Tuesday, July 12, 2016

 
STORY OF DNYANESHWAR MAHARAJ
(Sanjeevan Gatha)

The Thirteenth Century A.C. produced one of the greatest saints in India, Sri Dnyaneshwar Maharaj who still happens to be a towering personality as far as Sainthood , Devotion, Intellect and absolute egoless ness is concerned. His spiritual texts, particularly ‘Dnyaneshwari’ have been a perpetual theme of contemplation amid cross section of entire humanity. Large numbers of scholars are engaged in its detailed study. Well over seven hundred years have elapsed since it was written and one is unable to find a scripture equal to Dnyaneshwari. Indeed, one encounters newer meanings while reciting this scripture since the very nature of Knowledge is ever changing !
Sri Dnyaneshwar Maharaj offers innumerable illustrations in order to make all people understand principal doctrines of spirituality, which is in consonance with His conviction that everyone is entitled to attain blissful state of enlightenment. Indeed, thirteenth century onwards entire Saints in Maharashtra have extolled greatest of Saints Sri Dnyanadev as “Maooli” (Mother), who laid foundation of Bhagwad Dharma.
 Before embarking upon description of his life sketch it would be prudent to understand the overall cultural, social, religious, political and spiritual backdrop of contemporary era since that would be useful to gauge the Saint’s contribution for welfare of entire mankind.
Maharashtra was ruled by clan of Yadavas from Devagiri Sansthan ( a small state) . During those days borders between Maharashtra and Karnataka were not clearly demarcated (like today!) and the Yadavas of Devagiri were ruling the small state ever since 1109 AC. , King Bhillam being its ruler. His descendent Krishnadevrai’s tenure saw noteworthy Cultural renaissance taking roots. Upasana (worship), rituals, modes of devotion etc flourished and overall Vedic traditions were revived. His son Ramdevrai appears to be the ruler who further enhanced the cultural heritage, leading to literal Cultural Revolution. Dnyanadev and Namdev laid foundations for Maharashtrian Culture during his times and there was dawn of “Bhagwat Dharma”! Sri Dnyaneshwar Maharaj has gratefully acknowledged Ramdevrai’s contribution in penultimate Ovies of Dnyaneshwari.
While it is true that Maharashtra witnessed cultural and religious affluence during Ramdevrai’s regime, he could not foresee dangers lurking from Moghul empire, which had established rule north of Narmada river. Ultimately, as per orders from Allauddin Khilji Mallik Kafoor brought down the Yadava dynasty.
Thus, the affluent era of Yadav rule from Devgiri in Maharashtra came to naught in 1240 AC!
Indeed, during the Yadava rule in Devagiri there was significant addition of neighbouring states under its rules, besides of course a surge of  cultural life as well. Variety of knowledge including spiritual knowledge , arts, music, literature etc flourished. Noted Arithmetician, scholar, astronomist Bhaskaracharya came to light; so also Sharangdhara, who wrote a famous book ‘Sangeet Ratnakar’ also belonged to this era. He also wrote books on religious practices that included ‘Vrata’ (vows), ‘Vaikalya’ (austerities), charity, ‘Teerthayatra’ ( visiting holy places) etc were included in a book named ‘Chaturvarga chintamani’, which is well known. This book also describes worship unto deities, rituals for dead ancestors, ‘Muhoorta’ (auspicious times). He also wrote ‘Ayurved Rasayan’ dedicating Ayurvedic system of classical Indian medicine. Bopdev was yet another contemporary intellectual giant who wrote ‘Raj Prashasti’ a book extolling erstwhile Yadava rulers. Besides being a renowned Physician he was also adept in grammar and astrology too !

Thus, it is evident that variety of books on medicine, music, religion, astrology, grammar and literature were abundantly written during the Yadav Rule ; intellectuals were venerated in the Durbar, so also newer traditions in various fields were laid down.

Another important aspect of Yadava rule in erstwhile Maharashtrian Culture was different religious and theological sects and creeds. Buddhism had spread far and wide before the Yadava rule, which  was quite influential . However, the Yadav King had accorded royal patronage to Vedic theology; besides, Jainism had also taken roots. In fact, many religions flourished during Yadav rule, which led to significant change in religious following in Maharashtra. There was widespread propaganda of Jain, Naath, Lingayat, Veera-Shaiva, Mahanubhav, Soofee and Vaarkari creeds that propagated their respective theologies. God heads such as Sri Vitthal, Tulaja Bhavani, Mahalaxmi of Kolhapur, Khandoba etc were worshipped as familial deities.
Traditional Vedic practices had already taken roots in the religious life of Maharashtrian people. Therefore sects explaining traditional Vedic tenets also flourished. However, creeds such as Mahanubhav and Lingayat that refuted Vedic traditions also influenced Maharashtrian religious life to some extent. Yogi Gahininath had introduced Krishna Consciousness along with Natha Sampraday, whereas Mukundaraj in the Vidarbha region of central India persisted with original Natha Sampraday.
The tradition of devotion unto Krishna in addition to Natha sect was carried forward by Dnyanadev under guidance of Nivruttinath, which fructified as devotion unto Sri Vitthal – verily a form of Sri Krishna. Thus emerged the Vaarkari cult that received solid foundation of Vedic traditions.
Sri Dnyaneshwar Maharaj wrote commentary on the Geeta as Dnyaneshwari and offered Advaita (non-dual) philosophy for the Vaarkari Sampraday as expounded by Adi Shankaracharya . Nevertheless , since Sri Dnyanadev basically belonged to Nath Sampraday, he amalgamated his treasure of blissful non-dualism (“Advayananda vaibhav”) with the Vaarkari sect in the form of ‘Chidvilasvaad’ (entire cosmos is pervaded by Brahmam alone!)
This reinforced new Vaarkari Sampraday could effectively counter anti-Vedic, dualistic sects such as the Mahanubhav Panth. Moreover , even while many sects continued association with Nath Sampraday and Mahanubhav as well as Vaarkari creeds had gained quite a lot from Nath Sampraday, the latter did not expand independently; in fact, it merged either into Mahanubhav or Vaarkari Sampraday .
During those times the Brahmins used to revere either ‘Shrouta’ or ‘Smarta’ types of activities (Knowledge oriented and Action Yajnya Yaaga oriented respectively). Likewise, Jains were engaged in ‘Shramanak’ and Nath Yogies the Sanyasa Marga. Ordinary, common and ignorant village folk used to worship inferior and indolent (Tamasik) deities.

