.The birth name of Samartha Ramdas Swami was Narayan Suryaji Thosar. He was born on (in the month of ) in 1530 , 1608 CE, in Jamb village, on the banks of the river in family of (clan). His parents were Suryaji Pant and Ranubai; his elder brother was Gangadhar Swami. His father died when Ramdas was eight, turning him into an introvert. He was engrossed in thoughts of God and yearned to meet God. At age 12 he claimed that the Hindu appeared to him and advised him to count the 13 lettered Ram tarak Mantra 108 times at least once a day. Then Lord Ram accepted him as his disciple, renaming him Ramdas.
At 11, he attained enlightenment and advised by Lord Ram, started new sector on the banks of the river Krishna. At 12, while he was standing on the podium during his marriage ceremony, he heard the chanting wedding mantras that included the word “Savadhan.' This word has other meanings, including 'Beware!” Immediately after hearing it, he knew what it meant; he fled the scene and went to the holy city, Nasik, where he started his worship of Ram, which lasted for 12 years.
Marriage and family were not his priorities, preferring the life of a monk. Pilgrimage and Early Movement In 1554 or 1632 CE, he left Takli to pilgrimage throughout India and start his spiritual journey. He journeyed for 12 years throughout India and observed the frequent floods, famines, and attacks by Muslim rulers that had destroyed society. He detailed his observations in two books - Asmani Sultani and Parachakraniroopan. These are the only two books in Indian Saint literature that record the conditions of those times. (see books below)After finishing the pilgrimage he returned to. Then, at Masur, he celebrated the with thousands of followers.
He gathered people to advance his ultimate goal of returning the Hindu religion to its original form after its decline during hundreds of years of Muslim rule. He later found statues of Lord Ram in the river near Angapur.Ramdas chose the village of Chafal and initiated his mission in 1566 , or 1644 CE.
He installed a statue of Lord Ram at a newly built temple and started celebrating the festival of 'Birth of Lord Ram' (Ram Janmotsava) with fanfare. He also established a temple of the Goddess at the Fort.Since childhood, Ramdas was fond of vigorous physical activity.
He loved to exercise and was well built and intelligent. He established temples of Hanuman (commonly known as Maruti) in towns and villages and preached the message of exercising regularly for strength. Out of hundreds of these Hanuman temples 11 are specially mentioned by him as 11 Maruti.11-MarutiVillageLocationYearShahapurKarad1644MasurKarad1645Chaphal Vir Maruti TempleSatara1648Chaphal Das Maruti TempleSatara1648ShinganwadiSatara1649UmbrajMasur1649MajgaonSatara1649BaheSangli1651ManapadaleKolhapur1651PargaonWarananagar1651ShiralaSangli1654. Lord Ram at Chaphal established by Ramdas Writings Ramdas produced volumes of output.
These include a condensed version of the, Sunderkand and the Yuddhakand of the epic, many and Owis, Poorvarambh, Antarbhav, Atmaram, Chaturthman, Panchman, Manpanchak, Janaswabhawgosavi, Panchsamasi, Saptsamasi, Sagundhyan, Nirgundhyan, Junatpurush, Shadripunirupan, Panchikaranyog, Manache Shlok, Shreemat Dasbodha and many unpublished works. Unlike the varkari saints, Ramdas was not pacifist and his writing includes strong militant expressions to Hindu nationalism as a means to protect against muslim rule. In his writings,he also advocates unity of Marathas in propagating Maharashtra dharma.His writing was so simple that illiterates understood it if read aloud to them. He took a straightforward, forceful and unhesitating approach. He used to write or dictate quickly and used Hindi, Urdu, Arabic or Sanskrit words so long as his writing remained simple. He introduced new words to these languages.
Many of his sentences have become widely used the.He produced considerable literature in verse form in Marathi., advises ethical behaviour and love for God and a large volume (co-written by Kalyan)., provides advice on both spiritual and practical topics. Shri Māruti Stotra, a poem in praise of Hanuman,. AatmaaRaam. 11-Laghu Kavita.
Shadripu Nirupan. Maan Panchak.
Chaturthmaan. Raamayan (Marathi-Teeka)His most popular composition is the Marathi to Lord. He also composed several other such as Satrane Uddane Hunkaar Vadani to Lord Hanuman and Panchanan haivahan surabhushan lila to Lord. He has written Aarti of almost all Gods. His most famous work, Dasbodh has been translated into most of the prominent Indian languages. The original copy of Dasbodh, scribed by his disciple, is in the Domgaon mathā.Teachings He said that the lazy would feel good temporarily, but that hard working individuals would stay happy.
