Samarth Ramdas

Not to be confused with Swami Ramdas.

Not to be confused with Swami Samarth.

Samarth Ramdas
Portrait of Ramdas by Meru Swami c.17th Century
Personal life
Born	Narayan Thosar c. 1608 Jamb, Ahmadnagar Sultanate
Died	1682(1682-00-00) (aged 73–74) Sajjangad, Satara, Maratha Empire
Religious life
Religion	Hinduism
Founder of	Samarth sect
Philosophy	Bhakti Yoga, Vaishnavism
Religious career
Disciples Kalyan Swami, Uddhav Swami, Krishnabai, Akka Swami

Ramdas (c. 1608 – c. 1682) pronunciation^ⓘ, also Samarth Ramdas or Ramdas Swami, was an Indian Hindu saint, philosopher, poet and spiritual master. He was a devotee of the Hindu deities Rama and Hanuman.

Early life

He was born as Narayan Thosar at Jamb, a village in present-day Jalna District, Maharashtra, on the occasion of Rama Navami probably in 1608.^{[citation needed]} He was born to Suryajipant and Ranubai Thosar, and brought up in a Marathi Deshastha Rigvedi Brahmin family.^[2] He had an elder brother named Gangadhar. His father, Suryajipant, was a devotee of the Hindu solar deity, Surya. Suryajipant died in either 1615 or 1616. Ramdas turned into an introvert after the demise of his father and would often be engrossed in thoughts about the nature of the divine.

Historical information about his early life is scarce. According to legend, Ramdas—then known as Narayan—fled his wedding ceremony at the age of twelve upon hearing a pandit (Hindu priest) chant 'Saawadhaana!' (Beware!) during a customary Hindu wedding ritual. He walked hundreds of miles along the banks of the river Godavari to Panchavati, a Hindu pilgrimage town near Nashik. He later moved to Taakli, near Nashik, at the confluence of the Godavari and Nandini rivers. At Taakli, he spent the next twelve years as an ascetic in complete devotion to the deity Rama. During this period, he adhered to a rigorous daily routine and devoted most of his time to meditation, worship and exercise. According to legend, he once blessed a widow for a long married life, unaware of her husband's death. It is said that he was able to bring the corpse back to life. He is thought to have attained enlightenment at the age of 24. He adopted the name Ramdas around this time. He also installed and consecrated an idol of the deity Hanuman at Taakli.

Pilgrimage and spiritual movement

Portrait of Ramdas by an unknown artist c.17th century.

He departed Taakli and embarked on a pilgrimage across the Indian subcontinent. He travelled for twelve years and made observations on contemporary social life. He noted these observations in two of his literary works Asmani Sultania and Parachakraniroopan.^[3] These works provide rare insights into the then prevailing social conditions in the Indian subcontinent. He also travelled to regions in the vicinity of the Himalayas during this period. He met the sixth Sikh guru Hargobind at Srinagar.^[4][5]

After pilgrimage, he returned to Mahabaleshwar, a hill-town near Satara. Later at Masur, he arranged for Rama Navami celebrations that were reportedly attended by thousands. As part of his mission to redeem religion and spirituality among the masses and unite the Hindu populations, Ramdas initiated the Samarth sect. He established several matha or monasteries across the Indian subcontinent. Common estimates suggest that he may have established somewhere between 700 and 1100 monasteries during his travels. Narahar Phatak in his biography of Ramdas claims that the actual number of monasteries founded by him may have been fewer.^[6] Around 1648, he installed an idol of Rama at a newly built temple in Chaphal, a village near Satara. He had eleven Hanuman temples constructed in various regions of southern Maharashtra. These temples are collectively known as 11-Maruti (see list below).

11-Maruti

Location	Region	Year
Shahapur	Karad	1644
Masur	Karad	1645
Chaphal Vir Maruti	Satara	1648
Chaphal Das Maruti	Satara	1648
Shinganwadi	Satara	1649
Umbraj	Masur	1649
Majgaon	Satara	1649
Bahe	Sangli	1651
Manapadale	Kolhapur	1651
Pargaon	Warananagar	1651
Shirala	Sangli	1654

Literary contribution and philosophy

Murti of Rama, Chaphal

Handwriting of Ramdas in Modi Script.

