Dnyaneshwar
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Sant Dnyāneshwar / Sant Jñāneshwar (1275-1296) (ज्ञानेश्वर in Marathi) (also known as Jñanadeva - ज्ञानदेव ) was a 13th century marathi saint, poet, philosopher and a yogi of Nath tradition. His works "Bhavartha deepika teeka" [a commentary on Bhagvat Geeta], popularly known as "Dnyaneshwari", and "Amrutanubhav" are considered to be the milestones in marathi literature. The "Vaishnav Sampraday" or the "Vitthal Sampraday" of pandharpur, Maharashtra, India considers "Dnyaneshwar" as its pioneer/spiritual leader/teacher [Guru] and "Dnyaneshwari" as its "Dharmagrantha" [religious/holy book]. Dnyaneshwar entered into "Sanjeevan Samadhi" at the age of 21 in Alandi, Maharashtra.
[edit] Life of his parents
Dnyaneshwar was the second of four children of Vitthal Govind Kulkarni and Rukmini, a pious couple from the village Apegaon near Paithan in Maharashtra on the banks of River Godavari.
Vitthal studied Vedas and became well versed in them at a very young age in accordance with the brahmin tradition in those days. He set out on pilgrimages in young age in the "search of god". During his visit to Alandi about 30 km from Pune, he met shridharpant [Sidhopant], a local yejurvedi brahmin, who was very much impressed with him. Shridharpant persuaded reluctant vitthal to marry his daughter Rukmini. Vitthal was much more interested in the "search of god" than marrying and settling down. But, shridharpant finally succeeded in arranging his daughter's marriage with vitthal.
After marriage Vitthal stayed in Alandi for some time but due to his lack of interest in family life he tried very hard to convince his wife to grant him the permission to leave "grihasthashram" and to enter into "sanyasashram" that is to become a "sanyasi". After getting the permission from reluctant rukmini; vitthal went to varanasi [kashi] in uttar pradesh, India. There he met " ramananda swamy / shripad yati / shripad swamy" and requested to initiate him into the "sanyasashram". Vitthal managed to persuade ramananda swamy primarily by lying about his past [especially about his marriage]. ramananda swamy finally accepted vitthal as his student and initiated him into the sanyasashram.
Tradition says that ramananda swamy himself later set out on a pilgrimage to southern india and came to alandi where he happened to see rukmini to whom he granted the boon "ashta putra saubhagyavati bhava" [may you be blessed with 8 sons]. After being blessed by the holy man rukmini broke down and told ramananda swamy about her past. After listening carefully he was convinced that his student vitthal was the husband of rukmini who abandoned her without performing his duties in the "grihastashram". So he returned to kashi and enquired with vitthal about his past again. After knowing the truth he ordered vitthal to return home and to his family.
Vitthal returned to his wife in alandi. The couple was exocommunicated from "Brahmin" cast as vitthal had broken the law of accepting grihasthashram after sanyasashram which, was not allowed since the later was considered the last of the four ashrams. Four children were born to the couple: Nivrutti in 1273, Dnyandev (Dnyaneshwar) in 1275, Sopan in 1277 and daughter Mukta in 1279. According to some scholars their birth years are 1268, 1271, 1274, 1277 respectively.
[edit] His early life
Vitthal tried a lot to persuade the brahmins to accept his children into the caste but he failed. The brahmins in paithan ordered vitthal and rukmini to wilfully end their lives as a punishment. They accepted the punishment. Mean while the couple set out on a pilgrimage with their children to tryambakeshwar near nashik, maharashtra where their elder son nivrutti [at the age of 10] was initiated in to the Nath tradition [Nath panth / cult] by gahininath. Nivrutti later became the teacher of dnyaneshwar [at the age of 8], sopan, mukta and initiated them in to the Nath tradition.
It is believed that later vitthal and rukmini ended their lives by jumping into the waters at prayag where the river Ganga meets Yamuna hoping that their children will be accepted into the society at least after their death.
The orphaned children somehow grew up begging for dry alms from sympathetic people which they would cook and eat. In the course of time they too approached the brahmin community of Paithan to accept them in society after whatever purification rites were necessary but the brahmin community refused. According to some scholars the children were purified by the brahmins on the condition of observing celibacy. But, the authority of the documents [especially the so called "shuddhi patra"] provided itself is disputed. The children stayed in paithan for a couple of years after their famous argument with the brahmins earned them fame and respect from the society due to their righteousness, virtue, intelligence, knowledge and politeness.
[edit] Dnyaneshwari and Amrutanubhav
About this time Nivrutinath, instructed Dnyaneshwar to write a commentary on Bhagwat Gita. The children moved to Nevase, a village in AhmedNagar district where Dnyaneshwar began his literary work. He used to give a discourse on Dnyaneshwari to selected audiance including his elder brother and teacher, nivruttinath. There must be few notable personalities in the audience like his contemporary saint namdev and many others from nath tradition. It is believed that Dnyaneshwari was written down by Sacchidananandbaba during such discourses by dnyaneshwar. By the time the commentary was complete dnyaneshwar was only 15 years old.
"Bhavartha deepika Teeka" or the Dnyaneshwari is cosidered to be one of the master pieces in marathi literature. It is composed in a metre called "Ovi". It constitutes 18 chapters. The book reflects the outstanding intelligence of dnyaneshwar, his understanding of the subject, command not only on marathi but also on sanskrit language at such a small age. The composition of such a book at the age of 15 could be considered as a miracle. Truly Dnyaneshwar was born poet and philosopher.
