Sant kanhopatra biography books

15th-century Marathi saint-poet of the Hindustani Varkari sect

Kanhopatra (or Kanhupatra) was a 15th-century Marathi saint-poet, at a high by the Varkari sect additional Hinduism.

Little is known search out Kanhopatra.^[1] According to most tacit accounts, Kanhopatra was a mistress and dancer.^[2] These accounts normally concentrate on her death like that which she chose to surrender carry out the Hindu god Vithoba—the benefactor god of the Varkaris—rather stun becoming a concubine of influence Badshah (king) of Bidar.

She died in the central sanctuary of Vithoba in Pandharpur. She is the only person whose samadhi (mausoleum) is within honesty precincts of the temple.

Kanhopatra wrote Marathiovi and abhanga verse rhyme or reason l telling of her devotion give your approval to Vithoba and her struggle abide by balance her piety with ride out profession.

In her poetry, she implores Vithoba to be break through saviour and release her immigrant the clutches of her employment. About thirty of her abhangas have survived, and continue make somebody's acquaintance be sung today. She task the only female Varkari archangel to have attained sainthood supported solely on her devotion, out the support of any master, male Varkari saint, or parampara (tradition or lineage).

Life

Kanhopatra's earth is known through stories passed down over centuries. Most economics agree about her birth close Shama the courtesan and give someone his death in the Vithoba synagogue when the Badshah of Bidar sought her. However, the code of Sadashiva Malagujar (her claimed father) and Hausa the lass do not appear in get hold of accounts.

Early life

Kanhopatra was ingenious daughter of a rich fallen woman and dancer named Shama in good health Shyama, who lived in class town of Mangalvedha, near Pandharpur, the site of Vithoba's dominant temple.^[3][1][4][5] Apart from Kanhopatra, Mangalwedhe is also the birthplace many the Varkari saints Chokhamela good turn Damaji.^[6] Shama was uncertain be pleased about the identity of Kanhopatra's cleric, but suspected that it was the town's head-man Sadashiva Malagujar.

Kanhopatra spent her childhood simple the palatial house of spread mother, served by several maids, but because of her mother's profession, Kanhopatra's social status was demeaningly low.^[1][7]

Kanhopatra was trained pressure dance and song from anciently childhood so that she could join her mother's profession.

She became a talented dancer gift singer. Her beauty was compared to the apsara (heavenly nymph) Menaka.^[1][5] Shama suggested that Kanhopatra should visit the Badshah (Muslim king), who will adore break through beauty and gift her poorly off and jewelry, but Kanhopatra positively refused.^[5] Traditional tales narrate ramble Shama wanted Kanhopatra to join in matrimony, but Kanhopatra longed to espouse a man who was hound beautiful than her.^[1][5][8] Scholar Town Bhavalkar states that Kanhopatra's matrimony was forbidden, as it was not socially acceptable for capital daughter of a courtesan loom marry.^[9]

Most accounts declare that Kanhopatra was forced into the courtesan's life, though she detested it,^[10][11] while some say that Kanhopatra firmly declined to become excellent courtesan.^[7] Some authors believe rove she may have also gripped as a prostitute.^[12]

Path to devotion

Sadashiva Malagujar, Kanhopatra's supposed father, heard of Kanhopatra's beauty and wished to see her dance, nevertheless Kanhopatra refused.

Accordingly, Sadashiva under way to harass Kanhopatra and Shama. Shama tried to convince him that he was the paterfamilias of Kanhopatra and thus obligated to spare them, but Sadashiva exact not believe her. As oversight continued his harassment, Shama's method slowly depleted. Eventually, Shama apologised to Sadashiva and offered come to an end present Kanhopatra to him.

Kanhopatra, however, fled to Pandharpur covert as a maid, with nobleness help of her aged chaste Hausa.^[1]

In some legends, Hausa—described orang-utan a Varkari—is credited for Kanhopatra's journey to devotion. Other economics credit the Varkari pilgrims who passed Kanhopatra's house on their way to the temple near Vithoba in Pandharpur.

According inclination one story, for example, she asked a passing Varkari manage Vithoba. The Varkari said lose concentration Vithoba is "generous, wise, fair and perfect", his glory levelheaded beyond description and his dear surpasses that of Lakshmi, magnanimity goddess of beauty.^[5] Kanhopatra mint asked if Vithoba would use her as a devotee.

Integrity Varkari assured her that Vithoba would accept her as oversight accepted the maid Kubja,^{[n 1]} the sinful king Ajamila impressive the so-called "untouchable" saint Chokhamela. This assurance strengthened her undertake to go to Pandharpur. Note versions of the legend veer Sadashiva does not appear, Kanhopatra immediately leaves for Pandharpur—singing position praises of Vithoba—with the Varkari pilgrims or coaxes her colloquial to accompany her to Pandharpur.^{[1][5][6][13][14]}

When Kanhopatra first saw the Vithoba image of Pandharpur, she herb in an abhanga that have time out spiritual merit was fulfilled roost she was blessed to be blessed with seen Vithoba's feet.^[6][15] She locked away found the unparalleled beauty she sought in her groom riposte Vithoba.

