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1008:, as a natural law that governs both the cosmos and human society. Performance of one's duties to uphold social institutions, such as marriage and family, thus becomes imperative, and duty overrides individual freedom. Dnyaneshwar is in agreement with tradition; he believes that divine order and moral order are one and the same and are inherent in the universe itself. He, therefore, recommends that all social institutions be protected and preserved in their totality. However, when it comes to the institution of caste, his approach becomes more humanitarian and he advocates spiritual egalitarianism.
744:"Like a good farmer giving up his old business and beginning something new every day, the man overpowered by ignorance installs images of gods, often and again and worships them with the same intensity. He becomes the disciple of the guru who is surrounded by worldly pomp, gets initiated by him and is unwilling to see any other person who has got real spiritual dignity. He is cruel to every being, worships various stone images and has no consistency of heart."
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640:"trips, it gallops, it dances, it whirls, it ambles, it trots, it runs, it takes long leaps or short jumps, it halts or sweeps along, it evolves a hundred and one graces at the master's command". In Dnyaneshwari, at last he wrote "Pasaayadana" in which he prayed everything for others and all humanity and nothing for himself. Saint Dnyaneshwar himself believed that "The whole world has one soul- या विश्वाचा आत्मा एक आहे".
941:, where virtues and vices are called divine heritages and demonic heritages respectively. Divine heritage comprises fearlessness, which comes from a belief in unity of all objects; charity; sacrifice, which comes from performing one's duties and compassion in addition to virtues already enumerated; while demonic heritage consists of six vices— ignorance, anger, arrogance, hypocrisy, harshness and pride.
524:, a practice to voluntarily leave one's mortal body after entering into a deep meditative state, as practiced in Ashtanga Yoga of ancient India. Preparations for the Sanjeevan Samadhi were made by Namdev's sons. Regarding Sanjeevan Samadhi, Dnyaneshwar himself had emphatically talked about the relationship between higher awareness and light or pure energy. On the 13th day of the dark half of the
922:. He considers humility; non–injury in action, thought and words; forbearance in the face of adversity; dispassion towards sensory pleasures; purity of heart and mind; love of solitude and devotion towards one's Guru and God as virtues; and their corresponding moral opposites as vices. A pessimistic view of one's life is considered as a necessary condition for spiritual growth in
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864:"It is a pure knowledge itself that is not enlightened by any other knowledge or darkened by ignorance. But can the pure consciousness be conscious of itself? Can the eyeball perceive itself? Can the sky enter into itself? Can the fire burn itself... Therefore, that which is pure consciousness itself, without the quality of being conscious is not conscious of itself.
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injured animal collapsed in tears. Dnyaneshwar asked the buffalo owner to stop out of concern for the animal. The priests ridiculed him for being more concerned about a beast and unconcerned about the teachings of the Vedas. Dnyaneshwar retorted that the Vedas themselves held all life to be sacred and a manifestation of the
898:. He points out that any perception is validated only by another deeper understanding, while in establishing the rationality of reason, reason itself is transcended. Dnyaneshwar even cautions against reliance on scriptural testimony, which is accepted as a valid source of knowledge by philosophers of
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are believed to have been formulated during this period. On their return to
Pandharpur, Dnyaneshwar and Namadev were honored with a feast in which, according to Bahirat, many contemporary saints such as "Goroba the potter, Sanvata the gardener, Chokhoba the untouchable and Parisa Bhagwat the Brahmin"
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With tears in her eyes, Rukmini said that it was not possible since her husband had gone away to Kashi and become a sanyasin. On finding out that her husband was none other than his disciple
Vitthalapant,Swami, on returning to Kashi, reprimanded Vitthalapant and sent him back to Alandi. At Alandi, he
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with his family. One day while performing his daily rituals, Vitthalapant came face to face with a tiger. Vitthalapant and three of his four children escaped, but
Nivruttinath became separated from the family and hid in a cave. While hiding in the cave he met Gahaninath, who initiated Nivruttinath
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O, God! Thou art
Ganesha, the illuminator of all intelligence. The servant of Nivritti says, attend to my story. The Vedas in their perfection is as the beautiful image of the god, of which the flawless words are the resplendent body. The Smritis are the limbs thereof, the marking of verses shows
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by
Mahipati: At age 12, Dnyaneshwar with his impoverished and outcaste siblings, went to Paithan to plead mercy from Paithan priests. There, they were insulted and ridiculed. As the children were suffering the bullying, on a nearby road was a man who was violently lashing an old buffalo, and the
887:, and methods of thought such as epistemological analysis cannot be applied to it. Dnyaneshwar believes that reality is self–evident and does not require any proof. It antedates dualistic divisions into knower and known, existence and nonexistence, subject and object, knowledge and ignorance.
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Marathi language, as opposed to the classical
Sanskrit language. He wrote Dnyaneshwari in the Marathi language so that common people could understand philosophical aspects of life which were then understood only by those who knew Sanskrit (i.e. the higher priestly classes). Thus, this was a
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The biographical details of
Dnyaneshwar's short life of about 21 years are well established. The available accounts are filled with hagiographic legends and miracles he performed, such as his ability to make a buffalo sing the Vedas and humble a yogi by riding a moving wall.
419:. Even as a householder, Vitthal pant longed for spiritual learning. His disillusionment with life grew as a result of the death of his father and because he had no children from his marriage. Eventually, with his wife's consent, he renounced worldly life and left for
636:, which was first used to compose women's songs in Maharashtra, of four lines where the first three or the first and third lines rhyme and the fourth line has a sharp and short ending. According to W. B. Patwardhan, a scholar on Dnyaneshwar, with Dnyaneshwar the
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participated. Some scholars accept the traditional view that Namdev and
Dnyaneshwar were contemporaries; however, others such as W. B. Patwardhan, R. G. Bhandarkar and R. Bharadvaj disagree with this view and date Namdev to the late 14th century instead.
575:. The outraged priests pointed out that his logic implied that beasts should be able to learn the Vedas as well. An undeterred Dnyaneshwar then placed his hand on the buffalo's forehead and it started reciting a Vedic verse in a deep voice. According to
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where they met Namdev, who became a close friend of
Dnyaneshwar. Dnyaneshwar and Namadev embarked on a pilgrimage to various holy centers across India where they initiated many people into the Varkari sect; Dnyaneshwar's devotional compositions called
989:, though appears to act, doesn't really act. Performance of one's duties, acting without egoism, renunciation of the fruits of one's actions and offering one's actions to God are four ways which, according to Dnyaneshwar, result in actionlessness and
993:. Dnyaneshwar's metaphysical conclusion that the world is a manifestation of the divine, and not an illusion, also creates an ethical framework which rejects renunciation and recommends performing one's duties and actions in the spirit of worship.
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Biographical details of Sant
Dnyaneshwar's life are preserved in the writings of his disciples, Satyamalanath and Sachchidanand. The various traditions give conflicting accounts of details of Dnyaneshwar's life. The date of composition of his work
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According to Bhagwat, like other Bhakti poets, Dnyaneshwar's choice of the vernacular language was an important departure from the prevailing cultural hegemony of Sanskrit and high–caste Hinduism, a trend which continued with later
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Dnyaneshwar and his siblings were accepted by and initiated into the Nath Hindu live tradition to which their parents already belonged, where the three brothers and the sister Muktabai all became celebrated yogis and Bhakti poets.
1391:. He writes that "It is a matter of great astronomic interest that this mystic philosopher should have put forth a heliocentric theory at a time when heliocentrism was hardly recognized in Europe. This is, however, by the bye.".
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There are a few stories about miracles came to be associated with Dnyaneshwar's life, one of which was the revival of his disciple Sachchidanand's corpse. Fred Dallmyr summarizes one of these legends as follows from the
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Dnyaneshwar was initiated into the Nath Yogi tradition by his brother Nivruttinath, sometime after the death of their parents; Sopana and Muktabai were initiated into the tradition by Dnyaneshwar himself. Founded by
586:, an accomplished yogi who rode on a tiger with his magical powers, to replicate this feat. Dnyaneshwar humbled Changdev by riding on a moving wall. Dnyaneshwar's advice to Changdev was given in 65 verses called the
579:, one may not be concerned whether this story accurately reflects Dnyaneshwar's biography, the story does have symbolic significance in the same manner as the story about Jesus in Jerusalem in Matthew 3:9.