However, the Vedic religion had revived during this period and many sects that worshipped Shiva (‘Shaiva’), Shaakta (‘Shakti’), Vaishnav (‘Vishnu’) and Gaanapatya (‘Ganesha’) worshipped their respective deities maintaining allegiance to non-dual Vedic traditions. Moksha (liberation, deliverance) was their prime aim. Kings of the Yadav clan  encouraged scholars and Pundits to write Scriptures in Sanskrit language , in order to re-establish Vedic theology. However, those Scriptures led the ‘high caste’ ones follow rituals rather insistently whereas the common ignorant people were attracted towards Jain, Mahanubhav or Lingayat sects. Vedic sect insisted upon ‘Varnashram Vyavastha’ (four-fold social system of Aryan society) scrupulously, whereas Jain, Mahanubhav etc assured sense of equality for the common folk.

It is worth noting that Sri Dnyaneshwar Maharaj has mentioned the dismal religious atmosphere of the day on occasion. Vedic Pundits of those days were ostentatiously parading rituals of Yadnya Yaga etc, aiming heavenly pleasures alone. Brahmins were puritanical but were indulgent, hedonistic ! And even while adept in general and special knowledge, they were just ignorant about true spiritual knowledge (AtmaDnyan); therefore, how could those ever impart lofty ethical values to common men ? Those ‘high born’ ones who had inherited right to acquire Knowledge were indulging into behaviour that was contrary to high morals. Where would the ‘lowly’ look to for guidance ? Therefore, just out of fear, they were forced to submit themselves to religious fanaticism or worship lesser deities.
Since there was no capacity in the so-called elite intellectuals of the day to imbibe high moral values so important for sustenance of a society, heart of Sri Nivruttinath simply melted and out of sheer compassion for social fabric he directed Dnyanadev to expound inner meanings of the Geeta. He said, ‘Kali (Yuga) is engulfing beings; rush down to save them’! (Indeed, verse 32 in the ninth chapter of the Geeta may be referred for the said exhortation! The meaning of the verse is : - Arjuna ! Women, the downtrodden  or anyone else from sinner groups reach the Ultimate Status (Deliverance) if only those worship Me!)

