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| Founder | |
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| Sarvajna ShriChakradhar Swami | |
| Regions with significant populations | |
| Maharashtra,Punjab,Madhya Pradesh,Gujarat and parts ofNorth India | |
| Scriptures | |
| Leela Charitra,Siddhanta Sutrapatha,Bhagavad Gita | |
| Languages | |
| Marathi (Primary) • Sanskrit and others |
| Part ofa series on | |
| Hindu philosophy | |
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| Orthodox | |
| Heterodox | |
Sub-schools | |
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Mahanubhava (also known asJai Shri Krishna Pantha) is aKrishnaiteHindu denomination (Sampradaya orPantha) inIndia that is generally described to be founded byChakradhara Swami.[1][2][3] Some sources list the founders as Chakrapani (Chāngadeva Rāuḷ) and Govinda Prabhu (Gunḍama Rāuḷ) with Chakradhara Swami as the first "apostle" and propagator of Mahanubhava Pantha.[4] Mahanubhava Sampradaya was formally formed in the modern-dayVarhad region ofMaharashtra in 1267 CE. It has different names such asJai Krishni Pantha inPunjab andAchyuta Pantha inGujarat. Mahanubhava Pantha was also known asParamarga by its followers in the 13th century.[5] Nagadevacharya, also known as Bhatobas, became the head of Sampradaya after Chakradhara.
In Mahanubhava, all members are accepted, irrespective of theircastes, and the traditional ritualistic religion is rejected. Mahanubhava survives to the present day. It teaches that Krishna is the supremeGod.[6]
Mahanubhava Sampradaya has 13 differentAmnaya (it is ancestral big family tracing their roots backwards). These traditions were founded by 13 differentacharyas which include some disciples of Nagadevacharya and various successors in their lineages.
Chakradhara (known as Sarvajna Shri Chakradhar Swami in the sect) propounded the philosophy of Mahanubhava Sampradaya for the first time. He theorized the idea of "Five Krishnas" as the main figures for Mahanubhavas to worship.
Chakradhara was born in aMarathiDeshastha Brahmin.[7] He moved among all sections of society. He discoursed his philosophy to the people in their own language. He used formulaic language full of meaning in a compact style. He exhorted his disciples to write only in Marathi.
According to the Mahanubhava Philosophy, there are four permanent realities in the universe which areParamesvara (God),Jiva (soul),Devata (deities and supernatural beings) andPrapancha (world). These four entities are uncreated, eternal and independent from each other.Prapancha is of two types -Suksma (matter) orKarana Prapancha andSthula (material) orKarya Prapancha.Karana Prapancha is immortal butKarya Prapancha is perishable. Paramesvara is the supreme entity in this universe. Paramesvara is one, unique, perfect, omnipotent, omniscient, omnipresent, impersonal and absolute.
There are innumerable souls (Jiva) and material worlds (Sthula Prapancha) existing in the universe. Devata (deities) are 810,125,010 in number includingMaya. The purpose of Jiva is to attainMoksha and the Devata is a powerful impediment to Jiva. All Devata are subject to Paramesvara (Supreme God) and they help him to create material world with Maya as their main contributor. The material world is composed ofPanchatattva viz. Akasha, Vayu, Tejas, Apas, Prithvi andTriguna viz. Sattva, Rajas and Tamas.
Mahanubhava teachings mainly concerned with the relationship between Jiva and Paramesvara. One can practice bhakti by memorising deeds of the almighty. The aspirant for salvation must sacrifice his country, village and his relations and offer his life to god. Chakradhara also taught the followers of Mahanubhava Sampradaya; when, where, how and how much alms they should be beg for.