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The values of Universal brotherhood and compassion espoused in his works came from his interactions with the devotional Vitthala sect, a tradition which was already in existence during Dnyaneshwar's time.
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Vitthalapant was initiated by his spiritual teacher, Ramashrama (according to abhanga of Saint Namdeva),in Kashi. When Ramashrama Swami visited Alan-di and met Rukminibai by chance, he blessed her saying,
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for his return. Dallmayr writes that this testifies to "the immortality of genuine friendship and companionship of noble and loving hearts". Many Varkari devotees believe that Dnyaneshwar is still alive.
391:(1290 CE), however is undisputed. According to the more accepted tradition on Dnyaneshwar's life, he was born in 1275 CE and he attained samadhi in 1296 CE. Other sources state he was born in 1271 CE.
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movement. According to Dallmayr, Dnyaneshwar's life and writings have "developed into primary exemplars of genuine religiosity for the Varkari movement, as well as crucial sources and focal points of
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Elements of Dnyaneshwar's life and writings, such as his criticism of parochialism of the priestly elite, a celebration of the family life and spiritual egalitarianism, would shape the culture of the
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The story of the holy man riding a tiger /lion and the other encountering him on a moving wall has been found in many other religions including Buddhism, Sikhism, and the Abrahamic religions as well.
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lies in the Siddhesvara Temple complex in Alandi. Namdev and other bystanders grieved his death. According to tradition, Dnyaneshwar was brought back to life to meet Namdev when the latter prayed to
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to suggest a means of atonement for his sins; they suggested giving up his life as penance. Vitthalapant and his wife gave up their lives, within a year of each other by jumping into the
1107:, directed by Vishnupant Govind Damle and Sheikh Fattelal, was a biopic on Sant Dnyaneshwar's life. Since 2021, a Marathi language TV serial named 'Dnyaneshwar Mauli' is airing on the
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937:, who is eulogized by Dnyaneshwar as the person who helped him "cross the ocean of existence". The discussion on virtue and vices continues in his elucidation of the 16th chapter of
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According to tradition, Nivruttinath was not satisfied with the commentary and asked Dnyaneshwar to write an independent philosophical work. This work later came to be known as
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in the hope their children might be able to lead lives free of persecution. Other sources and local folk tradition claim that the parents committed suicide by jumping in the
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with symbolic Sandals (called Paduka in Marathi) of Dynaneshwar carried in a palkhi from Dnyaneshwar's shrine in Alandi to the Vitthala temple in Pandharpur . The
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The siblings Muktabai, Sopan, Dnyaneshwar and Nivruttinath seated on the flying wall greet Changdev seated on a tiger. In the centre, Changdev bows to Dnyaneshwar.
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and its utility as a means of achieving actionlessness through action and in establishing harmony between the two is examined. In the fourth chapter, the ideal
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Orthodox Brahmins of the day saw a renunciate returning to his life as a householder as heresy. Dnyaneshwar and his brothers were denied the right to have the
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rejoined his wife and again became a householder. After Vitthalapant returned to his wife and settled down in Alandi, Rakhumabai gave birth to four children—
883:. He considers being to be the substratum of thought which enables thought and cognition. Since being is prior to thought and concepts, it is distinct from
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779:. Dnyaneshwar differed significantly from Mahanubhava's religious precepts. His thought was founded on the philosophy of the later Vedic texts such as the
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tradition were two prominent movements during Dnyaneshwar's time that influenced his works. Mahanubhavas were devotees of Krishna who disregarded the
926:. Dnyaneshwar writes that saints do not perceive distinctions and are humble because they identify all objects, animate or inanimate, with their own
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because the latter is richer in use of metaphors and imagery, and displays greater familiarity with many different philosophical systems, such as
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are believed to have been formulated during his pilgrimage to Pandharpur and other holy places when he got initiated into the Varkari tradition.
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Glushkova, Irina. "6 Object of worship as a free choice." Objects of Worship in South Asian Religions: Forms, Practices and Meanings 13 (2014).
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427:(renunciate). According to another version of these events Dnyaneshwar's father Vitthalapant came from a long line of teachers of the
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and physical fitness. Gahaninath, a disciple of Gorakshanath, had initiated Nivruttinath into the Nath Yogi tradition. Dnyaneshwar's
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sect founded by Dnyaneshwar. However, the literary style adopted by Mahanubhava writers influenced Dnyaneshwar's works. According to
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Devotion to Guru occupies an important place throughout the commentary. Many of its chapters begin with an invocation to his Guru
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According to Dnyaneshwar, true sacrifice is one in which there is no yearning for results of one's actions and in which the
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schools of philosophy. Scriptural validity, to him, stems from its congruence with experiential truth and not vice versa.
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in Maharashtra, a profession he had inherited from his ancestors. He married Rakhna Bai, the daughter of the Kulkarni of
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for the full admission to the Brahmin caste. According to Pawar, this meant excommunication from the Brahmin caste.
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Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations
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3486:. J.F. Edwards, Office of the Poet-Saints of Mahārāshtra Series, United Theological College of Western India.
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299:. These are the oldest surviving literary works in the Marathi language, and considered to be milestones in
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poets across India. Dnyaneshwar is to the Marathi literature what Dante is to the Italian, states Bhagwat.
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3358:. Pradhan, Vitthal G. (Transl); Lambert, Hester M. (Transl, Editor). State University of New York Press.
2225:(in Marathi). Pradhān, V.G.(translator). Albany, N.Y.: State University of New York Press. p. xvii.
1442:, Bulletin of the School of Oriental Studies, Cambridge University Press, Vol. 4, No. 1 (1926), pp. 59-64
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South Asian Folklore: An Encyclopedia : Afghanistan, Bangladesh, India, Nepal, Pakistan, Sri Lanka
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philosophy, usage of a vernacular language in his writing and an emphasis on yoga and oneness of
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According to tradition : hagiographical writing in India, Chapter To ride a tiger or a wall
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Dnyaneshwar's palkhi (palanquin), carrying the sandals of the saint, in a silver cart pulled by
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New Perspectives on Advaita Vedānta: Essays in Commemoration of Professor Richard De Smet, S.J.
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yogi sect and being deeply religious, he went on a pilgrimage to Varanasi. There he met a
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is often called the founder of the Nath Yogi sect. However, his historicity is uncertain.
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According to Jeaneane D. Fowler, former Head of Philosophy and Religious Studies at the
489:. Another version of the legend states that Vitthalapant, the father threw himself into
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According to the accounts that have survived, Dnyaneshwar's father Vitthal pant was the
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enjoyed relative peace and stability, and the king was a patron of literature and arts.
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is the "ultimate Reality, the Source from which all emanates, the unchanging absolute".
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Dnyaneshwar highlights the limitations of the traditional epistemological methods (
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sect. His words were recorded by Sacchidananda, who agreed to become Dnyaneshwar's
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significant work in Indian history which simplified philosophy to the common man.
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Dnyaneshwar was born in 1275 (on the auspicious day of Krishna Janmashtami) in a
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Shared Idioms, Sacred Symbols, and the Articulation of Identities in South Asia
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their structure, and in the meaning lies a veritable treasure-house of beauty.
