Dr. K. R. Vittal Doss, Alwars and the Indian Vaishnavite Literatures, New Delhi, Munshiram Manoharlal Pvt. Ltd. 2017
Significance of this Book
The religious thoughts in India are the foremost for all the religious inspirations in all over the world.—p. xi
Introduction
…Bhakti literature was not written in any Indian language, except Tamil before tenth century and nobody can deny this fact. In most of the Indian languages bhakti literature began to appear only during fourteenth and fifteenth centuries….—p. 3
The songs of the Alwars were not compiled during their lifetime. The names given to their work today were not given by the Alwars themselves….—p. 4
Aarayirappadi’ (6000) by Tirukurukkai Piranpillai, ‘Vonbadayirappadi’ (9000) by Namjeer, ‘Muppadayirappadi’(30000) also known as ‘Eedu’ by Nampillai, ‘Erupatthi Nalayirappadi’(74000) by Periavachanpillai, ‘Pannirendayirappadi’(12000) by Alakiya Manavala Jeer, ‘Elupattarayirappai’(76000) or ‘Nigamparimala’ by Vedanta Desikacharya. Some other commentaries on ‘Tirupavai’ by Andal were ‘Muvayirappadi’(3000) by Periavachanpillai, ‘Aarayirappai’ (6000) by Alakiamanavala Perumal and also ‘Eerayirappadi’(7000) and ‘Nalayirappadi’ (4000) by unknown authors.—pp. 25-26
2 Criticism of Srimad Bhagavata Purana which worked as the second Basic Scripture for the Formation of the Indian Vaishnavite Literature.
- Sravanamm, Kirtanam, Smarana
- Padasevanam, Archanam, Vandanam
- Dasyam, Sakhyam and Atmanivedam
The first three types of Bhakti help to develop regard and faith in the conrition of devotee towards God; the second three types of (p.44) bhakti are the means of Sernices to Almighty; the third three types of bhakti are the means to grow affection on God and establish relationship with him; they are sentimental….—pp. 44-45
3 Nalayira Divya Prabandham, the Tamil Vaishnavite Literatture which Worked as the first basic and Root Scripture for the Formation of the Indian Vaishnavite Literature.
Name in Tamil Name in Sanskrit
- Poikaialwar Saroyogi
- Bhootattalwar Bhootayogi
- Peyalwar Mahayogi or B;rantayogi
- Tirumalisaialwar Bhaktisarar
- Nammalvar Sadagopar
- Madhura Kavialwar Madhurakavi
- Kulasekaralwar Kulasekara
- Perialwar Vishnuchitta
- Andal Goda (Kodai)
- Tondaradippodialwar B haktamgrenu
- Tiruppanalwar Yogavahanan
- Tirumangaialwar Parakala—p. 54
…The total number of hymns collected by Sri Nathamuni came to 3892. But in a later stage, Amudan, a disciple of Sri Ramanuja who lived in Sri Rangam, composed 108 Antadi (p.54) songs in Tamil praising his guru Ramanuja. They have been added by the name ‘Ramanuja Nutrandadi’ in Nalayira Divya Prabandham along with the ‘Pasurams’ of Alwars and completed the total of 4000 hymns.—pp. 54-55
Anbe takaliyaka arvame naiyaka….—Poigaialwar
‘I light the lamp of the flame of jnana to worship Thirumal; love as the bowl of that lamp of wisdom; my enthusiasm and eagerness is the ghee for it; the thread for that lamp is my mind melting with devotion;. {Erandam Thiruvantadi, Song No. 1}—p. 59
Thirumalisai has mentioned in one of his songs that he was born in a low caste.—p. 64
It was Tirumalisaialwar who began the custom of bearing ‘Srichurna’ on the forehead of Vaishnavites.{S. Vaiyapuri Pillai, History of Tamil Language and Literature, p. 120}—p. 65 [No other information is given in bibliography—db]
We come to know from the incident mentioned below that Tiramalisai alwar was well versed in Vedas:
Once Tirumalisaialwar went to a Vaishnava temple at Kumbakonam. There, few Brahmins were reciting Vedas. Seeing Tirumalisai, they stopped reciting Vedas because he was an untouchable. Tirumalisai went to other place from there knowing the reaction of the Brahmins. After that, the Brahmins once again commenced reciting the Vedas; but they forgot the plae where they left the recitation of the Vedas. They thought that it was the result of insulting Tirumalisai and so they went to him and requested him to forgive them. Tirumalisai pointed out the exact place where they left the recitation of the Vedas. Then the Brahmins began to recite the Vedas from the place they had left.—p. 65
Sriman Narayana is the only Supreme God; people suffer by worshiping other Gods.—p. 66
…Tirumalisai has degraded Gods such as Brahma, Shiva etc. in his songs.—p. 66
… ‘Sadam’, Vayu (air) was harassing men; Sadagopar frightened that Vayu and drove it away by showing his anger; So he got the name Sadagopar….—p. 68
