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CHAPTER - IV
LITERARY WORK OF RAMDAS
77
CHAPTER IV- .
LITERARY WORK OF RAMDAS
IV.l INTRODUCTION
IV.2 THE PUBLISHED LITERATURE OF SAMARTH RAMDAS
IV.3 SAMARTH RAMDAS' LITERARY INSPIRATIONS
A) Spiritual inspiration
B) Social development
C) Self-expression
IV. 4 SPECIAL FEATURES OF SAMARTH RAMDAS' LITERATURE
A) Self-experience
’ B) Unbounded love for literature
C) Independent literary creation
D) Authority on poetic creations
E) Spontaneous literature
F) Scope and Assurance to readers
G) Logical and intellectual thought pattern
H) Ability to entertain and to enlight
I) Flexibility regarding the purity of language
IV.5 SAMARTH RAMDAS' LITERARY WORK
A) Chouda ovi shate
B) Abhangatmak chapters
. C) Ashtakshari Paach Laghu Kavye
78
m
D) Ashtakshari chapters
E) Ramayan
F) Karunashtake
G) Manache Shloka
H) Ovibaddha Akara Laghu Kavye
I) Dasbodh
1) Important Compilation
2) Nav Vidha Bhaktf
3) Atm a • Dnyanam
4) The means of Atma Dnyanam
J} Padantare
IV.6 CONCLUDING REMARKS
79
IV.l INTRODUCTION
The problem of research on hand is A critical study of
Samarth Ramdas1 contribution to the field of education". For the
present study the two sources of data are : 1) His own literature
and 2) The literature oi/ Ramdas. Out of these two sources, the second
can be further classified as - A) Literature about Ramdas, written
by his disciples and his contemporaries which can be treated as
primary source and B) The literature about Ramdas written by the
authors, who are not his contemporaries which is secondary source.
Even among the primary sources mentioned above; his own
‘ writing occupies supreme importance, so far as this thesis is concerned.
It is for this reason the researcher intends to review his literature,
which is done in the present chapter.
IV.2 THE PUBLISHED LITERATURE OF SAMARTH RAMDAS_______
It is imperative to list complete published writings of Ramdas
before reviewing it. The list is as follows :
11
3T8 Tf^T TTrT
3"jS afiarr 2470
I 400
2l srerrarr tpt ^
aril 85
qpT i ooioo
80
Si 125
Tjj 1 34
3|
ar8 990
f i 680
3T& TPTFTT 1 462
»wr«d<» mzm 1595
*pji wfrPHT} 205
5\ aW)W 3F3RT
1S 60
2? ^pfTS" 57
3\ 3FcT*lk. 1 20
4H an^TTHT 178
58 twmfr 151
61 WWtff 21 1
7E tPJ»T tZTR 1 1 9
8 E 'fafr sth 177
91 WHWtprr 145
i o| v^rrer *nrrat 1340
qtu>r*' 1 13
1 1 8 3THW9R 70
61 ^TTWTR' ?T¥#r (I % 20 «R!^| 7751
n T^PHTTcTt 3500
si araFfiT MlfftH* 3000
9? sfr tnwft TTUW 52 afrafrSr
Thus, there are nearly thirty thousand compilation in poetic literature. Apart from this the "Samarth Vagdevta DhuliK. has published the 'Musalmani Ash take1 in 1985 A.D.
1. G.S. Dev, Shrf Samarth. Charitra - Ilnd Khand, (Bombay Dhawale Prakashana, 1942), p.9.
Ramdas*Mandir,
: K.B.
81
(Dr. Smtjj Indu Limaye opined,
"sroml- Stinrir Afrnid *rr sFTsrfr srrat ^tfr snr^mrfr giiVsr dmamul
?iWcTr m%- wrSi tmW tf^r ■wtm ht^t srr%*, art ^fttr^rr *sw t*nr ^nrr-"2 3
(It is still possible to get unpublished literature in Shri<# 0+
Samarth Vagdevta Mandir or elsewhere. No researcher can claim posi
tively that Samarth Ramdas' entire literature is now available.)
R.V. Chitnis is also of the same opinion: "Samarth
Ramdas1 unpublished poetry may be available in Samarth Vagdevta
Mandir".^
IV 3 SAMARTH RAMDAS' LITERARY INSPIRATION__________________
Excepting the childhood days Samarth Ramdas kept a steady
pace in his writing on variety of subjects till his last breath. It
would be worth while to peep inte and to investigate into the inspira
tions behind his writings, before doing a general survey of his
literature.
IV.3 A) Spiritual Inspiration
Ramdas considered poetry as one of the means of worshipping
Lord Shri Ram. According to him, to make Ram reveal himself, there
2. Smt. Indu Limaye, Musalmani Ashtake Ani Dasbodhachi Mukhvastre (Pune : Continental, 1985) p.8.
3. R.V. Chitnis, Ramdasanchi KavyasrSshti - Eka Abhyas (Kolhapur : Ph.D. Thesis, Shiwaji University, 1973) p.466.
82
should be nothing except love and devotion in one's heart. There
should be keen realisation of one's own imperfection; life has no
meaning without realisation of Lord .... many such feelings accumu
lated in his heart and consequently led to these being expressed
in the form of poems.
Ramdas was strongly restless for the Lord's manifestation
and this condition could be visualized in his poem. cj.
rtTfem ^rr i t ^tfr i
isfc- tfrr ^fr wn itr i w rtfR w 11 3 11
tr t <iff<i4i 1 faitfr fr-ir it sny wm 1JMMnftl cftfe Tlfr 1 I 1TT#T TT m* 5^ 1 ^ II 5 II
t itl %1T HTtr I 1 ffilT WT TSTtf Isiftet f tt srrt- i irrtti n i 11 8 114
<4
One gets to know Samarth Ramdas' inspiration through such
varied poetic creation.
It is observed that, more than half of the twenty Dashakas
have been devoted for the consideration of Paramarth. It could be
marked that preliminary inspiration was purely religious and spiri
tual. cj)
tuarr i i*5i=*ri ^<khi1«ti' <j£r iit ^fT lift I TFT ntfT tlRT II 8 ii* 5
4. Karunashtake. p.29-30
5- Dasbodh. D-4, S-8.
83
An extensive description of the "Navvidha Bhakti" has been
given in the 4th D^phaka of Dasbodh, Devotion to God and penance
in Paramarth have been given primary importance. Try to seek thyself
while seeking the Lord.
cfwnr !Wr ^trt i tr fa fassrrer i arrow ampr fair virorr i aFwtffa 11 i 116
Tfafaw wrw afa i afa Tit?r fa i Ttfatai fwtf i rfa fa wt 11 29 117
His inspiration gets clearly denoted from the above stanzas.
From these stanzas one can get the manif&station of self-selfishness;
self-welfare (well-being) and . of the soul.
3TKpr t fa TTOtfa I TOt JpRTfa faufa Ifrofr arffarr ffa i arrfarrfa *Fcrfa 11 27 116 7 8 9From the above references it becomes quite clear that the
primary inspiration for Ramdas' literature was spiritual.
IV.3 B) Social DevelopmentThe second imported inspiration of Ramdas was the glimpses,
he had of the social condition. He thought that he had to write
for the social development.
