Vithoba ( IAST : Viṭhobā ), also known as Vitthala ( IAST : Viṭṭhala ), and Panduranga ( IAST : Pāṇḍuraṅga ), is a Hindu deity predominantly worshipped in the Indian state of Maharashtra and Karnataka . He is a form of the Hindu deity Vishnu in his avatar : Krishna . Vithoba is often depicted as a dark young boy, standing arms akimbo on a brick, sometimes accompanied by his consort Rakhumai .
151-640: Vithoba is the focus of an essentially monotheistic , non-ritualistic bhakti -driven Varkari faith in Maharashtra and the Haridasa sect established in Dvaita Vedanta in Karnataka. Vithoba Temple, Pandharpur is his main temple. Vithoba legends revolve around his devotee Pundalik who is credited for bringing the deity to Pandharpur, and around Vithoba's role as a saviour to the poet-saints of
302-541: A chakra (discus) or lotus flower in his right, all of which are symbols traditionally associated with Vishnu. Some images depict Vithoba's right hand making a gesture that has been traditionally misunderstood as a blessing; no gesture of blessing is present in the Pandharpur image. Though usually depicted two-armed, four-armed representations of the deity also exist. The Pandharpur image, when not clothed by its attendant priest to receive devotees, provides Vithoba with
453-458: A Sed festival , a sort of royal jubilee intended to reinforce the Pharaoh's divine powers of kingship. Traditionally held in the thirtieth year of the Pharaoh's reign, this possibly was a festival in honour of Amenhotep III , who some Egyptologists think had a coregency with his son Amenhotep IV of two to twelve years. Year 5 is believed to mark the beginning of Amenhotep IV's construction of
604-419: A Shaiva god (related to Shiva), only later identified with Vishnu, thus explaining the usage of Panduranga for Vithoba. Crooke, however, proposed that Panduranga is a Sanskritised form of Pandaraga (belonging to Pandarga), referring to the old name of Pandharpur. Another name, Pandharinath, also refers to Vithoba as the lord of Pandhari (yet another variant for Pandharpur). Finally, Vithoba is also addressed by
755-408: A puja that includes a bath with five ( pancha ) sweet substances called panchamrita . The image is then dressed to receive morning devotions. The third rite is another puja involving re-dressing and lunch at noon. This is known as madhyāhṇapūjā . Afternoon devotions are followed by a fourth rite for dinner at sunset—the aparāhṇapūjā . The final rite is śejāratī , an arati for putting
906-454: A Jain or a Buddhist, since Varkari tradition is a combination of Jain and Buddhist morals, and Vithoba is viewed as Vishnu in his form as Buddha. Frazer, Edwards and P.R. Bhandarkar (1922) all suggest that Pundalik tried to unify Shiva and Vishnu, and that this sect originated in Karnataka. Ranade (1933) thinks that Pundalik, a Kannada saint, was not only the founder of the Varkari sect but also
1057-572: A brick'. William Crooke , orientalist , supported this explanation. The prescribed iconography of Vithoba stipulates that he be shown standing arms-akimbo upon a brick, which is associated with the legend of the devotee Pundalik. However, the Varkari poet-saint Tukaram proposed a different etymology—that Vitthala is composed of the words vittha (ignorance) and la (one who accepts), thus meaning 'one who accepts innocent people who are devoid of knowledge'. Historian Ramakrishna Gopal Bhandarkar offers yet another possibility—that Vitthu ( Viṭhu )
1208-541: A component or opposite force of Ahura Mazda. Post-exilic Judaism, after the late 6th century BCE, was the first religion to conceive the notion of a personal monotheistic God within a monist context. The concept of ethical monotheism , which holds that morality stems from God alone and that its laws are unchanging, first occurred in Judaism , but is now a core tenet of most modern monotheistic religions, including Christianity, Islam, Sikhism, and Baháʼí Faith. Also from
1359-426: A father, or in the case of the female saint Janabai's poetry, as a mother (Vithabai). Not only women, like Janabai, but also a wide variety of people from different castes and backgrounds wrote abhangas in praise of Vithoba: Visoba Khechara (who was an orthodox Shaiva and teacher of Namdev), Sena the barber , Narhari the goldsmith , Savata the gardener , Gora the potter , Kanhopatra the dancing girl, Chokhamela
1510-449: A form of Vishnu; Mahalakshmi, a form of Vishnu's consort Lakshmi ; Garuda and Hanuman (see previous section). Shaiva deities are also worshipped, such as: Ganesha , the elephant-headed god of wisdom and beginnings; Khandoba , a form of Shiva; and Annapurna , a form of Shiva's consort Parvati . The samadhis (memorials) of saints like Namdev, Chokhamela and Janabai , and of devotees such as Pundalik and Kanhopatra , are in and around
1661-436: A historical figure also consider him to be founder of the cult of Vithoba. This is evidenced by the liturgical call— Pundalikavarada Hari Vitthala! —which means "O Hari Vitthala (Vithoba), who has given a boon to Pundalik!" However, according to Zelliot, the sect was founded by Dnyaneshwar (also spelled Jnaneshwar), who was a Brahmin poet and philosopher and flourished during the period 1275–1296. Varkaris also give him credit with
