Krishnaite Vaishnava denomination
Mahanubhava
(also known as
Jai Krishni Pantha
) refers to
Krishnaite
Hindu denomination
in
India
that was founded by Sarvadnya Shri
Chakradhar Swami
(or Shri Chakradhara Swami),an ascetic and philosopher who is
considered as a reincarnation of
Krishna
by his devotees
[1]
[2]
[3]
Some sources list the founders as Chakrapani (Ch?ngadeva R?u?) and Govinda Prabhu (Gun?ama R?u?) with Chakradhara as the first "apostle" and propagator of Mahanubhava Pantha.
[4]
Mahanubhava Sampradaya was formally formed in modern-day
Varhad
region of Maharashtra in 1267 CE. It has different names such as Jai Krishni Pantha in Punjab and Achyuta Pantha in Gujarat. Mahanubhava Pantha was also known as
Paramarga
by its followers in 13th century.
[5]
Nagadevacharya, also known as Bhatobas, became the head of Sampradaya after Chakradhara.
In Mahanubhava, all members are accepted, irrespective of their
castes
, and the traditional ritualistic religion is rejected. Mahanubhava survives to the present. It teaches that Krishna is the supreme
god
.
[6]
Mahanubhava Sampradaya has 13 different Amnaya (it is ancestral big family tracing their roots backwards). These traditions were founded by 13 different acharyas which include some disciples of Nagadevacharya and various successors in their lineages.
Sarvajna Shri Chakradhar Swami
[
edit
]
Shri Chakradhar Swami propounded the philosophy of Mahanubhava Sampradaya for the first time. He theorized the idea of "Five Krishnas" as the main figures for Mahanubhavas to worship which includes (Shri Gopala Krishna, Shri Dattatreya Prabhu, Shri Chakrapani, Shri Govinda Prabhu and Shri Chakradhar Swami himself.
Shri Chakradhar Swami was born in
Bharuch
, Gujarat in 1194 CE. Though he was a
Gujarati
by birth, he had excellent command over
Marathi
language. He moved among all sections of society. He discoursed his philosophy to the people in their own language. He used formulaic language full of meaning in a compact style. He exhorted his disciples to write only in Marathi.
Philosophy
[
edit
]
According to the Mahanubhava Philosophy, there are 4 permanent realities in the universe which are Paramesvara (god), Jiva (soul), Devata (deities and supernatural beings) and Prapancha (world). These 4 entities are uncreated, eternal and independent from each other. Prapancha is of 2 types - Suksma (matter) or Karana Prapancha and Sthula (material) or Karya Prapancha. Karana Prapancha is immortal but Karya Prapancha is perishable. Paramesvara is the supreme entity in this
universe
. Paramesvara is one, unique, perfect, omnipotent, omniscient, omnipresent, impersonal and absolute.
There are innumerable
souls
(Jiva) and material worlds (Sthula Prapancha) existed in the universe. Devata (
deities
) are 810,125,010 in number including Maya. The purpose of Jiva is to attain
Moksha
and the Devata is a powerful impediment to Jiva. All Devata are subject to Paramesvara (supreme god) and they help him to create material world with Maya as their main contributor. Material world is composed of Panchatattva viz. Akasha, Vayu, Tejas, Apas, Prithvi and Triguna viz. Sattva, Rajas & Tamas.
Mahanubhava teachings mainly concerned with the relationship between Jiva and Paramesvara. One can practice bhakti by memorising deeds of the almighty. The aspirant for salvation must sacrifice his country, village and his relations and offer his life to god. Chakradhara also taught the followers of Mahanubhava Sampradaya; when, where, how and how much alms they should be beg for.