Literary works

Ramdas wrote extensive literature during his lifetime. His literary works include Dasbodh, Karunashtakas, Sunderkand, Yuddhakand, Poorvarambh, Antarbhav, Aatmaaram, Chaturthman, Panchman, Manpanchak, Janaswabhawgosavi, Panchsamasi, Saptsamasi, Sagundhyan, Nirgundhyan, Junatpurush, Shadripunirupan, Panchikaranyog, Manache Shlok and Shreemad Dasbodh. Unlike saints of the Warkari tradition, Ramdas did not embrace pacifism. His writings evoke strong expressions encouraging militant means to resist contemporary Islamic rulers.^[7]

A major portion of his Marathi literature is in the form of verses. Listed below are some of his notable literary works.

• Manache Shlok^[8] (co-written by Kalyan Swami)
• Dasbodh^[9]
• Shree Maruti Stotra
• Aatmaaram
• 11-Laghu Kavita
• Shadripu Nirupan
• Maan Panchak
• Chaturthmaan
• Raamayan (Marathi-Teeka)

His compositions include numerous aarati or devotional hymns. One of his most well-known aarati commemorates the Hindu deity Ganesha, and is popularly known as Sukhakarta Dukhaharta. It is believed that the bhajan or devotional song, Raghupati Raghava Raja Ram, is based on a mantra composed by Ramdas.^[10][11]

His other works include the aarati commemorating Hanuman, Satrane Uddane Hunkaar Vadani, and the aarati dedicated to the Hindu deity Vitthala, Panchanan Haivahan Surabhushan Lila. He also composed aarti in dedication to other Hindu deities. His well-known work, Dasbodh,^[12] has been translated to several other Indian languages.

Philosophy

Ramdas was an exponent of Bhakti Yoga or the path of devotion. According to him, total devotion to Rama brings about spiritual evolution. His definition of bhakti or devotion was in accordance with the philosophy of Advaita Vedanta. In chapter four of Dasbodh, he describes nine levels of devotion or communion; beginning with listening or comprehension (श्रवण) to ultimately self-realization or being one with the Self (आत्मनिवेदन) - the latter being a core tenet of Advaita Vedanta, according to which, the sense of a separate "I" dissolves into non-duality.^[13]

He emphasized on the significance of physical strength and knowledge towards individual development. He expressed his admiration for warriors and highlighted their role in safeguarding the society. He was of the opinion that saints must not withdraw from society, but rather actively engage towards social transformation. He aimed to revive the Hindu culture after its gradual disintegration over several centuries due to continuous foreign occupation. He also called for unity among the Marathas to preserve and promote the regional culture.^[7]

He encouraged the participation of women in religious work and offered them positions of authority. He had 18 female disciples, among whom Vennabai headed the monastery at Miraj near Sangli, while Akkabai managed the monasteries at Chaphal and Sajjangad. He once reprimanded an aged man who voiced his opposition to female participation in religious affairs. Ramdas responded by saying "Everyone came from a woman's womb and those who did not understand the importance of this were unworthy of being called men". In Dasbodh, Ramdas eulogizes the virtues of aesthetic handwriting (Chapter 19.10, Stanza 1–3p).^[14]

Samarth sect

Ramdas initiated the Samarth sect to revive religion and spirituality among various sections of the Indian society. He established several monasteries during his lifetime.

Links with contemporaries

Chhatrapati Shivaji Bhonsle I

The first Maratha ruler, Chhatrapati Shivaji Bhonsle I, was a disciple of Ramdas.