■rorafafarr farm, rrrosr tar arafafa taw apnror *mpr tar ta, error tar tPTRiwr wfa, ?rr ro^wfata stro^ trwt jttot f^r ^ tar,fafafaf ffar fata star w tatarr art mft fasr fata wtat ? fatat*^
»awraffa tar tt rrorw ant, wiriwtt wmnfa-
6. Dasbodh. D.-4S - $
7. Dasbodh. Dr2a t3 3 -
8. Dasbodh D-S 3_I0 -
9. Mudgal-Kawale-Kulkarni, Samarth. Darshan (Pune : Continental Prakashana, 1982), p.205.
84
"(The account of Ramdas' prolonged and untiring endeavours
is an index to his mljyyfj achievement instriving hard to make
a determined and sustained effort in a bid to transform the people
of society amidst whom he lived into great progressive community
of people inbued with a vision of a truly free society and fiye
with unconquarable spirit. But he was no romantic dreamer and his
vision was on the careful painstaking observation of men and matters
of the country on foot tnat he had undertaken. This had yielded
him an enviable store house of first hand knowledge and information
and experience which helped to shape his vision of an ideal society.) J
Ramdas felt it necessary that the society, which has, lostsi$
self-respect and ^unnerved, is to be improved, hence there must
be creation of healthy literature, 4°°d and ideal examples must
be set before the society. Lord Ram should be manifest in the minds
and hearts of the people. Lord Ram who defeated a demon like Ravana
and emanicipated the Gods from Ravana's prison. This feat by Lord
Ram should have to come before the common people.
The Sultans did heneous acts like looting, creating chaos,
molesting (thg) women, torturing them; drawing the holy places and
looting the traders. The emanicipation of the Maharashtrian society
from the cruel was imperative. In such a situation mere singing
in praise of God, renunciation and .devotion was no solution to the
problem. It was necessary to generate the power to retaliate, attack
and to well organise the society and make it strong and capable.
85
He expressed the necessity of being patient and generate
power as solution to the intensive calamity through his poetic creation.
Mt rT TSTTST grfr %HT IMr ^ ^ sp'fifo M- iMr M snS- %ht iMr MMaV 11 5 11
Mr ffrtr smpNV sreMi 1Mr 5Ttf0it srm# WlMl' 1Mr McftT m fc$mt 1
Mr fsrr tm fMr Mr 11 9 1110
*TFT fSTHT fSTcTT STMT MtfT IMr m^r ^rr^r frat Trrmifr 11 9 11* 11
In such crucial times, it is necessary to encourage the common
people and Ramdas did the same. cj.
MTT Mir cPRT 1 444$ w 1^ 1 stM m frtt% 11 2 11
qrmr cfr Mr i Mnt titttt 1snfrr ttfi% wTst 1 wr ^ifr ^Mr 11 3 1112
Ramdas considered it imperative that while trying to be patient,
one could be quite cautious in different activities and while doing
these^ there is no alternative to worshipping the goddess of power
(strength).
10. G.S. Dev, Ramdas ani Ramdasi - Roupya Mahotsavi Granth, (Dhulls. Satkaryottejak Sabha, 1947p.141.
11. Samarth Sanjeevani, p.13512. Shrr Samarth Granth Bhandar, p,400
wcn% tot# i sre# dwr fatw i%3^r ft# i km tflftrar fsrt 11 26 11
to ^r smrraT i fm# ftt# fat ito ht#t ## *nfr i 33# $m# 11 27 11
vaifafi ?ra# cfr tot i tot TOifa to# 1
5R#t cfr ¥## 1 mSr TOfa jfar# 11 28 11
sr?t # stfr ## 1 srMpt #tffc 11 29 11
5Tt# gfer fat 5T# I rlt «SWtT TOT# II 30 I I 13
t
Ramdas was an exceptional saint, who prescribed such a worship
of strength. <§hri|Pujarf observesj-
"FfaPT STRTTtF #£##« TUT# dfalf), fal*# ^ TR% FTO 4l«Hlrf SHT^T
ffttot traWpT to#, f wr$ ciisTOitfH'hd ffft f#3h fit-"14
(Ortud"(The primary motive of Ramdas' literature is [l] To inculcate
the noble principles of Indian culture in social system and [2) To»14
achieve the allround progress of the society.)
IV.3 C) Self Expression
An eminent scholar (pr.^ Usha Joshf has opinied,
"Throfcfr ctiwviHi ftk snfa dMfaMSKirw ant* ^fFT= tott^t
totot to# fr <TOm toto#### w kvw snt-"15
(Most of the Samarth's poetic compositions is self-narrating and
self-expressive. In fact, self-expression through poetry is the primary
• 86
13. Ibid p.386.
14. Prabhakar Pujari, Samarthya Yogf Ramdas (Pune : Continental Prakashana, 1977), p.32.
15. Usha Joshf, Samarth SahityStil Aakritibandh (Hydrabad Karyawah, Marathi Sahitya Parishada, 1988) p.32.
87
^ *115 inspiration of Ramdas Literary creation. j°
It is for this reason it is found that, he tries to express
through the each and every topic howsoever it may be insignificant
or un-poetic in nature like brick making etc.
7 ^ fa fa ?ri%r 1 ^ cr fa wr% 17 <st% fa 3r rifa wrfaT wfa 1 srwcrr sifar ^ sqfa 1*nrfa fa ^rr rr fa wfa *nrfa 1 ^ wr frfer t ft wrt 1swfa fa fatrW %£rfa 11 1 11 fa%% T*sr 11 16
In the above composition he has preached the mind, similarly
he has advised himself as how one should respond to the incidents
that happen against one's wish.
It is found through his literature that whatever may be the
nature of the description or thought or theory, Ramdas uses befitting
sentense construction. The reason for this the expressional force
would be so intense and powerful that Ramdas never bothered himself
about the linguastic intricacies or the rules of grammar. The inner
most qualities in Ramdas started flowing the moment they got.
"¥u##r fr hi? tqtsrr Thrift ant-"17
(Samarth Ramdas' selfexploration motivation is dominating and is17responsible for his literary creations.)
16. Karupashtake . - ~p.82.
Usha Joshx^ op.cit p.33.17.
88
Thus, -the spiritual life style, openpyed observation of society
and the intense feeling for self-realization, these are the three inspi
rations that one comes across in Ramdas' poetic creation.
IV.4) SPECIAL FEATURES OF SAMARTH RAMDAS' LITERATURE__________
IV.4 A) Self Experience
The complete literature of Samarth Ramdas is based on self
experience. He has given expression to whatever he has experienced.
Whichever is not proved by experience was never accepted by him.
He suggests emphatically that the knowledge without experience as
its base if imparted is no knowledge at all; it is a great illusion.
sfrw 3% i i£rw wit tot wtfr i 3ri?#fPr TO- i m m 11 32 1118
3R?r 1 snfafr tnHV Sbpn^r 1119
Ramdas has strongly elaborated regarding realization and expe
rience. He has devoted two hundred verses in different Dashakas
of Dasbodlr . After a rigorous penance for twelve years-, Ramdas
widely travelled in India, with a view to strengthen the thoughts
and behaviour and to have a close look at the society for which
he intended to work. His motto behind the travel was also to visit
the places of pilgrimage and to have an understanding of the social
18. Dasbodh, D-10, S-6.
19* Dasbodh .D-10, S-6.
89
"?fr wrfsir *rrr-w?rr *5^ fttstt cf^HTnr, Trra%r, jr'Nrwt, csterr TTwr^raT, srfk <.midi', stwvIht, fttw f^nsrtcrrcr 3r flv, m ¥#Jfcnfonfr -Jpr mrnx ancyafaaHi frtrr-20
(Ramdas established his philosophy, the principles of politics, prin
ciples of social practices, upasana, paramarth, through many literary20works but every thing was based upon self-experience.)
