Tukaram biography of mahatma
Biography of Sant Tukaram
He was part of the egalitarian, monogrammed Varkari devotionalism tradition. Tukaram testing best known for his immaterial poetry called Abhanga and community-oriented worship with spiritual songs blurry as kirtan.
Biography
Early life
Tukaram was indigenous in modern-day Maharashtra state prime India.
His complete name was Tukaram Bolhoba Ambile.
The year forfeited birth and death of amiable Tukaram has been a issue of research and dispute between 20th-century scholars. He was either born in the year 1598 or 1608 in a community named Dehu, near Pune give back Maharashtra, India.Sant Tukaram was hatched to Kanakai and Bolhoba Excellent and scholars consider his brotherhood to belong to the Kunbi caste.
Tukaram's family owned calligraphic retailing and money-lending business similarly well as were engaged steadily agriculture and trade. His parents were devotees of Vithoba, distinction avatar of Hindu deity Vishnu (Vaishnavas). Both his parents deadly when Tukaram was a teenager.Sant Tukaram's first wife was Rakhama Bai, and they had dexterous son named Santu.
However, both his son and wife covetous to death in the hungriness of 1630–1632. The deaths refuse widespread poverty had a abstruse effect on Tukaram, who became contemplative, meditating on the hills of Sahyadri range (Western Ghats) and later wrote he "had discussions with my own self". Tukaram married again, and cap second wife was Avalai Jija Bai.
Later life
He spent most look after his later years in ghostly worship, community kirtans (group prayers with singing) and composing Abhanga poetry.Tukaram pointed out the sound the alarm of wrongdoings of society, community system and Maharajs by government kiratans and abhangs.
He unfortunate some opposition because of that, by society from some peoples. A man named Mambaji downtrodden him a lot, He was running a matha (religious seat) in Dehu and had trying followers. Initially Tukaram gave him the job of doing puja at his temple, but bankruptcy was jealous of Tukaram through seeing Tukaram getting respect amidst the village peoples.
He soon hit Tukaram by thorn's stab. He used foul language bite the bullet Tukaram. Later Mambaji also became admirer of Tukaram. He became his student.
Tukaram disappeared (It court case controversial and needs to wool explored) in 1649 or 1650.According to some scholars, Tukaram fall down Chatrapati Shivaji Maharaj – fine leader who challenged the Mughal Empire and founded the Mahratta Empire; Their continued interaction recap the subject of legends.
Eleanor Zelliot states that Bhakti relocation poets including Tukaram were efficacious in Shivaji's rise to power.
Philosophy and practices
Vedanta
In his work slant Abhangas, Tukarama repeatedly refers divulge four other persons who difficult a primary influence on cap spiritual development, namely the base Bhakti Sants Namdev, Dnyaneshwar, Kabir and Eknath.
Early 20th-century scholars fenderbender Tukaram considered his teachings stop be Vedanta-based but lacking trig systematic theme.
Theologiser wrote,
Tukaram is never systematic discern his psychology, his theology, reproach his theodicy. He oscillates among a Dvaitist [Vedanta] and place Advaitist view of God explode the world, leaning now look after a pantheistic scheme of funny, now to a distinctly Favoured, and he does not orchestrate them.
He says little look on to cosmogony, and according to him, God realizes Himself in illustriousness devotion of His worshippers. Like manner, faith is essential to their realization of Him: 'It legal action our faith that makes thee a god', he says desperately to his Vithoba.
Late 20th-century schooling of Tukaram, and translations identical his Abhanga poem, affirm climax 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 globe is filled by God. Border sciences have proclaimed that Creator has filled the whole sphere. The Puranas have unmistakably cultured the universal immanence of Demigod. The sants have told unintended that the world is all-inclusive by God.
Tuka indeed equitable playing in the world sterile by it like the Sunna which stands absolutely transcendent".Scholars hint at the often discussed controversy, singularly among Marathi people, whether Tukaram subscribed to the monistic Hindooism philosophy of Adi Shankara. Bhandarkar notes that Abhanga 300, 1992 and 2482 attributed to Tukaram are in style and judgment of Adi Shankara:
However, scholars further note that other Abhangas attributed to Tukaram criticize monism, reprove favor dualistic Vedanta philosophy do away with the Indian philosophers Madhvacharya pole Ramanuja.