Mahanubhava philosophy states that only Paramesvara can give Moksha (ultimate salvation from the cycle of birth and death) to every living creature in the material world. Jiva therefore should worship only Paramesvara rather than minor deities or nature spirits. Mahanubhavas worship Paramesvara in the form of its 5
Avatara
(incarnations) to personify its original Nirguna (indeterminate) form. One of the most important aspects of Mahanubhava philosophy is
asceticism
. The fourfold teachings are: non-violence, celibacy, asceticism and bhakti. The essential concept to be included in the reverence for 5 incarnations is memorising the several aspects of them, i.e. name, appearance or form, activities, deeds, words spoken by them (
Shruti
), memories about them (
Smriti
) and blessings given by them. Other beliefs involved in Mahanubhava doctrine are Nitya Puja of Panchavatara for 3 times every day and recitation of the names of Panchavatara. Mahanubhava followers also do Smarana (remembrance) of the five incarnations including incidents and objects related to their lives as well as the places connected with them. Mahanubhava followers visit pilgrimage sites like Ruddhipur (Ridhapur), Jalicha dev, Domegram,
Paithan
,
Mahur
,
Phaltan
and Panchaleshwar.
[7]
The central theme of Mahanubhava doctrine is, "Feel the soul and not the body". Living the life of mendicant and practicing asceticism severely, the devotee should live according to principle, "God is mine and I am god's". The core of his code of behavior is summed up in the following line for the benefit of his followers: "Even if the head is cut off, the body should worship god".
Besides teaching stern
vegetarianism
, Mahanubhava Pantha forbids the use of alcohol and teaches non-violence. Theft, gambling, hunting, promiscuity etc. are strictly prohibited and considered as great sins. Mahanubhava doctrine rejects Vedic rituals but not the Vedic philosophy. Mahanubhavas follow the teachings of Shri Chakradhar Swami. Mahanubhavas totally reject the caste system, hegemony of Varna and any kind of social discrimination. They believe that every person has right to attain Moksha, regardless of varna and castes.
Schools of Vedanta
|
|
Mahanubhava is not a sub-school of Vedanta, although it has some similarities with the schools of Vedanta philosophy. The 'Mahanubhava Darshana' is a distinct school of Indian philosophy which emphasizes on the concept of Bhakti.
[8]
|
Notes, references and sources for table
Notes and references
- ^
The realistic stance of Bhedabheda probably predates Shankara's Advaita. The Brahma Sutras may reflect a Bhedabheda-perspective. See Nicholson (2010)
- ^
Shankara (8th c.) is considered to be the principal spokesman of the Advaita Vedanta tradition, but synthesized existing Vedanta-views. See
Advaita Vedanta#Between Brahma Sutras and Shankara
; Nakamura (1950) p.678-679
- ^
Neo-Vedanta is a modern interpretation of Vedanta, with a liberal attitude toward the Vedas; see King (2001). It may also be regarded as a modern form of Bhedabheda, since it reconciles dualism and non-dualism; see Sooklal (1993) Nicholas F. Gier (2013) p.268-269: "Ramakrsna, Swami Vivekananda, and Aurobindo (I also include M.K. Gandhi) have been labeled "neo-Vedantists," a philosophy that rejects the Advaitins' claim that the world is illusory. Aurobindo, in his
The Life Divine
, declares that he has moved from Sankara's "universal illusionism" to his own "universal realism" (2005: 432), defined as metaphysical realism in the European philosophical sense of the term."
Sources
- Gier, Nicholas F. (2012). "Overreaching to be different: A critique of Rajiv Malhotra's Being Different".
International Journal of Hindu Studies
.
16
(3).
Springer Netherlands
: 259?285.
doi
:
10.1007/s11407-012-9127-x
.
ISSN
1022-4556
.
- King, Richard (2001),
Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East"
, Taylor & Francis e-Library
- Nakamura, Hajime (1950),
A History of Early Vedanta Philosophy. Part Two (2004 Reprint)
, Delhi: Motilal Banarsidass Publishers Private Limited
- Nicholson, Andrew J. (2010),
Unifying Hinduism: Philosophy and Identity in Indian Intellectual History
, Columbia University Press
- Raju, P.T. (1992),
The Philosophical Traditions of India
, Delhi: Motilal Banarsidass Publishers Private Limited
- Sheridan, Daniel (1986).
The Advaitic Theism of the Bh?gavata Pur??a
. Delhi: Motilal Banarsidass. p. 139
. Retrieved
2012-12-12
.