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| Mahanubhava is not a sub-school of Vedanta, although it has some similarities with the schools of Vedanta philosophy. The 'Mahanubhava Darshana' is a distinct school of Indian philosophy which emphasizes on the concept of Bhakti.[8] | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Notes, references and sources for table Notes and references
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Mahanubhava philosophy states that only Paramesvara can give Moksha (ultimate salvation from the cycle of birth and death) to every living creature in the material world. Jiva therefore should worship only Paramesvara rather than minor deities or nature spirits. Mahanubhavas worship Paramesvara in the form of its 5Avatara (incarnations) to personify its original Nirguna (indeterminate) form. One of the most important aspects of Mahanubhava philosophy isasceticism. The fourfold teachings are: non-violence, celibacy, asceticism and bhakti. The essential concept to be included in the reverence for 5 incarnations is memorising the several aspects of them, i.e. name, appearance or form, activities, deeds, words spoken by them (Shruti), memories about them (Smriti) and blessings given by them. Other beliefs involved in Mahanubhava doctrine are Nitya Puja of Panchavatara for 3 times every day and recitation of the names of Panchavatara. Mahanubhava followers also do Smarana (remembrance) of the five incarnations including incidents and objects related to their lives as well as the places connected with them. Mahanubhava followers visit pilgrimage sites like Ruddhipur (Ridhapur), Jalicha dev, Domegram,Paithan,Mahur,Phaltan and Panchaleshwar.[9]
The central theme of Mahanubhava doctrine is, "Feel the soul and not the body". Living the life of mendicant and practicing asceticism severely, the devotee should live according to principle, "God is mine and I am god's". The core of his code of behavior is summed up in the following line for the benefit of his followers: "Even if the head is cut off, the body should worship god".
Besides teaching strictvegetarianism, Mahanubhava Pantha forbids the use of alcohol and teaches non-violence. Theft, gambling, hunting, promiscuity etc. are strictly prohibited and considered as great sins. Mahanubhava doctrine rejects Vedic rituals but not the Vedic philosophy. Mahanubhavas follow the teachings of Shri Chakradhar Swami. Mahanubhavas totally reject the caste system, hegemony of Varna and any kind of social discrimination. They believe that every person has right to attain Moksha, regardless of varna and castes.
Development of Mahanubhava philosophy may have started in the 12th century during the lifetime of Chakrapani Prabhu. Chakradhar Swami officially described it in a well-integrated manner in the latter half of the 13th century[6]
Mahanubhava literature generally comprises rhetoric and commentaries. Mahanubhavas authored numerous treatise that describe about the 5 incarnations of god, they compiled various hagiographies and wrote memoirs about the history of the sect. Mahanubhavas composed numerous literary works in Marathi during the medieval period like commentaries onBhagavad Gita,Leela Charitra andSutrapatha; epics narrating stories from the life of Shri Krishna; various reference works viz. lexicons, chronicles, biographies, itineraries and genealogies. Mahanubhava Marathi literature covered various literary forms like anecdotes, allegories, ballads, prayers, hymns, verses as well as chants. Mahanubhava writers wrotegrammatical andetymological works related to the Old Marathi language. They also wrote many treatise based on thePuranas, that are deemed useful to explain the philosophy of Mahanubhava Sampradaya. The Mahanubhava were the earliest writers to use Marathi as a literary language. Mahanubhavas can be called as the pioneers of Marathi prose; they introduced many prose forms in Marathi for the first time. Prose literature in Old Marathi was almost exclusively composed by the Mahanubhava writers. The Mahanubhavas have contributed enormously to the Old Marathi literature.[5] Purest form of Marathi language can be seen everywhere in the Mahanubhava literature. Marathi is the liturgical language for Mahanubhavas. Non-Marathi speaking Mahanubhavas also read Sutras in Marathi and chant Marathi prayers.
Leela Charitra (Lilacharitra) is thought to be one of the earliest biographies written in Marathi language. The Lilacharaitra is the first scripture of Mahanubhava Sampradaya, it was composed by Mhaimbhat. Mhaimbhat's second important literacy creation wasShri Govindaprabhucharitra orRuddhipurcharitra, a biography of Swami's guru, Shri Govinda Prabhu, in the form of 325 deeds. This was probably written in 1288, soon after the death of Shri Prabhu.
