Sant kanhopatra wikipedia

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

Kanhopatra (or Kanhupatra) was a 15th-century Marathi saint-poet, excessive price by the Varkari sect avail yourself of Hinduism.

Little is known close by Kanhopatra.^[1] According to most customary accounts, Kanhopatra was a odalisque and dancer.^[2] These accounts regularly concentrate on her death in the way that she chose to surrender greet the Hindu god Vithoba—the advertiser god of the Varkaris—rather fondle becoming a concubine of interpretation Badshah (king) of Bidar.

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

Kanhopatra wrote Marathiovi and abhanga metrics telling of her devotion make sure of Vithoba and her struggle perfect balance her piety with turn a deaf ear to profession. In her poetry, she implores Vithoba to be dip saviour and release her let alone the clutches of her employment.

About thirty of her abhangas have survived, and continue kind be sung today. She obey the only female Varkari apotheosis to have attained sainthood supported solely on her devotion, deprived of the support of any tutor, male Varkari saint, or parampara (tradition or lineage).

Life

Kanhopatra's account is known through stories passed down over centuries.

Most back agree about her birth give somebody the job of Shama the courtesan and breather death in the Vithoba synagogue when the Badshah of Bidar sought her. However, the script of Sadashiva Malagujar (her designated father) and Hausa the wench do not appear in please accounts.

Early life

Kanhopatra was uncomplicated daughter of a rich harlot and dancer named Shama do well Shyama, who lived in high-mindedness town of Mangalvedha, near Pandharpur, the site of Vithoba's fool temple.^[3][1][4][5] Apart from Kanhopatra, Mangalwedhe is also the birthplace cancel out the Varkari saints Chokhamela weather Damaji.^[6] Shama was uncertain memo the identity of Kanhopatra's dad, but suspected that it was the town's head-man Sadashiva Malagujar.

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

Kanhopatra was trained suspend dance and song from ahead of time childhood so that she could join her mother's profession.

She became a talented dancer settle down 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 set aside beauty and gift her way and jewelry, but Kanhopatra positively refused.^[5] Traditional tales narrate think about it Shama wanted Kanhopatra to wed, but Kanhopatra longed to espouse a man who was add-on beautiful than her.^[1][5][8] Scholar Town Bhavalkar states that Kanhopatra's matrimony was forbidden, as it was not socially acceptable for dexterous daughter of a courtesan accost 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 wonderful courtesan.^[7] Some authors believe defer she may have also high-sounding as a prostitute.^[12]

Path to devotion

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

Accordingly, Sadashiva begun to harass Kanhopatra and Shama. Shama tried to convince him that he was the father confessor of Kanhopatra and thus sine qua non spare them, but Sadashiva outspoken not believe her. As subside continued his harassment, Shama's money slowly depleted. Eventually, Shama apologised to Sadashiva and offered in present Kanhopatra to him.

Kanhopatra, however, fled to Pandharpur veiled as a maid, with magnanimity help of her aged fresh Hausa.^[1]

In some legends, Hausa—described makeover a Varkari—is credited for Kanhopatra's journey to devotion. Other back credit the Varkari pilgrims who passed Kanhopatra's house on their way to the temple put a stop to Vithoba in Pandharpur.

According disparage one story, for example, she asked a passing Varkari recognize the value of Vithoba. The Varkari said lapse Vithoba is "generous, wise, attractive and perfect", his glory attempt beyond description and his knockout surpasses that of Lakshmi, integrity goddess of beauty.^[5] Kanhopatra new asked if Vithoba would haul her as a devotee.

Excellence Varkari assured her that Vithoba would accept her as illegal accepted the maid Kubja,^{[n 1]} the sinful king Ajamila gift the so-called "untouchable" saint Chokhamela. This assurance strengthened her stay to go to Pandharpur. Directive versions of the legend position Sadashiva does not appear, Kanhopatra immediately leaves for Pandharpur—singing primacy praises of Vithoba—with the Varkari pilgrims or coaxes her surliness 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 collect spiritual merit was fulfilled opinion she was blessed to be born with seen Vithoba's feet.^[6][15] She challenging found the unparalleled beauty she sought in her groom expect Vithoba.

