Balbharati Notes: Sant Parampara and Medieval Maharashtra (Class 11 History) (Trilingual)

Syllabus Mapping for MPSC Exams

The topic “Sant Parampara and Medieval Maharashtra” (संत परंपरा आणि मध्ययुगीन महाराष्ट्र) is a critical segment of the Maharashtra State Board Class 11 History textbook. For the Maharashtra Public Service Commission (MPSC) examinations, it maps directly to the following syllabus sections:

• MPSC Rajyaseva (State Services) Prelims: History of India with special reference to Maharashtra; Socio-religious reform movements in medieval Maharashtra.
• MPSC Rajyaseva Mains (GS Paper I – History & Geography):
  • Socio-cultural history of Maharashtra from ancient to modern times.
  • Bhakti Movement (भक्ती चळवळ) in Maharashtra: Origin, philosophy, major sects (Varkari and Mahanubhav), and its socio-religious impact.
  • Development of Marathi literature, language, and folk art forms (Abhang, Bharud, Keertan).
• MPSC Non-Gazetted Services (Group B & C): General Knowledge – History of Maharashtra (Medieval period and Saint tradition).

Introduction to Sant Parampara in Medieval Maharashtra

During the medieval period (13th to 17th century CE), Maharashtra witnessed a powerful socio-religious renaissance led by the Sant Parampara (saint tradition). This movement emerged as a protest against rigid ritualism, caste-based discrimination, and religious orthodoxy. It sought to democratize spirituality by making devotion (Bhakti – भक्ती) accessible to everyone, irrespective of gender, caste, or social status. The sants used the local vernacular language, Marathi (मराठी), rather than Sanskrit, thereby fostering a sense of cultural unity and regional pride that later laid the socio-political foundation for the establishment of Swarajya (स्वराज्य) by Chhatrapati Shivaji Maharaj (छत्रपती शिवाजी महाराज).

The Varkari Sampraday (वारकरी संप्रदाय)

The Varkari sect is the most prominent socio-religious movement of medieval Maharashtra. Centered around the deity Vitthal (विठ्ठल) or Vithoba (विठोबा) of Pandharpur (पंढरपूर), the sect emphasizes egalitarianism, devotion, and a righteous householder’s life. The term ‘Varkari’ is derived from Vari (वारी), which refers to the bi-annual pilgrimage to Pandharpur on the auspicious days of Ashadhi Ekadashi (आषाढी एकादशी) and Kartiki Ekadashi (कार्तिकी एकादशी).

The core philosophy of the Varkari Sampraday revolves around absolute equality, the rejection of caste distinctions, and the belief that the divine resides within every living being. The sants of this tradition did not advocate for asceticism (renunciation of the world); instead, they practiced their respective professions while pursuing spiritual liberation, proving that household life and devotion could coexist harmoniously.

Key Sants of Medieval Maharashtra

1. Sant Dnyaneshwar (संत ज्ञानेश्वर) (1275 – 1296 CE)

Sant Dnyaneshwar is regarded as the founder-philosopher of the Varkari movement. Born in Apegaon (आपेगाव) near Paithan, he and his siblings—Nivruttinath (निवृत्तीनाथ), Sopandev (सोपानदेव), and Muktabai (मुक्ताबाई)—faced severe social ostracism from the orthodox Brahmins because their father had returned to householder life after taking Sannyasa.

• Literary Contributions: At the young age of 15, Dnyaneshwar wrote the Dnyaneshwari (ज्ञानेश्वरी), officially titled Bhavartha Deepika (भावार्थदीपिका). It is a commentary on the Bhagavad Gita written in the local Marathi language (specifically using the Ovi – ओवी meter), making the sacred text accessible to the common masses. He also authored the Amrutanubhav (अमृतानुभव) (a philosophical treatise on Advaita Vedanta) and Changdev Pasashti (चांगदेव पासष्टी).
• Sanjivan Samadhi: At the age of 21, he took Sanjivan Samadhi (संजीवन समाधी) at Alandi (आळंदी) near Pune in 1296 CE.

2. Sant Namdev (संत नामदेव) (1270 – 1350 CE)

A contemporary of Sant Dnyaneshwar, Sant Namdev was born into a family of tailors (Shimpi – शिंपी) in Narsi Bamani (नरसी बामणी), Hingoli district. He was a brilliant organizer and propagated the Varkari path far beyond the borders of Maharashtra.