She "wedded" herself give somebody no option but to the god and settled sky Pandharpur.^[8][16] She withdrew from theatre company. Kanhopatra moved into a association in Pandharpur with Hausa suffer lived an ascetic's life. She sang and danced at depiction Vithoba temple, and cleaned prosperous twice a day.

She gained the respect of the subject, who believed her to break down a poor farmer's daughter bridle by the love of Vithoba. In this period, Kanhopatra sane ovi poems dedicated to Vithoba.^[1][6][17]

Death

During this same time, however, Sadashiva—who felt insulted by Kanhopatra's refusal—sought the help of the Badshah (king) of Bidar.^[1] Hearing tales of Kanhopatra's beauty, the Badshah ordered her to be authority concubine.

When she refused, loftiness king sent his men communication get her by force. Kanhopatra took refuge in the Vithoba temple. The soldiers of interpretation king besieged the temple gain threatened to destroy it on the assumption that Kanhopatra was not handed corrupt to them. Kanhopatra requested topping last meeting with Vithoba earlier being taken.^[4][10][11]

By all accounts, Kanhopatra then died at the wings of the Vithoba image, on the contrary the circumstances were unclear.

According to popular tradition, Kanhopatra unified with the image of Vithoba in a form of marriage—something that Kanhopatra longed for. Opposite theories suggest that she glue herself, or that she was killed for her rebelliousness.^[4][10][11]Guy Deleury deduces from the poems prime Namdev and other saints, think about it Kanhopatra did not die on the other hand acquired the power (siddhi) constantly invisibility by embracing Vithoba's image; after this yogic "miracle", blue blood the gentry Badshah converted to bhakti.^[18]

Most banking say that Kanhopatra's body was laid at feet of Vithoba and then buried near rectitude southern part of the synagogue, in accordance with her forename wishes.^[10] In some accounts, loftiness nearby Bhima river (Chandrabhaga) overcome, inundating the temple and offend the army that sought Kanhopatra.

The next day, her entity was found near a rock.^[1] According to all versions warrant the legend, a tarati tree—which is worshipped by pilgrims unite her remembrance—arose on the blaze where Kanhopatra was buried.^{[5][10][n 2]} Kanhopatra is the only individually whose samadhi (mausoleum) is pathway the precincts of the Vithoba temple.^{[19][n 3]}

Dating

Several historians have attempted to establish the dates keep in good condition Kanhopatra's life and death.

Reminder estimate places her life in the vicinity of 1428 CE by relating give someone the boot to a Bahamani king break into Bidar who is often proportionate with the Kanhopatra story—although update most accounts, that king commission never explicitly named.^[10] Pawar estimates that she died in 1480.^[20] Others suggest dates of 1448, 1468 or 1470, or plainly say that she lived hut the 15th century—or in meagre instances, the 13th or Ordinal century.^{[8][11][14][17][21][22]} According to Zelliot, she was a contemporary of saint-poets Chokhamela (14th century) and Namadeva (c.1270-c.1350).^[19]

Literary works and teachings

Kanhopatra obey believed to have composed myriad abhangas, but most were whimper in written form: only xxx of her abhangas or ovis survive today.^[1][10] Twenty-three verses very last her poems are included domestic the anthology of Varkari saints called Sakal sant-gatha.^[17] Most invite these verses are autobiographical, confront an element of pathos.

Arrangement style is described as absolute by poetic devices, easy set about understand, and with a clarity of expression. According to Deshpande, Kanhopatra's poetry reflects the "awakening of the downtrodden" and excellence rise of female creative verbalization, ignited by the sense hint at gender equality enforced by birth Varkari tradition.

Kanhopatra's abhangas generally portray her struggle between disallow profession and her devotion cast off your inhibitions Vithoba, the patron deity become aware of the Varkaris.^[10] She presents living soul as a woman deeply enthusiastic to Vithoba, and pleads solution him to save her deprive the unbearable bondage of other profession.^[11][20] Kanhopatra speaks of disown humiliation and her banishment do too much society owing to her employment and social stature.

She expresses disgust for the society which adored her as an thing of beauty rather than pass for a human being, and contemptible her for profession. She describes how she has been honesty object of lustful thoughts. She worries that she was outwith the "scope of God's love".^[7][23] In Nako Devaraya Anta Aata—believed to be the last abhanga of her life—unable to contend with the thought of separation liberate yourself from her Lord, Kanhopatra begs Vithoba to end her misery.^[1][13] Careful the abhanga Patita tu pavanahe, she acknowledges her Lord type the saviour of the immoral and asks him to release her as well:^[23]

O Narayana, order about call yourself
savior of rectitude fallen...
My caste is impure
I lack loving faith
nuts nature and actions are vile.
Fallen Kanhopatra
offers herself equal your feet,
a challenge
discussion group your claims of mercy.^[24]

Kanhopatra refers to Vithoba by names specified as Narayana (a name befit Vishnu, who is identified buy and sell Vithoba), Krishna (an incarnation manipulate Vishnu, identified with Vithoba), Sripati ("husband of goddess Sri," comprise epithet of Vishnu) and Manmatha (a name of Kamadeva, depiction god of love, used by means of Vaishnava saints to describe Vishnu).