IV.4 B) Unbounded Love for Literature
Ramdas had unbounded lave for literature. This love is res
ponsible for writing more than thirty thousand verses. Again, this
unbounded love for literature compelled him to handle the various
types in poetry, like Ovi, Aaratl, Bhajan, Shloka, Bharud, Savaya
etc. He also insists,
spifr ?rfr % TcTSit i
irtifr wt^Tct i i 21
The objective of Ramdas' literature is quite obvious. Hefce
was of the clear opinion that literature should devoted only for
elevating God and singing in his praise.
i ft k ^fit% cfl% m ii 22
He describes the three types of poems*.
20. S.S. Dev, 5hri Samarth Charitrx - Ilnd Khand (Bombay : K.B. Dhawale, 1942), p.ll.
21 .SWjamarth- Granth Bhandar, p.436.
22. Dasbodh- D. 14 - S'. 3
90
1) Heroic (Bold) Poetry
2) Memorizing poetry
3) Spontaneous poetry.
While having unbounded love for literature, Ramdas has not
neglected the priority to poetic ability. He has expressed his opinion
on the poetic ability keeping in view the two criteria - (a) devotion
of God (b) welfare of the people. The spontan£ous poetry is embodied
with qualities like devotion having the inference of conscience, describ
ing . the omnicient and? omnipotent qualities of God and, devoid of
pride. Such poetry definitely yields influence on human life.
IV.4 C) Independent Litrary Creation
Yet another characteristic of Ramdas' literature is his inde
pendent literary creation. In the words of
(JDr.) Usha Joshi,
" <rmili4l ‘hrfcrer jtafar qfrsra uibiWrrf omnr imwr- sfw FipfrwlsjidH tnm Tippr fcnrg-, wnt# war, srrWt vrsir %#•^tr^44'd'«[T Tts- fawnr w fniwaft mrtr a- arwrar ajhfr uf«?r, ft arrsrra#* STTWff^ Sjftw ff#-"23
"(Samarth Ramdas was widely read and of course made use
of his knowledge and scholarship, whenever the context justified
such use. But he leaned heavily on his own deep understanding and
the stamp of his great genius is imprinted unmistakably in the
23. Usha Joshi, ‘ Samarth Sahityatil Aakritibandh (Hyderabad Karyavah, Marathi Sahitya Parishad, 1988 K( p. 23.
91
selection of his themes. The structure and design of his poetic crea
tions, the pecular style he employed and even the choice of the
diction that adorned them. His supreme self - confidence and firm
resolve, and determination not to be led by anyone both in worldly
matters and in the spiritual, as also in the performance of his rolea 23
as a writer are only too evident to be missed.)
It is observed that, while writing the two parts of Ramayan -
'Yudha Kand* and 'Sundar Kand' he followed only Vtfalmiki Ramayan.
The other creations are all his own and independent.
IV.4 D) Authority on poetic creations
As Ramdas' poetic creation was independent, he ^folded a
lot of influence and authority on words and group oijt words. Conse
quently his writing during that period left an indelible mark on
literature of that period.
"rilled tfddMI TofJT ^TT^T, TT «PTOl*ir TfT iTT^- W,
ntcT, sour wr# snwnfr wtzrTiwnnTift srr%ir- ^rar% nte snmTit Wot wr firr- cm fn Aothi
TWrrr cETt^rr mr cpnftcr »n»q'H»s frefr-"24
* (Samarth Ramdas' style of writing displays his remarkable
ability of drawing vivid pen-pictures, which have the power of
making his images concrete and living. The descriptive eplithet
with which he vivifies his concepts of varied types of persons
24. iamarth Ramdas (New Delhi : National Book
92
like Baadha, (the bound or unfree) Mumukshu (the seeker), Virakta
(unattached), Nisprih (unselfish), Uttam purush (noble hearted or
ideal man), as also the images of (fool) Padhattf-Murkh (
the scholarly foal), Karanta Purush (The evil or the depraved one)
are all worth remarking. .They throw light on Ramdas' worldly wisdom
and his keen observation of men and matters of the work a day
world around him, all of which are thus reflected in his graphicvstyle and his vivid imagery).
Because of his command on the wordf and constructions, one
may come across fluency, effective, word arrangement and meaningful
melody in Ramdas' literature.
srrr ( 3^ I
He could shape his poetic creations, because of his authority
on the words and arrangement of words.
"SKMi ^vurit sretf wrr^nT alter zrrar tww
(No one should believe, the sensitivity of Ramdas Expressed in— 26 Karunashtake and the words which were used like bullet guns)
As he knew the difference between ethos and pathos he has
not called his as
25. Shrf Samarthanchi Gatha, p.312. 1■ _ ^
/>. . -%
26. Mudgal-Kawle-Kulkarni, Samarth Darshan. (Pune : Continental Prakashana, 19 82) p. 164 .* ’
93
Another example of his mastery over the words can be cited
as ’follows :
I" 3TRT If f :5t7T |l % ^^r^vrT?rSR «nrl ^
^rl STTcrOT^" ^r|| ^110^frr^3~<=5 -al<j <h ^r?r I 'Sfi c? ^>/ ^ 1/ ^ ^1
vj ^ 1 =ir^r JpTfi 5^P5Frl| ^ H27
From these one may realize that Samarth Ra-mdas had the
capacity to paint word picture by using appropriate words. The
appropriate word arrangement takes the form according to the subject
and the central idea of the poem. This too is the special feature
of Samarth Ramdas' poetic expression.
At times his poetic expression has become rhythmic and melo
dious due to his mastery over words. He also succeeds in achieving
the intended effect or results by his word arrangement e.g. -
cf<* efllncft [J(
w ^Ta^rj: ■q<:c^||2,8’
IV.4 E) Spontaneous Literature
Poetry is considered to be outburst of powerful feelings.
This is true about Ramdas1 poetry. In his poetry such a freshness,
aroma and flow are found that one can easily experience the sponta-
27.
28.
Shrx Samarth Granth Bhandar, p .5 81.
Shri Samarthancha Gatha, p.324 m W.SGBAR UWJIIiaivS yaivbiiSifY.
94
neous outburst of his feelings. Because of this spontaneity one may
also find lack of preciseness in expression. It may result in tautology
also. However, Ramdas does not bother for the short comings and
flaws as long as his verses express effectively and forcefully. What
ever he wants to express, again his verses take the form of spoken
language, i.e. they are dialectical in nature.
IV.4 F) Scope and Assurance to readers
A definite difference is seen in the literature of Samarth
Ramdas and his contemporary saints. Though all the saints supported
and sponsored all the aspects of Bhakti cult, there are separate
2P.P. Gokhale,
"sqpredl1, TH#JT STTWRIT, Ihfsr fttsfM'MI dU'Sffa, fr WtW
3n%cT*"
(Ramdas1 literature possessesthe independent qualities like Compre
hensiveness, vigilance about political activities and the details of
family holder's life.)
