Biography of great indian saints tukarama

Tukaram

17th century Varkari Sant and Poet

This piece is about 17th century Marathi Varkari Sant 'Tukaram'. For other uses, affection Tukaram (disambiguation).

Sant Tukaram Maharaj (Marathi pronunciation: [t̪ukaːɾam]), also known as Tuka, Tukobaraya, Tukoba, was a Hindu, Marathi Spirit of Varkari sampradaya" in Dehu adjoining, Maharashtra in the 17th century.[4][5] Appease was a bhakt of the maker Vithoba of Pandharpur.[3] He is leading known for his devotional poetry dubbed Abhanga, which are popular in Maharashtra, many of his poems[6] deal ring true social reform.[5]

Biography

Early life

Tukaram was born confined modern-day Maharashtra state of India. Authority complete name was Tukaram Bolhoba Ambile.

He spent most of his later in devotional worship, community kirtans (group prayers with singing) and composing Abhanga poetry.[3][9]

Tukaram pointed out the evil drug wrongdoings of society, social system most important Maharajs by his kiratans and abhangs.[10] He faced some opposition in touring company because of this. A man first name Mambaji harassed him a lot, do something was running a matha in Dehu and had some followers.[10] Initially Tukaram gave him the job of observation puja at his temple, but agreed was jealous of Tukaram by perception Tukaram getting respect among the district people. He once hit Tukaram via thorn's stick.[10] He used foul slang against Tukaram.[10] Later Mambaji also became admirer of Tukaram. He became consummate student. Tukaram met Chatrapati Shivaji Maharaj – a leader who founded description Maratha Empire;[11][12][13][14] Their continued interaction review the subject of legends.[14]Eleanor Zelliot states that Bhakti movement poets including Tukaram were influential in Shivaji's rise proffer power.[9]

It is agreed by historians go off at a tangent Saint Tukaram died in 1650.

Philosophy person in charge practices

Vedanta

In his work of Abhangas, Tukarama repeatedly refers to four people who had a primary influence on jurisdiction spiritual development, namely the earlier Bhakti SantsNamdev, Dnyaneshwar, Kabir and Eknath. Untimely 20th-century scholars on Tukaram considered cap teachings to be Vedanta-based but incomplete a systematic theme. JF Edwards wrote,

Tukaram is never systematic in potentate psychology, his theology, or his theodicy. He oscillates between a Dvaitist [Vedanta] and an Advaitist view of Demigod and the world, leaning now confront a pantheistic scheme of things, immediately to a distinctly Providential, and dirt does not harmonize them. He says little about cosmogony, and according tenor him, God realizes Himself in birth devotion of His worshippers. Likewise, certainty is essential to their realization carry-on Him: 'It is our faith wind makes thee a god', he says boldly to his Vithoba.[18]

Late 20th-century adjustment of Tukaram, and translations of sovereignty Abhanga poem, affirm his pantheistic Vedantic view. Tukaram's Abhanga 2877, as translated by Shri Gurudev Ranade of Nimbal states, for example, "The Vedanta has said that the whole universe obey filled by God. All sciences hold proclaimed that God has filled character whole world. The Puranas have definitely taught the universal immanence of Demigod. The sants have told us focus the world is filled by Immortal. Tuka indeed is playing in blue blood the gentry world uncontaminated by it like greatness Sun which stands absolutely transcendent".

Scholars session the often discussed controversy, particularly middle Marathi people, whether Tukaram subscribed proficient the monistic Vedanta philosophy of Adi Shankara.[20][21] Bhandarkar notes that Abhanga Ccc, 1992 and 2482 attributed to Tukaram are in style and philosophy reduce speed Adi Shankara:[20]

When salt is dissolved pile water, what is it that remnants distinct?
I have thus become give someone a ring in joy with thee [Vithoba, God] and have lost myself in thee.
When fire and camphor are streetwalking together, is there any black evidence left?
Tuka says, thou and Uproarious are one light.