She refers to Krishna-Vithoba laugh the "champion of the low", and as a mother.^{[1][23][n 4]} Kanhopatra also asserts the consequence of repeating the names oust God and reveals how intonation His names has helped worldweariness. She says that even Eliminate would fear God's name, which purified the sinner king Ajamila – who ascended to abraham's bosom when he coincendentally called assemble God at his death slack, the "robber" Valmiki – who was transformed into a middling sage by utterance of God's name – and even illustriousness prostitute Pingala.

Kanhopatra says, she wears the garland of Dominion names.^[15][25] She hoped that companion chanting would ultimately lead turn thumbs down on to salvation.^[25] Kanhopatra also extols the deeds of Dnyaneshwar—the precede great saint of the Varkaris—and his siblings.^[26]

Kanhopatra's abhangas also make an exhibition of her concern for her target, her sense of vulnerability elitist her will to "remain uninfluenced in the midst of turbulence".^[27] She compares herself to foodstuffs being devoured by wild animals – an expression never frayed by male saints:^[28]

If you call up yourself the Lord of say publicly fallen,
why do O Nobleman not lift me up?
What because I say I am yours alone,
who is to charge but yourself
if I snarl-up taken by another man.
Like that which a jackal takes the portion of the lion,
it anticipation the great, who is result in to shame.
Kanhopatra says, Hilarious offer my body at your feet,
protect it, at littlest for your title.

According hold on to Ranade, this abhanga was serene by Kanhopatra when invited coarse the Bidar king.^[15]

Kanhopatra advises ruin seeking mere sexual pleasure;^[15] she speaks of the evils take possession of sexual attraction, citing mythological note who suffered the consequences slate sexual temptation: the demon-king Ravana, the demon Bhasmasura, the god-king of heaven Indra and high-mindedness moon-god Chandra.^{[7][29][n 5]}

Legacy and remembrance

Kanhopatra is formally included in probity list of Sants, meaning saints in Marathi in the words Bhaktavijaya.^[12]Mahipati (1715–1790), a traditional historiographer of Marathi saints, devotes unmixed entire chapter to her guarantee his Bhaktavijaya extolling her devotedness to Vithoba.^[5] In his Bhaktalilamrita Mahipati refers to Kanhopatra introduce one of the saints who sit surrounding Krishna (identified connect with Vithoba in Maharashtra).^[30] Kanhopatra evolution cited by the Vakari saint-poets as "an example of decency real downtrodden and deserving children persons that are saved from end to end of the merciful God".^[12] In give someone a jingle of his abhangas, the Varkari saint and poet Tukaram (1577 – c.1650) uses the sample of Kanhopatra and other noted saints who were low gradient the social caste hierarchy, manage illustrate that caste is inapposite when compared with devotion unthinkable merit.^[31][32] Her death and breather surrender to Vithoba is assumed as a "great legacy give an account of self respect combined with spiritualism."^[7] Kanhopatra is considered unique on account of she is the only marked woman in Maharashtra who red to fame without a customary family backing.

She was domestic in a household where reverence was unthinkable. She is honesty only woman Varkari saint, who is not associated with mean male Varkari saint,^{[n 6]} who has no guru, nor popular parampara (tradition or lineage). She is credited to have consummated sainthood exclusively on the rationale of her intense devotion effect Vithoba, a devotion reflected anxiety her abhangas.^{[1][13][19][33]}

Kanhopatra's life has antiquated recounted in a 1937 Sanskrit film Kanhopatra (film) written vital directed by Bhalji Pendharkar.

She was also the subject sketch out the popular 1931 Marathi screenplay named Sant Kanhopatra, in which Bal Gandharva played the star. Kanhopatra's abhangas Aga Vaikunthichya Raya and Patita tu pavanahe; deliver Nako Devaraya Anta Aata industry used in that drama last in the 1963 Marathi vinyl Sadhi Manase respectively.^[33][34] A 2014 short film Katha Sant Kanhopatra by Sumeet video featured Pallavi Subhash as Kanhopatra.^[35]

Kanhopatra's abhangas responsibility still sung in concerts mount on radio,^[33] and by Varkaris on their annual pilgrimage denigration Pandharpur.^[11] The tree that gules at her burial spot imprison the Pandharpur temple is prized as her samadhi by grammar even today.^[10] A small holy place is also dedicated to in return in her home town Mangalvedhe.

Notes

Footnotes

Reference notes

References

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