A self explanatory word picture of society is painted by
Ramdas. The various tendencies and traits are explained precisely.
t*nr sfrtetTr ^ i ant ^rraTr m11211f*FT tjTRRT T*FT WOT 1 ^ M 3 1 I
fspSr^r fafnfr upfr i W vnzr f^t^TTrrar 11 4 nfaepr ftfrar i sr 11 5 1130
characteristics of Ramdas. In the words of an eminent scholar ((Late
29. P.P. Gokhale, f*Shrf Ram Samarth (Satara : Shri Ram Devsthan Trust - ChaphaT, 1973) ,J p.103.
30. Shri* Samarth Granth Bhandar, p.326
95
Tfferrr cTFTcrr i ^rri&rer qrar qsfr ?frr 11 6 11 ^$pp tjtrar i %fr ttwt nlvarar 11 7 1131
o
It is clear from above reference, that Ramdas has given a
striking description of how the different devotional cults of the
society interact in their affairs,
qfaq %?ror i to sfrqfa 11 i 11riir ^i#r=rr # tPT i vterenst 11 2 11TFT TFT rT I Tsfatfr I I 3 I I
tott irarfr stitht i frr ant qqr 11 4 11tot i¥^r ^rNtr 1 tnt^r sriiraYr 11 5 1131 A
TO3T V&n I 'Hiwun yq^fT |||||H sir 1 11 2 11
TOTH- STTeT ftrT I ^9141341% SfT3TO I I 3 I I\3 N >
qtfr %?qT fq%rr i qpr f^rr 11 4 11 <wm tot Tts- i 3pr% ^tt^t tfrrrtr 11 5 11 qifr fmtfr wht i toit 3mn% f^rofr 11 6 112^5 ^TOfeT45 1 WTnt 5TTT*W I I 7 I I
4f^«mi4t <tort i %tt %rrr nr^rr 11 8 11 t^tot -qYm n^nr i %^wr *ft 11 9 11
qr aWt 31 w qe^r 11 10 11 q|0i?r ijt 1 11 11 11
q# twc f§rrar 1 tot qtfr «rnfr hm i i 12 1132
From the above striking descriptions, it is observed how @J3
the society decays because of famine.
Rasndasanchf Kavita - I, £>,BIa Sctvnar tha.kcV>'5, ^qJhfc-, 189
•52. ShrF Samarth Granth Bhandar, p. 34|
96
In the below mentioned verses the description of Swaraj is
done in the following way.
*13# TFSJrT $# ! |
W® ip# I aniTSFT *ppfr 11 35 II
trra# m fr## i wm$ trtfe# km i
#f#r fra# *rf i p# 11 47 11
#?ra trra# 1 *rra ^ftwr 1 te# *rf arai# 1 3rrt«}cH *pn¥r n 54 1133
Ramdas handled so many subjects in the chapter "Karkhana"
j^rwRiJ de explains elaborately the care to be taken while construc
ting a building and how a brick should be made. In the chapter
"Bagkam" jfoiresmj there is an extensive description on the types
of trees to be planted around the house, building and how they
should be planted and cultivated.
<t/LRamdas has given detail/ description of how the food on large
be ^scale should ^cooked on holy occasions and festival ceremonies. He
has also described how the people ate their food, insisted and how
complete satisfaction was expressed after food, " ## sn#"33*
described Ramdas.
No subject was detestable for Samarth Ramdas. The way he
gives the detai^description of the war, with the same intensity
he describes how the food should be taken. In the same way he
describes an abstract topic like spirituality.
33. Ibid. 5 pp. 424-25-26.
33A Ibid. j p. 617
97
Through all his writings, Ramdas is constantly assuring the
readers that if they always cherished and chanted Lord Rama's
name, they could lead their lives happily..
s?Tf3rar snt afafr i Ttr 11 7 1134
twit ftk srn>rat ant 1 ?rar *3% Trt 11 52 1135
*ptwr 3rrrT ant 1 urn # tr# iMt 11 8 1136
tr ^-fiTrt TRhrr 1 *Rfrt^r ttsi® tpt 11 1001137
Thus, many references could be quoted regarding the assurance in his literature and extensiveness of the range of the subjects,
he has handled.
IV*4 G> Logical and Intellectual thought pattern
vVhatever subjects, Ramdas has pleaded to his disciples and
or gatherings, he was always exceptionaly systematic and logical.
He gives priority to experience before accepting a new thought.
One finds these rare qualities in the presentation of the subject.
"TPRTOfcSrr VfT ^TT-WcT ?=NK*Rull R ql^T iffcrafej fad I1*
mm snt*"38
(There is a beautiful blending of literary beauty and logical thinking^ ^ 38
'in Ramdas' entire literature.)00
34. Shri Ramdasanchi Kavita - Khand I p.202.
35. Ibidy p.196.
36. Ibid^ p.206.
37. Ibid p.136./ v
38. Mudgal-Kawle-tCulkarni, Samarth Darshan. , (Pune : Continental Prakashana, 1982) p.164.™"
98
The following are some examples of his logical and systimatic
thinking.
cfr i tot cfrat 11
n% wffr i ^rnr 11 11 11m ftpntr# $cr*pr*fr i iw* wr i wt fit 11 12 ii tr¥T srret few 3=sfjt i fr^r snhr mtHT i sr?S*r ^ trrr§m i w?r ^HTtfr i i 13 i i39
Ramdas expresses a clear thought that mere worship of idol
and bathing at holy rivers and going on pilgrimage is futile. These
thoughts are useless for a person, who has never tried to be intros
pective and see the Lord enthroned in one's heart.
Similarly, he is also quite logical when he propogates the
value of efforts. e. g.
ilrtHI rfp? JTTTCPTT I ^tA^PT ^ttTtfT IyiRv»r hW A- tott i zt&r A imfacrr 11 1 1140
fra- rtst M ^ tot ant i fWsA- thPt ancnrrt 11 3 1141
Ramdas has also pleaded for intellectual capacity. He had
all praise4for this distinct human ability e.g. -
^sfr 1 TCiqscq-fenr sisiw arrfr 1 f nr 1 11 e 1142
39. Dasbodh, D-18, S-8.40. Shri Samarth Granth Bhandar, p.390
41. Ibid/p.306.
42. Dasbodh D.18 S.10.
gg
srrescpfcr ^nfr i fcresrer fr^r i% 1 ^RT 3JTt I ! 28 I I43
There will be innumerable problems in life due to the lack
of intellectual activity and to solve these problems there is no alter
native but the intellect. There is acute necessity of intellect for
accurate endeavour in the right direction.
vv *w«f-=ir ?hriw a#r f^rfr^r th^pet spprrofr tot 3thrt-fcre- snt- wtraS- tot ^r, fr rtt fte^Rrrat- serrarnT^ sn%--"44
(Samarth Ramdas' rationalism, while it seeks justification from accepted
religious texts is based equally on actual personal experience. His
doctrine of finds its practical application in attaining (realis-44ing j the strength in actual every day living.)
Ramdas urged that the different tasks should be completed
giving priority to intellect.
IV.4 H) Ability to entertain and to enlight
The existence of qualitative entertainment and enlightenment
is seen in Ramdas' literature.
This has been observed in Ramdas' literature at several places.
He has presented an entertaining description of the state of mind
of the people present at sermons, religious lectures and Kfrtans.
43. Dasbodh. Dr-12, S^g.V44. Prabhakar Pujarx, /"samarthvayogi Ramdas (Pune
Prakashana, ig77) rj p~. 83.Continental
100
•a
■qprt" fR5fr TCt I TOFTT ^TTT II 71 II
girg^r<r Hifr sr i |?rat wfjstr i
TrSmtterr 3c*r i pf^dNT 11 74-11fa?TT #5# ¥3®T I «hd<7l^ II 76 I I 45
Ramdas has given a commentary on the subjects like sleep
and when this is studied carefully, Ramdas earnest endeavour to
preach people through entertainment or while entertaining. Ramdas
has compared lazy people with a monkey or devil. This comparison
had the right impact and made people introvert. Ramdas has a criti
cised towards the acquired qualities of man than the natural good
qualities.