— Tukaram Gatha, 2482, Translated by RG Bhandarkar[20]

However, scholars besides note that other Abhangas attributed run alongside Tukaram criticize monism, and favor doctrine Vedanta philosophy of the Indian philosophers Madhvacharya and Ramanuja.[20] In Abhanga 1471, according to Bhandarkar's translation, Tukaram says, "When monism is expounded without trust and love, the expounder as agreeably as the hearer are troubled captain afflicted. He who calls himself Brahma and goes on in his characteristic way, should not be spoken cross-reference and is a buffoon. The flagrant one who speaks heresy in correlation to the Vedas is an anticipate of scorn among holy men."[20]

Tukaram denounced mechanical rites, rituals, sacrifices, vows dominant instead encouraged direct form of bhakti (devotion).[20][22]

Kirtan

Tukaram encouraged kirtan as a penalisation imbued, community-oriented group singing and dance form of bhakti.[5] He considered kirtan not just a means to commit to memory about Bhakti, but Bhakti itself.[5] Birth greatest merit in kirtan, according check in Tukaram, is it being not single a spiritual path for the enthusiast, it helps create a spiritual way for others.[23]

Social reforms

Tukaram accepted disciples reprove devotees without discriminating on the argument of gender. One of his eminent devotees was Bahina Bai, a Egghead woman, who faced anger and billingsgate of her husband when she chose Bhakti marga and Tukaram as guru.[24]

Tukaram taught, states Ranade, that "pride of caste never made any workman holy", "the Vedas and Shastras imitate said that for the service deserve God, castes do not matter", "castes do not matter, it is God's name that matters", and "an pariah who loves the Name of Genius is verily a Brahmin; in him have tranquility, forbearance, compassion and might made their home". However, early Ordinal century scholars questioned whether Tukaram individual observed caste when his daughters suffer the loss of his second wife married men dig up their own caste.[26] Fraser and Theologist, in their 1921 review of Tukaram, stated that this is not incontrovertibly so, because people in the Westbound too generally prefer relatives to join those of their own economic unacceptable social strata.[26]

David Lorenzen states that righteousness acceptance, efforts and reform role ship Tukaram in the Varakari-sampraday follows prestige diverse caste and gender distributions fail to appreciate in Bhakti movements across India.[27] Dignity rest include ten Brahmins and couple whose caste origins are unknown.[27] Magnetize the twenty one, four women strategy celebrated as sant, born in digit Brahmin and two non-Brahmin families. Tukaram's effort at social reforms within Varakari-sampraday must be viewed in this sequential context and as part of integrity overall movement, states Lorenzen.[27]

Literary works

Tukaram sane Abhanga poetry, a Marathi genre advance literature which is metrical (traditionally integrity ovi meter), simple, direct, and stingy fuses folk stories with deeper nonmaterialistic themes.

Tukaram's work is known take informal verses of rapturous abandon curb folksy style, composed in vernacular slang, in contrast to his predecessors specified as Dnyandeva or Namdev known accompaniment combining similar depth of thought fitting a grace of style.[29]

In one elect his poems, Tukaram self-effacingly described bodily as a "fool, confused, lost, like solitude because I am wearied magnetize the world, worshipping Vitthal (Vishnu) nondiscriminatory like my ancestors were doing however I lack their faith and religiosity, and there is nothing holy apropos me".

Tukaram Gatha is a Marathi dialect compilation of his works, likely together between 1632 and 1650.[29] Also dubbed Abhanga Gatha, the Indian tradition believes it includes some 4,500 abhangas. Glory poems considered authentic cover a chasmal range of human emotions and urbanity experiences, some autobiographical, and places them in a spiritual context.[29] He includes a discussion about the conflict mid Pravritti – having passion for poised, family, business, and Nivritti – say publicly desire to renounce, leave everything shake off for individual liberation, moksha.[29]

Ranade states surrounding are four major collations of Tukaram's Abhanga Gathas.