Guru Hargobind

Ramdas with Hargobind

According to a manuscript in the Sikh tradition known as Panjāh Sakhīān, Ramdas met Hargobind at Srinagar near the Garhwal Hills. This meeting also finds mention in an 18th-century Marathi literary work known as Ramdas Swamichi Bakhar, authored by Hanumant Swami. The meeting probably took place during the early 1630s when Ramdas travelled to northern India and Hargobind journeyed to Nanakmatta, a town in present-day Uttarakhand. Before the meeting, Hargobind had returned from a hunting excursion.^[4][5]

During their conversation, Ramdas reportedly asked "I had heard that you occupy the Gaddi (seat) of Nanak. Nanak was a tyāgī sādhu, a saint who had renounced the world. You possess arms and keep an army and horses. You allow yourself to be addressed as Sacha Patshah, the true king. What sort of a sādhu are you?" Hargobind replied, "Internally a hermit and externally a prince. Arms mean protection to the poor and destruction of the tyrant. Baba Guru Nanak had not renounced the world but had renounced māyā - the self and ego." Ramdas is reported to have said, "Yeh hamare man bhavti hai" (This appeals to my mind).^[4][5]

Residences

Ramdas moved all across the Indian subcontinent and usually resided in caves (ghal in Marathi). Some of these are listed below.^[15]

• Ramghal, Sajjangad
• Morghal, at Morbag near Sajjangad
• Tondoshighal, north of Chaphal
• Taakli, near Nashik
• Chandragiri, opposite Vasantgad, near Karad
• Helwak, near Helwak village
• Shiganwadi, near Chandragiri
• Shivtharghal, near Mahad^[16]

Death

For five days before his death, Ramdas underwent Praayopaveshana, a voluntary abstinence from food and water consumption. He continuously recited the taaraka mantra "Shree Ram Jai Ram Jai Jai Ram", while resting beside an idol of Rama brought from Tanjore. His disciples, Uddhav Swami and Akka Swami, remained in his service during this period.^[17] Uddhav Swami had the final rites performed.

Legacy

Ramdas served as an inspiration for several Indian thinkers, historians, independence activists and social reformers including Bal Gangadhar Tilak, Keshav Hedgewar, Vishwanath Rajwade, Ramchandra Ranade and Vinayak Damodar Savarkar. Tilak derived inspiration from Ramdas when devising aggressive strategies to revolt against the British colonial rule.^[18] Nanasaheb Dharmadhikari, a spiritual teacher and social reformer, promoted his philosophy through spiritual discourses. Gondavalekar Maharaj, a 19th-century saint and guru, expounded spiritual methods of Ramdas through his own teachings. Savarkar gained inspiration from Dasbodh.^[19] Bhausaheb Maharaj, founder of the Inchegeri Sampradaya, used Dasbodh as a means of instruction to his disciples. Dasbodh has been translated and published by American followers of Ranjit Maharaj, a spiritual teacher of the Inchegeri Sampradaya.

He had a profound influence on Keshav Hedgewar, the founder of Hindu nationalist organization Rashtriya Swayamsevak Sangh. Hedgewar quoted Ramdas on numerous occasions and would often note the latter's views in his personal diary. According to one entry in his diary dated 4 March 1929, Hedgewar writes "Shri Samarth did not want anything for himself. He mindfully guarded against self-pride that could have resulted from success and greatness. Ingraining this discipline, he devoted himself to the welfare of his people and a higher self-realization."^[20]

Ramdas is a revered religious and spiritual figure in the Indian state of Maharashtra and remains relevant to present-day society due to his enduring literary contributions. The aarati, Sukhakarta Dukhaharta, composed by him in veneration of the Hindu deity Ganesha, is often recited in numerous Hindu rituals. Maruti Stotra, his hymn in praise of the deity Hanuman, is commonly recited by schoolchildren and wrestlers training at traditional wrestling schools, known as akhada, in Maharashtra.^[21] Over generations, children in Maharashtra have been reciting verses from his popular literary work, Manache Shlok, at home and school.^[22][23] His teachings and philosophy have been promoted and endorsed by various political and social organizations in Maharashtra.^[24]