Ancestry of Dnyanadev : -
The family lineage belonged to Apegaon near Paithan, north of river Godavari. They were high-caste Brahmins, Kulkarni being their surname. (Deshastha Yajurvedi – Madhyandin shakha having Pancha Pravarankit Vatsa Gotra. ) Harihar Pant was the first known ancestor of the lineage, who  was  Kulkarni for the village. The family tree ran thus – Harihar Pant, Ramchandra Pant, Gopal Pant, Trimbak Pant ; the latter being great grandfather of Dnyanadev who was appointed as Subhedar at Beed in the Yadav dynasty of Devgiri. In spite of being accorded name-fame and honour at the royal court he was very humble, virtuous and devoted. He had two sons, Govind Pant who later became Kulkarni of Apegaon; and the younger one who served in the army and was killed in the 1135 battle.
Harihar Pant was  gloomy for losing his  son and became detached from all worldly affairs. And during that detached state he was blessed by Yogi Gorakshanath.
Thus began Nath Parampara in the lineage of Sri Dnyanadev . Now, Govind Pant,  the grandfather of Dnyanadev was blessed by Yogi Gahininath. The grandmother Neerabai gave birth to Vitthal Pant, father of Sri Dnyanadev who was detachment personified ! He received very pious upbringing ; thread ceremony too took place at opportune time. He studied Vedas and their corollaries, grammar, poetry etc and while entering into adolescence he decided to undertake holy pilgrimages. On getting permission from the parents he set out for the journey and reached Alandi. While taking holy ablutions and performing his daily rituals and prayers on the banks of river Indrayani, a gentleman by name Siddhopant spotted this bright young lad and took him home honourably. Siddhopant’s daughter was of marriageable age; Siddhopant proposed her marriage with Vitthalpant ; the latter thought deeply over the proposal and thinking that he will have to marry some day, why not this girl from a righteous and pious family ? Therefore, Vitthalpant and Siddhopant’s daughter Rukmini got married.
However, in spite of marriage Vitthalpant continued attitude of detachment and non-covetousness. He completed his vow of pilgrimage and then returned back to Alandi. Later he went to Apegaon with wife and received blessings from the parents. While enjoying marital life for a while he lost his aged parents.
Detached attitude on the part of Vitthalpant was on the rise. Siddhopant was naturally worried for his daughter; therefore he took both Vitthalpant and Rukmini to Alandi. Nevertheless , Vitthalpant would spend most of his time in spiritual pursuits and pilgrimages to Pandharpur.  In fact, love and affection unto one’s own children become a bondage for even the detached persons. The newly married couple had not borne a child for quite many years.  Perhaps that led to enhancing Vitthalpant’s sense of detachment, which made him fret about taking to Sanyasa unto wife Rukmini. He was reluctant to pursue family chores; instead, he began pestering her to allow him accepting Sanyasa. She would try to pacify him saying that no one could take to Sanyasa before fulfilling his ordained family duties. However, the insistent Vitthalpant would not budge.  While repeating his fretting one day, she retorted with anger saying ‘go, get it’!
Taking the anguished exclamation as assent he left Alandi immediately and set out for Kashi ! !
It seems a conscience that has turned away from worldly matters does not mind speaking even untruth if it helps getting rid of entire worldly things forever ! Likewise, Vitthalpant told one Sripadswami that he had no family ties whatever and begged for initiation into Sanyasa from him. The Swami initiated Vitthalpant in Sanyasa and christened him as “Chaitanyashram”.
Rukminibai was deeply distressed when the news of Vitthalpant’s taking to Sanyasa spread into Alandi. However, in order to absolve herself from the anguish she began rigorous austerities such as incessant repetition of the name, bathing into Indrayani river and circumbulating the Ashvattha tree thousand times etc. She continued that penance for some years.
Sripadswami set out on pilgrimage from Kashi to Rameshwaram along with his disciples. He reached Alandi on his way and rested at the Hanuman temple on the banks of Indrayani river. Rukminibai after completing her daily  circumbulations noticed the Swami and offered obeisance unto him. Looking at this married lady he blessed her saying ‘may you have children’!
Rukmini was naturally confused and noticing her state he asked reason for her predicament. She narrated entire story to him and the Swami quickly realised that the brilliant man whom he had initiated into Sanyasa belonged to Alandi and must be Chaitanyashram,  Rukmini’s husband. Thinking thus the Swami was overwhelmed with remorse since blunder of initiating a householder into Sanyasa was inadvertently  committed by him. Therefore he hastened back to Kashi and called in Chaitanyashram . The latter had already learnt of the Swami’s hasty return from Alandi and therefore he admitted having deceived the Swami when accosted. He fell at swami’s feet begging pardon. Sripadswami condoned Vitthalpant advising him to accept responsibilities of householder once again and to pursue ordained duties of family life without ever entangling into despicable actions.
Siddhopant along with Rukmini had also reached Kashi with the swami and so there was no option with Vitthalpant than going back to Alandi and lead marital life.
Now, even while Sripadswami was strict follower of codes of conduct stipulated as per Shastras, he must be acknowledged as a man of discretion, the discretion of humanity vis-à-vis rules and regulations. After all, as per the saying goes – ‘a coat is made for the man and not man for the coat’! Likewise, the Swami upheld humaneness above everything else and extricated Vitthalpant from  clutches of rules and regulations.
Vitthalpant resumed householder’s life as per advice and instructions from guru Sripadswami. However, he had to face calumny and ill will from puritanical people around including his kith and kin. He and Rukminibai were ostracised, boycotted from the society and therefore they had to dwell in a hamlet out of the village. He had to beg alms for their sustenance. He would spend most of the time in reciting the name or listening and contemplating over the Geeta and Bhagwatam.  While engaged thus in family life they conceived four children, each born at two year intervals.
Eldest son Nivruttinath was born in 1195, followed by Dnyanadev in 1197, Sopandev in 1199 and Muktabai in 1201 . While the children were growing in age they had to face ridicule and caustic comments from the society of being ‘children of a recluse, a Sanyasi’! Nevertheless, all the children were indeed wise, thoughtful and noble having lofty moral teachings, which they pursued diligently.