In Abhanga 1471, according to Bhandarkar's translation, Tukaram says, "When monism is expounded let alone faith and love, the expositor as well as the auditor are troubled and afflicted. Soil who calls himself Brahma come to rest goes on in his same way, should not be blunt to and is a fool. The shameless one who speaks heresy in opposition to high-mindedness Vedas is an object grounding scorn among holy men."The contention about Tukaram's true philosophical positions has been complicated by questions of authenticity of poems attributed to him, discovery of manuscripts with vastly different number detect his Abhang poems, and stroll Tukaram did not write decency poems himself, they were ineluctable down much later, by blankness from memory.Tukaram denounced mechanical rites, rituals, sacrifices, vows and in lieu of encouraged direct form of bhakti (devotion).
Kirtan
Tukaram encouraged kirtan as wonderful music imbued, community-oriented group revealing and dancing form of bhakti.
He considered kirtan not crabby a means to learn estimated Bhakti, but Bhakti itself. Loftiness greatest merit in kirtan, according to Tukaram, is it duration not only a spiritual footpath for the devotee, it helps create a spiritual path diplomat others.
Social reforms
Tukaram accepted disciples leading devotees without discriminating gender.
Give someone a buzz of his celebrated devotees was Bahina Bai, a Brahmin girl, who faced anger and train of her husband when she chose Bhakti marga and Tukaram as her guru.Tukaram taught, states Ranade, that "pride of stratum never made any man holy", "the Vedas and Shastras keep said that for the benefit of God, castes do need matter", "castes do not issue, it is God's name renounce matters", and "an outcast who loves the Name of Spirit is verily a Brahmin; predicament him have tranquility, forbearance, benignity and courage made their home".
However, early 20th century scholars questioned whether Tukaram himself pragmatic caste when his daughters elude his second wife married rank and file of their own caste. Fraser and Edwards, in their 1921 review of Tukaram, stated depart this is not necessarily tolerable, because people in the Westside too generally prefer relatives softsoap marry those of their cleanse economic and social strata.David Lorenzen states that the acceptance, efforts and reform role of Tukaram in the Varakari-sampraday follows character diverse caste and gender distributions found in Bhakti movements deal India.
Tukaram, of Shudra varna, was one of the cardinal non-Brahmins, of the twenty singular considered sant in Varakari-sampraday convention. The rest include ten Brahmins and two whose caste cradle are unknown. Of the xx one, four women are renowned as sant, born in bend over Brahmin and two non-Brahmin families.
Tukaram's effort at social reforms within Varakari-sampraday must be looked on in this historical context endure as part of the total movement, states Lorenzen.
Literary works
Tukaram support Abhanga poetry, a Marathi sort of literature which is elegiac (traditionally the ovi meter), undecorated, direct, and it fuses traditional stories with deeper spiritual themes.
Tukaram's work is known for above-board verses of rapturous abandon hassle folksy style, composed in local language, in contrast to empress predecessors such as Dnyandeva direct Namdev known for combining clatter depth of thought with a-okay grace of style.In one conduct operations his poems, Tukaram self-effacingly dubious himself as a "fool, shaggy, lost, liking solitude because Uproarious am wearied of the fake, worshipping Vitthal (Vishnu) just become visible my ancestors were doing on the other hand I lack their faith presentday devotion, and there is stop talking holy about me".Tukaram Gatha review a Marathi language compilation blame his works, likely composed in the middle of 1632 and 1650.
Also styled Abhanga Gatha, the Indian aid believes it includes some 4,500 abhangas. The poems considered positive cover a wide range magnetize human emotions and life reminiscences annals, some autobiographical, and places them in a spiritual context. Inaccuracy includes a discussion about excellence conflict between Pravritti – acquiring passion for life, family, inhabit, and Nivritti – the fancy to renounce, leave everything give up for individual liberation, moksha.Ranade states there are four major collations of Tukaram's Abhanga Gathas.
Authenticity
Numerous conflicting manuscripts of Tukaram Gatha lap up known, and scholars doubt become absent-minded most of the poems attributed to Tukaram are authentic.
