विवेकसिंधु, मुकुंदराज, आणि राजा जैतपाळाचे तळे

>>>यातील 'विवेक" ही महत्वाची गोष्ट राजा जैतपाळाकडे असावी असे दिसते १) हा निष्कर्ष कसा काय काढला? २) आता समजा जैतपाळ आज असता आणि त्याने काही शास्त्रज्ञांना बोलावून क्वांटम थिअरी, रिलेटीव्हीटी इत्यादी यावर प्रश्न केले असते आणि समजा त्या शास्त्रज्ञांच्या उत्तराने त्याचे समाधान झाले नसते व त्याने त्यांना तळे खोदायला लावले असते तर त्याच्याकडे विवेक आहे असे प्रतिपादन तुम्ही केले असते का? ३) एकंदर तुमच्या धाग्यांवरुन तुम्हाला अनेक गोष्टी माहित नसतांना सुद्धा तुम्ही स्वत्:ला माहितगार का म्हणवता?

१) आणि २) हा निष्कर्ष कसा काय काढला? अंधविश्वास ठेवत नव्हता तरीपण विवेक शब्द योग्य नाही एकदम सहमत. दुष्टबुद्धी नसेल तर फारतर चातुर्य म्हणता येईल. ३) एकंदर तुमच्या धाग्यांवरुन तुम्हाला अनेक गोष्टी माहित नसतांना सुद्धा तुम्ही स्वत्:ला माहितगार का म्हणवता? :) आपल्याला बरेच काही माहित नाही याची कल्पना असणे हि वस्तुस्थिती आदर्पुर्वक स्विकारणे माहित असल्यामुळे आणि माहिती मिळवण्याचे प्रयत्न करून एका ठिकाणाहून दुसरी कडे पोहोचवण्यामुळे :)

विवेकसिंधु ह्या ग्रंथाचा काळ कोणता ते माहित नाही पण जैत्रपाळ हा पराक्रमी यादव राजा भिल्लम पाचवा याचा सेनापती होता. होयसाळ आणि भिल्लम यांच्या युद्धात भिल्लमाचा पराभव झाला. ह्याच युद्धात त्याचा पराक्रमी सेनापती जैत्रपाल अथवा जैतुगी ह्याचा वध झाला. होयसाळांच्या एका शिलालेखात 'होयसाळनृपती बल्लाळाने आपल्या खङगाला कामदेवाच्या रक्ताचे पाणी पाजले, भिल्लमाच्या मस्त्करूपी पाषाणावर धार लावली आणि जैतुगीच्या मुखकमलात ती बद्ध केली' असे वर्णन आहे. उपलब्ध शिलालेखांवरून हे युद्ध साधारण इ.स. ११९० साली लढले गेले. ह्या युद्धात यादवांचा पराभव झाला तरीही होयसाळांचेपण प्रचंड नुकसान झाले. हेमाद्रीच्या राजप्रशस्तीत याचे वर्णन भिल्लमाने 'होयसाळ नरेशाला अपंग बनवले' असा उल्लेख येतो. (कल्याणश्रियमप्यवाप्य विधधे यो होसलेश व्यसुम्)

असं लिहिलंय की जसं काय की तो कोण जैतपाळ की चैतपाळ लढत असताना क्यामेरामन पुष्पक चौरासियासह हे आम टीव्हीवर लाईव्ह टेलिकास्ट देत होते.