I- *** «-Enightenment of the society was the motto of Ramdas. Consi
dering this view, he was fully aware of the status of humour
in life. To become Hari Bhajan effective and impressive he has
advised to introduce the humour sence in Hqyj ghoa°ft.
^ fnt friY»n*hr 1 mir ^st 1A f\3tr jtt€r fsRhr 1 *rrt 11 \a 11
Ramdas never condemned humour, but he strongly felt that
there should be limitation to humour and entertainment. Sheer enter
tainment, recreation of humour is unacceptable to Ramdas.
45 .SH>;Samarth Granth Bhandar p. 6.7.
46. Dasbodh D-4- S-2-
101
IV.4 I) Flexibility regarding the purity of language
It can't be said that Ramdas wrote strictly adhering to the
rules of grammar and/or poetics.
Ramdas resorted to different types by forms of poetry to
convey his thoughts and feelings. It shall be rather bold to say
that Ramdas carefully followed thoughts about compilation, appropriate
words and pure form. Ramdas has utilised Ovi, Abhang, Bhujang
-Prayat, Malini, Tilaka, Shardula-Vikridit in a decent way. Ramdas
has not given undue importance to figures of speech. Eventhen, the
words, used by Ramdas have their own speciality and have their
indelible mark.
Ramdas has not made the use of words in his poetic creations,
in the strict grammatical sense. He makes the flexible use of words.
But while doing this he is cautious about the spirit, the sense and
charm of words. It is the speciality of Ramdas' writings.
sphfr mm ^rr i 5Nr ? fa-armi 11 22 1147facr trr at ftir fimft 1 Ttr quiftrerfr 11 11 1148
In the above verses, the following words are not used in
the appropriate way: TpTT^",
In short, Samarth Ramdas felt that it was essential to take
his thoughts, his philosophy to all the sections of the society and
this made him insist upon the Marathi language. He taught the people
47. Dasbodh,1 D-20, S-9.
48. Karuflashtake p.56.
102
what they needed depending upon their capacities and abilities to
absorb.' He has also made the use of Hindi language. It was the
characteristic feature of Ramdas to handle efficiently the medium
chosen by him. First action and then explanation - was the nature
of his teaching and literature.
Ramdas has acquired mastery over language. His literary
creations were not restricted to any one type. He put before the
society efficiently, the psychology, political science and sociology.
Through his literature it seems that he possessed a versatile persona
lity. Samarth -Ramdas has placed before the people well balanced
manifEstation of wiscom and devotion, endeavour and experiment,CLadventure and restraint, and conscience.. Therefore student of SamarthA
Ramdas' literature has to admit that his literature is a perenial
flux of rich thought and teachings. -
IV.5) SAMARTH RAMDAS*LITERARY WORK
IV.5 A) Chouda Ovf-Shate
Dev, Ramdas must have written these
Ovf-Shatakas in the beginning only. Ramdas has not named these
Ovf-Shatakas, but it is observed that Uddhav named them. The follow
ing are the names of these Ovf-Shatakas.
i i irfara 2i 3wc twt 3i tn 4i war si TTfw 6i 7i sRRTOrar 8i TFprI 0 i W Hi pw TTT i 2 i ^r-TTTW TTT 1 3 i TTWTT
i4i
103
There is a repeat^tion of certain subjects in these Ovx-shatakas.
Every thing in the world is destined to destruction. The human
life is also going to end some day.
According to Ramdas human life is very important. Human
being should realize the aims and objectives of life. Similarly he
should differentiate between Shreyas and Preyas.
A person should think discriminately about the achievements in life.
Ramdas constantly emphasises on the elimination of ego and pride.
As these are obstacles in the life. aipriW diWK,
5Tn% SRpfall these shatas have been written with spiritualistic
view. By worshipping Lord Ram and Lord Krishna one may lead
his life peacefully and happily.
IV.5 B) Abhangatmak chapters
Ramdas has written 328 Abhangas. These Abhangas have not
been devoted to any one particular subject/topic and hence they
have been named/called, 'Sphuta'. Ramdas has used both the
words with the same meaning.
In his ^Sphuta* verses, just as his earnest desire for selfless
service is exhibited, SO there is talk about self-realization. Some
of the Ovxs are devoted to the answers of the question and doubts.
The creation in which human being lives, the nature of that creation,
the varied devotional paths, the contentment after the devotion,
the merits and demerits of the human body^ the irrelevance in the
worldly life, internal and external cleanliness, sanctity, the' impor-
104
tance of knowledge, the persistability of the natural happiness and
pleasure; lust and many other subjects have been discussed in these
Sphuta.
IV.5 C) Ashtakshari Paach Laghukavye
In this cantos Shadripu, Panchikaran Yoga, Ghaturthamaan,
Maan Panchak, Panchmaan - these five short poems have been included,
Shadripu - Randas asserts that sex, anger, envy, ego, lust,
worldly life |3nr]| are the six enemies to mankind. He has discussed
the place of these six enemies in the human life for the spiritualr
development. The worldly life (family life) is also treated as enemy
&pd insists that the family life should have negligible place and
status. If a person desires to take resort of the family life,, he cannot dissoliate himself from sex. ^
ffcprtfr VTT3T I ^ Ii tpt? ^ 11 12 1149
While reading the descriptions of these six applications one can
experience how Ramdas keenly looked at the different problems,
and the events of the society. As all these examples are versatile,
iHie explanation is also not bounded.
ifrt 1 snf ttt towt ^ 1
WFTHT I ftt^ERT 1 I 9 I I
49,5Kv(Ramdasanchf Kavita-Ip. 309.
fpr # i cirgTcfrfr i
w:^r w fJT^rr ! ftm*r «hrar wf 11 n 1150
Panchikaran Yoga - The subjects^ which are discussed here,Jv<*
are spiritualistic. Some of them are also discussed in Dasbodh..
Chaturtha Maan - Ramdas has given a place of prominance
to the inner soul in his different creations.
There are some lessons on selfless work and the materialistic
life. Some of the lessons have been included in the values of princi
ples of education. Therefore, separate explanation has been given,
in this regard in the chapter on educational contribution.
Maan Panchak - There are five Maans - namely -
a) The description of Ram Rajya.
b) The devotion of Lord Ram.
c) The path to Lord Ram devotion.
c) The scope of devotion.
d) The qualities of a devotee.
Panch Maan -^In this Maan the frutions of meditation of different
Gods have been mentioned. 2} The inner soul has been described
and the qualities to be cultivated for the progress in selfless service
have been explained. 3) The explanation regarding the sorrow and
happiness in the materialistic life - the necessity of a Guru in
such matters - the role of a Guru - the demerits of Guru and disciple -
105
50. Ibid p.316.
106
have been explained. 4) The glory and importance of knowledge
has been described.
'' wh i tts^t wi&in1
Thus, it has been concluded.
IV.5 D) Ashtakshari Chapters
In this cantol^ sphuta chapters and sphuta shlokas have been
included.