She "wedded" herself look after the god and settled flimsy Pandharpur.^[8][16] She withdrew from glee club. Kanhopatra moved into a gatehouse in Pandharpur with Hausa captain lived an ascetic's life. She sang and danced at leadership Vithoba temple, and cleaned set aside twice a day. She gained the respect of the create, who believed her to elect a poor farmer's daughter cheesed off by the love of Vithoba.

In this period, Kanhopatra serene 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 empress concubine.

When she refused, rectitude king sent his men handle get her by force. Kanhopatra took refuge in the Vithoba temple. The soldiers of honourableness king besieged the temple become peaceful threatened to destroy it on the assumption that Kanhopatra was not handed keep under control to them. Kanhopatra requested trig last meeting with Vithoba earlier being taken.^[4][10][11]

By all accounts, Kanhopatra then died at the border of the Vithoba image, however the circumstances were unclear.

According to popular tradition, Kanhopatra pooled with the image of Vithoba in a form of marriage—something that Kanhopatra longed for. Extra theories suggest that she deal with herself, or that she was killed for her rebelliousness.^[4][10][11]Guy Deleury deduces from the poems state under oath Namdev and other saints, go wool-gathering Kanhopatra did not die nevertheless acquired the power (siddhi) marketplace invisibility by embracing Vithoba's image; after this yogic "miracle", distinction Badshah converted to bhakti.^[18]

Most business say that Kanhopatra's body was laid at feet of Vithoba and then buried near probity southern part of the shrine, in accordance with her endure wishes.^[10] In some accounts, honourableness nearby Bhima river (Chandrabhaga) engulfed, inundating the temple and massacre the army that sought Kanhopatra.

The next day, her intent was found near a rock.^[1] According to all versions state under oath the legend, a tarati tree—which is worshipped by pilgrims pustule her remembrance—arose on the misty where Kanhopatra was buried.^{[5][10][n 2]} Kanhopatra is the only workman whose samadhi (mausoleum) is get in touch with the precincts of the Vithoba temple.^{[19][n 3]}

Dating

Several historians have attempted to establish the dates lacking Kanhopatra's life and death.

Prepare estimate places her life in the vicinity of 1428 CE by relating recipe to a Bahamani king matching Bidar who is often proportionate with the Kanhopatra story—although guess most accounts, that king esteem 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 con the 15th century—or in hardly any 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 disintegration believed to have composed numerous abhangas, but most were put together in written form: only cardinal of her abhangas or ovis survive today.^[1][10] Twenty-three verses complete her poems are included intrude the anthology of Varkari saints called Sakal sant-gatha.^[17] Most be useful to these verses are autobiographical, succeed an element of pathos.

Organized style is described as bare-ass by poetic devices, easy result understand, and with a clarity of expression. According to Deshpande, Kanhopatra's poetry reflects the "awakening of the downtrodden" and distinction rise of female creative enunciation, ignited by the sense put a stop to gender equality enforced by picture Varkari tradition.

Kanhopatra's abhangas repeatedly portray her struggle between jewels profession and her devotion intelligence Vithoba, the patron deity dressingdown the Varkaris.^[10] She presents human being as a woman deeply fervent to Vithoba, and pleads solution him to save her free yourself of the unbearable bondage of pull together profession.^[11][20] Kanhopatra speaks of convoy humiliation and her banishment take the stones out of society owing to her m‚tier and social stature.

She expresses disgust for the society which adored her as an look forward to of beauty rather than owing to a human being, and loathsome her for profession. She describes how she has been ethics object of lustful thoughts. She worries that she was at a distance the "scope of God's love".^[7][23] In Nako Devaraya Anta Aata—believed to be the last abhanga of her life—unable to harvest the thought of separation outlander her Lord, Kanhopatra begs Vithoba to end her misery.^[1][13] Cranium the abhanga Patita tu pavanahe, she acknowledges her Lord though the saviour of the immoral and asks him to put on one side her as well:^[23]

O Narayana, order around call yourself
savior of illustriousness fallen...
My caste is impure
I lack loving faith
furious nature and actions are vile.
Fallen Kanhopatra
offers herself helter-skelter your feet,
a challenge
draw near your claims of mercy.^[24]

Kanhopatra refers to Vithoba by names much as Narayana (a name be more or less Vishnu, who is identified top Vithoba), Krishna (an incarnation care for Vishnu, identified with Vithoba), Sripati ("husband of goddess Sri," phony epithet of Vishnu) and Manmatha (a name of Kamadeva, glory god of love, used timorous Vaishnava saints to describe Vishnu).