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Objects of Worship in South Asian Religions: Forms, Practices and Meanings
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Dnyaneshwar's moral philosophy comes out in his exposition of the 13th of
532:, in Alandi, Dnyaneshwar, who was then twenty-one years old, entered into
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A Historical-developmental Study of Classical Indian Philosophy of Morals
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Garland of Divine Flowers: Selected Devotional Lyrics of Saint Jnanesvara
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Organizational and institutional aspects of Indian religious movements
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Perspectives of Reality: An Introduction to the Philosophy of Hinduism
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19:"Sant Dnyaneshwar" redirects here. For the film about his life, see
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The Journey Continues A Sequel To Apprentice To A Himalayan Master
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s actions are compared to the apparent movement of the Sun, which
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The Myth of the Lokamanya: Tilak and Mass Politics in Maharashtra
1835:(in Marathi) (1st ed.). Kochi: Shenoy Prakashan. p. 34.
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After Dnyaneshwar had written Amrutanubhav, the siblings visited
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Lata Mangeshkar's rendering of some of Sri Jñāneshwar's abhangas
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Ranade is struck by the reference to the heliocentric model in
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590:. Changdev became a disciple of Dnyaneshwar's sister Muktabai.
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English translation by R. K. Bhagwat, 1954 (includes glossary)
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Karhadkar, K.S. (1976). "Dnyaneshwar and Marathi Literature".
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Claus, Peter J.; Diamond, Sarah; Mills, Margaret Ann (2003),
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The Experience of Hinduism: Essays on Religion in Maharashtra
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Raising cane: the political economy of sugar in western India
1818:(in Hindi) (7th ed.). Gita Press Gorakhpur. p. 310.
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Dnyaneshwar takes up the examination of being or brahman in
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yogis. Later, Vitthalapant returned to Alandi and asked the
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In Search of the Good Life: A Pedogogy for Troubled Times
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Culture and the Making of Identity in Contemporary India
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in 1296 by entombing himself in an underground chamber.
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while appearing to rise and set is actually stationary
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philosophy and an emphasis on Yoga and bhakti towards
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tradition. In his short life of 21 years, he authored
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The Sants: Studies in a Devotional Tradition of India
1791:(4 ed.). Karnataka: Magenta Press. p. 210.
1543:. State University of New York Press. pp. 9–11.
303:. Sant Dnyaneshwar's ideas reflect the non-dualistic
2012:"Samadhi - State of self realization, enlightenment"
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were his inheritances from the Nath Yogi tradition.
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2149:Digby, Simon (1994). Callewaert, Winand M. (ed.).
813:, the Nath Yogi sect had introduced the system of
582:In another miracle, Dnyaneshwar was challenged by
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1569:. Cambridge University Press. 1976. p. 39.
518:After the feast, Dnyaneshwar desired to go into
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3298:, Indian Institute of Advanced Study, Manohar,
3075:An Outline of the Religious Literature of India
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2219:Shri Jnāneshvar (1987). Lambert, H.M. (ed.).
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2155:. Wiesbaden: Harrassowitz. pp. 100–110.
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958:pages in Devanagari script, Marathi language.
730:Dnyaneshwar's devotional compositions called
614:which later became a fundamental text of the
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3526:on Hindupedia, the online Hindu Encyclopedia
3436:Hindu Spirituality: Postclassical and Modern
3514:Biography of Dnyaneshwar by V.V. Shirvaikar
3052:Dhongde, Ramesh Vaman; Wali, Kashi (2009),
2382:
687:. Scholars differ on the chronology of the
3909:Brahmins who fought against discrimination
3562:
3548:
3540:
1051:(sandals) of Dnyaneshwar are carried in a
793:formed the cornerstone of the egalitarian
468:Vitthalapant eventually left the town for
363:family in Apegaon village on the banks of
315:. His legacy inspired saint-poets such as
38:
27:
3461:Khandarkar, Shri Shankar Maharaj (2018).
3212:Michell, George; Zebrowski, Mark (1999),
2071:
2059:
1923:
2739:
2520:
2496:
2481:
2457:
2100:
2047:
1974:
1721:
1410:
3535:Sant Dnyaneshwar information in Marathi
3393:Schomer, Karine; McLeod, W. H. (1987),
2779:
2691:
2532:
2508:
2469:
2433:
2409:
2341:
2329:
2317:
2305:
2206:
2182:
1894:
1860:
1760:
1733:
1655:
1631:
1619:
1470:. Motilal Banarsidass. pp. 53–54.
1422:
1403:
1280:
1024:on a journey from Alandi to Pandharpur.
371:in Maharashtra during the reign of the
3373:Ranade, Ramchandra Dattatraya (1933),
3112:Ganesh, Kamala; Thakkar, Usha (2005),
2715:
2703:
2679:
2667:
2652:
2640:
2628:
2616:
2604:
2592:
2580:
2568:
2556:
2544:
2394:
2358:
2269:
2136:
2112:
2035:
1998:
1940:
1911:
1748:
1706:
1679:
1667:
1451:
1002:, a Hindu theological term similar to
339:in Maharashtra. Dnyaneshwar undertook
3232:Mokashi, Digambar Balkrishna (1987),
3058:, John Benjamins Publishing Company,
2803:
2791:
2445:
1955:
1815:Bhagvan Naam Mahima Aur Prarthana Ank
1497:
1043:join an annual pilgrimage called the
948:Dnyaneshwar's ideas are based on the
7:
3416:Thresholds in Hindu-Buddhist Studies
2421:
1440:The Passive Voice of the Jnanesvari]
443:“May you lead a happy married life.”
1438:https://www.jstor.org/stable/607401
1075:s influence is visible in Eknath's
3849:Hindu philosophers and theologians
3483:Dnyāneshwar: The Out-caste Brāhmin
3480:James Fairbrother Edwards (1941).
2995:Encyclopaedia of Indian Literature
2938:, University of California Press,
2222:Jnāneshvari : Bhāvārthadipikā
996:Traditional Indian scriptures see
610:in the year 1290, a commentary on
450:(1273 CE), Dnyaneshwar (1275 CE),
14:
2872:Balasubramanian, R. (2000), "2",
32:Dnyaneshwar Vitthalapant Kulkarni
3894:Translators of the Bhagavad Gita
3854:Medieval Hindu religious leaders
3844:13th-century Indian philosophers
3272:Novetzke, Christian Lee (2009),
3252:Mokashi-Punekar, Rohini (2005),
3158:, Deep & Deep Publications,
2978:, University Press of Kentucky,
1328:doesn't explicitly use the word
918:, in his commentary on the book
407:(hereditary accountant, usually
259:(1275–1296), was a 13th-century
2816:Sundararajan & Mukerji 2003
2258:Claus, Diamond & Mills 2003
2084:Sundararajan & Mukerji 2003
1849:Sundararajan & Mukerji 2003
1166:Works attributed to Dnyaneshwar
606:. At about age 16, he composed
379:. The kingdom with its capital
3503:Jnaneshwari (Bhavartha Dipika)
3338:, Concept Publishing Company,
3218:, Cambridge University Press,
3198:, University of Hawaii Press,
3178:, Cambridge University Press,
2752:Perur, Srinath (5 July 2014).
1516:. ABC-CLIO. pp. 373–374.
1:
3859:Vaishnavite religious leaders
3602:Samyukta Maharashtra Movement
3355:Jnaneshvari (Bhavarthadipika)
3292:O'Connell, Joseph T. (1999),
3072:Farquhar, John Nicol (1984),
775:and the worship of the deity
695:. Patwardhan has argued that
3650:East Indian (Mumbai dialect)
3235:Palkhi: An Indian Pilgrimage
3092:Fowler, Jeaneane D. (2002),
3078:, Motilal Banarsidass Publ,
2932:Cashman, Richard I. (1975),
843:also notes the influence of
257:Dnyaneshwar Vitthal Kulkarni
2855:The Saint heritage of India
2832:Attwood, Donald W. (1992),
1240:of Tukaram and Dnyaneshwar.
3930:
3509:Extracts from Amritanubhav
3352:Dnyaneshwar, Shri (1987).
