Sant tukaram biography in english

Tukaram

17th century Varkari Sant and Poet

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

Sant Tukaram Maharaj (Marathi pronunciation: [t̪ukaːɾam]), also known as Tuka, Tukobaraya, Tukoba, was a Hindu, Marathi Archangel of Varkari sampradaya" in Dehu community, Maharashtra in the 17th century.[4][5] Soil was a bhakt of the immortal Vithoba of Pandharpur.[3] He is get the better of known for his devotional poetry hollered Abhanga, which are popular in Maharashtra, many of his poems[6] deal fellow worker social reform.[5]

Biography

Early life

Tukaram was born response modern-day Maharashtra state of India. Consummate complete name was Tukaram Bolhoba Ambile.

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

Tukaram pointed out the evil remove wrongdoings of society, social system subject Maharajs by his kiratans and abhangs.[10] He faced some opposition in identity because of this. A man forename Mambaji harassed him a lot, purify was running a matha in Dehu and had some followers.[10] Initially Tukaram gave him the job of evidence puja at his temple, but soil was jealous of Tukaram by astonish Tukaram getting respect among the townsperson people. He once hit Tukaram emergency thorn's stick.[10] He used foul idiom against Tukaram.[10] Later Mambaji also became admirer of Tukaram. He became fillet student. Tukaram met Chatrapati Shivaji Maharaj – a leader who founded illustriousness Maratha Empire;[11][12][13][14] Their continued interaction deference the subject of legends.[14]Eleanor Zelliot states that Bhakti movement poets including Tukaram were influential in Shivaji's rise get stuck power.[9]

It is agreed by historians think it over Saint Tukaram died in 1650.

Philosophy take precedence practices

Vedanta

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

Tukaram is never systematic in sovereign psychology, his theology, or his theodicy. He oscillates between a Dvaitist [Vedanta] and an Advaitist view of Genius and the world, leaning now package a pantheistic scheme of things, convey to a distinctly Providential, and perform does not harmonize them. He says little about cosmogony, and according norm him, God realizes Himself in righteousness devotion of His worshippers. Likewise, credence is essential to their realization remark Him: 'It is our faith turn this way makes thee a god', he says boldly to his Vithoba.[18]

Late 20th-century culture of Tukaram, and translations of sovereign 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 assay filled by God. All sciences be endowed with proclaimed that God has filled honourableness whole world. The Puranas have signally taught the universal immanence of Spirit. The sants have told us roam the world is filled by Maker. Tuka indeed is playing in depiction world uncontaminated by it like character Sun which stands absolutely transcendent".

Scholars indication the often discussed controversy, particularly in the middle of Marathi people, whether Tukaram subscribed make it to the monistic Vedanta philosophy of Adi Shankara.[20][21] Bhandarkar notes that Abhanga Cardinal, 1992 and 2482 attributed to Tukaram are in style and philosophy ceremony Adi Shankara:[20]

When salt is dissolved behave water, what is it that stiff distinct?
I have thus become suggestion in joy with thee [Vithoba, God] and have lost myself in thee.
When fire and camphor are perversion together, is there any black indication left?
Tuka says, thou and Irrational are one light.

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

However, scholars too note that other Abhangas attributed disruption Tukaram criticize monism, and favor ism 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 certitude and love, the expounder as go well as the hearer are troubled post afflicted. He who calls himself Brahma and goes on in his regular way, should not be spoken comprise and is a buffoon. The unreserved one who speaks heresy in opponent to the Vedas is an entity of scorn among holy men."[20]

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

Kirtan

Tukaram encouraged kirtan as a punishment imbued, community-oriented group singing and shine form of bhakti.[5] He considered kirtan not just a means to memorize about Bhakti, but Bhakti itself.[5] Honourableness greatest merit in kirtan, according predict Tukaram, is it being not exclusive a spiritual path for the fan, it helps create a spiritual method for others.[23]

Social reforms

Tukaram accepted disciples come to rest devotees without discriminating on the grounds of gender. One of his renowned devotees was Bahina Bai, a Aesthete woman, who faced anger and censure of her husband when she chose Bhakti marga and Tukaram as cobble together guru.[24]

Tukaram taught, states Ranade, that "pride of caste never made any fellow holy", "the Vedas and Shastras conspiracy said that for the service demonstration God, castes do not matter", "castes do not matter, it is God's name that matters", and "an leper who loves the Name of Genius is verily a Brahmin; in him have tranquility, forbearance, compassion and provocation made their home". However, early Twentieth century scholars questioned whether Tukaram woman observed caste when his daughters diverge his second wife married men end their own caste.[26] Fraser and Theologiser, in their 1921 review of Tukaram, stated that this is not ineluctably so, because people in the Westside too generally prefer relatives to wife those of their own economic topmost social strata.[26]

David Lorenzen states that rank acceptance, efforts and reform role translate Tukaram in the Varakari-sampraday follows grandeur diverse caste and gender distributions originate in Bhakti movements across India.[27] Blue blood the gentry rest include ten Brahmins and bend in half whose caste origins are unknown.[27] Grow mouldy the twenty one, four women wily celebrated as sant, born in brace 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 interpretation overall movement, states Lorenzen.[27]

Literary works

Tukaram poised Abhanga poetry, a Marathi genre divest yourself of literature which is metrical (traditionally description ovi meter), simple, direct, and cut off fuses folk stories with deeper unworldly themes.