They learnt Shastras directly from Vitthalpant at home and when time was ripe for their thread ceremony, it became a difficult proposition. Nobody appeared willing to help; no Pundit would initiate the children. Vitthalpant begged of them but the requests were turned down. Therefore, Vitthalpant and Rukminibai decided to undergo stringent austerities and with that view all of them reached Trimbakeshwar near Nashik. They would bathe at Kushavarta at dawn and circumbulate Brahmagiri Mountain. The practice continued for over six months. Although they did not earn any worldly fruits for their stringent austerities as such, they certainly gained a lot as far as spiritual wealth is concerned.
While proceeding to circumbulate the  Brahmagiri mountain after finishing their morning ablutions  at Kushavarta they noticed a ferocious terrible tiger approaching. All of them began running heater shelter. Vitthalpant collected the younger ones and ran away quickly ; however the eldest child Nivruttinath lost his way and ran into a cave of the Anjali mountain. Perhaps it was so ordained that ‘loosing way’ was an excuse, since he noticed Gahininath the disciple of Gorakshanath seated within the cave along with his own disciples discussing spiritual matters ! Nivruttinath fell at the feet of Gahininath and surrendered unto him completely.
Sri Nivruttinath requested Gahininath for enlightenment and the latter very graciously advised on Maha Vakya ( prime statement) –“Tatvamasi” –(Thou are verily That –Brahmam). He also initiated Nivruttinath into ‘Yoga Marga’, the path of Yoga and devotion unto Sri Krishna too.
Sri Nivruttinath enhanced his willpower and spiritual might through practice of Yoga and also imbibed devotion unto Sri Krishna deep into his conscience as per dictates from Guru Gahininath.
Thus, Gahininath was instrumental in inculcating Yoga and devotion unto Sri Krishna through Nivruttinath and Maharashtrian culture was enriched by both Natha Sampradaya and Krishna or Vitthal Bhakti, its amalgamated form being the Vaarkari Sampradaya.
On joining his father and siblings again, Nivruttinath initiated his siblings into Natha Sampradaya.
It seems Enlightenment received from Sadguru Nivruttinath unto Dnyanadev must be a Divine resolve. In fact, the Natha Sampradaya is a freelance sect that does not subscribe to Vedic rituals and shackles of the fourfold Varnashram dharma , although based on Advaita philosophy of Vedanta. It is the royal path of Siddhas promulgated by Guru Gorakshanath that manifested out of infinite compassion unto hapless beings. It is the very foundation for Truth, Auspiciousness and Beauty (Satyam Shivam Sundaram)! It does not entangle aspirants desiring Jeevan Mukti into shackles of puritanical rituals.
Therefore, initiation of these four ‘children of Sanyasi’ into the Natha Sampradaya must have been an incredible coincidence indeed, since they were denied Vedic Parampara – their inborn right !
Sri Dnyanadev was initiated by Nivruttinath who was enlightened by Gahininath. Gahininath was initiated by Gorakshanath, the disciple of Macchindranath who was disciple of Adinath. Thus, the tradition begins with Adinath and culminates into Dnyaneshwar or Dnyanadev. ( unlike his predecessors Dnyaneshwar Maharaj does not have the suffix ‘Nath’! Sri Dnyanadev has specifically mentioned his Guru Parampara in Dnyaneshwari and also the directive from Sadguru Nivruttinath to help the Kali-stricken populace. Ch.18—1752 to 1759)
Vitthalpant had absolutely no doubt about the brilliance, intelligence and extraordinary prowess of his children. However, he kept lamenting that all those unique qualities would never manifest in the erstwhile society, the entire family being treated as social outcastes; they would be ridiculed as ‘children of Sanyasi’; they will be insulted frequently. Both Vitthalpant and Rukminibai were ever worried. Rukminibai was insistent upon their thread ceremony. Vitthalpant was helpless; therefore, he called an assembly of Alandi Brahmins. He very meekly admitted his crime ( of re-entering family life from Sanyasa ) and fervently pleaded mercy. He argued that he may be punished for the offence but the children should not suffer calumny and ridicule; let them live honourably. He continued pleading and begging for long, but the hardcore puritanical and so-called elite Brahmins did not budge; they were bereft of compassion and humanity. They browsed all available texts but could not find a solution that could allow thread ceremony of such children. They passed judgment accordingly, adding that since the couple had committed heinous crime there was no other punishment except death  sentence!
That was indeed a very inhuman decision. So-called elite and Pundit Brahmins of the day preferred to lock themselves into iron cage of rules and regulations that were nonexistent ! In fact, there was no mention of ‘crime’ supposedly perpetrated by the couple, leave aside punishment thereof ! Therefore such ghastly punishment appears weird and uncalled for ! However, there was none to protest or repeal the verdict. The couple had no option than to obey and so both of them jumped into the Ganges at Prayag for good.
Eldest son Nivruttinath was just ten years of age when the parents discarded their mortal bodies. Therefore he had to take up role of a loving mother and responsibilities of a father unto his younger siblings. He remained unruffled in spite of harsh and grim stroke of misfortune; he watched entire drama with detached attitude. Indeed, he had entered premature adulthood ! He kept thinking deep over the circumstances and by virtue of incredible intellect he reared up his siblings.
Nivruttinath and Dnyanadev would move around collecting grain as alms while Sopandev looked after Muktabai. Rest of the time was utilised in contemplation, reciting the Name, discussing spiritual matters and so on. Just like Vitthalpant’s earnest desire for the children’s thread ceremony Dnyanadev too was very keen on the ritual that allowed various Vedic practices for a Brahmin. He requested Nivruttinath accordingly who declined to begin with, saying there was no real need of the ritual since they were already experiencing blissful state of enlightenment.
However, Dnyanadev had foreseen need of the same in larger context. He wanted to remove wrong notions and unholy practices prevalent in society through precept and example. He wished that changes must be wrought gradually, systematically and delicately. He wanted Truth and Righteousness to prevail; people should pursue Swadharma, their ordained duties and obligations and above all, realise their innate Divinity, to fulfil their human birth. And to move in that direction he must set an example himself! !
Nivruttinath accepted Dnyanadev’s appeal and reasoning and they decided travel to Paithan in order to get ‘Shuddhipatra’, a document declaring ‘clean chit’ to undergo thread ceremony from Paithan pundits, as requisitioned by Alandi pundits !!