- Sivananda, Swami (1993),
All About Hinduism
, The Divine Life Society
- Gerald Surya,
Review of "A Critique of A. C. Bhaktivedanta" by K. P. Sinha
- Sooklal, Anil (1993),
"The Neo-Vedanta Philosophy of Swami Vivekananda"
(PDF)
,
Nidan, 5, 1993
- Olivelle, Patrick (1992).
The Samnyasa Upanisads
. Oxford University Press. pp. 1?18.
ISBN
978-0195070453
.
|
Development of Mahanubhava philosophy may have started in 12th century during the lifetime of Chakrapani Prabhu. Chakradhar Swami officially described it in a well-integrated manner in the latter half of 13th century
[6]
Literature
[
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]
Mahanubhava literature generally comprises rhetoric and commentaries. Mahanubhavas authored numerous treatise that describe about the 5 incarnations of god, they compiled various hagiographies and wrote memoirs about the history of the sect. Mahanubhavas composed numerous literary works in Marathi during the medieval period like commentaries on
Bhagavad Gita
,
Leela Charitra
and
Sutrapatha
; epics narrating stories from the life of Shri Krishna; various reference works viz. lexicons, chronicles, biographies, itineraries and genealogies. Mahanubhava Marathi literature covered various literary forms like anecdotes, allegories, ballads, prayers, hymns, verses as well as chants. Mahanubhava writers wrote
grammatical
and
etymological
works related to the Old Marathi language. They also wrote many treatise based on the
Puranas
, that are deemed useful to explain the philosophy of Mahanubhava Sampradaya. The Mahanubhava were the earliest writers to use Marathi as a literary language. Mahanubhavas can be called as the pioneers of Marathi prose; they introduced many prose forms in Marathi for the first time. Prose literature in Old Marathi was almost exclusively composed by the Mahanubhava writers. The Mahanubhavas have contributed enormously to the Old Marathi literature.
[5]
Purest form of Marathi language can be seen everywhere in the Mahanubhava literature. Marathi is the liturgical language for Mahanubhavas. Non-Marathi speaking Mahanubhavas also read Sutras in Marathi and chant Marathi prayers.
Leela Charitra
(
Lilacharitra
) is thought to be one of the earliest biographies written in Marathi language. The Lilacharaitra is the first scripture of Mahanubhava Sampradaya, it was composed by Mhaimbhat. Mhaimbhat's second important literacy creation was
Shri Govindaprabhucharitra
or
Ruddhipurcharitra
, a biography of Swami's guru, Shri Govinda Prabhu, in the form of 325 deeds. This was probably written in 1288, soon after the death of Shri Prabhu.
Apart from
Lilacharitra
, Keshavaraja Suri (Keshiraja Vyasa) also known as Kesobas, collected Chakradhara's aphoristic Vachana or actually spoken words, known as
Siddhanta Sutrapatha
. Keshavaraja Suri translated the "deeds" from
Lilacharitra
into Sanskrit in his work called
Ratnamala
. His another work is
Drushtantapatha
which was composed in 1280 CE, similarly he has also written a Sanskrit version of it known as
Drushtantastotram
. Nagadevacharya as the first chief
acharya
of Sampradaya, encouraged many of his disciples and companions to compose treatise on the teachings of Sarvajna Chakradhara. memoirs of Nagadeva were compiled by Narendra, Malobas and Parasrambas in 1312 CE, they are known as
Smrutisthala
. Baidevabas wrote
Pujavasara
which describes the daily routine of Chakradhara.
In this manner, the seven works have been written, which are known as
Sati Grantha
and they are accepted by the follower of the sect. These works and their writers are:
- Narendra : Rukminiswayamvara (1292 CE)
- Bh?skarabhatta Borikar : Shishupalavadha (1312 CE)
- Bh?skarabhatta Borikar : Uddhavagita (1313 CE)
- Damodara Pandita : Vachhaharana (1316 CE)
- Ravalobas : Sahyadrivarnana (1353 CE)
- Narobas Bahahaliye : Ruddhipurvarnana (1418 CE)
- Vishwanatha Balapurkar : Jnanaprabodha (1418 CE).