डॉ रा चिं ढेरे यांच्या शोधशिल्प या English पुस्तकात विवेकसिंधु, मुकुंदराज, आणि परंपरा या विषयावर बरेच लेख लिहिले आहेत.ती माहिती जालावर उपलब्ध आहे(पहा www.rcdhere.com).त्यातील काही उपयुक्त भाग (थोडे बदल करून खाली देत आहे) Excerpts from Shodhashilpa by Dr R. C. Dhere Chapter 15 Some points of research related to Mukundraj Birthplace of Mukundraj is believed to be Ambejogai as related by Shri N.B. Pawagi in ‘Prakrut ani Marathi bhashecha itihas’ (History of Marathi and Prakrit languages) and Dasganu in Santastotra. However he [Mukundraj] is related to Nanded as well. One comes across legends of his ancestors staying near Nanded. Some of the successors are known to exist in Nanded in the eighteenth century. However one cannot confirm the relation of Mukundraj with Nanded. Age of Mukundraj at the time of composing Viveksindhu One of the verses in Viveksindhu states “For me, breathing itself requires effort. In such a stage, why should one set forth to write a book?” Hence many scholars believe that it was written by Mukundraj at a very advanced age. However, it may refer to unwillingness due to unattached mindset and to the inability due to old age. One of the works named Pavanvijay is ascribed to Mukundraj. It is related to Swarodaya. The work refers to Mukundraj and Mukundmuni. But it may not be related to the author who wrote Viveksindhu. Spiritual brethren to Mukundraj The teacher of Mukundraj, Raghunath, had a fellow student called Vishwambharnath. In this tradition Garibnatha, Jyotinatha and Purnaprakashananda nath have written books such as panchikritvivek, and Poornaprabodhachandrodaya etc. The Tarakabrahma mantra It is this chanting verse that was passed on from the successions of gurus. There are five manuscripts related to the tradition in the Samartha Vagdevata Mandir, Dhule. The Vishvambharanath tradition is important in the history of the Nath sect in Maharashtra. Chapter 17 Bhavishyottar Purana and biographies of saints. While praising his teacher Harinath, Mukundraj relates that his guru’s biography is described in Bhavishyottar Puran. Mahipati in Bhaktavijay mentions Bhavishyottar Purana. Shridhar in a small work related to Dnyaneshwar, too, mentioned Bhavishyottar Puran. Dr Dhere raises the question if Harinath was chronologically closer to Mukundraj and much before Ramdas, why should Harinath be mentioned in Bhavishyottar Puran? It may mean that there are many Puranas known by the same name- Bhavishya or Bhavishyottar Puran. Dr Dhere speculates that inclusion of contemporary people in various Puranas must be taking place much faster than we think of. One may an example of such rapid inclusion of a person from Mahanubhav tradition, in [Bhavishya?] Purana. Search for such Puran is important. If one can find the [Bhavishyottara] Puran, it may throw light on the cultural history of Maharashtra during the period of Yadav. Chapter 18 The essay refers to a Sanskrit translation of Viveksindhu and some confusion related to Sanskrit Viveksindhu by Mukundraj and Vivekamrut by Gopal Mudgal. Dr Dhere explains that Sanskrit Viveksindhu was written by Mukundraj. But Sanskrit translation of Viveksindhu was done by Gopal Mudgal with inspiration from Raghunath Lamb. However, wherever Mukundraj has praised the Marathi language, the translator has praised Sanskrit and his own inspiration, someone named ‘Lamb,’ instead of King Jaitrapal in the Marathi work. Chapter 19 In search of King Jaitrapal Viveksindhu was created at the behest of Jaitrapal who was presumed to be King Jaitugi from Yadav dynasty or Nrisinha from Hoysala/Yadav dynasty, or subjugate to Kalchuris at Ambejogai. Dr Dhere discusses in this essay some of the references from Mahanubhav literature to trace the history of Jaitrapal. Yakshdev Vridhdhanvaya by Meghchand indicates that he was a king at Zadimandala and a nephew to Mukundraj. Considering various references to Zadimandala, Dr Dhere concludes that it constituted of Buldhana and Akola and Rajur-Rohinkhed, which probably was a capital city of the state as supported by a Telugu reference. The adopted son of Jaitrapal could be Sharangadhar, a son of Mahadeva. Mahadeva was defeated by Ganapati Kakatiya around 1228 C.E. He founded the city of Sarangapur. One such Sarangapur exists near Mehkar, Yavatmal. However, due to lack of knowledge about the history of Andhra, the view cannot be supported by suitable evidences. Scholars could search along this direction. Chapter 20 Atmaramswami in Dasavishramdham indicates that Keshavswami Bhaganagarkar hails from the tradition of Mukundraj. In the published work of Keshavswami this is fleetingly indicated just once. A tradition explained by Mudalagi Math indicates a succession: Harinath-Raghunath- Mukundraj- Nrisinha Bharati- jagannath-Sahajabodh-Rangabodha-Keshav. Chapter 21 An unknown branch of Mukundraj tradition In a manuscript of Ramayana, written by Avadhutvarad Vitthal or Dattavarada Vitthal, Dr Dhere found a hitherto unknown tradition of Mukundraj: Adinath-Harinath-Raghunath-Mukundaraj- Nrusinha-jagannath- Sahajabodh- Rangabodha-Trimbakbodh- Ramakrishna. The said Ramakrishna was Vitthal’s father with the surname Ghugari. Ramakrishna is also referred to as Vimalbodha. He had six children including Vitthal (also known as Dnyanbodha Vitthal) who had composed about 75,000 verses. The essay describes birth dates of the children of Ramakrishna and some of poetry of Ramakrishna and the succession chart of Mukundraj tradition. It also gives horoscope of the poet Vitthal who was born in 1722 C.E. Chapter 23 The tradition of Anantabodha is given as follows: Mukundraj- Nrusinha-Jagannath- Sahajabodh- Rangabodha-Adwayabodha –Shivabodha. Chapter 25 Spread of Viveksindhu in Karnataka. Disciple of Sahajananda, Purnananda has written a critique on Gurugeeta, which is influenced by Viveksindhu of Mukundraj. In chapter 25 Dr Dhere cites examples to support the view. In the biography of Purnananda written by Hanumadatmaja, who hailed from the tradition of Sahajanand, he has actually supported the conclusion. Gurucharitra is influenced by Viveksindhu suggesting that during fifteenth and sixteenth century Viveksindhu had considerable influence in the region around Kalyani, Kalburga, Vijapur. Similarly Shantabodha literature is influenced by Nijagunashivayogi, which in turn is influenced by Viveksindhu. It is found that the Vivekchintamani of Nijgunashivayogi has its roots in Vivekchintamani in Telugu composed by Paramanandtirtha, The said Paramnandtirtha was a follower of advaita Datta sect, and he was influenced by Marathi tradition. Thus it can be concluded that the disciples of Mukundraj and Dnyaneshvar had spread their message in southern Dravidian regions, before Nijagunashivayogi. In the appendix to chapter 26 of Shodhshilpa Dr Dhere lists about 55 references which can be useful for any further study of Mukundraj and his parampara.