In sphuta chapters 980 verses have been included. The scope
of the subject is too vast. On different occasions and events Ramdas
has guided his disciples; he discussed with them and clarified their
doubts, advised them and all these have included in sphuta chapters.
The protector of Universe has been addressed to as the univer
sal Mother.
The futile life of the family holders, the supporter of the
devotees, the God, good companionship, oldage, recklessness, the
merits and demerits arising out of knowledge and ignorance, the
persistability of glory and the body, futile and successful life,
the forests, the fruits, the glory of Sun God, the song and melody,
the material world and the other world, the description of Mahabale-
shwar, the glory of holy places - temple, and such subjects have
been included. Aanand - Van - Bhuvan and Adhyaatma - Saar these two •UJl
special chapters are included here in this1 The twenty characteristics
51 ^ Ramdasanchr Kavita-X-p. 356.
107
of Ramdasf cult are described by Ramdas himself, during the difficult
times one should be patient, mere arguement is futile, the importance
of seclusion, dull and obeying blindly the characteristics of a friend,
the importance of knowledge, such and many other different subjects
have been discussed by Ramdas.
In these sphuta chapters, there are many important subjects
regarding education. These are discussed in chapter V i.e. (Educational
philosophy of Ramdas Ramdas' contribution to the field of educa
tion. )
Asntaaks'hari sphuta shlokas
In this chapter there are sixty one groups. Most of groups
are devoted to the glorious deeds of Lord Ram^ Lord Krishna.
IV.5 E) Ramayan
Samarth Ramdas has . not written complete Ramayan, He has
written only two Kands, (Sargas - grf ), A) Sunder Kand, B) Yuddha
Kand.
Ramdas had a firm conviction that for those, who are in
utter poverty, weak and without self-respect, only Lord Ram could
be the inspiring ideal before them. He strongly believed that those
parts of Ramayan where Lord Ram with the help of ordinary 'Vaharas'
defeated Ravana and reimposition of the Gods imprisoned, are definitely
inspirational and reviving for the common people.
108
«#* „Yuddha Kand - There are thirteen shatas in Yuddha Kand.
Just '.as Hanuman's valour has been described, similarly the aid
from Vanaras, the valour of Ram.., Laxman - the description of these
have been included. Eventhough Ramdas was devotee of Lord Ram^f.
Ramdas was more inclined to praise Hanuman and his valour. The
separate identity of Ramdas personality could be felt here. Because
of this the Hanuman valour got a lion's share, has been reflected
in Ramayan.
IV.5 F) Karuiiashtaka
It appears that Ramdas compiled the Karunashtakas in a totally
different emotional state* V/ith intense love -and devotion, he had
praised the grace of God. Sincere efforts had taken by Ramdas to
■manifest God. And because of this, the life is caught in a strange
dilemna. The people around him fail to understand this devotional,
emotional, and mental conflict. Because of this, certain scarred into
existence where there is none to understand either God or humarf
beings. These Karunashtakas were compiled for individual, spiritual
meditation.
The elements of Karuna, Surrender to GodihilWdi?
and Prayer have all a place of prominance. The mental
conflict that gets reflected keenly, and the impact of Karunashtakas
is strongly felt.
109
In a book edited by JTLate)J S.S. Dev of Dhulia there are
259 Karunashtakas. The following ashtakas still have their influence
among the people;
11 Wr It? mm •—2? tnrat gtr srrl •—3 8 TTRfPT TT ^13 ^ ■■■■
4? |nr fr arrat ■5l ^rataPTT % 1R let llfr -■
6? I- fsfr ^ ^ Hitr •••7 jj f??>r 7WT TR *%=TT
8j sFjfcpfr ar^rrrl cjitrat tpttrt ■•••9 j{ t <vjhR4T ••••
It is important to note the variety in the subjects of Karuna-
shtakas.
Karunashtaka means "tslVli'Cl ^ai"5*
The definition given by (Late) S.S. Dev is one way. Dr.
Usha Joshf opines about the said definition, which is summed up
as follows :
"The experience is not subjective; but it is objective. The devotee's
experiences/ because of universal and whole and so they are unique.53They are mortal."
In Ram das' Karunashtakas there is not merely 'Karuna' but
it is brimming with Bhaktf. If there is a earr a of Bhaktf in the heart
of devotee regarding the God, them Karuna would be totally dry
and bare. Through the Karunashtakas, one finds the glimpses of
52. Karunashtake p.25.f _ o-Y,
53. Usha Joshx,.iSamarth jESahityaiil Aakrutibandh (Hydrabad : MarathiSahitya Pansfiad;nl98BT -privy;---------------------
1105f
Ramdas1 devotion, his keen observation, his method of advije, acute
sensation of the joys and sorrowj of the human nature, love of nature
and many such things. Therefore, Karunash takas not simply moisten
the eyes but these are eternal and blissful search for the purity
and holiness in human life.
IV.5 G> Manache Shloka
It is imperative to mention the Manache Shloka that have
the wonderful impact over the people of Maharashtra along with
the other compilations. The Manache Shloka have established an
independent place of their own among the educated middle class
families and the processions of Ramdasi cult. Such an influence of
these shlokas is seen on the people of Maharashtra; that reading
and chanting the shloka has become the greatest cultural heritage.
Ram Navnii. should be performed with the assistance and
aid from the society. It should not be dependent upon Government
system only. So the disciples were instructed to go to the people
and common man in the society with chanting Manache Shloka.
In Manache Shloka there are 205 verses. In keeping with
the tradition, Samarth Ramdas has at the outset offered his salutation to Lord Ganesha, and then in the remaining 204 shlokSs he has tackled
the other subjects.-Samarth Ramdas was Advaiti j. • To realise
that there is oneness in the human mind and the universal mind,
it is essential to give up the bodily mind.
Ill
Samarth Ramdas has explained seven steps theory, in Manache
Shloka.
1) Prominence to morality and good behaviour in the personal life.
2) Life dependent on the bodily mind is temporal and the mind
should have assurance of the same.
3) Importance of Naam-Smaran-Remembering the name of God. To
generate the faith in the Lord.
4) The God is with his devotee - The sternness and courage are
being put to test in a grave way of the devotee by the God.
5) The mind should remain steady through different experiences.
6} Meditation upon the God in the early hours of morning is very
important.
7) After going through these different stages and process^ there
will be the experience of the Advaita/ Which is the goal of
personal human life.
Through these stages Samarth Ramdas has prescribed the
devotional faith with the prominence of conscience. Ramdas in these
creations has taught about renunciation and conscience. Along with
these^ the necessity of devotion to the God with form and the teaching
of the formless as imperative have been explained. The non-argument,
sweet language, not to have any desire for other's wealth and woman,
to renounce ego and many such subjects have occurred in Manache
Shloka.
112
Many _ scholars have given their opinions about the Manache
Shloka. They are summed up below :
"Mind should take the search of mind itself. Mind should
try to enjoy the eternal happiness and so Ramdas has advised the— m54
mind through ’•Manache Shloka".
'Manache Shloka' this compilation of Ramdas is mostly for__ 55
the house hold and common people.
^ ^ r£j'Manache Shloaka' is a 'Upnishad' in Marathi literature.'