Narendra and his brothers, Sala and Nrusinha were the court poets of
Ramadevarao Yadava
.
[9]
Damodara Pandita and Bhaskarabhatta Borikar (Kavishwarabas) were one of the earliest Mahanubhava poets. Mahadamba (also known as Mahadaisa) was the leading poetess of Sampradaya and she is considered as first known poetess in Marathi language of the 13th century. Mahanubhava poetry is rich of various styles and metres. Many Mahanubhava poets have composed their works in Sanskrit as well.
During the later period, Hayagrivacharya wrote
Gadyaraja
based on the 'Dashama Skandha' of
Bhagavata
. Pandita Bhishmamuni wrote the oldest available grammar of Old Marathi language known as
Panchavartika
in 14th century. Nyayabas wrote
Hetusthala
(purpose of the deeds) on
Lilacharitra
and Bhishmacharya Vaindeshkar wrote
Niruktashesha
describing Prasanga Mahatmya in
Lilacharitra
during the second half of 14th century. Itineraries like
Sthanapothi
and
Tirthamalika
were composed between 14th and 15th centuries. A Gujarati acharya called Gurjara Shivabas compiled 3 commentaries on Siddhanta Sutrapatha during 15th century; their names are
Acharasthala
,
Vicharasthala
and
Lakshanasthala
. He also wrote
Mahavakyaprameya
and
Thorli Prasadaseva
. Songobas (Sangapala), nephew of Gurjara Shivabas wrote
Anvayasthala
describing the history of Mahanubhava tradition till his era with the help of Siddhante Haribas. Medieval Mahanubhava writers composed many prose works and philosophical texts in Marathi language. Chalhana, one of the most prominent Mahanubhava writers of 15th century wrote the masterpieces like
Sattvanuvada
,
Jnanaprakasha
and
Shastrasambodhini Tika
. His desciple Nrusinha Pandita wrote
Sanketagita
. Anantamuni Karanjkar aka Aemuni, who was from Kavishwar Amnaya (lineage) composed most celebrated Vruddhachara (reminiscences) of Sampradaya. Further, many Mahanubhava philosophers wrote commentaries on Siddhanta Sutrapatha like Vishwanathabas Bidkar wrote
Acharaband
, Avadhutamuni Vaindeshkar wrote
Vicharaband
and Dattaraja Marathe wrote
Lakshanaband
.
Krushnamuni Dimbha was the prominent Mahanubhava poet of 16th century. He wrote
Phaltan Mahatmya
, which describes the biography of Chakrapani Prabhu. His other works include
Sadhanamrutasotra
and
Bhagvadgita Mahatmya
. He also composed several verses praising the Panchakrishnas in various metres. Chakrapani Vyasa wrote
Drushtantasthala
and
Nityadini Lilastotra
during late 16th century. He was a Saraswat Brahmin from
Rajasthan
, he took initiation from an acharya of Bidkar Amnaya and then settled at Ruddhipur. Other important poets of the 16th century were Lakshadhira, Murarimalla, Navarasa Narayana and Elhana. Lakshadhira's works are
Jnanadarpana
,
Jnanamartanda
and
Maharashtra Kavyadipika
. His
Maharashtra Kavyadipika
is a monumental work. It describes various poetic metres of Marathi and types of
Ovi
, the most prevalent metre in Marathi. Murarimalla wrote
Darshanaprakasha
. Navarasa Narayana composed
Mahabharata
in Marathi. But unfortunately, only one chapter of his work is available today. Elhana's works include
Shrikrushna Ashta Swayamvara
(
Athai Sainvare
) and
Balakrida
.
Ashta Swayamvara
describes the episodes of eight marriages in the life of Shri Krishna and
Balakrida
describes about childhood pranks of his life. A
Muslim
acharya named Shahmuni wrote a treatise called
Siddhantabodha
in 18th century for elucidating the principles of Mahanubhava philosophy.