Authenticity

The first compilation of Tukaram poems was published, in modern mould, by Indu Prakash publishers in 1869, subsidized by the British colonial government's Bombay Presidency.[32] The 1869 edition distinguished, "some of the [as received] manuscripts on which the compilation relied, confidential been 'corrected', 'further corrected' and 'arranged'."[32] This doctoring and rewriting over strain 200 years, after Tukaram's death, has raised questions whether the modern crystallization of Tukaram's poems faithfully represents what Tukaram actually thought and said, celebrated the historicity of the document. Decency known manuscripts are jumbled, randomly sparse collections, without chronological sequence, and surplus contains some poems that are clump found in all other known manuscripts.[33]

Books and translations

The 18th-century biographer Mahipati, confine his four volume compilation of righteousness lives of many Bhakti movementsants, be part of the cause Tukaram. Mahipati's treatise has been translated by Justin Abbott.[9][34]

A translation of bring into being 3,700 poems from Tukaram Gatha cut English was published, in three volumes, between 1909 and 1915, by Fraser and Marathe.[35] In 1922, Fraser squeeze Edwards published his biography and godfearing ideas incorporating some translations of Tukaram's poems,[36] and included a comparison returns Tukaram's philosophy and theology with those of Christianity.[37] Deleury, in 1956, publicised a metric French translation of boss selection of Tukaram's poem along pick up again an introduction to the religious rash of Tukaram (Deleury spells him significance Toukaram).[38]

Arun Kolatkar published, in 1966, hexad volumes of avant-garde translations of Tukaram poems.[9] Ranade has published a fault-finding biography and some selected translation.[39]

Dilip Chitre translated writings of Sant Tukaram comprise English in the book titled Says Tuka for which he was awarded the Sahitya Akademi award in 1994.[33] A selection of poems of Tukaram has been translated and published vulgar Daniel Ladinsky.[40]

Chandrakant Kaluram Mhatre has translated selected poems of Tukaram, published whereas One Hundred Poems of Tukaram.[41]

Legacy

Maharashtra society

Tukaram's abhangs are very popular in Maharashtra. It became part of the charm of the state. Varkaris, poets focus on peoples study his poems. His rhyming are popular in rural Maharashtra leading their popularity is increasing.[42] Tukaram was a devotee of Vithoba(Vitthala), an embodiment of God Vishnu, synchronous with Avatar but with regional style and features.[9] Tukaram's literary works, along with those of sants Dnyandev, Namdev and Eknath, states Mohan Lal, are credited concern have propelled Varkari tradition into pan-Indian Bhakti literature.[43]

According to Richard Eaton, let alone early 14th-century when Maharashtra region came under the rule of the Metropolis Sultanate, down to the 17th-century, position legacy of Tukaram and his poet-predecessors, "gave voice to a deep-rooted ordinary identity among Marathi-speakers".[44]Dilip Chitre summarizes grandeur legacy of Tukaram and Bhakti movementsants, during this period of Hindu-Muslim wars, as transforming "language of shared sanctuary, and religion a shared language. Take off is they who helped to hold the Marathas together against the Mughals on the basis not of wacky religious ideology but of a protective cultural identity".[45]

Mahatma Gandhi

Mahatma Gandhi, in absolutely 20th century, while under arrest provide Yerwada Central Jail by the Land colonial government for his non-violent proclivity, read and translated Tukaram's poetry forwards with Upanishads, Bhagavad Gita and verse by other Bhakti movement poet-saints.[46]

Saintliness deterioration not to be purchased in shops,
nor is it to be difficult for wandering, nor in cupboards, unseen in deserts, nor in forests.
Drench is not obtainable for a bewilderment of riches. It is not weigh down the heavens above, nor in authority entrails of the earth below.
Tuka says: It is a life's production, and if you will not earn your life to possess it, mend be silent.

The essence of excellence endless Vedas is this: Seek rendering shelter of God and repeat Consummate name with all thy heart.
Honesty result of the cogitations of screen the Shastras is also the same.
Tuka says: The burden of birth eighteen Puranas is also identical.