Paithan was a great cultural centre of Maharashtra during those days. Besides, religion related disputes etc were resolved by distinguished, highly learned group of Brahmins and their decisions used to be accepted reverentially. These four hapless children from Alandi were optimistic of justice meted out to them. They reached Paithan ; assembly of the elite group was convened ; Dnyanadev very politely placed letter from Alandi and Nivruttinath explained the circumstances that forced them to seek ‘clean chit’ from the distinguished group. He pleaded for mercy from the enlightened lot. However, they were reluctant to condone ‘crime’ committed by their parents; they searched all religious scriptures but could not find a single instance or mention of ‘children of Sanyasi’. Therefore a judgement refusing permission for any form of Vedic ritual was passed unanimously.
Fervent appeals and prayers of Nivruttinath and Dnyanadev fell on deaf ears although some of them developed compassion unto the children. Since they could not get any form of directive from scriptures, they concluded that there was no  atonement and the children  may pursue prayer and devotion unto God instead, nothing more! In fact, some slanderers in Paithan began ridiculing the children for showing off their pedantry, wisdom, untimely maturity etc in spite of being offsprings of criminals ! Some remarked, ‘look at their names ! Nivrutti, Dnyaneshwar, Sopan and Mukti !! As it is, what’s there in name? Look, here is a buffalo named Dnyanoba ; can it speak Vedas as you do ?’  They accosted.
Dnyaneshwar replied very calmly, ‘Yes, it can , just as I do !’ He went up to the animal, put his benevolent hand over the buffalo’s head and lo and behold ! The animal began reciting verses from the Vedas ! Onlookers were taken aback; the ‘enlightened’ ones were stunned and people began cheering and acclaiming Dnyanadev .
(There is a famous Sanskrit verse that has been quoted umpteen times all over India. It runs thus :- “Mookam karoti vaachaalam / Pangum langhayate girim/ Yat Krupa Tamaham Vande / Paramananda Madhavam // “ (A dumb can speak, lame one can cross mountain , only when grace is bestowed by the ever blissful Lord !)
The elite Brahmins were convinced of the extraordinary genius of Nivrutti-Dnyanadev; moreover, entire population of Paithan had recognised Divine spark in these children. The Brahmins were overwhelmed by remorse and bowed down to Dnyaneshwar Maharaj; however, Dnyanadev acknowledged their greatness and very humbly venerated them. The Brahmins too were happy to give ‘clean chit’ (Shuddhipatra ) for the children.
All four stayed on at Paithan for a while, honouring prayer from local residents and spent some quality time discussing spiritual matters, studying scriptures, discussing the Geeta and so on.
Dnyanadev was convinced by that time that people behave errands or commit despicable actions due to ignorance alone. Nivruttinath thought likewise and felt the ignorance must be uprooted. Therefore he directed Dnyanadev explicitly, saying ‘KaliYuga is devouring mankind; go, rush down to emancipate it’!
Thus, literally winning over contemporary Paithan that was home for erstwhile religious pundits, the elite and now devotees of Dnyanadev , the foursome bade goodbye to Paithan and reached Newasa.
The town Newasa lodged a beautiful temple of Mohini Raj, also known as Mahalaya. A story is rampant that says Mohini Raj being an incarnation of Lord Vishnu, who had taken up form of a beautiful woman Mohini. It seems Mohini enticed Asuras and handed over pitcher of Nectar to the Suras (Gods). (Incidentally, the pitcher full of Nectar was supposedly extricated during ‘Samudra Manthan’)
Dnyanadev was especially fascinated by the temple of Mohini Raj or Mahalaya and perhaps he got some extraordinary inspiration too.
While entering Newasa town Dnyanadev notice a pious, virtuous lady seated near corpse of her dead husband and wailing. Dnyanadev asked name of the dead person, which was Sacchidananda. Dnyanadev went near the corpse and said, “Sat, Chid and Anand has no death!” and touched the body. Another miracle took place ; the ‘dead man’ stood up, saw Dnyanadev and fell at his feet! The same Sacchidananda became the writer for  Dnyaneshwari as expounded by Dnyaneshwar Maharaj.