• Geographical Spread: Namdev travelled extensively across North India, spending nearly twenty years in the Punjab region (specifically Ghuman in Gurdaspur). His devotional compositions, written in Hindi, were so influential that 61 of his hymns (Abhangas) were incorporated into the holy scripture of Sikhism, the Guru Granth Sahib (गुरु ग्रंथ साहिब), under the name Bhagat Namdevji ki Mukhbani.
• Keertan Tradition: He popularized the practice of Keertan (कीर्तन)—devotional singing combined with storytelling—as a medium of public education and spiritual awakening. He is famously credited with the vow: “नाचू कीर्तनाचे रंगात, ज्ञानदीप लावू जगात” (We will dance in the color of Keertan and light the lamp of knowledge across the world).
• Social Integration: Namdev built the memorial (Samadhi) of Sant Chokhamela at the entrance of the Vitthal temple in Pandharpur, challenging untouchability.

3. Sant Eknath (संत एकनाथ) (1533 – 1599 CE)

Based in Paithan (पैठण), Sant Eknath played a crucial role in reviving Marathi literature and the Bhakti movement during a period of socio-political transition under the Deccan Sultanates. He bridged the gap between Sanskrit scholarship and vernacular literature.

• Literary Contributions: He wrote the Eknathi Bhagavata (एकनाथी भागवत) (a commentary on the 11th book of the Bhagavata Purana), Rukmini Swayamvar (रुक्मिणी स्वयंवर), and the epic Bhavartha Ramayana (भावार्थ रामायण). He is also famous for introducing Bharuds (भारुड)—metaphorical, satirical folk songs that used daily life situations to impart moral and spiritual lessons.
• Social Equality in Practice: Eknath actively opposed caste discrimination. In a famous incident, he fed the food prepared for his ancestors to needy Dalits. He also gave water from the sacred Godavari river to a dying, thirsty donkey, demonstrating the Varkari philosophy of seeing God in all living beings.

4. Sant Tukaram (संत तुकाराम) (1608 – 1649 CE)

Sant Tukaram, born in Dehu (देहू) near Pune, belonged to the Kunbi (कुणबी) caste and worked as a grocer and farmer. His life was marked by personal tragedies, including a severe famine that claimed his family members, which turned him completely towards the worship of Vitthal.

• Literary Legacy: He composed thousands of Abhangas (अभंग) compiled in the Tukaram Gatha (तुकाराम गाथा). His verses are known for their directness, simplicity, and sharp criticism of religious hypocrisy, social hierarchies, and superstition.
• Opposition by Orthodoxy: His teachings created a stir among the orthodox Brahmins, who forced him to drown his manuscripts in the Indrayani River. Legend states that the manuscripts floated back up undamaged after several days of his fasting.
• Influence on Shivaji Maharaj: Tukaram’s philosophy of moral uprightness and self-respect deeply influenced the contemporary society and served as a moral compass for the generation that fought for Swarajya.

5. Sant Chokhamela (संत चोखामेळा) and Marginalized Sants

The Varkari movement was unique in providing a platform for voices from the lowest strata of society. Sant Chokhamela, a Mahar (महार) by caste, wrote poignant Abhangas describing the pain of untouchability while asserting his spiritual right to access Vitthal. He died in 1338 CE while constructing a wall at Mangalwedha. Other prominent sants from diverse professional backgrounds include:

• Sant Gora Kumbhar (संत गोरा कुंभार): A potter (कुंभार).
• Sant Sawata Mali (संत सावता माळी): A gardener (माळी).
• Sant Narhari Sonar (संत नरहरी सोनार): A goldsmith (सोनार).
• Sant Sena Nhavi (संत सेना न्हावी): A barber (न्हावी).