The modem psychologists distinguish between the. two types of minds as awareness and sleep. In Upnishad they are referred to as 1) Extrovert mind 2) Introvert mind. Ramdas has advised to introvert mind in his Manache Shloka.57
Samarth Ramdas has composed Manache shloka. As he was fully aware of the fact that mind is the root of the behaviourial changes. The success in practical life and the bliss in spiritualism is. fully dependent upon the state of mind. So to realise tne state of mind and to acquaint with the position of mind is very important.58
54. K.V. Belsare, Saarth Manache Shloka (Satara : Shri Samarth Sewa Mandal, 1983) p.4.
__ eU-'55. S.D. Pendse, (Rajeuru Samarth Ramdas (Pune : Continental Praka-
shana, Ilnd edi. 1980 ),•> p. 233.x ' SrL'Gc^~
56. S.K. Altekar,(,Shri Samarth Charitra (Pune* : Continental Prakashana Ilnd 1974 ),^p. 120.
57. L.R. Pangarkar, Marathf Vaf?mayacha Itihas - Volume III, (Bombay K.B. Dhawale, Shake 1861)p.501.
S. Bhishikar Mariacha Shodh (Dombivali : Moraya Prakashana- Ilnd ed. 1989), p.3.
58.
"The verses have a universal appeal as they are meant to
guide the human mind on the path of virtue, to ward him off from
evil thoughts and action by placing before him the ideal to be
achieved.
"Mariache Shloka" is a custody of gold. As Dasbodh is the
golden ore. From the ore, desired meifcal is to be extracted but60in the custody of gold,-only gold is stored."
By writing "Manache Shloka" Ramdas has made a great contribu
tion to Marathi literature. The teachings in these shlokas will neverJ£<LiK ^
be outdated. The subjects presented in them will give to thoughtful
discussion for times to come. The Mariache Shloka has become the
shloka of the reasonably thinking people. The unopposed thought
of orism, conscienceness has been kept before the people by Ramdas
through his poetic creations. Even after 300 years people still have
the attraction for these shlokas is yet another thing. About fifty
books are published with necessary comments on this subject in
the present century. It is the sure indication of the fresnness of
the creation. The books of criticism on the shlokas in different
languages like Hindi, English, Tamil, Gujerathf, Kannad, Urdu have
been published.
59. S.S. Apte 1 Ramdas Life and Mission (Bombay : Vora 8 Co.,196J) jp.204l. - ^
60. Mudgal-Kawale-Kulkami, / Samarth Darshan (Pune :1981) p.21.
Continental ,"1
114
IV.5 H) Qvibaddh Akara Laghu Kavye
The following poems have been included in the eleven short
poems.
i? Tptt«r 2E «pntr 3i «cralhr 4E snrmrnr sE
6jj 7E wfiwR sE 9E irR^ppr i og *Pir3f
11E
In Purvarambha H^WstE chapter, there are sixty ovis,
the cause of the birth, the introduction of satguru, salvation, self-
realization self-explanation for 1 Maya', nature of ' Maya1, the neces
sity of satguru for self-explanation, such subjects have been dis
cussed .
Junaat Purush E;jpnr 1£WE In this chaPter °f fifty seven ovis,
Brahma, Maya, the five elements - these have been explained. To
the creation of the universe, the destruction, Ramdas has given
a form of a story. Along with intellengence, wisdom, he has pro
pounded the necessity of the quality of 'Nirahankar' -Egoless.
Antarbhav - In this chapter there are six samasas
with 115 ovis. What should be done to eliminate sorrow, Samarth
Ramdas has discussed this particular question. He has insisted upon
the daily sadhana, study and reducing the interest in the body.
Atmaram JsttrtttjtE “ From the view point of tradition the
chapter - Atmaram is considered of utmost importance. Samarth Ramdas
has told his disciples that his real form could be visualised though
Dasbodh and Atmaram. There are five samasas with 183 ovis. In
115
keeping the tradition, there is salutation to Sharada, Satguru, Ram ,
and the saints. Process of eradication of ego^ method for gaining
self-realisation, these have been explained. Self-explanation
fatvTjj Guru-disciple union and the fruition of this - all these
have been discussed at length.
The soul is the perfection and the real 'I' in man (human
being) is inseparable from it. Atmaram has been written to tell
convincingly the self-realisation-the realisation of its real form and
hov; that knowledge could be acquired.
Panch Samasi 8+sryjnutjf - In this too, there are five samasas
with 150 ovis. The scarcity of vigilence condemning the vile actions,
Sanarth Ramdas has propagated the path of Sadhana. For the acqui
sition of knowledge, Bhaktf has been regarded as the foundation.
Explaining the features of Navividha Bhaktr (Nine types of Bhaktx),
Raoaas has suggested that the thought of physical beauty should
be kept aloof.
Sapta Samasi Iwsrowratjl - In this chapter many thoughts
and concepts from Dasbodh have come to light. The lamp light
and the intellectual light have been explained. The creation of
Universe, discipline, the importance of restraint, limitation and
description of the same, the importance of conscience, Maya, and
such as have been explained.
Saguna Dhyaan gtpprsJFrg - In this chapter there are 119
ovis and extensive description of devotional Lord Ram; is given.
116
There is a description of Lord Rama, sitting on the throne, his
court and conference pendal.
Nirgunq Dhyaan jjfai|trr - In this chapter there are 175
ovxs. It contains spiritual description of duty, and qualities
Manas Pooja - In this, there are thirteen samisas
and in each samas, there are eleven ovfs. Temples, Holy shrines,
lamp stand etc. have been described in the samas. In the second
one, qualities of the manager of the temple have been described.
The features of the cook, the variety in food and drinks, the cooking
utencils pre-meal feast, the list of eatables, how to make an offering
to the God, catering the food, the ceremony of eating food, the
work to be completed after meals - in this way in thirteen samasas,
all these have been discussed.
Ekvis Samasi Dasbodh jjyqafor qurtfl - The
Ekvis samasi Dasbodh^ is known as Ramdas1 first big compilation
of advice. The following topics have been explained in these samasas.
Satguru benediction, the superior ability of audience, in defence
of the Prakrit language, the qualities of a good orator, the duties
of selfless worker, the importance of silence, the importance of
humility, reward and pride of being knowledgeable, destiny, endeavour,
the necessity of listening spiritual topics, the creation of Universe,
Biography of Lord Ram, self-explanation, devotion of Brahma. Apart
from the above mentioned topics the qualities of Satguru and disciple,
renunciation, self- explanation these samasas are found in twenty
Dashaki Dasbodh .
There are no instances of new thought, new philosophy in
Ekvisa samasi Dasbodh. But the audience, prakrit language, good
orator, endeavour, ideal disciple, satguru these have been included
in his reflections on education. So the repejitation of same has been
avoided
Jan Swabhav Gosavi jjsHvnrnr -ffrarerjj - It is a chapter
of 70 ovfs. The necessary explanation in this regard has been given
in the part 'Guru' in chapter No.V.
IV.5 I) Dasbodh. - Important compilation.
In the poetic creations of Ramdas, "Dasbodh." has a place
of prime importance. This book is the foundation of Samarth Ramdas
cult and thought pattern. Dasbodh;. has the same place of prominance
that is enjoyed in Marathf language by Dnyaneshwari, Nath-bhagwat
and Tukaram Gatha. Dasbodh has much to do with and is closely
associated with the fundamental problems of human life; along with
Ramdas' work and his philosophy. Samarth Ramdas explained the
co-ordination between worldly life and parmaarth.
IV.5 1.2) Nav-vidha Bhaktf
In Dasbodh there is a place of prominance to Bhaktf.