[10]
Mahanubhava writers also composed many works in
Hindi
,
Punjabi
and
Gujarati
languages. Nagraj Vyas, Vidhichandra Sharma and Gaurswami are some of the important Mahanubhava writers of North India during the medieval age. Hariraj Mahatma 'Musafir', Chakradhari Bezar, Gopirajbaba Mahanubhav and Mukundraj Mahanubhav etc. were prolific North Indian Mahanubhava writers during British era.
Mahanubhavas created many code-scripts like 'Sakala Lipi', 'Sundari Lipi', 'Shunya Lipi', 'Aankapallavi Lipi' etc. to protect and preserve their literature.
Mahanubhava poets have written numerous prayers and psalms devoted to the Pancha Krishna Avatara (5 incarnations) in Marathi, Sanskrit and other languages.
History
[
edit
]
Mahanubhava doctrine originated during the late 12th century. Chakradhara was the first preceptor who organized the separate denomination called Mahanubhava on the basis of its doctrine.
[11]
Nagadevacharya systematized the tradition of disciples in Mahanubhava Sampradaya after Chakradhara. He initiated several disciples to upbuild the sampradya. During the period of Nagadeva, many followers joined the Sampradaya.
[4]
Acharya Munivyasa established many temples and shrines of Mahanubhava Sampradaya in Maharashtra during the early 15th century. Munivyasa was originally a
Veerashaiva
from
Telangana
, his original name was Kamalakara Ayachita Kothi. He left his former faith, entered in Mahanubhava Sampradaya and became disciple of Tapasvini Mhalaisa from Kumar Amnaya. It's recorded in texts like
Kumar Vansaval
by Raghava Kavi and
Paithancha Vruddhachara
that
Bahmani
Sultan
Ahmed Shah Wali
provided financial support to Munivyasa for constructing the shrines.
[12]
Mahanubhava Sampradaya has remained a flourishing religious sect in Maharashtra till date. It has millions of followers in Maharashtra, perticularly in
Vidarbha
,
Marathwada
and
Khandesh
regions.
Mahanubhava Pantha followers worship Lord Krishna and other 4 gods namely
Dattatreya
, Chakrapani, Govinda Prabhu and Sarvajna Shri Chakradhara.
- Shri Dattatreya (??????????????) - Avatara of
Treta Yuga
. Son of
Atri
and
Anasuya
. Dattatreya is considered as initial inspiration for the Mahanubhava doctirne.
- Shri Krishna (?????????) - Avatara in
Dvapara Yuga
. Supreme form of Paramesvara. He preached Bhagavad Gita to
Arjuna
.
- Shri Chakrapani Prabhu (????????????) - According to the Mahanubhava doctrine, he is the first Avatara of Paramesvara in
Kali Yuga
. Born at Phaltan in 1121 CE to a
Karhade Brahmin
family. His Father was named Janakanayaka and mother Janakaisa. Dattatreya transmitted initiation to him when he was at Mahur. He then lived in
Dvaraka
for 37 years. He gave divine knowledge to 52 purushas. Govinda Prabhu was his foremost disciple.
- Shri Govinda Prabhu (???????????????) - He is considered as second Avatara in Kaliyuga. Govinda Prabhu was born on Bhadrapada Shukla Trayodashi, 1187 CE at Katsur,
Amravati
in a
Kanva Brahmin
family. His father was named Anantanayaka and mother Nemaisa. Shri Chakradhar Swami was disciple of him. He lived in Ruddhipur, Amravati district. He died in 1285 or 1287 CE.
- Sarvajna Shri Chakradhara Prabhu (??????????) - Final Avatara in Kaliyuga. He is regarded as an incarnation of Shri Krishna. Mahanubhava believe that Shri Chakradhar swami is still alive in Badarikashrama, Himalayas.
Krishnaraj aka Krishnamuni, a
Punjabi
trader of
Khatri
caste from
Kot Sarang
, was the first preacher of Mahanubhava Pantha in Northern India. He was born in 15th century. He used to visit Berar (Varhad) for his business, there he met Madheraj Buwa from Kavishwar Amnaya and became his disciple. His colleagues and disciples like Santraj and Vidhichandra Sharma activated the dissemination of Mahanubhava doctrine in Punjab. Mahanubhava Pantha soon became well established in Northern India during 16th to 17th century. Mahanubhavas had set up many temples, mathas, pathashalas in Punjab,
Upper Doab
,
Kangra
,
Kashmir
,
Northwest Frontiers
and as far as
Kabul
and
Kandahar
in
Afghanistan
.