Now, Sri Dnyanadev ‘performed’ yet another ‘miracle’ of bringing a dead person back to life; why? Why so many ‘Vibhooties’ have been ‘performing’ miracles time and again? Do those just ‘happen’? There is no definitive or convincing answer to this; there may be none! Otherwise, is it not a miracle in itself that a sixteen year old delivers discourse such as Dnyaneshwari, so intriguing and full of knowledge and wisdom? It is so profound that hundreds of scholars, seekers and devotees are engaged in its study even to this day!
Indeed, the Divine Incarnates from age to age and that has occurred in every age. Dnyaneshwar Maharaj has been a Divine Incarnation undoubtedly;  and every incarnation has a motive, a purpose. The purpose has always been emancipation of mankind; lifting the falling, making him stand; making the standing to walk and make the walking to reach! Reaching up to the goal, the reality, Liberation Itself!!

While staying at Newasa the foursome used to visit Alandi occasionally. However, contrary to Newasa population in general, some people did not appreciate extraordinary element in these children and they indulged in ridicule unto the foursome. They kept insulting and refused any form of help when requested. Some of the Brahmins, particularly one ‘Visoba Chati’ was extremely jealous of the duo Dnyanadev and Nivruttinath. He had heard whatever happened at Newasa, but did not believe a whit. He was always vociferous in scandalising Yogic ‘feats’ and spiritual might of these two.
Once it so happened that Nivruttinath (of the entire lot!) developed a ‘desire’ to eat a particular sweet bread (Maandaa)! Therefore he asked Muktabai to prepare the same for all. Well, all requisite material was at hand from the alms collected. But roasting the bread was a problem; a ‘Khapar’ (potsherd, earthen griddle) was required. Therefore she ran up to the potter and asked for one. The potter was a soft hearted affable person. On knowing purpose of the request he immediately handed over one to her. In the meantime, Visoba Chati was watching whatever transpired; he intercepted and blurted out, ‘look ! These children are living on alms and they desire sweets to eat ! They profess detachment but are indulgent themselves!!’ So saying, he ordered the poor potter not to spare the earthen bit! Helpless and dejected Muktabai went back and narrated entire story to Nivrutti Dnyanadev. Dnyanadev had transcended entire anger and ill will. He said Muktabai not to worry and roast the bread on his back instead ! Roasting bread over  the back ? Oh, How? Dnyanadev smiled, went near the hearth, took up prone position and asked Muktabai to breads quickly over his red hot back ! Indeed, he had managed so through an extraordinary Yogic feat !! All the four enjoyed sweet hot ‘Mande’ gleefully !
Visoba was watching all that through slit of the door and was overwhelmed with remorse. He entered the house and fell at Dnyandev’s feet begging pardon.
Dnyaneshwar lifted him, consoled him and advised crux of spirituality in a nutshell. Visoba became an ardent devotee of Dnyaneshwar Maharaj , learnt Yoga and other religious text, prayed and contemplated deep and rose to the status of Guru, while pursuing path of Knowledge and Devotion. He became famous as Visoba Khechar later and acknowledged greatness of Dnyanadev for ever.
Sri Dnyanadev had thus far endured ordeals of calumny, ridicule, insults and social contempt confidently and serenely. He had now endeared himself with people of Alandi, Paithan and Newasa and far out places too as a great Yogi, Dnyani and enlightened Samaritan. He had exhibited exceptional equanimity all through his sixteen years; he had treated pain and pleasure with fortitude. He wished that principle and core teachings of the Geeta should be explained to the common, lay and ignorant people for their own benefit and  uplift. As it is , Nivruttinath too had directed him to rush down unto beings whom Kali was bent on destroying.
Dnyanadev realised that it was opportune time to teach principle doctrines of Karma Yoga, Bhakti Yoga and Dnyana Yoga as per Bhagwad Geeta. He had a special affinity for Mahalaya in Mohini Raj at Newasa and so he selected premises of the same for his Discourses on inner meanings of the Geeta.
A sizeable audience assembled in Shiva temple within the said premises. Sri Dnyanadev paid obeisance unto Sadguru Nivruttinath and the deities and began his Dharma Keertan, the exposition on Geeta, which Sri Sacchidananda Baba wrote down diligently.
While expounding his discourse he had pledged that he will speak in such succulent Marathi dialect that will win over even Nectar in sweetness; that he will exhibit form of the formless through precise words and shall make the transcendental experience through senses ! What a tremendous self-confidence indeed !! Dnyanadev was undoubtedly a great Yogi; besides, he was an enlightened Saint too. His poetic fervour and accomplishments were inspired by Divine resolve. He was able to bring together people from all walks of society who were devotees, devotees of Panduranga of Pandharpur. He wanted those devotees to imbibe non-dual doctrine along with path of devotion and therefore he had selected Geeta for his exposition.
This great exposition Dnyaneshwari had tremendous influence over large cross-section of Maharashtrian people; in fact, the book as well as Dnyanadev came to be known as “Maooli” (mother) and were immortalised for ever ! Recitations of the book has resuscitated the masses for over seven hundred years by now. Maharashtra was enriched in ideal moral values, righteousness and spiritual experiences. Dnyaneshwar wanted entire heterogenous society to experience bountiful ecstasy of spiritual knowledge and create vibrant ethical tenets. He wished to plant sapling of discretion and to see its creeper rise high up in the sky; moreover, his fervent desire was to witness people from all walks of life, from all creeds and sects taking  rest and succour under its cool pleasant shadow! Indeed, Dnyanadev fulfilled the dream during his Divine Mission by disseminating blissful spiritual wealth unto entire heterodox population of Maharashtra, besides producing a Saint in each and every community.

It is worth noting that entire spiritual texts such as the Vedas, Upanishads, Geeta and Puranas (mythological scriptures) were written in Sanskrit language and therefore beyond reach of common folk. Moreover, women, shoodra (low caste) etc were debarred access to those. As a natural consequence, majority of masses could not understand true spiritual knowledge . Therefore, in order to unravel mysticism, occult ness of exhortations Sri Dnyaneshwar Maharaj took lead. He had extraordinary Sadguru in Nivruttinath , which made him say very confidently , ‘I have woven my words in such a way that doctrines therein will satisfy every sense organ; they would be so succulent and sweet where even nectar would be paltry; those will grant blissful state of Samadhi! Why,  the sense organs shall vie amongst themselves for their ownership! !’
Indeed, one experiences a unique serene ness, exquisite tranquility while reciting Dnyaneshwari; it awakens one’s inner vision and grants bliss of Self-consciousness.
The concept of religion, deliverance , spiritual teachings of Sri Dnyaneshwar Maharaj were always directed towards society at large. During his times both worldly and other-worldly prosperity was limited to a small circle of elite individuals. Even ideas or notions of religio-spiritual affluence were limited to vows and austerities, worship of deities, recitation of hymns, reciting holy scriptures or rituals of Yajnya Yaga etc. Indeed, correct Dharma (religion) and true spiritual life was still far away from even those elite few. Lower strata of society was contented and happy in worshipping lesser and indolent deities. In fact correct religious practices were sharply declining. And looking at such abysmal social fabric, Dnyanadev under express directions of Nivruttinath decided to put forward original concepts of spirituality based on the Geeta in front of entire society. First and foremost tenet was ‘equality’, meaning there was no differentiation based on caste, creed, religion, gender etc; all are entitled to devotion unto the Lord and all could aspire Moksha or Liberation. Discrimination based on the above is not acceptable in spiritual life.
Indeed, such revolutionary thoughts during those days must be acclaimed. It certainly paved the way to amalgamate various sections of society at least in spiritual parlance. And in that context Dnyaneshwar Maharaj decidedly played role of a Revolutionary !