(If in the dead womb a subtle thing is born, what will it eat and where will it stay? It eats that and stays there. In other words, the food of the soul is God and it always dwells in God)….—p. 69
The meaning of the word ‘Vruttam’ is news or information….—p. 71
As soon as Kambar sang his ‘Sadagopar Antadi’ in front of the deity Ranganatha, a voice from heaven was heard—“He is our Alway (Nammalvar)”. From that day, onwards, Sadagopar was being alled as ‘Nammalvar’.—p. 74
Note: It is a great surprise to note that, we are able to get song of Madhurakavialwar only on his guru, Nammalwar, and not even a single song on Sriman Narayana. So God Narayana was sung by Eleven Alwars only and not by twelve Alwards.—p. 77
…He {Parakalan} ridiculed the philosophy of Jainism and Buddhism. He broke the golden statue of Buddha and spent the money got from it, for constructing the third prakaram (outer wall) for the temple of God Renganatha.31….—p. 101
31 P. Sri Acharya, Kadalal gati Petravar, p. 40 [I could not trace the reference for this book. But there are two other entries in the name of Acharya P. Sir: Divya Prabandha Saram, Amuda Nilayam, Chennai, year not mentioned; Tuyilezhuppia Tondar, Kodai. (Kadal Vellam) Kalaimagal Karialayam, Chennai, year not mentioned—db]
4 Philosophical Thoughts of Alwars
We should keep this fact in mind that Alwar did not belong to any Sampradaya….—p. 110
5 Devotional Thoughts of Alwars
Tondaradippodi Alwar says—“O Dweller of Tiruvaranga! O Acchuda! Amararere! ! Ayar tam Kolunde! (leader of the cowherd people) O possessor of body like green mountain! Mouth like red coral and beautiful eyes like the lotus flower, leaving this pleasure of chanting these names, I do not like to get the pleasure of becoming the ruler of Indraloka. O Govinda! The joy obtained through devotion is much superior than the happiness and comforts obtained in Heaven.{Tirumalai—Tondaradippodi Alwar, Song 2}—p. 137
Poikaialwar says—“God will assume that form in which a devotee worships; God accepts the same name which is liked by his devotees. God appears in the same form in which his devotees meditate him”.
(Tamarukanda thevvuruvam avvuruvam thane avvanaanam Azhiyan am){Mudal Tiruvantadi—Poikaialwar, Song no. 44}—p. 139
Sri Yamunacharya, a great Vaishnava Acharya says about ‘Prapatti’ in his book ‘Gitarta Sangraha’ in the following way—“ I am helpless; I am in a state not to do anything to get your grace; I am not able to follow the doctrine of any religion. So now it is your responsibility to protect me and my honour and dignity. Nobody is here to help me to cross the ocean of this world except you. So I have sought refuge in you.”…—p. 141 [no reference is given for Gitarta Sangraha.—db]
Anybody can follow the path of Prapatti. To follow this doctrine of Prapatti, no qualification is necessary. Everything happens according to the will and desire of God; one should put unshakable (p.141) faith on God; a devotee should pray the Almighty with great humility to help him to cross the sea of Samsara by telling his crimes, sins, defects and deficiencies. He should express his regret for the sins, he has committed and pray the Almighty to show compassion on him.
In Prapatti marga a devotee should express his sins and unworthiness….—p. 142
“O dweller of Tirumala! I do not have any aim. I became a sinner by committing various sins; I do not know any other path. So, I have sought asylum in your lotus feet. Please show compassion on me so that I may be relieved from the transmigratory existence”.
“Venkadava! Atren Vanthadainthen adiyenai Atkondarule.{Peria Tirumozhi—Tirumangaialwar, 1-9-9-}
Tirumangaialwar further says to God—“I am a thief; highway robber; I am a doer of conspiracy and deceit. I lead an aimless life. I wasted my valuable time entangled in the net of lust. I am a womanizer. Now I feel shy for this; I have come to your shelter; kindly show grace on me and free me from the cycle of birth, death and rebirth.”{Peria Tirumozhi–/tirumangaialwar—1-9, 6-10}—p. 142
… “O cloud like dark coloured Krishna! Dweller of Sri Rangam! I do not possess even a bit of land in my native place; I do not have any relative to enquire about my health and welfare. In this way, in spite of being an orphan. O Paramamurthy! (Supreme God)! I didn’t practise bhakti towards you and touch your lotus feet.”