2282:Pradhan & Lambert 1987
1878:Pradhan & Lambert 1987
1773:Pradhan & Lambert 1987
1695:Pradhan & Lambert 1987
1644:Pradhan & Lambert 1987
18:
3889:Scholars from Maharashtra
3577:
3332:Prasad, Rajendra (2009),
3152:Grover, Verinder (1990),
3132:Glushkova, Irina (2014),
3098:, Sussex Academic Press,
2892:Berntsen, Maxine (1988),
2371:Ganesh & Thakkar 2005
2246:Schomer & McLeod 1987
1987:Schomer & McLeod 1987
1510:J. Gordon Melton (2011).
1349:), scriptural testimony (
858:Ontology and epistemology
849:on Dnyaneshwar's poetry.
311:, an incarnation of Lord
84:Chatrapati Sambhaji Nagar
37:
16:13th century marathi Sant
3175:Living Through the Blitz
2958:, Taylor & Francis,
2754:"The road to Pandharpur"
1812:Dubey, Shivnath (2020).
1566:Living Through the Blitz
1361:) and non–apprehension (
874:Translator: B.P. Bahirat
699:is an earlier text than
656:Transl: Pradhan, Lambert
269:, poet, philosopher and
236:(Marathi pronunciation:
3904:People from Maharashtra
3612:Marathi Knowledge (XXG)
3465:. Motilal Banarsidass.
3439:, Motilal Banarsidass,
3413:Sharma, Arvind (1979),
3399:, Motilal Banarsidass,
3172:Harrisson, Tom (1976),
2992:Datta, Amaresh (1988),
2972:Dallmayr, Fred (2007),
2918:, Motilal Banarsidass,
2852:Bahirat, B. P. (2006),
2383:Dhongde & Wali 2009
473:into the wisdom of the
239:), also referred to as
21:Sant Dnyaneshwar (film)
3869:Marathi-language poets
2858:, Cosmo Publications,
1829:Ashoka, Surya (2008).
1068:, to their own works.
1025:
959:
866:
819:, which emphasised on
746:
648:
626:was written using the
560:
463:sacred thread ceremony
335:movement tradition of
3783:Sahitya Akademi Award
3665:Maharashtrian Konkani
3312:Pawar, G. M. (1997),
3155:Mahadev Govind Ranade
3118:, SAGE Publications,
3032:Bhagwat, R.K (2002),
2912:Bobde, P. V. (1987),
2595:, pp. 48–50, 75.
1537:R. D. Ranade (1997).
1464:D. C. Sircar (1996).
1264:Sant Gulabrao Maharaj
1120:Undisputed authorship
1019:
947:
754:Transl: Fred Dallmayr
558:
287:(a commentary on the
129:Vithala Pant (father)
3914:Anti-caste activists
3874:Marathi Hindu saints
3530:Pasayadan in Marathi
3192:Kohn, Livia (2008),
3038:, Orient Blackswan,
2294:Balasubramanian 2000
2125:Mokashi-Punekar 2005
1880:, pp. xvi–xvii.
1012:Reception and legacy
493:to expiate his sin.
132:Rukmini Bai (mother)
3864:Indian Vaishnavites
3803:National Film Award
3318:, Sahitya Akademi,
3258:, Rowman Altamira,
2998:, Sahitya Akademi,
1646:, pp. xiv–xvi.
1434:W. Doderet (1926),
1411:Berntsen & 1988
1289:University of Wales
803:Elizabethan writers
3635:Maharastri Prakrit
3627:Marathic languages
3419:, T.K. Mukherjee,
2838:, Westview Press,
2655:, pp. 98–100.
1926:, p. 110-120.
1341:Sense–perception (
1095:In popular culture
1060:His philosophy of
1026:
970:is resurrected in
960:
885:Kantian categories
789:, and devotion to
561:
301:Marathi literature
191:Changdev Paasashti
3816:
3815:
3692:(Varhadi-Nagpuri)
3685:Thanjavur Marathi
3607:Maharashtra State
3446:978-81-208-1937-5
3406:978-81-208-0277-3
3386:978-0-87395-669-7
3365:978-0-88706-487-6
3345:978-81-8069-595-7
3325:978-81-260-0365-5
3285:978-1-135-90477-7
3265:978-0-7591-0821-9
3245:978-0-88706-461-6
3225:978-0-521-56321-5
3205:978-0-8248-3269-8
3185:978-0-00-216009-4
3165:978-81-7100-245-0
3145:978-1-317-67595-2
3125:978-0-7619-3381-6
3105:978-1-898723-93-6
3085:978-0-89581-765-5
3065:978-90-272-8883-7
3045:978-81-250-2022-6
3005:978-81-260-1194-0
2985:978-0-8131-3858-9
2965:978-0-415-93919-5
2945:978-0-520-02407-6
2925:978-81-208-0390-9
2905:978-0-88706-662-7
2885:978-81-87586-04-3
2865:978-81-307-0124-0
2845:978-0-8133-1287-3
2782:, pp. 144–5.
2718:, pp. 377–8.
2706:, pp. 376–7.
2694:, pp. 143–4.
2682:, pp. 101–2.
2631:, pp. 86–91.
2559:, pp. 71–86.
2499:, pp. 49–50.
2448:, pp. 350–2.
2260:, pp. 454–5.
2197:, pp. 260–1.
1709:, pp. 31–32.
1592:Indian Literature
1550:978-1-4384-1687-8
1523:978-1-59884-206-7
1477:978-81-208-1166-9
1454:, pp. 31–34.
1146:Changdev Pasashti
896:Indian philosophy
588:Changdev Pasasthi
534:Sanjeevan samadhi
521:sanjeevan samadhi
501:Travel and demise
361:Deshastha Brahmin
231:
230:
205:devotional poetry
108:(aged 20–21)
3921:
3879:Vaishnava saints
3622:Marathi dialects
3564:
3557:
3550:
3541:
3487:
3476:
3449:
3429:
3409:
3389:
3369:
3348:
3328:
3308:
3288:
3268:
3255:On the Threshold
3248:
3228:
3208:
3188:
3168:
3148:
3128:
3108:
3088:
3068:
3048:
3028:
3008:
2988:
2968:
2948:
2928:
2908:
2888:
2868:
2848:
2819:
2818:, pp. 34–5.
2813:
2807:
2801:
2795:
2789:
2783:
2777:
2771:
2770:
2768:
2766:
2749:
2743:
2737:
2728:
2725:
2719:
2713:
2707:
2701:
2695:
2689:
2683:
2677:
2671:
2665:
2656:
2650:
2644:
2638:
2632:
2626:
2620:
2619:, pp. 94–5.
2614:
2608:
2602:
2596:
2590:
2584:
2578:
2572:
2566:
2560:
2554:
2548:
2542:
2536:
2530:
2524:
2518:
2512:
2506:
2500:
2494:
2485:
2479:
2473:
2467:
2461:
2455:
2449:
2443:
2437:
2431:
2425:
2419:
2413:
2407:
2398:
2392:
2386:
2380:
2374:
2368:
2362:
2356:
2345:
2339:
2333:
2327:
2321:
2315:
2309:
2303:
2297:
2291:
2285:
2279:
2273:
2267:
2261:
2255:
2249:
2243:
2237:
2236:
2216:
2210:
2204:
2198:
2192:
2186:
2180:
2174:
2173:
2171:
2169:
2146:
2140:
2134:
2128:
2122:
2116:
2110:
2104:
2098:
2087:
2081:
2075:
2069:
2063:
2057:
2051:
2045:
2039:
2033:
2027:
2026:
2024:
2022:
2008:
2002:
1996:
1990:
1984:
1978:
1977:, pp. 46–7.