Yet another captivating feature of Dnyanadev’s pro-community empathy is evident in the manner he discusses Divine qualities or attributes at length. Indeed, trudging spiritual path requires assemblage of benevolent Divine attributes. Dnyaneshwar Maharaj identifies qualities of his Dnyani (enlightened) who is great knowledgeable  devotee full of benign (Satvic) traits; the one pursuing Yajnya, Tapa, Swadhyay, non-violence, truth, non-covetousness, ragelessness, sacrifice, compassion, peace and so on ! He is equanimous during joy or grief, discriminative between permanent and ephemeral or transient, compassionate unto creatures and is altruistic or philanthropic !!
Thus the Dnyani of Dnyaneshwar Maharaj is an idol for the society. In addition, qualities such as non-covetousness, non-hypocrisy, non-violence, peace, uprightness, purity, steadfastness etc establish his status in society. He never hurts anyone through thought, words or deed. His speech is nectarine. Such a one is Dnyani, as per Sri Dnyanadev ! (It would be appropriate to read a detailed account of ‘Ahimsa’ and ‘Acharyopasana’ that appears in the thirteenth chapter of Dnyaneshwari. Geeta verse 7)

Sri Dnyaneshwar Maharaj explained Karma, Bhakti and Dnyana keeping Geeta as the base. However, he dealt at length over Yoga too, Natha Sampradaya being his original make-up. For instance, there is no mention of Kundalini in the Geeta; whereas, he explained the same in detail and as eloquently. Moreover, he synthesised all four paths- Karma, Bhakti, Yoga and Dnyana- and emphasised that Moksha or Liberation is attainable not by any one of these but through amalgamation of these four; co-ordinating the four.
Indeed, Dnyanadev offers solid platform of philosophy to Bhakti or devotion, which can be ascertained while studying ninth and twelfth chapters of Dnyaneshwari. Besides, it has proven to be the very foundation to the Vaarkari Sampradaya. Sri Dnyaneshwar lauds devotion as the fifth Purushartha. In fact, he says devotion unto Pandurang Vitthal stands much beyond the four Purusharthas – Dharma,, Artha, Kama and Moksha; it is supreme. And therefore it is the very lifeline and lifestyle for Vaarkari sect.
Nevertheless, Dnyanadev envisages devotion along with Dnyana or Knowledge; he does not subscribe to blind, naïve devotion. Moreover, he never advocates devotion without fulfilling one’s ordained duties. In short, Dnyanadev wants synthesis of devotion, knowledge and duty.
Another important aspect worth noting is that Vaarkaries devoted to Panduranga Vitthal do not aspire for Moksha or Liberation ! They crave devotion for devotion’s sake, because Moksha means no more births; and if there is no re-birth, what about devotion, they ask ! Indeed, such steadfastness is unique and extraordinary, which simply loves life and living; synthesises both worldly and other-worldly lifestyles; a commendable feature undoubtedly !
Sri Dnyaneshwar Maharaj strongly advocates path of devotion along with loving service unto the society. He firmly believes in omniscience, omnipotence and omnipresence of the Lord who pervades entire universe and the thread that connects beings with the divine is devotion ! This path is freely available to everyone; even a criminal can transform into noble hood ; a repentant sinner praying fervently unto the Lord gradually begins to overcome his sinning instincts. In fact, the one offering his everything and surrendering completely unto the Lord becomes the Lord himself ! If his mind and conscience is ever full with love for the Lord, he sees entire cosmos as nothing else but the Lord ; his duality vanishes and equanimity prevails. Loving devotion unto the Lord is all that he desires; everything else is insignificant for him.
Sri Dnyaneshwar Maharaj extols importance of reciting the ‘Name’ incessantly. In fact, it is the core or crux of devotion for Vaarkari Sampradaya . It is indeed a mystique formula (Mantra) for the royal path of devotion (Pantha Raj)!
Sri Dnyanadev further highlights recitation of the name when he says that the Lord perhaps may not be located in heaven; he may not be present in the Sun or moon; why, he might disappear from the Yogi’s conscience as well ! However, He can certainly be discovered wherever His Name is sung aloud !! Thus, Dnyanadev repeatedly glorifies Naama Mahima.

It is said that when Sri Dnyaneshwar Maharaj concluded discourse over inner and implied (as well as applied !) meanings of the Geeta and humbly submitted the same unto Sadguru Nivruttinath , the latter happily acknowledged it. All the same, he asked Dnyanadev whatever was ‘original’ about it; after all, it was just a commentary ! Taking a clue and perhaps a veiled instruction from the Sadguru, Dnyaneshwar set out writing “Amrutanubhav”, in fact “Anubhavamrut” –his own nectarine experiences – in right earnest. He accomplished it as an independent, original text that comprises 804 uninterrupted verses in year 1214. (Somebody else might have divided the same into ten chapters later on).
Sri Dnyaneshwar Maharaj has chronicled his experiences as gained through grace of Sadguru. It contains quintessence of the Vedas and therefore very much liked and appreciated by Vedantins. It does not speak of implied meanings as narrated in Dnyaneshwari; Sri Dnyanadev refutes hypotheses of others and then puts forth his own doctrines rationally. He refutes Prakriti-Purusha doctrine of Samkhya philosophy, Shoonya and Vidnyana doctrine of Buddha philosophy and puts forth his inspirational ‘Sphoorti Vaad’ or ‘Chidvilas Vaad’ instead. Moreover, unison of Shiva-Shakti, extinction of ‘Ajnyana’ (ignorance) as well as concept of ‘Jnyana’(knowledge) and transcendence of both Jnyana-Ajnyana are some of the topics dealt with in his masterly exposition. It happens to be crown of Advaita philosophy indeed !