“O Krishna! Now I weep standing before you.”{Tirumalai-Tondaradippodi alwar, Song No. 29}—p. 142 [“Urile kani ellai uravu mattroruvarillai….]
According to the doctrines of ‘Thenkalai’ sect, propounded by Sri Lokacharya, a devotee need not perform any rites and rituals to attain the grace of God who bestow shelter in him without expecting any effort from his devotee like the kittens that are carried away by their mother from one place to another though the kittens do not make any effort for that.
As per the principles of ‘Vadakalai’ sect propounded by Vedanta Desika, a devotee must take effort from his side and perform rites and rituals to attain the compassion of the Almighty like the mother (p. 143) ape which carries it’s young ones from one place to another place because the young apes catch hold of the stomach of their mother ape very firmly….—pp. 143-44
…Sir Krishna says to Uddhava about the greatness of Satsanga in the following way—“Fasting, yagna, recitation of Vedas, pilgrimage, yamaniyamas etc. do not attract me like Satsanga”.{Srimad Bhagavatam, Gita Press, Gorakhpur, year not mentioned. —Skanda 11, adyaya 12, Sloka 2}}—p. 145
Kulasekaralwar… Perumal Tirumozhi, 2-3 and 9
(Tirumangaialwar) should not allow himself to be entangled in the love of women.
Tirumangaialwar—Peria Tirumozhi, 1-9-2.
Nammalvar further says about the nature of wealth in the following way:
“Wealth comes to one though one does not like it; later on it destroys one like fire, knowing fully well that wealth is the main cause for ruin, man wants to accumulate it due to avarice and greed. This is the nature of the world.”{Nammmalvar, Tiruvoimozhi, 4-9-4}—p. 149
Bhakti can be divided into two categories—(1) Raganuga bhakti and—(2) Vaidika bhakti.
Paying deep love towards one’s chose deity is called Raganuga bhakti. In this bhakti, a devotee need not follow any discipline.
Navadha Bhakti (Nine folds of bhakti) like Siravanam, Kirtanam, Padasevanam etc. are included in Vaidika bhakti. Vaidika bhakti is like a stream which flows in between two banks. Raganuga bhakti is like a flood that flows breaking its banks. Madhurya bhakti is defined liek Raganuga bhakti.—p. 170
Worshiping God with Madhurya bhakti is a difficult endeavour. As aspirant who worships God with Nayakibhava should imagine himself as a young and beautiful lady. He should think that he is well qualified to be enjoyed by the Almighty. Then he should surrender himself to Paramatma. Madhurya Rasa cannot be experienced by mind, intellect and indriyas (sense organs); it can be experienced with the subtle soul only. Self surrender is considered as an essential factor in doing Madhurya bhakti. The aspirant accepts God as the mean of all the pleasures of sense organs in order to escape from the clutches of the giant of lust that prevents him to make progress in the path of spiritualism. —p. 171
If psychologically seen, there is no big difference between Sirungara Rasa and Madhurya Rasa. Same kind of mind is needed to enjoy both these two rasas. Madhurya bhakti will appear as bhakti only for a devotee whose heart is filled with bhakti. It will appear as Sirungara for a devotee whose heart is filled with the feelings of lust.—p. 171
Madhurya bhakti can be divided into two categories—Pratyaksa Kanta bhava and Anuga Kanta bhava. When a bhakta considers himself as a Gopi and loves Sri Krishna, this love is known as Pratyaksa Kanta bhava. When a bhakta poet describes the love affairs of Sri Krishna and gopis with great devotional fervour, then his bhakti is called ‘Anuga Kanta bhava bhakti’.