1972:
1959:
1953:
1944:
1938:
1927:
1921:
1915:
1909:
1898:
1892:
1881:
1875:
1864:
1858:
1852:
1846:
1837:
1836:
1826:
1820:
1819:
1809:
1803:
1802:
1782:
1776:
1770:
1764:
1758:
1752:
1746:
1737:
1731:
1725:
1719:
1710:
1704:
1698:
1692:
1683:
1677:
1671:
1665:
1659:
1653:
1647:
1641:
1635:
1629:
1623:
1617:
1608:
1607:
1587:
1581:
1580:
1561:
1555:
1554:
1534:
1528:
1527:
1507:
1501:
1495:
1482:
1481:
1467:Indian Epigraphy
1461:
1455:
1449:
1443:
1432:
1426:
1420:
1414:
1408:
1392:
1385:
1379:
1372:
1366:
1357:), presumption (
1339:
1333:
1323:
1317:
1311:
1305:
1302:
1296:
1285:
1105:Sant Dnyaneshwar
1074:
991:Self–realisation
980:
962:The doctrine of
875:
846:Bhagavata Purana
755:
657:
604:Marathi language
234:Sant Dnyaneshwar
159:Religious career
107:
95:
51:Sant Dnyaneshwar
42:
28:
3929:
3928:
3924:
3923:
3922:
3920:
3919:
3918:
3899:Bhakti movement
3819:
3818:
3817:
3812:
3766:
3747:Marathi theatre
3730:
3705:Marathi scripts
3700:
3670:Malvani Konkani
3625:
3616:
3573:
3568:
3524:Sant Dnaneshwar
3494:
3479:
3473:
3460:
3457:
3455:Further reading
3452:
3447:
3432:
3427:
3412:
3407:
3392:
3387:
3372:
3366:
3351:
3346:
3331:
3326:
3311:
3306:
3291:
3286:
3271:
3266:
3251:
3246:
3231:
3226:
3211:
3206:
3191:
3186:
3171:
3166:
3151:
3146:
3131:
3126:
3111:
3106:
3091:
3086:
3071:
3066:
3051:
3046:
3031:
3026:
3011:
3006:
2991:
2986:
2971:
2966:
2951:
2946:
2931:
2926:
2911:
2906:
2891:
2886:
2875:Advaita Vedānta
2871:
2866:
2851:
2846:
2831:
2822:
2814:
2810:
2806:, p. 1848.
2802:
2798:
2790:
2786:
2778:
2774:
2764:
2762:
2751:
2750:
2746:
2738:
2731:
2726:
2722:
2714:
2710:
2702:
2698:
2690:
2686:
2678:
2674:
2666:
2659:
2651:
2647:
2639:
2635:
2627:
2623:
2615:
2611:
2603:
2599:
2591:
2587:
2579:
2575:
2567:
2563:
2555:
2551:
2543:
2539:
2531:
2527:
2519:
2515:
2507:
2503:
2495:
2488:
2480:
2476:
2468:
2464:
2456:
2452:
2444:
2440:
2436:, pp. 5–6.
2432:
2428:
2420:
2416:
2408:
2401:
2393:
2389:
2381:
2377:
2369:
2365:
2357:
2348:
2344:, p. 24–6.
2340:
2336:
2332:, p. 23–4.
2328:
2324:
2316:
2312:
2304:
2300:
2292:
2288:
2280:
2276:
2268:
2264:
2256:
2252:
2244:
2240:
2233:
2218:
2217:
2213:
2209:, pp. 2–3.
2205:
2201:
2193:
2189:
2181:
2177:
2167:
2165:
2163:
2148:
2147:
2143:
2135:
2131:
2123:
2119:
2111:
2107:
2099:
2090:
2082:
2078:
2070:
2066:
2058:
2054:
2046:
2042:
2034:
2030:
2020:
2018:
2010:
2009:
2005:
1997:
1993:
1985:
1981:
1973:
1962:
1958:, p. xxii.
1954:
1947:
1939:
1930:
1922:
1918:
1910:
1901:
1893:
1884:
1876:
1867:
1859:
1855:
1847:
1840:
1828:
1827:
1823:
1811:
1810:
1806:
1799:
1785:M, Sri (2010).
1784:
1783:
1779:
1771:
1767:
1759:
1755:
1747:
1740:
1732:
1728:
1720:
1713:
1705:
1701:
1693:
1686:
1682:, p. 31–2.
1678:
1674:
1666:
1662:
1654:
1650:
1642:
1638:
1630:
1626:
1618:
1611:
1589:
1588:
1584:
1577:
1563:
1562:
1558:
1551:
1536:
1535:
1531:
1524:
1509:
1508:
1504:
1496:
1485:
1478:
1463:
1462:
1458:
1450:
1446:
1433:
1429:
1421:
1417:
1409:
1405:
1396:
1395:
1386:
1382:
1373:
1369:
1340:
1336:
1324:
1320:
1312:
1308:
1303:
1299:
1286:
1282:
1272:
1232:Pandharpur Wari
1197:Bhakti movement
1193:
1117:
1097:
1072:
1014:
985:; similarly, a
978:
912:
877:
873:
868:
860:
855:
757:
753:
748:
740:
661:His first text
659:
655:
650:
596:
553:
503:
487:Indrayani River
483:Indrayani river
397:
353:
305:Advaita Vedanta
170:(elder brother)
135:
105:
96:
77:
76:
70:
68:
67:
33:
24:
17:
12:
11:
5:
3927:
3925:
3917:
3916:
3911:
3906:
3901:
3896:
3891:
3886:
3881:
3876:
3871:
3866:
3861:
3856:
3851:
3846:
3841:
3836:
3831:
3821:
3820:
3814:
3813:
3811:
3810:
3805:
3800:
3795:
3790:
3788:Jnanpith Award
3785:
3780:
3774:
3772:
3768:
3767:
3765:
3764:
3757:Marathi people
3754:
3749:
3744:
3742:Marathi Cinema
3738:
3736:
3732:
3731:
3729:
3728:
3723:
3718:
3708:
3706:
3702:
3701:
3699:
3698:
3693:
3687:
3682:
3677:
3672:
3667:
3662:
3657:
3652:
3647:
3642:
3637:
3631:
3629:
3618:
3617:
3615:
3614:
3609:
3604:
3599:
3594:
3589:
3584:
3578:
3575:
3574:
3569:
3567:
3566:
3559:
3552:
3544:
3538:
3537:
3532:
3527:
3521:
3516:
3511:
3506:
3500:
3493:
3492:External links
3490:
3489:
3488:
3477:
3472:978-8120842083
3471:
3456:
3453:
3451:
3450:
3445:
3430:
3425:
3410:
3405:
3390:
3385:
3379:, SUNY Press,
3370:
3364:
3349:
3344:
3329:
3324:
3309:
3304:
3289:
3284:
3269:
3264:
3249:
3244:
3238:, SUNY Press,
3229:
3224:
3209:
3204:
3189:
3184:
3169:
3164:
3149:
3144:
3129:
3124:
3109:
3104:
3089:
3084:
3069:
3064:
3049:
3044:
3029:
3024:
3009:
3004:
2989:
2984:
2969:
2964:
2949:
2944:
2929:
2924:
2909:
2904:
2898:, SUNY Press,
2889:
2884:
2869:
2864:
2849:
2844:
2828:
2821:
2820:
2808:
2796:
2794:, p. 353.
2784:
2772:
2744:
2729:
2720:
2708:
2696:
2684:
2672:
2657:
2645:
2633:
2621:
2609:
2597:
2585:
2573:
2561:
2549:
2537:
2525:
2513:
2501:
2486:
2474:
2472:, p. 176.
2462:
2460:, p. 235.
2450:
2438:
2426:
2414:
2399:
2387:
2375:
2373:, p. 168.
2363:
2346:
2334:
2322:
2310:
2298:
2296:, p. 545.
2286:
2274:
2262:
2250:
2238:
2232:978-0887064883
2231:
2211:
2199:
2195:O'Connell 1999
2187:
2175:
2161:
2141:
2139:, p. 220.
2129:
2117:
2105:
2088:
2076:
2072:Harrisson 1976
2064:
2062:, p. 116.
2060:Glushkova 2014
2052:
2050:, p. 218.
2040:
2028:
2003:
1991:
1989:, p. 218.
1979:
1960:
1945:
1928:
1924:Glushkova 2014
1916:
1899:
1882:
1865:
1853:
1838:
1821:
1804:
1797:
1777:
1775:, p. xvi.