He taught the youth to band together to combat despots and plunderers. He stressed the importance of both strength and knowledge, insisting that the weak could not bring about change. He highlighted the warriors' role of establishing the rule of righteousness in running society. He gave their duty towards society and martyrdom the utmost importance. He abhorred distinctions based on caste and creed, preaching that all human beings were equal. He stood for the abolition of social classes and for the promotion of worship. He encouraged women to participate in religious work and gave them positions of authority.
He had 18 female disciples. Vennabai managed the study center at Miraj and Akkabai at Chafal and Sajjangad. He once reprimanded an old man who was against women's participation in religious affairs by saying that everyone came from a woman's womb and those who did not understand the importance of this were unworthy of being called men.
He said that respecting the role of women and giving them equal status was good for the growth of a healthy society.In, Ramdas extolls the virtues of good handwriting (Chapter 19.10, Stanza 1-3). He stressed the primary importance of looking after the family's needs and that societal demands were secondary. Ramdas established study centers across India, teaching his path, creating many disciples and followersSamarth Sect He started the Shree Samarth religious sect to work for the liberation of India and for the renewal of true spirituality. He established several Mathā and chose leaders of the who were multifaceted, spiritual, set high moral standards and were able to work for the society, but were also politically adept.
His followers were neophytes who had not been corrupted by politics. He supported King Shivaji, who was trying to overthrow the Muslim rulers. Ramdas was of the opinion that saints who sit quietly in the midst of suffering were a shame on mankind and unfit to be saints. He proclaimed this to the heads of the Math. He thereby blended spirituality, social work and politics.
In the end, his movement was successful. Disciples Ramdas had many disciples.
Kalyan Swami worked as a writer for Ramdas, recording his songs and prayers. Ramdas tested him in many ways before giving him this responsible position. Other noteworthy disciples included. Kalyan Swami. Udhhav Swami. Venna Swami.
Akka Swami. Bheem Swami Shahapurkar. Divakar Swami. Dinkar Swami. Anant Buwa Ramdasi – Methavadekar. Anant Kavi.
Anant Mauni. Acharya Gopaldas. Dinkar Swami. Dattaray Swami. Vasudev Swami. Bhagwan Shreedhar Swami. Sethuram BawaIn the 20th century, took inspiration from him.
Spiritual and social personalities follow his philosophy. Promoted Ramdas' teachings. Dasbodh was used by, who founded the, for instruction of his students. Dasbodh has been translated and published by American followers of, who belonged to the Inchegeri Sampradaya.Relations with Contemporary personalities Sikh Guru Hargobind According to Sikh tradition based on an old Punjabi manuscript Panjah Sakhian, Ramdas met (1595-1644) at in the.
The meeting, corroborated in a 1793 Marathi source, Ramdas Swamichi Bakhar (written by Hanumant Swami), probably took place in the early 1630s during Ramdas' pilgrimage travels in the north and Guru Hargobind`s journey to Nanakmata in the east. It is said that as they met, Hargobind had just returned from a hunting excursion.' I had heard that you occupied the Gaddi of Guru Nanak', said Swami Ramdas.
'Guru Nanak was a Tyagi sadhu - a saint who had renounced the world. You are wearing arms and keeping an army and horses. You allow yourself to be addressed as Sacha Patshah, the True King. What sort of a sadhu are you?'
Asked the Maratha saint.Guru Hargobind replied, 'Internally a hermit, and externally a prince. Arms mean protection to the poor and destruction of the tyrant. Baba Nanak had not renounced the world but had renounced Maya (wealth/luxury). These words of Guru Hargobind found a ready response in Ramdas who, as quoted in Pothi Panjak Sakhian, spontaneously said, ' Yeh hamare man bhavti hai' (this appealeth to my mind).Chhatrapati Shivaji.
Where Ramadas was invited by to reside, now a pilgrimageAlthough older historians considered Shivaji to be a follower of Ramdas, modern research has shown that Shivaji did not know or meet Ramdas until later in his life. Ramdas had written a letter to Sambhaji guiding him on what to do and what not to do after the death of. Later built a samadhi temple for Ramdas on Sajjangad upon the latter's death. Residences Ramdas moved around quite a lot and used several Ghal (: घळ), small caves used for meditation. The famous ones include. Retrieved 21 April 2015. 27 September 2002.