Thhere is one more way of doing bhakti called Sakhi bhava bhakti (girl friend bhava). A devotee who follows this type of bhakti, will consider himself as the girl friend of Radha. Shhe feels immense pleasure seeing the Sirungara leelas of Radha and Sri Krishna. Further she renders her help to make their love successful.—p. 172
The period before the wedding is called ‘Kalavu’ (theft or Clandestine Union) and the postmartial period is known as ‘Karpu’ (Chastity, conjugal fidelity).—p. 173
Parankusa Nayaki {Nammalwar} says—“I sent y heart to the feet of the Lord as a messenger to convey my woes to him; but Alas, my heart has remained there forever; it didn’t return to me till date.”{Nachiar Tirumozhi, song 46}—p. 177 [Lots of mistakes in giving reference in this book. Nachiya Tirumozhi is by Andal but the author talks about Nammalwar’s Madhuryabhakti—db]
7 Sourashtri Vaishnavite Literature
…At the beginning, he {Natanagopala Nayaki Swamigal} was a Shiva-bhakt; later on, he became a staunch Vaishnava bhakta attracted by the personality of his preceptor Vatapatraya and the tenets of the visistadvaita philosophy. He undersood the meaning of the nine folds of bhakti by the grace of his Guru Vatapatraya and began to follow the path of Madhurya bhakti in worshipping Narayana, the Supreme God.—p. 210
9 Kannada Vaishnavite Literature
Haridasas who expressed their religious thoughts in Sanskrit were called ‘Viyasakoodas’ and the Haridasas who expressed their thoughts regarding Bhakti, jnana and ethics in Kannada language were called ‘Dasa Koodas’. Haridasas had become very famous throughout Karnataka in the 15th century when Sri Viyasaraya, an eminent Haridasa Vaishnavite poet, lived in Karnataka. Viyasakooda division included Haridasas of higher castes; whereas the Dasakooda division contained Haridasas of all other castes. Importance was not given to casteism among Haridasas in the period of Sri Viyasaraya.—p. 270
…The word ‘Vitthal’ is derived from the word ‘Vishnu’ (Vishnu-vittu-vitttal)….—p. 270
At the out set, he was supporting Srisampradaya; later, after getting initiation from Viyasaraya, hhe began to follow the principles of Madhva Sampradaya….(p. 298) He {Kanakadasa} expressed his solitary bhakti by according significance to the philosophical thoughts of Madhvacharya and Ramanuja. Like other Haridasas he does not want to give importance to a particular religion. He has preached ethics and justice in his works.—pp. 298-99
…this human-birthh is obtained after taking countless births. In the human-birth only one can get mukti from the cycle of birth and death through bhakti towards God….—p. 301
Ramadhanya Charite {of Kanakadasa} consists of 58 stanzas and is based on a folk tale. It deals with the relative merits of ragi and rice. God Rama tells that ragi has more strength and names it as Raghavadhanya which was later abbreviated to ragi.—p. 304
10 Telugu Vaishnavite Literature
Women hate men in their old age; our kith and kins cut their relationship by seeing our mistakes, faults and errors; but God does not hate his devotees and cut his relationship with them. As God is compassionate he removes the sorrows and difficulties of his devotees; God does not forget his devotee in whatever condition he may be.{Adhyatma Sankeerthanalu, Annamacharya} Annamacharya wonders thinking of his ajnana and stupidness. He was entangled in the worldly affairs for his livelihood; he was trying to catch the rat by breaking the mountain. He has to bear the burden of his family for enjoying the momentary sexual pleasure—says Annamacharya.{ibid. Pt. 2, Song No. 64}—p. 328 [No other information is given in bibliography—db]
Annamacharya explains various kinds devotions as follows—“Debating in support of Hari is mad bhakti; keeping unshakable faith on God is called devotion of charity; doing bhakti anticipating some benefit in return is known as Tamasa bhakti; (devotion of lust) doing bhakti by performing adventures is called Ratchasabhakti; being like a servant of the devotees and rendering service to them is known as Jeevapara aikya bhakti; everything happens as per the wish of God, thinking like this and discharging one’s duties is called Vairagya bhakti; doing bhakti with ego is known as Rajasa bhakti; seeking refuge in the lotus feet of God is called Nirmala bhakti; rendering service to the God of seven hills and doing bhakti continuously without stop like the stream of oil is called sincere bhakti.{ {Adhyatma Sankeerthanalu, Annamacharya}pt. 8, poem 97}—p. 329[No other information is given in bibliography—db]
…Some people fight to control their indriyas (sensory organs); but they forget the fact that those indriyas (sensory organs) were created by God. As per the wish of God, desires arise in our mind; so they need not be suppressed.—p. 330