References

1. Medieval Indian Literature: Surveys and selections. p. 368. Retrieved 21 April 2015.
2. Anil Awachat (1980). Sambhrama : Critique of some Hindu religious leaders, their views, and activities. Ameya Prakasana. p. 72. रामदास हे देशस्थ ऋग्वेदी ब्राह्मण म्हणून ऋग्वेद्यांना साहजिकच ते त्यांचे वाटतात.
3. Medieval Indian Literature: Surveys and selections.
4. Singh, Sangat (2010). The Sikhs In History (2nd ed.). Singh Brothers. p. 48. ISBN 978-8172052768.
5. Dr.Ganda Singh (1979). Guru Hargobind and Samarth Ram Das :Punjab Past and Present 13(1). pp. 11, 240–242.
6. Cashman, Richard I. (1975), The myth of the Lokamanya : Tilak and mass politics in Maharashtra, Berkeley: University of California Press, p. 16, ISBN 978-0520024076
7. Handbook of Twentieth-century Literatures of India.
8. Deshpande, Sunita (2007). Encyclopedic dictionary of Marathi literature. New Delhi: Global Vision publishing. p. 355. ISBN 978-81-8220-221-4.
9. Deshpande, Sunita (2007). Encyclopedic dictionary of Marathi literature. New Delhi: Global Vision publishing. pp. 128–130. ISBN 978-81-8220-221-4.
10. Snodgrass, Cynthia (2007). The Sounds of Satyagraha : Mahatma Gandhi's Use of Sung-Prayers and Ritual (PDF) (PhD). University of Stirling. p. 159.
11. Gokhale, Namita (15 October 2009). In Search Of Sita: Revisiting Mythology. Penguin UK. ISBN 978-93-5118-420-1.
12. "दासबोध.भारत". Dasbodh.com. Retrieved 27 February 2016.
13. Norwell, John (2015). Dasbodh: Translation.
14. Ranade 1983
15. Ḍāyamaṇḍa Mahārāshṭra sãskr̥tikośa. डायमंड पब्लिकेशन्स. 2009. ISBN 9788184830804. Retrieved 21 April 2015 – via Worldcat.org.
16. A history of the Maratha people. London, Milford. Retrieved 21 April 2015 – via Internet Archive.
17. "Samartha Ramdas Swami". Archived from the original on 24 June 2015. Retrieved 20 October 2015.
18. Cashman, Richard I. (1975), The myth of the Lokamanya : Tilak and mass politics in Maharashtra, Berkeley: University of California Press, ISBN 978-0520024076
19. Pincince, J.R., 2014. THE VD SAVARKAR AND INDIAN WAR OF INDEPENDENCE. Mutiny at the Margins: New Perspectives on the Indian Uprising of 1857: Volume VI: Perception, Narration and Reinvention: The Pedagogy and Historiography of the Indian Uprising.
20. Sunil Ambekar (2019). The RSS: roadmaps for the 21st century. New Delhi: Rupa. p. 19. ISBN 9789353336851.
21. Jana-Gana-Mana-Adhinayaka, J.H., 2008. Singing the Nation into Existence. Schooling Passions: Nation, History, and Language in Contemporary Western India, p.49.[1]
22. Tilak, G., 2018. Study of content analysis of marathi children periodicals for enhancing multiple skills among children.[2]
23. Ambikar, R., 2008. Educating the Nation: The Right Way to Citizenship in India. UCVF Research Review, 2(1), pp.114-128.
24. Brackett, J.M., 2004. Practically Hindu: Contemporary Conceptions of Hanumān-Mārutī in Maharashtra. University of Pittsburgh.[3]

Bibliography

• Swami Sivananda (2005). "Samartha Ramdas". Lives of Saints. Divine Life Society.
• Swami Paratparananda (2005). "Samartha Ramdas and Dasbodha". Dasbodha:A work of Sri Samarth Ramdasa. Vedanta Kesari.

Sources

• "Shakti Saushthava शक्ती सौष्ठव" by D. G. Godse
• "Vinoba Saraswat" by Vinoba Bhave (edited by Ram Shewalkar)
• "Rajwade Lekhsangrah" by Vishwanath Kashinath Rajwade (edited by Tarkatirth Laxmanshastri Joshi)
• "Tryambak Shankar Shejwalkar Nivadak Lekhsangrah" by T S Shejwalkar (collection- H V Mote, Introduction- G D Khanolkar)

External links

Ramdas Swami Sahitya Shodh

• Dasbodh.com
• Article on Root of Harikatha