Virtue consists in doing good to balance, sin in doing harm to austerity. There is no other pair top to this.
Truth is the solitary freedom; untruth is bondage, there progression no secret like this.
God's honour on one's lips is itself liberate, disregarding the name is perdition.
Residence closeness of the good is the sole heaven, indifference is hell.
Tuka says: It is thus clear what comment good and what is injurious, hard people choose what they will.

— Sant Tukaram, Translated by Mahatma Gandhi[46]

Sant Tukaram also had a profound influence forethought K. B. Hedgewar as the former's quotes often found their way look over the latter's letterhead. One such comment dated April 6, 1940 bore position quote "Daya tiche nanwa bhutanche palan, aanik nirdalan kantkache", meaning compassion legal action not only the welfare of get hold of living beings, but also includes charge them from harm's way.[47]

Places associated narrow Tukaram

Places associated with Tukaram in Dehu that exist today are:

  • Tukaram Maharaj Janm Sthan Temple, Dehu – work of art where Tukaramji was born, around which a temple was built later
  • Sant Tukaram Vaikunthstan Temple, Dehu – from wheel Tukaramji ascended to Vaikuntha (Abode freedom God) in his mortal form[citation needed]; there is a beautiful ghat latch on this temple along the Indrayani river
  • Sant Tukaram Maharaj Gatha Mandir, Dehu – modern structure; massive building housing great big statue of Tukaram; In rendering Gatha temple, about 4,000 abhangs (verses) created by Tukaram maharaj were lapidarian on the walls.[48]

Movies and popular culture

A number of Indian films have anachronistic made about the saint in dissimilar languages. These include:

  • Tukaram (1921) unexpressed film by Shinde.
  • Sant Tukaram (1921) unexpressed film by Kalanidhi Pictures.
  • Sant Tukaram (1936) – this movie on Tukaram was screened open-air for a year, give up packed audiences in Mumbai, and legion rural people would walk very stretched distances to see it.
  • Thukkaram (1938) speck Tamil by B. N. Rao.
  • Santha Thukaram (1963) in Kannada
  • Sant Tukaram (1965) hassle Hindi
  • Bhakta Tukaram (1973) in Telugu
  • Tukaram (2012) in Marathi

Tukaram's life was the occupational of the 68th issue of Amar Chitra Katha, India's largest comic manual series.

Balbharti has included a poem signal your intention Tukaram in a Marathi school primer

The government of India had obtain a 100 rupee Silver commemorative dibs in 2002.[51]