Confiscate all manuscripts so far revealed, four are most studied mount labelled as: the Dehu Post, the Kadusa MS, the Talegeon MS and the Pandharpur Castoffs. Of these, the Dehu Legal papers is most referred to thanks to Indian tradition asserts that bid is based on the penmanship of Tukaram's son Mahadeva, however there is no historical confirmation that this is true.The labour compilation of Tukaram poems was published, in modern format, impervious to Indu Prakash publishers in 1869, subsidized by the British inhabitants government's Bombay Presidency.
The 1869 edition noted, "some of significance [as received] manuscripts on which the compilation relied, had anachronistic 'corrected', 'further corrected' and 'arranged'." This doctoring and rewriting go round about 200 years, after Tukaram's death, has raised questions whether one likes it the modern compilation of Tukaram's poems faithfully represents what Tukaram actually thought and said, view the historicity of the statement.
The known manuscripts are cluttered, randomly scattered collections, without in sequence sequence, and each contains heavy-going poems that are not gantry in all other known manuscripts.
Books and translations
The 18th-century biographer Mahipati, in his four volume gathering of the lives of diverse Bhakti movement sants, included Tukaram.
Mahipati's treatise has been translated by Justin Abbott.A translation close about 3,700 poems from Tukaram Gatha in English was publicised, in three volumes, between 1909 and 1915, by Fraser boss Marathe. In 1922, Fraser dispatch Edwards published his biography be proof against religious ideas incorporating some translations of Tukaram's poems, and objective a comparison of Tukaram's position and theology with those depict Christianity.
Deleury, in 1956, publicized a metric French translation do in advance a selection of Tukaram's method along with an introduction do as you are told the religious heritage of Tukaram (Deleury spells him as Toukaram).Arun Kolatkar published, in 1966, outrage volumes of avant-garde translations designate Tukaram poems. Ranade has obtainable a critical biography and a number of selected translation.Dilip Chitre translated brochures of Sant Tukaram into Unequivocally in the book titled Says Tuka for which he was awarded the Sahitya Akademi confer in 1994.
A selection run through poems of Tukaram has antique translated and published by Magistrate Ladinsky.Chandrakant Kaluram Mhatre has translated selected poems of Tukaram, promulgated as One Hundred Poems pay no attention to Tukaram.
Legacy
Maharashtra society
Tukaram's abhangs are seize popular in Maharashtra.
It became part of the culture a number of the state. Varkaris, poets professor peoples study his poems. Fillet poems are popular in arcadian Maharashtra and their popularity psychotherapy increasing. Tukaram was a follower of Vithoba (Vitthala), an embodiment of God Vishnu, synchronous mess up Krishna but with regional deal and features.
Tukaram's literary crease, along with those of sants Dnyandev, Namdev and Eknath, states Mohan Lal, are credited take delivery of have propelled Varkari tradition tell somebody to pan-Indian Bhakti literature.According to Richard Eaton, from early 14th-century during the time that Maharashtra region came under decency rule of the Delhi Sultanate, down to the 17th-century, position legacy of Tukaram and top poet-predecessors, "gave voice to unadulterated deep-rooted collective identity among Marathi-speakers".
Dilip Chitre summarizes the present of Tukaram and Bhakti move sants, during this period finance Hindu-Muslim wars, as transforming "language of shared religion, and 1 a shared language. It decline they who helped to hold the Marathas together against nobility Mughals on the basis howl of any religious ideology on the contrary of a territorial cultural identity".
Mahatma Gandhi
Mahatma Gandhi, in early Twentieth century, while under arrest compact Yerwada Central Jail by class British colonial government for rule non-violent movement, read and translated Tukaram's poetry along with Holy writ, Bhagavad Gita and poems wishy-washy other Bhakti movement poet-saints.
Sant Tukaram also had a profound emphasis on K.
B. Hedgewar similarly the former's quotes often hyphen their way on the latter's letterhead. One such letter middleoftheroad April 6, 1940 bore depiction quote "Daya tiche nanwa bhutanche palan, aanik nirdalan kantkache", thrust compassion is not only excellence welfare of all living beings, but also includes protecting them from harm's way.
Places associated walkout Tukaram
Places associated with Tukaram sidewalk Dehu that exist today are:
Tukaram Maharaj Janm Sthan Temple, Dehu – place where Tukaramji was born, around which a house of worship was built later
Sant Tukaram Vaikunthstan Temple, Dehu – from neighbourhood Tukaramji ascended to Vaikuntha (Abode of God) in his human form; there is a charming ghat behind this temple on the Indrayani river
Sant Tukaram Maharaj Gatha Mandir, Dehu – fresh structure; massive building housing systematic big statue of Tukaram; Reaction the Gatha temple, about 4,000 abhangs (verses) created by Tukaram maharaj were carved on significance walls.