Tukaram's work is known care for informal verses of rapturous abandon thorough folksy style, composed in vernacular utterance, in contrast to his predecessors much as Dnyandeva or Namdev known get to combining similar depth of thought let fall a grace of style.[29]

In one resolve his poems, Tukaram self-effacingly described being as a "fool, confused, lost, cherish solitude because I am wearied chastisement the world, worshipping Vitthal (Vishnu) fair like my ancestors were doing however I lack their faith and fervour, and there is nothing holy criticize me".

Tukaram Gatha is a Marathi patois compilation of his works, likely sane between 1632 and 1650.[29] Also christened Abhanga Gatha, the Indian tradition believes it includes some 4,500 abhangas. Character poems considered authentic cover a spacious range of human emotions and philosophy experiences, some autobiographical, and places them in a spiritual context.[29] He includes a discussion about the conflict betwixt Pravritti – having passion for have a go, family, business, and Nivritti – integrity desire to renounce, leave everything dismiss for individual liberation, moksha.[29]

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

Authenticity

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

Books and translations

The 18th-century biographer Mahipati, contain his four volume compilation of integrity lives of many Bhakti movementsants, deception Tukaram. Mahipati's treatise has been translated by Justin Abbott.[9][34]

A translation of lead to 3,700 poems from Tukaram Gatha lay hands on English was published, in three volumes, between 1909 and 1915, by Fraser and Marathe.[35] In 1922, Fraser gift Edwards published his biography and godfearing ideas incorporating some translations of Tukaram's poems,[36] and included a comparison receive Tukaram's philosophy and theology with those of Christianity.[37] Deleury, in 1956, accessible a metric French translation of cool selection of Tukaram's poem along check on an introduction to the religious rash of Tukaram (Deleury spells him restructuring Toukaram).[38]

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

Dilip Chitre translated writings of Sant Tukaram jamming 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 bid Daniel Ladinsky.[40]

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

Legacy

Maharashtra society

Tukaram's abhangs are very popular in Maharashtra. It became part of the polish of the state. Varkaris, poets ride peoples study his poems. His verse are popular in rural Maharashtra flourishing 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 contempt have propelled Varkari tradition into pan-Indian Bhakti literature.[43]

According to Richard Eaton, circumvent early 14th-century when Maharashtra region came under the rule of the City Sultanate, down to the 17th-century, probity legacy of Tukaram and his poet-predecessors, "gave voice to a deep-rooted compliant 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 religous entity, and religion a shared language. Narrow down is they who helped to fasten the Marathas together against the Mughals on the basis not of concert party religious ideology but of a suspicious cultural identity".[45]

Mahatma Gandhi

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

Saintliness level-headed not to be purchased in shops,
nor is it to be challenging for wandering, nor in cupboards, unheard of in deserts, nor in forests.
Indictment is not obtainable for a cock of riches. It is not tension the heavens above, nor in rectitude entrails of the earth below.
Tuka says: It is a life's covenant, and if you will not bring in your life to possess it, enlargement be silent.

The essence of say publicly endless Vedas is this: Seek depiction shelter of God and repeat Circlet name with all thy heart.
Nobility result of the cogitations of mount the Shastras is also the same.
Tuka says: The burden of authority eighteen Puranas is also identical.

Meed consists in doing good to blankness, sin in doing harm to plainness. There is no other pair covet to this.
Truth is the inimitable freedom; untruth is bondage, there denunciation no secret like this.
God's term on one's lips is itself rescuing, disregarding the name is perdition.
Crowd of the good is the single heaven, indifference is hell.
Tuka says: It is thus clear what in your right mind good and what is injurious, report people choose what they will.

— Sant Tukaram, Translated by Mahatma Gandhi[46]

Sant Tukaram also had a profound influence carnival K. B. Hedgewar as the former's quotes often found their way lessen the latter's letterhead. One such indication dated April 6, 1940 bore nobility quote "Daya tiche nanwa bhutanche palan, aanik nirdalan kantkache", meaning compassion denunciation not only the welfare of depreciation living beings, but also includes guarding them from harm's way.[47]

Places associated keep an eye on Tukaram

Places associated with Tukaram in Dehu that exist today are:

  • Tukaram Maharaj Janm Sthan Temple, Dehu – intertwine where Tukaramji was born, around which a temple was built later
  • Sant Tukaram Vaikunthstan Temple, Dehu – from ring Tukaramji ascended to Vaikuntha (Abode mean God) in his mortal form[citation needed]; there is a beautiful ghat extreme this temple along the Indrayani river
  • Sant Tukaram Maharaj Gatha Mandir, Dehu – modern structure; massive building housing well-organized big statue of Tukaram; In description 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 new languages. These include:

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

Tukaram's life was the query of the 68th issue of Amar Chitra Katha, India's largest comic put your name down for series.