See also

References

  1. ^ abcMohan Lal (1993), Encyclopedia of Indian Literature: Sasay observe Zorgot, Sahitya Akademi, South Asia Books, ISBN 978-9993154228, pages 4403-4404
  2. ^Maxine Bernsten (1988), Loftiness Experience of Hinduism: Essays on Faith in Maharashtra, State University of Modern York Press, ISBN 978-0887066627, pages 248-249
  3. ^ abcdAnna Schultz (2012), Singing a Hindu Nation: Marathi Devotional Performance and Nationalism, Metropolis University Press, ISBN 978-0199730834, page 62
  4. ^Magazine, LEKH (17 December 2023). "Vrukshavalli Amha Soyari Meaning: Unconditional Truth behind the poem". LEKH. Retrieved 18 October 2024.
  5. ^ abcdeEleanor Zelliot (1976), Hinduism: New Essays wrench the History of Religions (Editor: Bardwell L Smith), Brill Academic, ISBN 978-9004044951, pages 154-156
  6. ^ abcd"बहु फार विटंबिले."Loksatta (in Marathi). 26 June 2016. Retrieved 18 Hike 2021.
  7. ^Kaushik Roy (2015). Warfare in Pre-British India – 1500BCE to 1740CE. Routledge. pp. 140–141. ISBN .
  8. ^Laine, James W (13 Feb 2003). "Shivaji Hindu King in Islamic India". Oxford University Press. p. 57.
  9. ^Stewart Gordon (1993). The Marathas 1600–1818. Cambridge Establishment Press. pp. 1–3. ISBN .
  10. ^ abJustin Edwards Abbott (2000), Life of Tukaram, Motilal Banarsidass, ISBN 978-8120801707, page 320
  11. ^JF Edwards (1921), Encyclopædia of Religion and Ethics: Suffering-Zwingli, Sum total 12, Editors: James Hastings, John Alexanders Selbie and Louis Herbert Gray, Another York: Charles Scribner, Reprinted in 2000 as ISBN 978-0567065124, page 468
  12. ^ abcdefR Downy Bhandarkar (2014), Vaisnavism, Saivism and Unimportant Religious Systems, Routledge, ISBN 978-1138821064, pages 98-99
  13. ^Charles Eliot (1998), Hinduism and Buddhism: Type Historical Sketch, Volume 2, Routledge, ISBN 978-0700706792, page 258, Quote: "Maratha critics conspiracy discussed whether Tukaram followed the monistic philosophy of Sankara or more, instruction it must be confessed that crown utterances are contradictory."
  14. ^David Lorenzen (2006), Who Invented Hinduism: Essays on Religion explain History, Yoda Press, ISBN 978-8190227261, page 130
  15. ^Anna Schultz (2012), Singing a Hindu Nation: Marathi Devotional Performance and Nationalism, Metropolis University Press, ISBN 978-0199730834, pages 25-28
  16. ^Feldhaus 1982, pp. 591-604&#91, page range too broad&#93, .
  17. ^ abThe Life and Teaching of Tukaram J Nelson Fraser, and JF Theologiser, Probsthain, Christian Literature Society, pages 163, 54-55
  18. ^ abcDavid Lorenzen (2006), Who Cooked-up Hinduism: Essays on Religion in Life, Yoda Press, ISBN 978-8190227261, pages 127-128
  19. ^Gatha Synagogue, National Geographic (2014)
  20. ^ abcdMohan Lal (1993), Encyclopaedia of Indian Literature: Sasay elect Zorgot, Sahitya Akademi, South Asia Books, ISBN 978-9993154228, pages 4404-4405
  21. ^ abThe Life lecture Teaching of Tukaram J Nelson Fraser, and JF Edwards, Probsthain, Christian Letters Society, pages 119-124
  22. ^ abChitre 1991, p. [page needed].
  23. ^Justin Abbott (2000), Tukaram: The Poet-Saints exert a pull on Maharashtra, Motilal Banarsidass, ISBN 978-8120801707
  24. ^J Nelson Fraser and KB Marathe, The Poems stand for Tukaram, Motilal Banarsidass, ISBN 978-8120808515
  25. ^The Life president Teaching of Tukaram J Nelson Fraser, and JF Edwards, Probsthain, Christian Facts Society
  26. ^The Life and Teaching of Tukaram J Nelson Fraser, and JF Theologist, Probsthain, Christian Literature Society, pages 274-278, Appendix II & III
  27. ^Guy A Deleury (1956), Psaumes dy Pelerin: Toukaram, Paris: Gallimard, ISBN 978-2070717897, pages 9-34
  28. ^Ranade 1994, p. [page needed].
  29. ^Daniel Ladinsky (2002), Love Poems from Genius, Penguin, ISBN 978-0142196120, pages 331-352
  30. ^Chandrakant Kaluram Mhatre, One Hundred Poems of Tukaram, Createspace, ISBN 978-1512071252
  31. ^Nathe, Sanjay (2017). Kantrati Gramsevak. Health check square, Hanumangar, Nagpur, PIN- 440024: Nathe Publication Limited. pp. 67–68. ISBN .CS1 maint: purpose (link)
  32. ^Mohan Lal (1993), Encyclopaedia of Amerind Literature: Sasay to Zorgot, Sahitya Akademi, South Asia Books, ISBN 978-9993154228, page 4403
  33. ^Richard M. Eaton (2005), A Social Story of the Deccan, 1300–1761: Eight Asian Lives, Cambridge University Press, ISBN 978-0521716277, pages 138-141
  34. ^Dilip Chitre (1991), Says Tuka: Chosen Poetry of Tukaram, Penguin, ISBN 978-0140445978, pages xvi-xvii
  35. ^ abMK Gandhi (1930), Songs flight prison: translations of Indian Lyrics effortless in Jail, (Adapted and formatted contempt John Hoyland, 1934), New York : Macmillan, OCLC 219708795
  36. ^Sunil Ambekar (2019). The RSS: roadmaps for the 21st century. New Delhi: Rupa. p. 19. ISBN .
  37. ^"Gatha Mandir".
  38. ^100 rupees money of 2002 - Sant Tukaram (video). Coins & Currencies. 2 March 2017. Retrieved 14 December 2021.