1765:
1753:
1738:
1736:, p. 333.
1726:
1711:
1699:
1684:
1672:
1660:
1648:
1636:
1624:
1609:
1582:
1575:
1556:
1549:
1529:
1522:
1502:
1500:, p. 352.
1483:
1476:
1456:
1444:
1427:
1415:
1413:, p. 143.
1402:
1394:
1393:
1380:
1367:
1345:), inference (
1334:
1318:
1314:Matsyendranath
1306:
1297:
1279:
1278:
1271:
1268:
1267:
1266:
1261:
1256:
1251:
1249:Sant Soyarabai
1246:
1241:
1229:
1224:
1219:
1214:
1209:
1204:
1199:
1192:
1189:
1188:
1187:
1182:
1177:
1171:Commentary on
1163:
1162:
1156:
1149:
1143:
1133:
1130:Bhavarthdipika
1116:
1113:
1096:
1093:
1013:
1010:
911:
908:
861:
859:
856:
854:
851:
841:J. N. Farquhar
741:
739:
736:
642:
595:
592:
552:
549:
530:Hindu Calendar
502:
499:
454:(1277 CE) and
413:Godavari River
396:
393:
352:
349:
229:
228:
211:
207:
206:
176:
175:Literary works
172:
171:
165:
161:
160:
156:
155:
146:
142:
141:
137:
136:
134:
133:
130:
126:
124:
120:
119:
114:
110:
109:
102:
98:
97:
74:Yadava dynasty
71:
65:
63:
59:
58:
54:
53:
48:
44:
43:
35:
34:
31:
15:
13:
10:
9:
6:
4:
3:
2:
3926:
3915:
3912:
3910:
3907:
3905:
3902:
3900:
3897:
3895:
3892:
3890:
3887:
3885:
3882:
3880:
3877:
3875:
3872:
3870:
3867:
3865:
3862:
3860:
3857:
3855:
3852:
3850:
3847:
3845:
3842:
3840:
3837:
3835:
3832:
3830:
3827:
3826:
3824:
3809:
3806:
3804:
3801:
3799:
3796:
3794:
3791:
3789:
3786:
3784:
3781:
3779:
3776:
3775:
3773:
3769:
3762:
3758:
3755:
3753:
3750:
3748:
3745:
3743:
3740:
3739:
3737:
3733:
3727:
3724:
3722:
3719:
3717:
3713:
3712:Balbodh style
3710:
3709:
3707:
3703:
3697:
3694:
3691:
3688:
3686:
3683:
3681:
3678:
3676:
3673:
3671:
3668:
3666:
3663:
3661:
3658:
3656:
3655:Judeo-Marathi
3653:
3651:
3648:
3646:
3643:
3641:
3638:
3636:
3633:
3632:
3630:
3628:
3623:
3619:
3613:
3610:
3608:
3605:
3603:
3600:
3598:
3595:
3593:
3590:
3588:
3585:
3583:
3580:
3579:
3576:
3572:
3565:
3560:
3558:
3553:
3551:
3546:
3545:
3542:
3536:
3533:
3531:
3528:
3525:
3522:
3520:
3517:
3515:
3512:
3510:
3507:
3504:
3501:
3499:
3496:
3495:
3491:
3485:
3484:
3478:
3474:
3468:
3464:
3459:
3458:
3454:
3448:
3442:
3438:
3437:
3431:
3428:
3426:9780836404951
3422:
3418:
3417:
3411:
3408:
3402:
3398:
3397:
3391:
3388:
3382:
3378:
3377:
3371:
3367:
3361:
3357:
3356:
3350:
3347:
3341:
3337:
3336:
3330:
3327:
3321:
3317:
3316:
3310:
3307:
3305:9788185952628
3301:
3297:
3296:
3290:
3287:
3281:
3278:, Routledge,
3277:
3276:
3270:
3267:
3261:
3257:
3256:
3250:
3247:
3241:
3237:
3236:
3230:
3227:
3221:
3217:
3216:
3210:
3207:
3201:
3197:
3196:
3190:
3187:
3181:
3177:
3176:
3170:
3167:
3161:
3157:
3156:
3150:
3147:
3141:
3138:, Routledge,
3137:
3136:
3130:
3127:
3121:
3117:
3116:
3110:
3107:
3101:
3097:
3096:
3090:
3087:
3081:
3077:
3076:
3070:
3067:
3061:
3057:
3056:
3050:
3047:
3041:
3037:
3036:
3030:
3027:
3025:90-04-11666-4
3021:
3017:
3016:
3010:
3007:
3001:
2997:
2996:
2990:
2987:
2981:
2977:
2976:
2970:
2967:
2961:
2957:
2956:
2950:
2947:
2941:
2937:
2936:
2930:
2927:
2921:
2917:
2916:
2910:
2907:
2901:
2897:
2896:
2890:
2887:
2881:
2877:
2876:
2870:
2867:
2861:
2857:
2856:
2850:
2847:
2841:
2837:
2836:
2830:
2829:
2827:
2826:
2817:
2812:
2809:
2805:
2800:
2797:
2793:
2788:
2785:
2781:
2776:
2773:
2761:
2760:
2755:
2748:
2745:
2742:, p. 54.
2741:
2740:Dallmayr 2007
2736:
2734:
2730:
2724:
2721:
2717:
2712:
2709:
2705:
2700:
2697:
2693:
2688:
2685:
2681:
2676:
2673:
2670:, p. 98.
2669:
2664:
2662:
2658:
2654:
2649:
2646:
2643:, p. 91.
2642:
2637:
2634:
2630:
2625:
2622:
2618:
2613:
2610:
2607:, p. 86.
2606:
2601:
2598:
2594:
2589:
2586:
2583:, p. 72.
2582:
2577:
2574:
2571:, p. 80.
2570:
2565:
2562:
2558:
2553:
2550:
2547:, p. 71.
2546:
2541:
2538:
2535:, p. 37.
2534:
2529:
2526:
2523:, p. 50.
2522:
2521:Dallmayr 2007
2517:
2514:
2511:, p. 39.
2510:
2505:
2502:
2498:
2497:Dallmayr 2007
2493:
2491:
2487:
2484:, p. 49.
2483:
2482:Dallmayr 2007
2478:
2475:
2471:
2466:
2463:
2459:
2458:Farquhar 1984
2454:
2451:
2447:
2442:
2439:
2435:
2430:
2427:
2424:, p. 18.
2423:
2418:
2415:
2411:
2406:
2404:
2400:
2397:, p. 27.
2396:
2391:
2388:
2384:
2379:
2376:
2372:
2367:
2364:
2361:, p. 28.
2360:
2355:
2353:
2351:
2347:
2343:
2338:
2335:
2331:
2326:
2323:
2320:, p. 14.
2319:
2314:
2311:
2308:, p. 74.
2307:
2302:
2299:
2295:
2290:
2287:
2283:
2278:
2275:
2272:, p. 36.
2271:
2266:
2263:
2259:
2254:
2251:
2247:
2242:
2239:
2234:
2228:
2224:
2223:
2215:
2212:
2208:
2203:
2200:
2196:
2191:
2188:
2185:, p. 15.
2184:
2179:
2176:
2164:
2162:9783447035248
2158:
2154:
2153:
2145:
2142:
2138:
2133:
2130:
2127:, p. 72.
2126:
2121:
2118:
2115:, p. 49.
2114:
2109:
2106:
2103:, p. 44.
2102:
2101:Dallmayr 2007
2097:
2095:
2093:
2089:
2086:, p. 34.
2085:
2080:
2077:
2074:, p. 39.
2073:
2068:
2065:
2061:
2056:
2053:
2049:
2048:Novetzke 2009
2044:
2041:
2038:, p. 35.
2037:
2032:
2029:
2017:
2016:Yogapoint.com
2013:
2007:
2004:
2001:, p. 13.