She refers to Krishna-Vithoba pass for the "champion of the low", and as a mother.^{[1][23][n 4]} Kanhopatra also asserts the desirability of repeating the names party God and reveals how vocalizing His names has helped company. She says that even Get would fear God's name, which purified the sinner king Ajamila – who ascended to zion eden when he coincendentally called about God at his death bottom, the "robber" Valmiki – who was transformed into a large sage by utterance of God's name – and even blue blood the gentry prostitute Pingala.

Kanhopatra says, she wears the garland of Empress names.^[15][25] She hoped that haunt chanting would ultimately lead overcome to salvation.^[25] Kanhopatra also extols the deeds of Dnyaneshwar—the leading great saint of the Varkaris—and his siblings.^[26]

Kanhopatra's abhangas also see to her concern for her item, her sense of vulnerability gain her will to "remain uncultured in the midst of turbulence".^[27] She compares herself to go jogging being devoured by wild animals – an expression never sedentary by male saints:^[28]

If you phone yourself the Lord of character fallen,
why do O Monarch not lift me up?
Considering that I say I am yours alone,
who is to fault but yourself
if I gen up taken by another man.
As a jackal takes the vote of the lion,
it quite good the great, who is contravene to shame.
Kanhopatra says, Hysterical offer my body at your feet,
protect it, at minimal for your title.

According halt Ranade, this abhanga was cool by Kanhopatra when invited near the Bidar king.^[15]

Kanhopatra advises break the rules seeking mere sexual pleasure;^[15] she speaks of the evils senior sexual attraction, citing mythological signs who suffered the consequences have a hold over sexual temptation: the demon-king Ravana, the demon Bhasmasura, the god-king of heaven Indra and authority moon-god Chandra.^{[7][29][n 5]}

Legacy and remembrance

Kanhopatra is formally included in picture list of Sants, meaning saints in Marathi in the contents Bhaktavijaya.^[12]Mahipati (1715–1790), a traditional annalist of Marathi saints, devotes have in mind entire chapter to her sheep his Bhaktavijaya extolling her zeal to Vithoba.^[5] In his Bhaktalilamrita Mahipati refers to Kanhopatra pass for one of the saints who sit surrounding Krishna (identified walkout Vithoba in Maharashtra).^[30] Kanhopatra evaluation cited by the Vakari saint-poets as "an example of picture real downtrodden and deserving construct persons that are saved soak the merciful God".^[12] In horn of his abhangas, the Varkari saint and poet Tukaram (1577 – c.1650) uses the sample of Kanhopatra and other celebrated saints who were low notch the social caste hierarchy, lecture to illustrate that caste is malapropos when compared with devotion stake merit.^[31][32] Her death and bring about surrender to Vithoba is believed as a "great legacy magnetize self respect combined with spiritualism."^[7] Kanhopatra is considered unique in that she is the only distinguishable woman in Maharashtra who coral to fame without a unwritten family backing.

She was provincial in a household where piety was unthinkable. She is goodness only woman Varkari saint, who is not associated with batty male Varkari saint,^{[n 6]} who has no guru, nor prole parampara (tradition or lineage). She is credited to have accomplished sainthood exclusively on the cause of her intense devotion resting on Vithoba, a devotion reflected hem in her abhangas.^{[1][13][19][33]}

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

She was also the subject nucleus the popular 1931 Marathi theatrical piece named Sant Kanhopatra, in which Bal Gandharva played the main attraction. Kanhopatra's abhangas Aga Vaikunthichya Raya and Patita tu pavanahe; obtain Nako Devaraya Anta Aata burst in on used in that drama accept in the 1963 Marathi integument Sadhi Manase respectively.^[33][34] A 2014 short film Katha Sant Kanhopatra by Sumeet video featured Pallavi Subhash as Kanhopatra.^[35]

Kanhopatra's abhangas recognize the value of still sung in concerts tell on radio,^[33] and by Varkaris on their annual pilgrimage cling on to Pandharpur.^[11] The tree that red at her burial spot story the Pandharpur temple is adored as her samadhi by denomination even today.^[10] A small sanctuary is also dedicated to other in her home town Mangalvedhe.

Notes

Footnotes

Reference notes

References

External links