God is very strict in giving fruits as per our Karmas done in the previous birth and in this present birth. But the relationship that God is having with his devotees is different. If God bargains with the devotees, their hands will be held high. Devotees are holding God tightly in their heart by using their devotion. By offering a basket full of Tulsi leaves to the feet of God, they get mukti from him. By offering the things which God has created to him, they get his grace; by paying salutation a devotee puts all his burden on the feet of God. A devotee gets the boons he has asked from God, by sprinkling a little bit of water on God. In this art, a devotee is more intelligent than God—says Annamacharya playfully to God.—p. 330
…But in Sakhyabhava, he ridicules Lord Narayana in the following way—God has entangled people in the bandage of family which is full of sorrows and happiness; for committing this sin God Narayana carries the burden of a lady in his heart. He makes human beings to (p.330) drown in the sea of Sansara; so Sriman Narayana, leader of all God, sleeps on the bed of Seshanaga in the deep ocean. In this way God is suffering for his evil acts—says Annamacharya with poetic beauty of imagination. This reveals the closeness which Annamacharya maintained with Lord Venkateshwara.—pp. 330-31
Nobody can avoid fate; what is written in one’s fate will happen definitely even though one may take effort to stop it. So one should not worry about one’s future; one should discharge his duties courageously leaving all the burdens and result to God.15—p. 333
One day, son of Gopanna fell in a hot vessel and died while Gopanna was feeding the devotees of Sri Rama; but Gopanna and his wife served the guests without revealing their grief outside.—p. 353
…In one of his songs Ramdas has expressed his grief for spending the Government money for the construction of the temple without the permission of Nawab.—p. 354
Krishnadevaraya (1471-1530) as a true Vaishnavite, he respected other religious sects also… ‘Nirupakchalaya’ and several mosques constructed by Krishnadevaraya prove his secularism.—p. 363
11 Marathi Vaishnavite Literature
…Namadeva converses with God with familiarity of a friend; at times he quarrels with him as a playful child; at times he is angry with God and rebukes him. These varied moods have been expressed in a language which shows infinite skill.—p. 382
… “God may remain concealed, but he cannot conceal his name. When we have once uttered his name, he cannot escape from us”….[Namadev}—p. 382
… “O Panduranga! If you give salvation from the cycle of birth and death, where can I get the satsang of your devotee-saints? Where can I hear your sweet incarnation – stories? So I do not ask Mukti from you; I ask you to bestow the boon of taking numberless births on the earth”.{Namvdev}—p. 383
In one of the bharuds of Eknatha, the pitiable condition of women in India has been explained in the following way:
A desperate woman cries to the Divine mother for release from a life of misery. The woman says in the bharud: “Save me. O mother Bhavani! I will offer you bread. My father-in-law is out of town; let him die there. My Mother-in-law torments me; so kill her off. My sister-in-law always finds fault on me; so make her a widow. (p. 412) My husband always supports his mother; so I will give him as a sacrifice to you. Let all of them die; let me live alone!”—pp. 412-13
…Jnaneshwari, Eknathi Bhagavata and the writings of Saint Tukaram constitute ‘Prasthanatraya’ (sacred trio) of the Bhagavata cult in Maharashtra.—p. 414
…He composed verses expressing love towards life. “Tukaram was the tower of the temple of the bhakti-movement of Varkari sect” said Bahinabai, the contemporary female poet of Tukaram.—p. 415 [no reference is given for this quote—db]
People belonging to all castes and religious were considered as (p.415) equal in Varkari-movement. The unity of humanitarianism of that movement destroyed the ego and arrogance of the Brahmins. By the growth of that movement, caste-distinctions that were prevalent in the society began to vanish.—pp. 414-15
…Because of his faith and respect on Bagavatgita, he {Tukaram} translated it into Marathi language and gave it the name ;Mantragita.’….—p. 417
Eknatha says in one of his songs about a devotee of God Vishnu who was born in a low caste—“If an untouchable happens to be the devotee of God Hari, his parents will be considered as noble and virtuous. That devotee of Hari though born in low caste will be treated as a true Brahmin.” In the same way, Tukaram says – “Vaishnava bhakta poets such as Gorakumbhar, a potter, Ravidas, a Chamar, Kabirdas a weaver, sena, a barber, though were untouchables, all attained Moksha with the help of Hari-bhakti. There is no caste-distinction among the devotees of Hari. All the Vedas say this fact.”—p. 418