[10]
Majority of Mahanubhavas migrated to India after the partition of India. Still the major cities in North India like
Delhi
,
Amritsar
,
Chandigarh
,
Ludhiana
,
Hoshiarpur
,
Jalandhar
,
Pathankot
,
Jammu
,
Ambala
,
Saharanpur
,
Meerut
,
Solan
etc. have many Mahanubhava temples and mathas with thousands of followers. Mahanubhava temples are also located at the important holy sites related to Krishna such as
Dvaraka
,
Mathura
, and
Kurukshetra
.
Publications
[
edit
]
The Mahanubhava Panth publishes
Mahanubhav Sandesh
, a newspaper in Marathi and Hindi languages. There are plans to eventual expand the publication to an English edition.
[13]
References
[
edit
]
- ^
Doshi, Saryu (1985).
Maharashtra
. Marg Publications. p. 61.
OCLC
473550290
.
- ^
Feldhaus, Anne (1983).
The religious system of the Mah?nubh?va sect: the Mah?nubh?va S?trap??ha
. South Asian studies, 12. New Delhi: Manohar.
ISBN
9780836410051
.
- ^
Priya, Kumar Ravi; Dalal, Ajit Kumar (2016-04-01).
Qualitative Research on Illness, Wellbeing and Self-Growth: Contemporary Indian Perspectives
. Routledge.
ISBN
978-1-134-93347-1
.
- ^
a
b
Indian History
. Allied Publishers. 1988.
ISBN
9788184245684
.
- ^
a
b
S. G. Tulpule, Mah?nubh?va pantha ??i ty?ce v??maya (???????? ??? ??? ?????? ??????), Venus Prakashan, Pune, 1976, pp. 2-9
- ^
a
b
"Mahanubhav Panth"
.
Hinduism Facts | Facts about Hindu Religion
.
Archived
from the original on 2019-01-17
. Retrieved
2019-01-11
.
- ^
V. B. Kolte, Mahanubhava Tattvadnyana (???????? ???????????), Arun Prakashan, Malkapur, 1956.
- ^
R. B. Meshram, Bharatiya Darshane ani Mahanubhava Tattvadnyana (?????? ?????? ??? ???????? ???????????), Mahanubhav Sahitya Prakashan, Malwadgaon, 2006, pp.20-21
- ^
V. B. Kolte, Rukminiswayamvara (???????????????), Arun Prakashan, Malkapur, 1966, p.9.
- ^
a
b
Yashwant Khushal Deshpande (1916).
Mahanubhaviya Marathi Vangamaya (?????????? ????? ??????)
. Vidarbha Sahitya Sangh. pp. 30?100.
ISBN
978-1179081137
.
- ^
R. C. Dhere, Chakrapani, Vishwakarma Sahityalay, 1977, pp. 211-213
- ^
Kunda Chaudhari (1982) Mahanubhavanchi Pujasthananirmiti. In V. B. Kolte, Nagrajbaba Mahanubhav, Y. M. Pathan and P. C. Nagpure (eds.). Shrichakradhara Darshana (?????????? ?????), Maharashtra Rajya Sahitya Sanskruti Mandal. pp. 400-406
- ^
"Mahanubhava Sandesh website"
. Archived from
the original
on 2015-05-30
. Retrieved
2015-05-30
.
Notes
[
edit
]
Further reading
[
edit
]
- Ayyappappanikkar (1997),
Medieval Indian Literature Volume 2
, Sahitya Academy,
ISBN
81-260-0365-0
- B.B.Gaikwad (2004),
Sarvdnya
, Shrikrushna Prakashan
- Sisir kumar Das (2005),
A History of Indian Literature, 500-1399: From Courtly to Popular
, Sahitya Academy,
ISBN
81-260-2171-3