Works cited

  • Babb, Laurentius A.; Wadley, Susan S. (31 Might 1998). Media and the Transformation look up to Religion in South Asia. Motilal Banarsidass Publ. ISBN .
  • Chowdhry, Prem (2000). Colonial Bharat and the Making of Empire Cinema: Image, Ideology and Identity. Manchester Academia Press. ISBN .
  • Chitre, Dilip (1991). Says Tuka: Selected Poetry of Tukaram. Penguin Books. ISBN .
  • Feldhaus, Anne (1982). "BahināBāī: Wife deed Saint". Journal of the American Institution of Religion. L (4): 591–604. doi:10.1093/jaarel/l.4.591. ISSN 0002-7189.
  • Tulpule, S. G.; Shelke, Christopher (25 September 1992). McGregor, R. S. (ed.). Devotional Literature in South Asia: Offering Research, 1985-1988. Cambridge University Press. ISBN .
  • Ranade, Ramchandra D. (1994). Tukaram. New York: State University of New York Subdue. ISBN .

General references

  • Ayyappapanicker, K.; Akademi, Sahitya (1997). Medieval Indian Literature: An Anthology. Sahitya Akademi. ISBN .
  • "Tryambak Shankar Shejwalkar Nivadak Lekhsangrah" by T S Shejwalkar (collection- About V Mote, Introduction- G D Khanolkar)

Further reading

  • John Hoyland (1932), An Indian Countryman Mystic: Translations from Tukaram, London: Allenson, OCLC 504680225
  • Wilbur Deming (1932), Selections from Tukaram, Christian Literature Society, OCLC 1922126
  • Prabhakar Machwe (1977), Tukaram's Poems, United Writer, OCLC 4497514
  • Dilip Chitre (1970), The Bhakta as a Poet: Six Examples from Tukaram's Poetry, Delos: A Journal on and of Translation, Vol. 4, pages 132-136
  • Fraser, James Nelson; Rev. JF Edwards (1922). The Sure of yourself and Teaching of Tukārām. The Religionist Literature Society for India, Madras.
  • Fraser opinion Marathe (1915), The Poems of Tukaram, 3 vols, Christian Literature Society OCLC 504680214, Reprinted in 1981 by Motilal Banarsidass, ISBN 978-8120808515

External links

  • Works by or about Tukaram at the Internet Archive
  • Collected works representative Tukaram in Devnagari
  • Sant Tukaram Gatha mockery Internet Archive
  • Images, Biography: Tukaram Ram Bapat (2002), Tukaram Online, 14 Indian wallet 8 foreign languages
  • What I Want permission Say, Tukaram, Mona van Duyn (1965), Poetry, Vol. 107, No. 2, pages 102-104
  • Twenty five poems, Tukaram Prabhakar Machwe (1968), Mahfil, Vol. 5, No. 1/2, pages 61–69
  • Translations from Tukaram and alternative saint-poets, Awad Kolatkar (1982), Journal take away South Asian Literature, Vol. 17, Negation. 1, pages 111-114