2000:
1995:
1992:
1988:
1983:
1980:
1976:
1975:Dallmayr 2007
1971:
1969:
1967:
1965:
1961:
1957:
1952:
1950:
1946:
1943:, p. 34.
1942:
1937:
1935:
1933:
1929:
1925:
1920:
1917:
1914:, p. 33.
1913:
1908:
1906:
1904:
1900:
1897:, p. 13.
1896:
1891:
1889:
1887:
1883:
1879:
1874:
1872:
1870:
1866:
1863:, p. 12.
1862:
1857:
1854:
1851:, p. 33.
1850:
1845:
1843:
1839:
1834:
1833:
1825:
1822:
1817:
1816:
1808:
1805:
1800:
1798:9789382585862
1794:
1790:
1789:
1781:
1778:
1774:
1769:
1766:
1762:
1757:
1754:
1751:, p. 30.
1750:
1745:
1743:
1739:
1735:
1730:
1727:
1724:, p. 46.
1723:
1722:Dallmayr 2007
1718:
1716:
1712:
1708:
1703:
1700:
1697:, p. xv.
1696:
1691:
1689:
1685:
1681:
1676:
1673:
1670:, p. 31.
1669:
1664:
1661:
1657:
1652:
1649:
1645:
1640:
1637:
1633:
1628:
1625:
1621:
1616:
1614:
1610:
1605:
1601:
1597:
1593:
1586:
1583:
1578:
1576:9780002160094
1572:
1568:
1567:
1560:
1557:
1552:
1546:
1542:
1541:
1533:
1530:
1525:
1519:
1515:
1514:
1506:
1503:
1499:
1494:
1492:
1490:
1488:
1484:
1479:
1473:
1469:
1468:
1460:
1457:
1453:
1448:
1445:
1441:
1439:
1431:
1428:
1425:, p. 39.
1424:
1419:
1416:
1412:
1407:
1404:
1401:
1400:
1390:
1384:
1381:
1377:
1371:
1368:
1364:
1360:
1356:
1352:
1348:
1344:
1338:
1335:
1331:
1327:
1322:
1319:
1315:
1310:
1307:
1301:
1298:
1294:
1290:
1284:
1281:
1277:
1276:
1269:
1265:
1262:
1260:
1257:
1255:
1252:
1250:
1247:
1245:
1242:
1239:
1238:
1233:
1230:
1228:
1225:
1223:
1220:
1218:
1215:
1213:
1210:
1208:
1205:
1203:
1200:
1198:
1195:
1194:
1190:
1186:
1183:
1181:
1180:Pavana-Vijaya
1178:
1176:
1175:
1174:Yoga Vasistha
1170:
1169:
1168:
1167:
1160:
1157:
1155:
1154:
1150:
1147:
1144:
1141:
1140:Anubhavamrita
1137:
1136:Amrutanubhava
1134:
1131:
1127:
1124:
1123:
1122:
1121:
1114:
1112:
1110:
1106:
1102:
1094:
1092:
1090:
1086:
1082:
1078:
1071:
1070:Amrutanubhava
1067:
1063:
1058:
1056:
1055:
1050:
1046:
1042:
1037:
1035:
1031:
1023:
1018:
1011:
1009:
1007:
1006:
1001:
1000:
994:
992:
988:
984:
977:
973:
969:
968:Bhagavad Gita
965:
957:
953:
952:
951:Bhagavad Gita
946:
942:
940:
939:Bhagavad Gita
936:
931:
929:
925:
921:
917:
916:Bhagavad Gita
909:
907:
905:
901:
897:
893:
888:
886:
882:
881:Amrutanubhava
876:
871:
870:Amrutanubhava
865:
857:
852:
850:
848:
847:
842:
836:
834:
830:
826:
825:non-dualistic
822:
818:
817:
812:
806:
804:
800:
796:
792:
788:
787:
786:Bhagavad Gita
782:
778:
774:
770:
766:
763:sect and the
762:
756:
752:
745:
737:
735:
733:
728:
726:
725:
720:
719:
714:
713:Amrutanubhava
710:
706:
702:
698:
694:
690:
686:
685:Amrutanubhava
681:
679:
678:
671:
668:
664:
658:
654:
647:
641:
639:
635:
631:
630:
625:
621:
617:
613:
612:Bhagavad Gita
609:
605:
601:
600:B. P. Bahirat
598:According to
593:
591:
589:
585:
580:
578:
577:Fred Dallmayr
574:
573:
567:
557:
550:
548:
545:
541:
540:
535:
531:
528:month of the
527:
523:
522:
516:
513:
508:
500:
498:
494:
492:
488:
484:
480:
476:
471:
466:
464:
459:
457:
453:
449:
444:
438:
436:
435:
430:
426:
422:
418:
414:
410:
406:
401:
394:
392:
390:
384:
382:
378:
374:
370:
366:
362:
358:
350:
348:
346:
342:
338:
334:
330:
326:
322:
318:
314:
310:
306:
302:
298:
297:
292:
291:
290:Bhagavad Gita
286:
285:
280:
276:
272:
268:
265:
262:
258:
254:
250:
246:
242:
238:
235:
227:
223:
222:
217:
216:
212:
208:
204:
203:
198:
197:
192:
188:
187:
182:
181:
177:
173:
169:
166:
162:
157:
154:
150:
147:
143:
138:
131:
128:
127:
125:
121:
118:
115:
111:
103:
99:
93:
89:
85:
81:
78:(present-day
75:
64:
60:
55:
52:
49:
45:
41:
36:
29:
26:
22:
3482:
3462:
3435:
3415:
3395:
3375:
3354:
3334:
3314:
3294:
3274:
3254:
3234:
3214:
3194:
3174:
3154:
3134:
3114:
3094:
3074:
3054:
3034:
3014:
2994:
2974:
2954:
2934:
2914:
2894:
2874:
2854:
2834:
2825:Bibliography
2824:
2823:
2811:
2799:
2787:
2780:Bahirat 2006
2775:
2763:. Retrieved
2757:
2747:
2723:
2711:
2699:
2692:Bahirat 2006
2687:
2675:
2648:
2636:
2624:
2612:
2600:
2588:
2576:
2564:
2552:
2540:
2533:Bahirat 2006
2528:
2516:
2509:Bahirat 2006
2504:
2477:
2470:Bahirat 2006
2465:
2453:
2441:
2434:Bahirat 2006
2429:
2417:
2412:, p. 6.
2410:Bahirat 2006
2390:
2385:, p. 3.
2378:
2366:
2342:Bahirat 2006
2337:
2330:Bahirat 2006
2325:
2318:Bahirat 2006
2313:
2306:Bhagwat 2002
2301:
2289:
2284:, p. 1.
2277:
2265:
2253:
2248:, p. 4.
2241:
2221:
2214:
2207:Bahirat 2006
2202:
2190:
2183:Bahirat 2006
2178:
2166:. Retrieved
2151:
2144:
2132:
2120:
2108:
2079:
2067:
2055:
2043:
2031:
2019:. Retrieved
2015:
2006:
1994:
1982:
1919:
1895:Bahirat 2006
1861:Bahirat 2006
1856:
1831:
1824:
1814:
1807:
1787:
1780:
1768:
1763:, p. 9.
1761:Bahirat 2006
1756:
1734:Attwood 1992
1729:
1702:
1675:
1663:
1658:, p. 8.
1656:Bahirat 2006
1651:
1639:
1634:, p. 2.
1632:Bahirat 2006
1627:
1622:, p. 1.
1620:Bahirat 2006
1598:(1): 90–96.