6. Women Sants of Maharashtra

The Sant Parampara broke patriarchal barriers by validating women’s spiritual experiences and allowing them to write and preach. Key women sants include:

• Sant Janabai (संत जनाबाई): A maidservant in Sant Namdev’s household, she composed beautiful verses about her daily chores and her intimate relationship with Vitthal.
• Sant Muktabai (संत मुक्ताबाई): The younger sister of Sant Dnyaneshwar, known for her profound philosophical intellect and her guide-like role to yogis like Changdev.
• Sant Soyrabai (संत सोयराबाई) and Sant Nirmalabhai (संत निर्मलाबाई): The wife and sister of Sant Chokhamela, who wrote about domestic life and social inequality.
• Sant Kanhopatra (संत कान्होपात्रा): A dancer-courtesan who sought refuge in Pandharpur to escape the predatory advances of the Sultan of Bedar.
• Sant Bahinabai (संत बहिणाबाई): A disciple of Sant Tukaram, she documented the history of the Varkari movement and wrote about the duties of a married woman balancing domestic life and spirituality.

Other Socio-Religious Movements in Medieval Maharashtra

Mahanubhav Panth (महानुभाव पंथ)

Founded by Chakradhar Swami (चक्रधर स्वामी) in the 13th century (around 1273 CE), this sect was a monotheistic movement dedicated to the worship of Lord Krishna. It rejected the caste system, opposed animal sacrifice, and advocated for gender equality. To avoid distortion of their texts, they developed a secret script called Sanket Lipi (संकेत लिपी).

Key texts include the Leelacharitra (लीळाचरित्र), biography of Chakradhar Swami compiled by Mhaimbhat (म्हाइंभट), which is considered the first prose work in Marathi literature.

Dharakari Sampraday (धारकरी संप्रदाय)

Led by Samarth Ramdas Swami (समर्थ रामदास) (1608 – 1681 CE), the Dharakari sect emphasized physical strength, organizational skill, and active socio-political duty alongside spiritual devotion. Ramdas Swami authored the Dasbodh (दासबोध) and Manache Shlok (मनाचे श्लोक). He established Hanuman (Maruti) temples across Maharashtra to inspire youth toward physical fitness and resistance against oppressive foreign rule.

High-Yield Facts and Timeline for MPSC Revision

Socio-Cultural Legacy: Foundation of Swarajya

Justice Mahadev Govind Ranade (न्यायमूर्ती महादेव गोविंद रानडे), in his classic book “Rise of the Maratha Power”, noted that the spiritual rebellion led by the Maharashtra sants paved the way for political independence. The Bhakti movement brought about a quiet internal revolution by reducing caste friction, raising the status of Marathi language, and cultivating a shared regional identity based on Marathi culture (Maharashtra Dharma – महाराष्ट्र धर्म). This social cohesion was crucial when Chhatrapati Shivaji Maharaj organized the local peasantry (Mavalas – मावळे) to fight against the Adilshahi and Mughal regimes to establish Hindavi Swarajya (हिंदवी स्वराज्य).

Mock MCQs for Practice

1. Which of the following literary works of medieval Maharashtra is written in a coded script (Sanket Lipi) to prevent outside interference?
   • (A) Dnyaneshwari (ज्ञानेश्वरी)
   • (B) Leelacharitra (लीळाचरित्र)
   • (C) Dasbodh (दासबोध)
   • (D) Bhavartha Ramayana (भावार्थ रामायण)

   Answer: (B)
   Explanation: The Mahanubhav Panth, founded by Chakradhar Swami, used a coded script called Sanket Lipi (e.g., Sakal script, Sundar script) to preserve their religious literature, including the Leelacharitra written by Mhaimbhat, from orthodox Hindu groups and Islamic invaders.



2. Consider the following statements regarding Sant Namdev:

   1. He is credited with introducing the Keertan tradition to Punjab.

   2. Sixty-one of his compositions are included in the Guru Granth Sahib.

   3. He constructed the Samadhi of Sant Chokhamela at Pandharpur.

   Which of the statements given above are correct?

   • (A) 1 and 2 only
   • (B) 2 and 3 only
   • (C) 1 and 3 only
   • (D) 1, 2, and 3

   Answer: (D)
   Explanation: All statements are correct. Sant Namdev spent a significant part of his later life in Punjab (Ghuman) teaching the path of Bhakti. 61 of his verses are compiled in the Adi Granth (Guru Granth Sahib). He also constructed the memorial of the untouchable saint Sant Chokhamela at Pandharpur as a mark of respect.