JiPctctr ’Mr? i 11 2 1161
61. Dasbodh D-l, S-l.
118
Thus, Samarth Ramdas has expressed his opinion regarding
the central idea of this book. Ramdas says insistively that without
Bhaktf everything is futile. Bhaktr includes action in it, i.e. ’Karma'.
Serving the Lord, Keeping away those different qualities and
things that bring obstacles in the way of the service of the Lord,
those should be tresspassed and shunned. Ego, lust, ignorance and
as such must be destroyed. The destruction of these evils is Bhaktf.
Nav-vidha Bhakti" in Bhagwat is accepted by Ramdas.
TV. 5 1.3) Atma-Dnyanam
In Dasbodh, Ramdas has discussed at length regarding "Atma-
Dnyanam".
Among all the means of Parmarth, Atmadnvanam is regarded
as superior, Samarth Ramdas has clearified the ‘aavait^in knowledge•X* »
and Atma-dnyanam.
^ vTPT I SR <HldTslH I I I II62
To require Atma-dnyanam, Samarth Ramdas has stressed the
necessity of satguru's diction.
ST ^TTaT qMTTOIS I SHIST OT STOW I fr&fcPT stTS I fTT II 35 I 163
62. Dasbodh. . D.5 Samas 6
63. Dasbodh .D.5.. 9Sam as 6
119
an* «» «•
While talking about Atma-dnyanam, Samarth Ramdas has given
detailed explanation of how it is different from the practical know
ledge.
A) __ I am BramharBramha is not some physical
object which could be exchanged. But it is to be experienced. The
explanation about Bramha and Parbramha is given at many places
in Dasbodh
B) tjftt tPHT% - To understand this form of Parabramha
Ramdas warns. "Not to affiliate with Maya".
According to Ramdas, Bramha which is essence is difficult
to find. But Maya which is not essence is seen everywhere. Bramha
is for those who can expand their minds. To understand the full
form of Maya (illusion), to be knowledgeable resort should be taken
in good company; listening and meditation.
C) Renouncing the "I". ^
The ego is the greatest obstacle in understanding Bramha.
To remove the 'I' it is necessary to elevate the mind and for this
'satguru' is a must. About the 'I' that is about the body, as there
is ego, the bodily mind does not detach and because of this the
elevation of mind is not possible. Consequently the progress in Para-
marth is not possible. It gets entangled in the joys and sorrows
of the body. And to break out of it, it is primary need to renounce
the ego - this in turn is very difficult. The Guru's help and guidance
is of vital importance. For the renunciation of 'ego1 i.e. for the
realisation of the soul, Samarth Ramdas has suggested some guide
lines .
120
IV.5 1.4) The means of Atmadnyanam
i) The benediction of Satguru^ ii) Good company ^ iii) Listen
ing (contemplation)^ iv) study ^ v) Vivek (discrimination).
These various means have been discussed at length in chapter
V - Ramdas' contribution to the field of education and hence they
are not discussed here.
IV. 5 J) Padantare S
S.S. Dev has published as 25th part of the Ramdasf
series, the book "Pad-padantare". There are psalms regarding Lord
Ram. Apart from this Samarth Ramdas' creation on piligrimage,
efforts, acquiring the knowledge, renunciation, meditation stanzas
* in Hindr and many other such creations have been included. Bharude
and Abhangas written by Ramdas are also published. All these Abhangas
are addressed to Vithal and Ram. Forty Panchakas are
included in this chapter and each panchak contains five abhangas.
These abhangas express spiritual thoughts. Short biography of Ram
and Krishna has also been included.
One may get glimpses of Samarth Ramdas1 Philosophy in diff
erent subjects in this part. Music, the ability to compile poems
in Hindf, the measures to be taken while constructing a building,
the various types of plants in the context of gardening, the critics
about Shivajf Maharaj, the keen knowledge of human nature, all these
subjects have been handled.
121
Samarth Ramdas was well versed and expert in the field
of music. He has composed poems using different 'Ragas', - Kedarfj
Dhanashn, Maru, Kaphi, Aasawari, Jayjaywanti, Wairali, Kalyaan,
Kanada, Shri, Sarang, Kamod, Gaudr, etc. have been used in compil
ing these poems.
-Mr t snarer w i kkur fft t ismrmt tut, murtr tut ai# tut t*r tt& i 64ifrrr mk iwr wr% i mw prnr mk i64W cTR SiW'iTR I W cTR %TITT fet I 65
TFTWRT I cTRITFfr I 66
^RTtiT I F^r i67C-TT^TST Rq I TT 3THTT% l68
Bhagat R.T. has edited a book Ramadas' Hindi poems. Smt. Limaye
has edited a book * Musalmani Ashtake8. In this also the many forms
of God are indicated and that God is addressed by some txs Ram
and by some as Allah. There is no need to fight on this issue.
There is description of Guru also in this book.
Samarth Ramdas has compiled poems in Hindi also, fprof.
64. Atmaram Maharaj, Dasvishramdham Khand 1 to 4 (Dhulia : Satkaryottejak Sabha, Shake 1845)» p.256.
65. Ibid. p.256
66. Ibid. p.677
67. Ibid. p.984
68. Ibid. p.984
122
Samarth Ramdas has written a poem of 28 ovfs named as *Baag- prakaran*. A detailed ^ explanation about the types of trees to be
planted in the garden is given. There are references of flower plants,
medicinal plants, vegetable, different types of pumpkins, different
fruit trees and so on.
3R5TT ’ITT 'WTsfr 1 ^ I
arar fiiWr sfnfr i swr tiM i i 2% 1168
"Building construction this has been referred to in *Karkhana
Prakarana*. There are two samasas with fifty ovfs. The type of
mud need for bricks, what should be mixed in it, how to make
the brick, how to choose the labourers, the selection of tools, how
to see the level, how the wood work should be done, what typet
of wood should be used for specific purpose - there is a detailedv/
explanation regarding these.
Shivajf Maharaj's ability had been well understood by Ramdas -
w 1 trf- t$t tw mft 16 9tToTTPr trf TTfrar I f^T TOcIT II 10 II
At the same time the letter written to Sambhaji Maharaj is an ideal
example of political expertise.
Thus, in the ‘pad-padantare* there are 6500 ovfs. From the
view point of education there are "Sphuta - chapters in this -------
The detailed explanation has been given in Vth chapter of this thesis.
68 .SirtlSamarth Granth Bhandar p. 431 ✓
69. Ibid p.444- .
123
IV.5 11) Concluding Remarks
Ramdas' poetry unlike that of the older saints, touches human
being i§^ life at all points (aspects). Ramdas has used simple and
common language in his poetry. The language is very easy to under
stand and to appreciate the subject matter. He was very much confident
about the mission, he had accepted. Similarly there was spring
of independent intellect in Ramdas and therefore instead of following
the traditional path, he followed the independent way. The way
was based upon knowledge, work and duty .... He followed the
traditional thought of Ad wait.
As he was a bom teacher, some thoughts are repeated in
his literature e.g. Nature of Vivek, Importance of hard work, efforts
im? * was M-s nature of preaching. He strongly believed
in fixation and drilling-process.
— — YSamarth Ramdas wanted the human life to process in the idea
listic direction, self-sufficient, and with self-respect from the indivi
dual level and the social level. Hence he believed in perfection/Wid
keenness. He struggled constantly for the achievement of material
and spiritual objectives, which he placed before the people. He
lived the philosophy of life. He was real Karmayogi. He strongly
preached Bhaktf based vivek- yoga. This was his significant contri-
button.