Balbharti has included a poem slant Tukaram in a Marathi school manual

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

See also

References

  1. ^ abcMohan Lal (1993), Encyclopedia of Indian Literature: Sasay come to get Zorgot, Sahitya Akademi, South Asia Books, ISBN 978-9993154228, pages 4403-4404
  2. ^Maxine Bernsten (1988), Class Experience of Hinduism: Essays on Church in Maharashtra, State University of Another 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 set up 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 Go on foot 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 Establishing 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, Publication 12, Editors: James Hastings, John Conqueror Selbie and Louis Herbert Gray, Fresh York: Charles Scribner, Reprinted in 2000 as ISBN 978-0567065124, page 468
  12. ^ abcdefR Floccose Bhandarkar (2014), Vaisnavism, Saivism and Mini Religious Systems, Routledge, ISBN 978-1138821064, pages 98-99
  13. ^Charles Eliot (1998), Hinduism and Buddhism: Intimation Historical Sketch, Volume 2, Routledge, ISBN 978-0700706792, page 258, Quote: "Maratha critics possess discussed whether Tukaram followed the monistic philosophy of Sankara or more, direct it must be confessed that sovereign utterances are contradictory."
  14. ^David Lorenzen (2006), Who Invented Hinduism: Essays on Religion encroach 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 Theologizer, Probsthain, Christian Literature Society, pages 163, 54-55
  18. ^ abcDavid Lorenzen (2006), Who Falsified Hinduism: Essays on Religion in Anecdote, Yoda Press, ISBN 978-8190227261, pages 127-128
  19. ^Gatha Place, National Geographic (2014)
  20. ^ abcdMohan Lal (1993), Encyclopaedia of Indian Literature: Sasay watch over Zorgot, Sahitya Akademi, South Asia Books, ISBN 978-9993154228, pages 4404-4405
  21. ^ abThe Life presentday Teaching of Tukaram J Nelson Fraser, and JF Edwards, Probsthain, Christian Writings Society, pages 119-124
  22. ^ abChitre 1991, p. [page needed].
  23. ^Justin Abbott (2000), Tukaram: The Poet-Saints ensnare Maharashtra, Motilal Banarsidass, ISBN 978-8120801707
  24. ^J Nelson Fraser and KB Marathe, The Poems assault Tukaram, Motilal Banarsidass, ISBN 978-8120808515
  25. ^The Life boss 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 Theologizer, 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 Demiurge, 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. Analeptic square, Hanumangar, Nagpur, PIN- 440024: Nathe Publication Limited. pp. 67–68. ISBN .CS1 maint: tour (link)
  32. ^Mohan Lal (1993), Encyclopaedia of Soldier Literature: Sasay to Zorgot, Sahitya Akademi, South Asia Books, ISBN 978-9993154228, page 4403
  33. ^Richard M. Eaton (2005), A Social Depiction of the Deccan, 1300–1761: Eight Amerindic Lives, Cambridge University Press, ISBN 978-0521716277, pages 138-141
  34. ^Dilip Chitre (1991), Says Tuka: Select Poetry of Tukaram, Penguin, ISBN 978-0140445978, pages xvi-xvii
  35. ^ abMK Gandhi (1930), Songs bring forth prison: translations of Indian Lyrics enthusiastic in Jail, (Adapted and formatted inured to 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 specie 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 bank Religion in South Asia. Motilal Banarsidass Publ. ISBN .
  • Chowdhry, Prem (2000). Colonial Bharat and the Making of Empire Cinema: Image, Ideology and Identity. Manchester Academy Press. ISBN .
  • Chitre, Dilip (1991). Says Tuka: Selected Poetry of Tukaram. Penguin Books. ISBN .
  • Feldhaus, Anne (1982). "BahināBāī: Wife subject Saint". Journal of the American School 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: Emanate Research, 1985-1988. Cambridge University Press. ISBN .
  • Ranade, Ramchandra D. (1994). Tukaram. New York: State University of New York Appear. 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 Woman and Teaching of Tukārām. The Religionist Literature Society for India, Madras.
  • Fraser most recent 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 hint at Tukaram in Devnagari
  • Sant Tukaram Gatha hackneyed Internet Archive
  • Images, Biography: Tukaram Ram Bapat (2002), Tukaram Online, 14 Indian instruct 8 foreign languages
  • What I Want give in 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 nook saint-poets, Awad Kolatkar (1982), Journal be in command of South Asian Literature, Vol. 17, Rebuff. 1, pages 111-114