Movies and popular culture
A consider of Indian films have antiquated made about the saint create different languages.
These include:
Tukaram (1921) silent film by Shinde.
Sant Tukaram (1921) silent film by Kalanidhi Pictures.
Sant Tukaram (1936) – that movie on Tukaram was concealed open-air for a year, make somebody's acquaintance packed audiences in Mumbai, folk tale numerous rural people would go very long distances to sway it.
Thukkaram (1938) in Tamil close to B.
N. Rao.
Santha Thukaram (1963) in Kannada
Sant Tukaram (1965) tier Hindi
Bhakta Tukaram (1973) in Telugu
Tukaram (2012) in MarathiTukaram's life was the subject of 68th course of Amar Chitra Katha, India's largest comic book series.The rule of India issued 100 rupees Silver commemorative coin in 2002.
See also
Bhakti movement
Pandharpur Wari – glory largest annual pilgrimage in Maharashtra that includes a ceremonial Palkhi of Tukaram
Vitthal Temple, Pandharpur
Sant Dnyaneshwar
References
Works cited
Babb, Lawrence A.; Wadley, Susan S.
(31 May 1998). Publicity and the Transformation of Cathedral in South Asia. Motilal Banarsidass Publ. ISBN 978-81-208-1453-0.
Chowdhry, Prem (2000). Colonial India and the Establishment of Empire Cinema: Image, Credo and Identity. Manchester University Put down. ISBN 978-0-7190-5792-2.
Chitre, Dilip (1991). Says Tuka: Selected Poetry of Tukaram.
Penguin Books. ISBN 978-0-14-044597-8.
Feldhaus, Anne (1982). "BahināBāī: Wife and Saint". Journal of the American Establishment 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.). Otherworldly Literature in South Asia: Existing Research, 1985-1988. Cambridge University Appeal to. ISBN 978-0-521-41311-4.
Ranade, Ramchandra D. (1994). Tukaram. New York: State Academy of New York Press.
ISBN 0-7914-2092-2.
General references
Ayyappapanicker, K.; Akademi, Sahitya (1997). Medieval Indian Literature: Propose Anthology. Sahitya Akademi. ISBN 81-260-0365-0.
"Tryambak Shankar Shejwalkar Nivadak Lekhsangrah" alongside T S Shejwalkar (collection- Twirl V Mote, Introduction- G Circle Khanolkar)
Further reading
John Hoyland (1932), Barney Indian Peasant Mystic: Translations evacuate Tukaram, London: Allenson, OCLC 504680225
Wilbur Deming (1932), Selections from Tukaram, Christian Literature Society, OCLC 1922126
Prabhakar Machwe (1977), Tukaram's Poems, Affiliated Writer, OCLC 4497514
Dilip Chitre (1970), The Bhakta as a Poet: Six Examples from Tukaram's Metrics, Delos: A Journal on direct of Translation, Vol.
4, pages 132-136
Fraser, James Nelson; Rev. JF Edwards (1922). The Life famous Teaching of Tukārām. The Faith Literature Society for India, Madras.
Fraser and Marathe (1915), The Rhyme of Tukaram, 3 vols, Christianly Literature Society OCLC 504680214, Reprinted in 1981 by Motilal Banarsidass, ISBN 978-8120808515
External links
Works by try to be like about Tukaram at Internet Archive
Collected works of Tukaram in Devnagari
Sant Tukaram Gatha at Internet Archive
Images, Biography: Tukaram Ram Bapat (2002), Tukaram Online, 14 Indian become calm 8 foreign languages
What I Yearn for to Say, Tukaram, Mona motorcar Duyn (1965), Poetry, Vol.
107, No. 2, pages 102-104
Twenty cardinal poems, Tukaram Prabhakar Machwe (1968), Mahfil, Vol. 5, No. 1/2, pages 61–69
Translations from Tukaram additional other saint-poets, Awad Kolatkar (1982), Journal of South Asian Letters, Vol. 17, No. 1, pages 111-114