communities.

Interfaith Appeal: His teachings resonate beyond Hinduism, emphasizing universal love and devotion.

Ecological Connection: His poetry often reflects nature and simple rural life, inspiring environmental consciousness.

Sant Tukaram belonged to a socially and economically disadvantaged community within the caste hierarchy of his time.

His life and work stand as a powerful testament to the Bhakti movement’s challenge to the caste system and the assertion that spiritual realization is not the monopoly of the high-born. He remains an enduring icon of subaltern spiritual resistance in Indian history.

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.

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