Apart fromLilacharitra, Keshavaraja Suri (Keshiraja Vyasa) also known as Kesobas, collected Chakradhara's aphoristic Vachana or actually spoken words, known asSiddhanta Sutrapatha. Keshavaraja Suri translated the "deeds" fromLilacharitra into Sanskrit in his work calledRatnamala. His another work isDrushtantapatha which was composed in 1280 CE, similarly he has also written a Sanskrit version of it known asDrushtantastotram. Nagadevacharya as the first chiefacharya of Sampradaya, encouraged many of his disciples and companions to compose treatise on the teachings of Sarvajna Chakradhara. memoirs of Nagadeva were compiled by Narendra, Malobas and Parasrambas in 1312 CE, they are known asSmrutisthala. Baidevabas wrotePujavasara which describes the daily routine of Chakradhara.
In this manner, the seven works have been written, which are known asSati Grantha and they are accepted by the follower of the sect. These works and their writers are:
Narendra and his brothers, Sala and Nrusinha were the court poets ofRamadevarao Yadava.[10] Damodara Pandita and Bhaskarabhatta Borikar (Kavishwarabas) were one of the earliest Mahanubhava poets. Mahadamba (also known as Mahadaisa) was the leading woman poet of Sampradaya and is considered as first known woman poet in Marathi language of the 13th century. Mahanubhava poetry is rich of various styles and metres. Many Mahanubhava poets have composed their works in Sanskrit as well.
During the later period, Hayagrivacharya wroteGadyaraja based on the 'Dashama Skandha' ofBhagavata. Pandita Bhishmamuni wrote the oldest available grammar of Old Marathi language known asPanchavartika in the 14th century. Nyayabas wroteHetusthala (purpose of the deeds) onLilacharitra and Bhishmacharya Vaindeshkar wroteNiruktashesha describing Prasanga Mahatmya inLilacharitra during the second half of the 14th century. Itineraries likeSthanapothi andTirthamalika were composed between 14th and 15th centuries. A Gujarati acharya called Gurjara Shivabas compiled 3 commentaries on Siddhanta Sutrapatha during the 15th century; their names areAcharasthala,Vicharasthala andLakshanasthala. He also wroteMahavakyaprameya andThorli Prasadaseva. Songobas (Sangapala), nephew of Gurjara Shivabas wroteAnvayasthala describing the history of Mahanubhava tradition till his era with the help of Siddhante Haribas. Medieval Mahanubhava writers composed many prose works and philosophical texts in Marathi language. Chalhana, one of the most prominent Mahanubhava writers of 15th century wrote the masterpieces likeSattvanuvada,Jnanaprakasha andShastrasambodhini Tika. His disciple Nrusinha Pandita wroteSanketagita. Anantamuni Karanjkar aka Aemuni, who was from Kavishwar Amnaya (lineage) composed most celebrated Vruddhachara (reminiscences) of Sampradaya. Further, many Mahanubhava philosophers wrote commentaries on Siddhanta Sutrapatha like Vishwanathabas Bidkar wroteAcharaband, Avadhutamuni Vaindeshkar wroteVicharaband and Dattaraja Marathe wroteLakshanaband.
Krushnamuni Dimbha was the prominent Mahanubhava poet of the 16th century. He wrotePhaltan Mahatmya, which describes the biography of Chakrapani Prabhu. His other works includeSadhanamrutasotra andBhagvadgita Mahatmya. He also composed several verses praising the Panchakrishnas in various metres. Chakrapani Vyasa wroteDrushtantasthala andNityadini Lilastotra during the late 16th century. He was a Saraswat Brahmin fromRajasthan, he took initiation from an acharya of Bidkar Amnaya and then settled at Ruddhipur. Other important poets of the 16th century were Lakshadhira, Murarimalla, Navarasa Narayana and Elhana. Lakshadhira's works areJnanadarpana,Jnanamartanda andMaharashtra Kavyadipika. HisMaharashtra Kavyadipika is a monumental work. It describes various poetic metres of Marathi and types ofOvi, the most prevalent metre in Marathi. Murarimalla wroteDarshanaprakasha. Navarasa Narayana composedMahabharata in Marathi. But unfortunately, only one chapter of his work is available today. Elhana's works includeShrikrushna Ashta Swayamvara (Athai Sainvare) andBalakrida.Ashta Swayamvara describes the episodes of eight marriages in the life of Shri Krishna andBalakrida describes about childhood pranks of his life. AMuslim acharya named Shahmuni wrote a treatise calledSiddhantabodha in the 18th century for elucidating the principles of Mahanubhava philosophy.[11]
Mahanubhava writers also composed many works inHindi,Punjabi andGujarati languages. Nagraj Vyas, Vidhichandra Sharma and Gaurswami are some of the important Mahanubhava writers of North India during the medieval age. Hariraj Mahatma 'Musafir', Chakradhari Bezar, Gopirajbaba Mahanubhav and Mukundraj Mahanubhav etc. were prolific North Indian Mahanubhava writers during British era.