Tukaram says in a song about the worst conduct of Brahmins born in high caste – “Brahmin were not discharging their duties properly; but also changed into liers; they were waiting to have sex with the untouchable ladies belonging to low caste called ‘Mang’ on the day of eclipse. There was a stupid belief prevailing in the Brahmin – community at the time when Tukaram lived that a Brahmin who had sex on the eclipse – day with a woman belonging to low caste would become rich. Brahmins were doing their profession like performing religious rituals, doing archanas by chanting the names of God etc. for the sake of money, considering them as business. They were doing money lending also which is considered as a mean business”.—p. 418
Tukaram appeals God in one of his songs – “O Panduranga! You are my debtor and indebted to me! You have received from me debtor of devotion; for that you have mortgaged your lotus feet to me; without making delay you set right your account by paying the interest of love to me.”—p. 419
Tuka worshiped Panduranga Vithala considering him as his mother, father and brother. In most of his songs Tuka has said that he liked more to worship god as his mother. As Vitoba was his mother, often he called him ‘Vidumavuli’ and developed a thickness of relationship with Lord Vitthala. He did not fail to quarrel with him.—p. 421
In order to prepare food, the essential commodities needed are water, fire and grain. Food cannot be prepared due to lack of any thing among them. In the same way jnana and Vairagya will help to promote bhakti.—p. 422
… “The steps are made up of stone; same stone is used for carving the statue of Prabhu; we put our foot on the step; but we worship the stone-statue of deity by performing archana and pooja So the feeling of faith in mind is the cause for this.” {Tukaram Abhang Gatha, Sri Prahalath Narahari Joshi, —Abhang No. 2270}….—p. 422 [no publisher or year is mentioned—db]
… “Mother protects her child by understanding its comfort, sorrow and other needs; a blind person surrenders himself to his guide who shows him the path and become worriless; a person who gives asylum to anybody is worried about him; in the same way God is worried about the welfare of the devotee who has surrendered himself to his lotus feet”{Tukaram Abhang Gatha—Abhang No. 2270} (Tukaram}….— Sri Prahalath Narahari Joshi, —Abhang No. 2270}….—p. 423 [no publisher or year is mentioned—db]
…A married lady who engages herself in sexual union with other males leaving her husband is called ‘Virani’ in Marathi language. Tuka has written sons of Madhuryabhakti imagining the world as her husband and Vitthal Bhagawan as her illegal husband.—p. 427
Ramdas called Prabhu Sri Rama as ‘Samartha.’ The meaning of Samartha Sampradaya is ‘Worship of Sri Ram Sampradaya’….—p. 436
The habit of forming ‘Panchayatan’ has been in vogue since the days of Jnaneshwar; panchayatan was formed by selecting five best sages from the contemporary saints. Among the five, the name of the very renouned saint will be given to that Panchayatan. Ramadasa Panchayatan is a little different from Jnaneshawar and Eknatha Panchayatan….—p. 441
If doing harm is inevitable
Never speak about it;
Do it indirectly through someone else
And make your foe learn a lesson. —Ramdasa [no reference is given for this poem by Ramdas—db]—p. 444
13 Hindi Vaishnavite Literature
Khadiboli which has been developed from Souraseni Apabramsa is used as official language as well as literary language in Hindi speaking provinces. ‘Refined’ and ‘Pure’ are the meaning of the word ‘Khadiboli’. All the modern Hindi literatures are written in Khadiboli only….—p. 482
Branch languages Dialects
Western Hindi Khadiboli, Brajbhasa, Hariyani,
Bundeli and Kannnouji.
Eastern Hindi Avadhi, Bageli, Chattishghadi.
Rajasthani Western Rajasthani (Marvadi)
Eastern Rajasthani (Jaipuri)
Northern Rajasthani (Mavadi)
Southern Rajasthani (Malavi)
Pahadi (language spoken in hill region) Western Pahadi, Central Pahadi (Kumayuni Ghadvali)
Bihari Bhojpuri, Magahi, Mythili.—p. 482
Philosophical thoughts of Vallabhacharya are called ‘Suddhadvaitam’ int he field of spiritualism and ‘Purtimarga’ {pushtimarga?} in the field of Bhakti-Sadhana….—p. 484
Vallabhacharya propounded Suddhadvaita-doctrines opposing Advaita doctrines of Adisankara. In Suddhadvaita sect, Parabrahman appears pure without Maya (illusion). Whole universe is the ‘Leela Bhoom’ of Parabrahman without Maya. The thought ‘Whose Universe is Parabrahman” has been accorded eminent place in suddhaadvaita-philosophy….—p. 485
Hitaharivamsa propounded this Radhavallabha Sampradaya. So this Sampradaya is also called as ‘Hitaharivamsa Sampradaya’. Prime importance is given to the worship of Radha in this sect; (p.486) worship of Krishna is accorded the second place. ‘Radha Vallabha’ literally means ‘Lover of Radha’….