Perhaps the best example of Dnyanadev’s direct advice to an individual can be seen the way he advised Changdev through a letter comprising sixty five verses famous as ‘Changdev Pasashti’.  In fact it may be called very quintessence of Amrutanubhav. Sri Dnyaneshwar Maharaj addresses and blesses Changdev in a short single phrase “Swasti Sri Vateshu” and proceeds to advise him through the Maha Vakya – “Tatvamasi” (You are verily That – Brahmam) and concludes his letter by saying that Changdev and Dnyandev are not two, but One !

Sri Dnyaneshwar Maharaj wrote Dnyaneshwari, Amrutanubhav and Changdev Pasashti as a philosopher’ which are in verse format; whereas he composed hymns (Abhanga) as an enlightened one. Moreover, there is no mention whatever of Panduranga Vitthal in any of his three books mentioned above, but every hymn composed by him praises the Lord !
Sri Dnyanadev also composed poems called ‘Virahini’ and ‘Goulani’ that express deep love and anguish unto the Lord – Krishna, Panduranga, Vitthal and so on.
Indeed, one experiences a very pleasant expression of his enlightened state through his copious literature. Dnyanadev wrote another masterpiece named ‘Haripaath’ that fervently  appeals devotees to engage themselves in continuous, incessant recitation of the Name ‘Namasmaran’. Indeed, Haripaath is very breath for the Vaarkaries; it is indeed their mode of worship unto the Lord.

Sri Dnyanadev undertook pilgrimages along with large numbers of Saints drawn from entire Maharashtra and representing all castes, creeds and sects. He wanted to set ideal for entire nation as far as spiritual equality among them all is concerned, besides of course an urge to spread devotion all around. Scores of Saints such as Namdev, Narahari Sonar, Chokha Mela, Gora Kumbhar, Visoba Khechar,, Savta Mali, Sena Nhavi etc. ( one can easily identify the castes those represented, e.g. Brahmin, goldsmith, sweeper, barber, potter, gardener etc.) This congregation moved together singing aloud name and glory of Panduranga Vitthal through Pandharpur, Prayag, Kashi, Gayaa, Ayodhya, Gokul, Vrindavan, Dwaraka, Girnaar etc. They would touch each other’s feet, donned  Bukka ( black vermillion) and Harichandan paste over their foreheads, wore Tulsi string around neck and sang in chorus while trudging on foot. Dnyanadev would enlighten the gathering during evenings through his discourses while Namdev would render his compositions melodiously. Such used to be the captivating pilgrimages that enthralled one and all, brought heterogenous castes and creeds under benign ambience, the Vaarkari sect. This practice of ‘Vaari’ (an yearly pilgrimage to holy places on foot, carrying palanquins over devotee’s shoulders that house an image, idol , Paduka or  footwear – of the deity and singing aloud hymns or Bhajans  throughout the ‘walk’) continues even today, bringing in thousands of old and new devotees together.

Now, after completing ‘Vaari’ at Pandharpur Sri Dnyanadev became more introvert. A thought process began taking root that he had accomplished his ‘lifetime mission’ on this planet of ‘educating’ the masses through precept and example; the ‘mission’ he had taken upon himself as ‘Avatar’ (Incarnation) of Lord Vishnu, of uplifting the downtrodden, reviving true religion through establishing ‘Bhagwat Dharma’ and to lead commonest of men and women on to royal road of ‘sighted’ devotion unto the Eternal  Absolute Divine!
He had made up his mind; therefore, he met Nivruttinath, Sopandev, Muktabai and Namdeo and conveyed his decision of taking Samadhi, in fact Mahasamadhi; of going back to the source he came from; of merging back into A-Vyakta !
All of them were naturally very sad. Even the detachment personified Nivruttinath could not hold himself back. Both him and Namdev requested earnestly to reconsider the decision; but the Divinity Incarnate had already planned exit and therefore he asked Namdev to prepare for Dnyanadev’s Sanjeevani Samadhi.
Namdev selected the place, day and time as per wishes of Dnyaneshwar Maharaj. The cave on the left of age old Siddheshwar temple below shadows of Ajaana Tree on the bank of river Indrayani in Alandi was selected. The day was Thursday, thirteenth day of Indian calendar Kartik Vadya , year 1218 at mid noon.
Sri Dnyaneshwar Maharaj bade farewell to the huge gathering of devotees, Saints, common populace as well as Nivruttinath, Sopandev and Muktabai and walked very serenely up to the cave. Sri Nivruttinath led him towards the seat.  Dnyanadev’s face was glowing radiantly. He took Padmasan posture, closed his eyes, chanted Omkar and went into Samadhi. Sri Nivruttinath closed the cave with a boulder with heavy heart and thus Dnyaneshwar Maharaj entered his state of Sanjeevan Samadhi !

Indeed, Samadhi Mandir at Alandi happens to be a vibrant holy place that is ever inspiring, ever refreshing and an elevating since one experiences very presence of the Maooli, however sloven indolent one may be ! It is indeed a very sacred place not only because of the ‘presence’ but because thousands and lacs of devotees, Saints and sages, scholars and millions of people have been venerating, worshipping, studying and contemplating here, the holiest of holy place in the world !

Jai Sairam.
Dr. P. S. Rahalkar,
London 12 July 2016






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