Mahanubhavas created many code-scripts like 'Sakala Lipi', 'Sundari Lipi', 'Shunya Lipi', 'Aankapallavi Lipi' etc. to protect and preserve their literature.
Mahanubhava poets have written numerous prayers and psalms devoted to the Pancha Krishna Avatara (5 incarnations) in Marathi, Sanskrit and other languages.
Mahanubhava doctrine originated during the late 12th century. Chakradhara was the first preceptor who organized the separate denomination called Mahanubhava on the basis of its doctrine.[12]
Nagadevacharya systematized the tradition of disciples in Mahanubhava Sampradaya after Chakradhara. He initiated several disciples to upbuild the sampradya. During the period of Nagadeva, many followers joined the Sampradaya.[4]
Acharya Munivyasa established many temples and shrines of Mahanubhava Sampradaya in Maharashtra during the early 15th century. Munivyasa was originally aVeerashaiva fromTelangana, his original name was Kamalakara Ayachita Kothi. He left his former faith, entered in Mahanubhava Sampradaya and became disciple of Tapasvini Mhalaisa from Kumar Amnaya. It's recorded in texts likeKumar Vansaval by Raghava Kavi andPaithancha Vruddhachara thatBahmani SultanAhmed Shah Wali provided financial support to Munivyasa for constructing the shrines.[13]
Mahanubhava Sampradaya has remained a flourishing religious sect in Maharashtra till date. It has millions of followers in Maharashtra, particularly inVidarbha,Marathwada andKhandesh regions.
Mahanubhava Pantha followers worship Lord Krishna and other 4 gods namelyDattatreya(one-headed), Chakrapani, Govinda Prabhu and Sarvajna Shri Chakradhara.
Krishnaraj aka Krishnamuni, aPunjabi trader ofKhatri caste fromKot Sarang, was the first preacher of Mahanubhava Pantha in Northern India. He was born in the 15th century. He used to visit Berar (Varhad) for his business, there he met Madheraj Buwa from Kavishwar Amnaya and became his disciple. His colleagues and disciples like Santraj and Vidhichandra Sharma activated the dissemination of Mahanubhava doctrine in Punjab. Mahanubhava Pantha soon became well established in Northern India during 16th to 17th century. Mahanubhavas had set up many temples, mathas, pathashalas in Punjab,Upper Doab,Kangra,Kashmir,Northwest Frontiers and as far asKabul andKandahar inAfghanistan.[11] Majority of Mahanubhavas migrated to India after the partition of India. Still the major cities in North India likeDelhi,Amritsar,Chandigarh,Ludhiana,Hoshiarpur,Jalandhar,Pathankot,Jammu,Ambala,Saharanpur,Meerut,Solan etc. have many Mahanubhava temples and mathas with thousands of followers. Mahanubhava temples are also located at the important holy sites related to Krishna such asDvaraka,Mathura, andKurukshetra.
The Mahanubhava Panth publishesMahanubhav Sandesh, a newspaper in Marathi and Hindi languages. There are plans to eventual expand the publication to an English edition.[14]
Swami Chakradhar, a Deshastha Brahmin, is reputed to have founded his Mahanubhava community in nearby Paithan, in 1267.
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