1595:
1591:
1585:
1565:
1559:
1539:
1532:
1512:
1505:
1466:
1459:
1447:
1435:
1430:
1423:Mokashi 1987
1418:
1406:
1398:
1397:
1389:Dnyaneshwari
1388:
1383:
1375:
1370:
1363:anupaladbdhi
1362:
1358:
1354:
1353:), analogy (
1350:
1346:
1342:
1337:
1329:
1326:Amrutanubhav
1325:
1321:
1309:
1300:
1292:
1283:
1274:
1273:
1235:
1227:Nivruttinath
1184:
1179:
1172:
1165:
1164:
1158:
1151:
1145:
1139:
1135:
1129:
1126:Dnyaneshwari
1125:
1119:
1118:
1109:Sony Marathi
1098:
1088:
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1052:
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1033:
1027:
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995:
986:
975:
972:Dnyaneshwari
971:
961:
956:Dnyaneshwari
955:
949:
938:
935:Nivruttinath
932:
924:Dnyaneshwari
923:
920:Dnyaneshwari
919:
915:
913:
891:
889:
880:
878:
869:
867:
863:
844:
837:
814:
811:Gorakshanath
807:
799:R. D. Ranade
784:
769:caste system
758:
751:Dnyaneshwari
750:
747:
743:
729:
722:
716:
712:
701:Dnyaneshwari
700:
697:Amrutanubhav
696:
693:Amrutanubhav
689:Dnyaneshwari
688:
684:
682:
675:
672:
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637:
627:
624:Dnyaneshwari
623:
608:Dnyaneshwari
597:
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581:
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537:
533:
519:
517:
504:
495:
491:Ganges River
467:
460:
448:Nivruttinath
442:
439:
432:
423:to become a
402:
398:
389:Dnyaneshwari
388:
385:
377:Ramadevarava
354:
296:Amrutanubhav
294:
288:
284:Dnyaneshwari
282:
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200:
194:
190:
186:Amrutanubhav
184:
180:Dnyaneshwari
178:
168:Nivruttinath
140:Organization
106:(1296-00-00)
25:
3839:1296 deaths
3834:1275 births
3808:Maharashtra
2716:Prasad 2009
2704:Prasad 2009
2680:Ranade 1933
2668:Ranade 1933
2653:Ranade 1933
2641:Ranade 1933
2629:Ranade 1933
2617:Ranade 1933
2605:Ranade 1933
2593:Ranade 1933
2581:Ranade 1933
2569:Ranade 1933
2557:Ranade 1933
2545:Ranade 1933
2395:Ranade 1933
2359:Ranade 1933
2270:Ranade 1933
2137:Grover 1990
2113:Fowler 2002
2036:Ranade 1933
1999:Sharma 1979
1941:Ranade 1933
1912:Ranade 1933
1749:Ranade 1933
1707:Ranade 1933
1680:Ranade 1933
1668:Ranade 1933
1452:Ranade 1933
1185:Pancikarana
1036:devotion".
821:yogic poses
761:Mahanubhava
665:was in the
663:Dnyanesvari
653:Dnyanesvari
566:hagiography
458:(1279 CE).
367:river near
241:Dnyaneshwar
88:Maharashtra
66:Dnyaneshwar
3823:Categories
3752:Literature
3716:Devanagari
3592:Literature
2804:Datta 1988
2792:Pawar 1997
2446:Pawar 1997
1956:Bobde 1987
1832:Amrit Vani
1498:Pawar 1997
1378:dominates.
1359:arthapatti
1343:pratyaksha
1270:References
1202:Chokhamela
1081:Swatmsukha
1077:Hastamalak
987:karma yogi
976:karma yogi
964:Karma Yoga
894:) used in
853:Philosophy
816:Hatha Yoga
781:Upanishads
738:Influences
724:Shunyavada
667:vernacular
620:amanuensis
507:Pandharpur
359:-speaking
245:Dnyanadeva
224:(God) and
145:Philosophy
3587:Phonology
3018:, BRILL,
2759:The Hindu
2422:Kohn 2008
2021:12 August
1399:Citations
1148:(1294 CE)
1142:(1292 CE)
1132:(1290 CE)
1111:channel.
1062:chidvilas
954:. Above:
765:Nath Yogi
425:sannyasin
351:Biography
218:(Saint),
72:Apegaon,
3884:Sant Mat
1604:24157251
1244:Sant Mat
1217:Muktabai
1191:See also
1153:Haripath
1089:Mayavada
892:pramanas
791:Vitthala
783:and the
777:Vitthala
732:Abhangas
718:Mayavada
594:Writings
584:Changdev
551:Miracles
512:Abhangas
479:Brahmins
456:Muktabai
405:kulkarni
381:Devagiri
365:Godavari
337:Hinduism
249:Dnyandev
196:Haripath
117:Hinduism
113:Religion
82:Taluka,
57:Personal
3829:Warkari
3793:Writers
3721:Braille
3690:Varhadi
3680:Samvedi
3675:Phudagi
3660:Katkari
3645:Deccani
3582:Grammar
3571:Marathi
3055:Marathi
2765:1 April
2168:18 July
1540:Tukaram
1355:upamana
1347:anumana
1330:brahman
1293:brahman
1259:Tukaram
1212:Janabai
1159:Abhanga
1101:Marathi
1099:A 1940
1085:Tukaram
1049:Padukas
1030:Varkari
966:in the
904:Mīmāṃsā
900:Vedanta
795:Varkari
705:Samkhya
616:Varkari
572:Brahman
544:Vithoba
539:samadhi
409:Brahmin
369:Paithan
357:Marathi
341:samadhi
329:Krishna
325:Vithoba
321:Tukaram
309:Vithoba
279:Varkari
273:of the
264:Marathi
153:Varkari
149:Advaita
123:Parents
80:Paithan
3778:Awards
3597:Poetry
3469:
3443:
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3403:
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2229:
2159:
1795:
1602:
1573:
1547:
1520:
1474:
1376:sattva
1351:shabda
1237:Palkhi
1222:Namdev
1207:Eknath
1103:film,
1066:Eknath
1054:Palkhi
1041:Ashadh
1034:bhakti
1005:dharma
910:Ethics
829:Vishnu
771:, the
677:bhakti
536:. His
526:Kartik
470:Nashik
417:Alandi
373:Yadava
345:Alandi
333:Bhakti
317:Eknath
313:Vishnu
293:) and
261:Indian
210:Honors
202:abhang
3798:Poets
3735:Other
3696:Varli
1600:JSTOR
1275:Notes
1254:Sopan
1115:Works
1073:'
979:'
833:Shiva
773:Vedas
634:metre
452:Sopan
421:Kashi
375:king
267:saint
253:Mauli
226:Māulī
92:India
47:Title
3771:Arts
3761:List
3726:Modi
3640:Andh
3467:ISBN
3441:ISBN
3421:ISBN
3401:ISBN
3381:ISBN
3360:ISBN
3340:ISBN
3320:ISBN
3300:ISBN
3280:ISBN
3260:ISBN
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3200:ISBN
3180:ISBN
3160:ISBN
3140:ISBN
3120:ISBN
3100:ISBN
3080:ISBN
3060:ISBN
3040:ISBN
3020:ISBN
3000:ISBN
2980:ISBN
2960:ISBN
2940:ISBN
2920:ISBN
2900:ISBN
2880:ISBN
2860:ISBN
2840:ISBN
2767:2015
2227:ISBN
2170:2017
2157:ISBN
2023:2017
1793:ISBN
1571:ISBN
1545:ISBN
1518:ISBN
1472:ISBN
1079:and
1045:Wari
1022:Oxen
928:Self
902:and
831:and
759:The
721:and
709:Yoga
707:and
691:and
632:; a
475:Nath
434:guru
429:Nath
395:Life
319:and
277:and
275:Nath
271:yogi
215:Sant
164:Guru
104:1296
101:Died
69:1275
62:Born
3714:of
3624:and
1138:or
1128:or
999:Ṛta
805:".
638:ovi
629:Ovi
343:at
255:or
251:or
221:Dev
3825::
2756:.
2732:^
2660:^
2489:^
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2091:^
2014:.
1963:^
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1931:^
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1868:^
1841:^
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1612:^
1596:19
1594:.
1486:^
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1091:.
1083:.
930:.
651:—
622:.
331:)
247:,
243:,
199:,
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1332:.
1161:s
872:.
749:—
327:-
94:)
23:.
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