Retrieved 27 February 2016. Date, V. Delhi: Motilal Banarsidass. Archived from on 24 June 2015. Retrieved 20 October 2015. Retrieved 21 April 2015. Nalini Natarajan; Emmanuel Sampath Nelson (1996).
Greenwood Publishing Group. Retrieved 27 February 2016. Retrieved 21 April 2015.
Stewart Gordon (16 September 1993). Cambridge University Press. Older Maratha histories asserted that Shivaji was a close follower of Ramdas, a Brahmin teacher, who guided him in an orthodox Hindu path;. Charles Kincaid and Dattaray Parasnis (1918).
London: Oxford University Press. Retrieved 21 April 2015. Internet Archive.
London, Milford. Retrieved 21 April 2015. Charles Kincaid and Dattaray Parasnis (1918).
London: Oxford University Press: 183–194. Cite journal requires journal= Bibliography.
(2005). Lives of Saints.
Divine Life Society. (2005). Dasbodha:A work of Sri Samarth Ramdasa. Vedanta Kesari.Sources. 'Shakti Saushthava शक्ती सौष्ठव' by. 'Vinoba Saraswat' by (edited by ). 'Rajwade Lekhsangrah' by (edited by Tarkatirth ).
'Tryambak Shankar Shejwalkar Nivadak Lekhsangrah' by T S Shejwalkar (collection- H V Mote, Introduction- G D Khanolkar)External links Marathi has original text related to this article.
The Public ArchiveThe Public Archive of Revolutionary Culture, Punjab, is a platform dedicated to deepening our understanding of the role of culture for social transformation. This is a collective effort and an open platform for discussion and dialogue.
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Conceived as a living archive eventually, it’s a work in progress currently, to bring revolutionary cultural material from Punjab under this platform. The beginning is made by bringing Gursharan Singh’s work together in recognition of his immense contribution to building and shaping revolutionary cultural movement in Punjab. About Gursharan SinghGursharan Singh began his theatre journey in 1958 and never looked back since. There is a well-known story of how his theatre activity began. In 1958, he was posted in Bhakra Nangal, where he worked on the Dam site as a hydraulic expert, the Dam was dedicated to the people of the country by Prime Minister, Jawaharlal Nehru.
Soviet leaders Khrushchev and Bulganin came to Nangal on this occasion and a cultural show was organized that evening for the dignitaries. Gursharan Singh was in-charge of the show – Gopi Krishan Maharaj; Yamini Krishnamurthy, Pundit Birju Maharaj; Lal Chand Yamla Jatt; Surinder Kaur and many others were invited to perform. The show was open to the visiting dignitaries and Bhakra managers.
Gursharan Singh requested the management that workers be invited to view the rehearsal of the cultural show. He was told that it would be a wasted effort, as ‘workers don’t understand fine culture’.
This shook him badly and he went around asking artists to stay for an additional day to perform for the workers. Some stayed and others did not for a performance for the workers the next day. 31 July death anniversary of Udham Singh July 31, 1940On 31st July, 1940 Udham Singh, revolutionary and freedom fighter, associated with Ghadar Party, Hindustan Socialist Republican Association and Indian Workers’ Association who assassinated Michael O’ Dwyer, the former Lieutenant Governor of the Punjab in India, on 13 March 1940 to avenge the Jallianwala Bagh massacre, was hanged at Pentonville Prison.Gursharan Singh’s plays and Udham Singh Diyan Asthian are based on this revolutionary freedom fighter’s life and mission. 28 September birthday of Bhagat Singh September 28, 1907Bhagat Singh is one of the most influential revolutionaries of the Indian freedom movement. Born on 28 September 1907, in Banga, district Lyallpur, Bhagat Singh is the author of the influential essay Why I am an Atheist which he wrote in 1930 before he was executed in 1931.Gursharan Singh’s play based on the life, times and ideology of Bhagat Singh is a much-loved play of the Punjabi stage, performed hundreds of times in Punjab and elsewhere. 26 December birthday of Udham Singh December 26, 1899Udham Singh, revolutionary and freedom fighter, associated with Ghadar Party, Hindustan Socialist Republican Association and Indian Workers’ Association was born on 26 December 1899 in Sunam. He assassinated Michael O’ Dwyer, the former Lieutenant Governor of Punjab in India, on 13 March 1940 to avenge the JallianwalaBagh massacre.Gursharan Singh’s plays and Udham Singh DiyanAsthian are based on this revolutionary freedom fighter’s life and mission.