No importance is accorded to spiritual thoughts in this sect. Sirungaraleelas of Radha and Krishna, particularly to the description of their sexual union, are given prime importance in this sect. Enjoying joy and pleasure by remembering the Sringaraleelas of Radha and Krishna is the main aim of this Sampradaya. No significance is accorded to the description of ‘Pangs of Separation’ in this sect. Worshipping Krishna through illegal love is allowed in this sect.—p. 487
Nimbarka advocated that God, soul and the universe are identical, yet different and separate from each other. His philosophy is thus a type of Bhadabhedavada, the doctrine of difference and non-difference….—p. 488
Surdas expresses his ananyasraya bhakti in one of his songs in the following way—“How can my mind will get happiness in another God leaving Krishna Paramatma? A bird travelling in a ship, returns to the flag-post of that ship, after seeking shore nowhere in the midsea; like that, my heart will take refuge only in Krishna Paramatma whose eyes are as beautiful as the lotus flower. Will a (p.513) thirsty man dig somewhere a well and drink the salt water leaving the sweet water of the river Ganges? Will a bee drink the honey of a flower blossomed in a thorny tree leaving the honey of the lotus flower? Will anybody extract milk from a goat leaving Kamadhenu?{Sursagar—Venkateshwara Press, p. 17}—pp. 513-14 [No other reference is given for Sursagar—db]
Rasakhan (1548-1628 AD)
Rasakhan was a Muslim Vaishnavite poet; he was a chieftain of ‘Patan’ people who lived in Delhi. Though he was a muslim, he got initiation in Vallabha Sampradaya and worshiped God Srinath….(p.536) He has written two books, namely ‘Premvatika’ and ‘Sujanrasakhan’. These two books are famous for their literary beauties. Rasakhan has beautifully described the love games of Radha and Krishna.—pp. 536-37
Poet Rahim’s full name was ‘Abdul Rahim Khankhana’. {1556-1626 AD} He lived in 16th century when Emperor Akbar was ruling India….[…]
Rahim was proficient in languages like Arabi, Turki, Parsi, Sanskrit and Hindi. He knew very well the culture of Hindu people. His 300 couplets pertaining ethics, have been compiled, in a book called ‘Rahim Dohavali’. He has composed his poems in the metre called ‘Baravai’ Rahim has described the pangs of separation of gopis in a heart touching manner in ‘Baravai’ metre. He has written a book on ‘Sirungara’ called ‘Madanashtaka’ mixing the words of Sanskrit and ‘Khariboli’. The ‘Rasaleela’ of Krishna has been described very beautifully in this book. Many editions of this book have come out. The verses which he has composed in Sanskrit are famous and popular by the name ‘Rahim Kavya’.—p. 553
14 Punjabi, Assamese, Bengali and Udaiya Vaishnavavite Literature
According to Gaudiya Vaishnavism, expounded by the disciples of Chaitanya, Krishna is the Supreme reality, identical with Brahman, Paramatman and the Supreme soul. He is the creator of the Universe; he has achintya Shankti, a power that cannot be compreheneded. The individual soul, Jiva, is a part of this Supreme Soul; yet has a unique identity. This philosophy is known as Achintya-bhedabheda, inconceivable difference and non-difference.
Through bhakti and grace of Sri Krishna, one can experience divine love. Finally, Jiva is united with Krishna, but does not merge with him. Retaining its individuality, it remains in blissful contact with the divine….—p. 578
15 Indian Ramayana Literature
…Some minor Upanishads like the Ramapurvatapaniya, Ramottaratapaniya and the Ramarahasya deal with Rama….—p. 598
…The names of Ramayanas which were composed in Indian vernaculars have been furnished below:
- Ramakavya songs of Alwars, (2) Pasurappadi Ramayana, (3) Kamba Ramayana, (Tamil) (4) Ramacharitam of Ciram, (5) Ramakathapattu of Ayyipillai, (6) Kannassa Ramayanam of Ramapanikkar, (7) Ramayana Champu of Poonam Namputri, (8) Adhyatma Ramayanam of Ezhuttatcchan (Malayalam), (9) Pampa Ramayana of Abhinavapampa, (100 Doke Ramayan of Kumara Valmiki, (11) Ramayanadarsan of Kuthempu Poet (Kannada), (12) Renganatha Ramagana of Kona Buddha Reddi, (13) Nirvachanottara Ramayanam of Tikkanna, (14) Molla Ramayanam of Mollamba, (15) Ramayana Kalpavirukcham of Satya Narayana (Telugu), (16) Bhavartha Ramayanam of Eknath (Marathi), (17) Giridhara Ramayanam of Giridhardas (Gujarati), (18) Verses of Surdas on Ramaleelas, (19) Ramacharitamanas of Goswami Tulasidas, (20) Ramacandrika of Keshavdas, (21) Saket of Mythilisharan Gupta, (22) Bhusundi Ramayan of an unknown author (Hindi) (23) Ramayana of Madhav Kandali (Assemese), (24) Kirtivas – Ramayana (Bengali), (25) Jagammmohan Ramayana of Balramdas (Orissa)….—p. 599
…According to Satapatha Brahmana and some of the other Puranas, God Varuna had two sons namely Bhrigu and Valmiki. According to one myth, Valmiki was born from an anthill (Valmika).