Dnyaneshwar was determined to "liberate" the "divine knowledge" locked in the "sanskrit language" unaccessible to common people and restricted only to "3 varnas" i.e. brahmin, kshatriya and vaishya and not to the shudras. He wanted to bring that knowledge in "prakrit" i.e. in marathi and make it available to every one. He was very much confident that he would write in marathi in as good or better manner than sanskrit. And he fulfills this promise made to the audience in dnyaneshwari.
The language of the book is so beautiful and appealing that one should read at least one verse [ovi] that too in marathi. It would not be inappropriate to suggest readers to learn marathi just to read the works of dnyaneshwar especially the dnyaneshwari.
Dnyaneshwar penned Amrutanubhav some time after he completed dnyaneshwari. Amrutanubhav is an independent work of dnyaneshwar. It is quite complicated and difficult to understand and therefore finds fewer readers compared to dnyaneshwari. It constitutes 10 chapters and 806 verses [ovi]. The basis of this book is "advaita siddhanta" [non dualism]. The seventh chapter is the biggest one [295 verses] and is considered to be the most important amongst the ten chapters. This book is considered as one of the gems of marathi literature.
[edit] Other works
Apart from Dnyaneshwari and Amrutanubhav works like "changdev paasashti" [a collection of 65 verses [ovi] addressed to an allegedly 1400 years old yogi named changdev], Haripath and around 1000 "abhanga" are attributed to Dnyaneshwar. Out of around 1000 abhangas, authorship of many is disputed mainly due to the differences in writing style.
[edit] Siblings
- Nivrutti Nath: Elder brother of Dnyaneshwar, Nivrutti was an authority on philosophy of Nath sect. Gahininath, one of the nine Nath gurus, accepted Nivrutti as disciple and initiated him into 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 Nath travelled with his sister on a pilgrimage along Tapi river where they were caught in a thunderstorm and Mukta lost in it without a trace. Nivrutti nath took to salvation (Samadhi) at Tryambakeshwar. Around 375 abhangas are attributed to him but, the authorship of many of them is disputed due to difference in writing style and philosophy.
- Sopandev: Younger brother Sopandev attained ‘samadhi' at Saswad near Pune. He Wrote a book "Sopandevi" based on Bhagvadgita's Marathi interpretation along with 50 or so abhangas.
- Mukta: The youngest of the siblings, Mukta Bai (or Muktai / Muktabai) was known for her simple and straight expression of thoughts. She could be considered as one of the first poetess in marathi along with mahadamba. There are around 40 abhangas attributed to her. She accepted yogi changdev as her disciple.
[edit] Dnyaneshwar, Nath Tradition and Kundalini Yoga
Great grandfather [patternal] of dnyaneshwar was initiated into nath cult by a renowned nath yogi, goraksha nath [gorakh nath]. His elder brother and teacher [Guru] Nivruttinath also was a disciple of Gahininath, another renowned yogi in the nath tradition. Dnyaneshwar accepted the studentship of nivruttinath along with his younger siblings sopan and mukta at the age of 8. He learnt and mastered the philosophy and various techniques of kundalini yoga which is considered as the speciality of nath cult.
[edit] Dnyaneshwar and Vaishnav Sampraday or Vitthal Sampraday of Pandharpur [warkari movement]
Dnyaneshwar was introduced to the warkari movement in maharashtra may be during his writing of dnyaneshwari and mainly during his visits to pandharpur, maharashtra. This is evident because there is no mention of the sampraday in dnyaneshwari. He was influenced by the piousness of saints like namdev, gora kumbhar, savta mali, janabai, narhari sonar, chokha mahar, sena nhavi, etc. and was attracted to the movement so much so that the warkaris accepted him almost instantaneously and considered him as their teacher/spiritual leader. Dnyaneshwar initiated his contemporary saints and warkaris into the knowledge of advaita [non dualism] who are considered to be associated with the dvaita [dualism] school of thought and the bhakti movement. He also strongly advocated "dnyanayukta bhakti" i.e. devotion guided by knowledge. He believed that one can not be liberated unless he attains the true and divine knowledge of the brahma.
Dnyaneshwar also went on pilgrimage in northern india with namdev and other saints during which they came more close and came to understand each other well. After this pilgrimage only he expressed his desire to enter into the sanjeevan samadhi.
[edit] Sanjeevan Samadhi
[edit] A note on miracles
The stories recounted by believers in Bhagawata Sampradaya (sect) about Saint Dnyaneshwar’s life are full of miracles. These stories are mentioned in many scriptures and include: the baking of bread (mānde, or roti in Hindi) on his heated back, as well as his making a wall move and a bull recite vedic hymns. These miracles defy logic and rational thought, but it should be noted that yogic texts describe such abilities and assert that they can be acquired in the advanced stages of yogic practice. [1]
[edit] Bibliography
- M. V. Dhond "Dnyaneshwari: Swarup, Tatvadnyan ani Kavya" (Majestic Book Stall, 1980)
- R.D.Ranade, Mysticism in Maharashtra: Indian mysticism (Poona, 1933; reprint: Delhi: Motilal Banarsidass, 1982) ISBN 8120805755
- B.P.Bahirat, The Philosophy of Jnanadeva (Bombay: Popular Prakashan, 1956) ISBN 8171547370
- P.V.Bobde (trans), Garland of Divine Flowers: selected devotional lyrics of Saint Jnanesvara (Delhi: Motilal Banarsidass, 1987) ISBN 8120803906
[edit] Links
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