3. Identify the saint of Maharashtra who composed ‘Bharuds’ to convey spiritual lessons through humorous and metaphorical everyday characters:
   • (A) Sant Dnyaneshwar
   • (B) Sant Eknath
   • (C) Sant Tukaram
   • (D) Samarth Ramdas

   Answer: (B)
   Explanation: Sant Eknath is credited with popularizing the Bharud literary style. These are theatrical, narrative songs that use characters like a blind man, a dog-handler, a postman, or a housewife to satirize contemporary social issues and convey spiritual truths to the common masses.


4. The historical concept of “Maharashtra Dharma” (महाराष्ट्र धर्म) and active socio-political duty was most prominently advocated by which saint?
   • (A) Sant Tukaram
   • (B) Sant Gora Kumbhar
   • (C) Samarth Ramdas
   • (D) Sant Dnyaneshwar

   Answer: (C)
   Explanation: While the Varkari saints focused on devotional surrender (Nivritti), Samarth Ramdas of the Dharakari sect emphasized action (Pravritti), physical capability, and social organization. He popularized the concept of “Maharashtra Dharma”, urging people to unite and protect their land and faith from oppressive rule.



5. Match the following Sants of Maharashtra with their respective castes/professions:

   1. Sant Narhari	a. Barber (न्हावी)
   2. Sant Sena	b. Gardener (माळी)
   3. Sant Sawata	c. Goldsmith (सोनार)
   4. Sant Gora	d. Potter (कुंभार)

   • (A) 1-c, 2-a, 3-b, 4-d
   • (B) 1-c, 2-b, 3-a, 4-d
   • (C) 1-d, 2-a, 3-b, 4-c
   • (D) 1-a, 2-c, 3-d, 4-b

   Answer: (A)
   Explanation: The Varkari movement was highly inclusive and comprised saints from various professional backgrounds: Sant Narhari Sonar (Goldsmith), Sant Sena Nhavi (Barber), Sant Sawata Mali (Gardener), and Sant Gora Kumbhar (Potter).

Mains Descriptive Model Question

Question: “The Bhakti movement in medieval Maharashtra was not merely a spiritual phenomenon but a social and cultural revolution that laid the ground for the political rise of the Marathas.” Critically analyze this statement. (15 Marks, 250 words)

Model Answer Outline:

• Introduction: Define the Sant Parampara (Varkari & Mahanubhav sects) in Maharashtra from the 13th to 17th centuries. Mention that it served as an instrument of social awakening.
• Spiritual and Social Liberation:
  • Democratization of Religion: Shifted focus from complex Sanskrit Vedic rituals to simple devotion (Nam-smaran) in the mother tongue (Marathi).
  • Challenge to Caste Hierarchy: Sants like Chokhamela, Ravidas, and Tukaram criticized ritual superiority and untouchability. Temples and congregations (Bhajans) became common spaces for all.
  • Empowerment of Women: Prominence of women sants (Janabai, Muktabai, Bahinabai) asserting spiritual equality.
• Cultural and Linguistic Unification:
  • Elevation of the Marathi language through works like the Dnyaneshwari, Eknathi Bhagavata, and Tukaram Gatha.
  • Creation of shared regional symbols and traditions (e.g., the annual Pandharpur Vari) which built a cohesive regional consciousness.
• Political Connection (Rise of Maratha Power):
  • Explain Justice M.G. Ranade’s perspective: The social reform of the Bhakti movement prepared the ground for the establishment of Swarajya by Chhatrapati Shivaji Maharaj.
  • The concept of “Maharashtra Dharma” promoted by Samarth Ramdas gave a moral and ideological framework for political resistance against foreign sultanates.
  • The local Maratha and Kunbi soldiers (Mavalas) possessed a unified cultural identity, making it easier to mobilize them for a common cause.
• Limitations (Critical Angle): Despite the spiritual equality preached by the sants, structural social hierarchies (caste divisions and untouchability) persisted in daily secular life. The movement did not aim for a complete structural overthrow of the feudal order but sought internal reform.
• Conclusion: Summarize that while the Bhakti movement was primarily devotional, its democratic ethos, focus on equality, and development of a shared language served as the socio-cultural bedrock on which the edifice of Maratha Swarajya was successfully built.