According to a popular legend, Valmiki was once a robber. He was born of a Brahmana, but brought up by Kirata-parents (forest dwellers.)….—p 600
…After experimenting both these two millets Indra gave the judgement that Ragi was more nutrient than rice. Ragi is rich in essence than the rice. Then Sri Rama gave the title ‘Taghav’ for the Ragi. The word ‘Tagav’ became ‘Raghav’ and then ‘Ragi’ in course of time.—p. 633
…In Valmiki Ramayana that the son of God Indra (namely-Jayanta) who came in a crow-form, injured the breasts of Sita in Aranya Kanda. But it is to be noted that Tulasidas has written that the crow injured the feet of Sita, instead of injuring her breasts giving much significance to civility and reverence….—p. 655
…In Tulasi Ramayana, it has been written that, before entering Lanka by crossing the sea, Rama worshiped God Siva by establishing the Siva idol in the sea shore which is considered as of cultural importance….—p. 655 [the author being a staunch Vaishnavite says that it has ‘cultural’ importance and not ‘religious’ whereas it has only ‘religious’ importance.—db]
The Bhusundi Ramayana which was published in 1975 AD by Dr. Bhagavati Prasad Singh, was hither to kept as a secret book of Rasika sect….(p.672)…
Rama’s best virtues such as grandeur, bravery, compassion, humanism, affection and parental love towards devotees have been rejected in this epic. Rama has been portrayed as an average prince. Enjoying luxuries and comforts is the main aim of Rama. The spiritual thoughts hidden in the leelas of Krishna can’t be seen in Bhusundi Ramayana. Rama has been described as a monkey which exhibits its tricks and mischieves. He is described as a womanizer. For name sake, he appears as a brave person, jnani and sacrifice in this epic. So he does not deserve for any respect and devotion.
Sita of Bhusundi Ramayana has been described as an average college girl who is eager to exhibit her beauty. As a lustful person Rama runs after Sita every where. Sita entraps him in her net of love. Sita is famous for her conjugal fidelity and chastituy; her pious behaviour has been insulted. Characters such as Dasaratha, Bharata and Lakshmana do not deserve any respect because of their disrespectful behaviour. Thye are also described as lustful persons. The ladies of Ayodhya engage themselves in Rasakrida like the gopis of Brindavana. Like Krishna, Rama attracts gopis by playing the flute. He dances with the ladies of Ayodhya on the bank of the (p.673) river Sarayu. Like an ordinary person Rama shows interest in enjoying sexual pleasures and luxuries of life.
…The critics of this epic are of the opinion that such an epic hurting the feelings of the Vaishnava devotees outhgt to have not been published. This epic has not been written with a noble intension of showing good path to the people.—pp.672-74
Dandi Ramayana differs from Valmiki Ramayana in various matters except the main incidents of Valmiki’s Ramayana story. Many incidents of Valmiki Ramayana are not mentioned in this epic. Various incidents of the Puranas have found a place in this epic. Many new matters such as Kirungi sage marrying the daughter of Dasaratha, the episode of Harichandra’s story, the story of the previous birth of Mandarai etc. have been mentioned in this epic….—p. 686
Epitome
A bird sitting on the flag-post of a ship, flies in vain in all four directions and returns to that post without seeing land anywhere. Just like that, I have come to you, seeking asylum in your lotus feet. (Kulasekaralwar)
A bird sailing on a ship, returns to the ship again and again, seeking land in vain; my mind also can’t feel pleasure in the worship of other Gods excepts you, O Hari! (Surdas)—p. 715
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