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#17327652960501812-578: A monotheistic view. The Naiyanikas have given an argument that such a god can only be one. In the Nyaya Kusumanjali , this is discussed against the proposition of the Mimamsa school that let us assume there were many demigods ( devas ) and sages ( rishis ) in the beginning, who wrote the Vedas and created the world. Nyaya says that: [If they assume such] omniscient beings, those endowed with
1963-500: A new capital, Akhetaten ( Horizon of the Aten ), at the site known today as Amarna . Evidence of this appears on three of the boundary stelae used to mark the boundaries of this new capital. At this time, Amenhotep IV officially changed his name to Akhenaten ( Agreeable to Aten ) as evidence of his new worship. The date given for the event has been estimated to fall around January 2 of that year. In Year 7 of his reign (1346/1344 BCE),
2114-417: A powerful presentation of what the monotheists denounce as Hindu Polytheism. I had never read anything like it. It was a revelation to me that Monotheism was not a religious concept but an imperialist idea. I must confess that I myself had been inclined towards Monotheism till this time. I had never thought that a multiplicity of Gods was the natural and spontaneous expression of an evolved consciousness. Sikhi
2265-670: A refuge of the Pandharpur image when it was moved to protect from Muslim invaders and finally at the Birla Mandir in Shahad . Several temples are found in Goa, the well-known ones being the temples at Sanquelim , Sanguem and Gokarna Math . Similarly temple festivals celebrated in Vitthala temples in Margao , Ponda attract a lot a pilgrims. Vitthal is also worshipped as Vitthalnath at
2416-610: A result, even almost 900 years after Hemchandra, Gujarat still continues to be a predominantly lacto-vegetarian state, despite having an extensive coastline. He announced about his death six months in advance and fasted in his last days, a Jain practice called sallekhana . He died at Anhilavad Patan. The year of death differs according to sources but 1173 is generally accepted. A prodigious writer, Hemachandra wrote grammars of Sanskrit and Prakrit , poetry , prosody , lexicons , texts on science and logic and many branches of Indian philosophy . His systematic exposition of
2567-522: A salutation to Vitthala. The founder of the Hindu sect Pushtimarg – Vallabhacharya (1479–1531) is believed to have visited Pandharpur at least twice and was ordered to marry by Vithoba (called Vitthalnath or Vitthalnathji in the sect) and have children so that he could be born as Vallabhacharya's son. Later, Vallabhacharya married. His second son and successor was recognized as a manifestation of Vithoba and named Vitthalnath, also known as Gusainji . One of
2718-593: A savior to the poet-saints of the Varkari faith. As discussed in the devotional works section above, the Pundalik legend appears in the Sanskrit scriptures Skanda Purana and Padma Purana . It is also documented in Marathi texts: Panduranga-Mahatmya by a Brahmin called Sridhara; another work of the same name written by Prahlada Maharaj; and also in the abhanga s of various poet-saints. There are three versions of
2869-417: A treatise on Sanskrit grammar . He was so impressed by it that he told the scholars in his court to produce a grammar that was as easy and lucid. Hemachandra requested Siddharaja to find the eight best grammatical treatises from Kashmir . He studied them and produced a new grammar work in the style of Pāṇini 's Aṣṭādhyāyī . He named his work Siddha-Hema-Śabdanuśāśana after himself and the king. Siddharaja
3020-454: A unitary God is Plato 's Demiurge (divine Craftsman), followed by Aristotle 's unmoved mover , both of which would profoundly influence Jewish and Christian theology. According to contemporary Jewish, Christian and Islamic tradition, monotheism was the original religion of humanity; this original religion is sometimes referred to as "the Adamic religion", or, in the terms of Andrew Lang ,
3171-518: A variant in the Padma Purana. Pundalik, a Brahmin madly in love with his wife, neglected his aged parents as a result. Later, on meeting sage Kukkuta, Pundalik underwent a transformation and devoted his life to the service of his aged parents. Meanwhile, Radha, the milkmaid-lover of Krishna, came to Dvaraka , the kingdom of Krishna, and sat on his lap. Radha did not honour Rukmini, the chief queen of Krishna, nor did Krishna hold Radha accountable for
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#17327652960503322-528: Is "Pandurangastaka" or "Pandurangastrotra", attributed to Adi Shankara , although this attribution is questioned. A text called "Tirthavali-Gatha", attributed to Namdev or Dnyaneshwar but possibly a collection of writings of many poet-saints, also centers on the propagation of Varkari faith and Vithoba worship. Other devotional works include aratis like "Yuge atthavisa vitevari ubha" by Namdev and "Yei O Vitthala majhe mauli re". These aratis sing of Vithoba, who wears yellow garments (a characteristic of Vishnu) and
3473-407: Is Vishnu's first and foremost devotee, on his own head. Vithoba is shown standing arms-akimbo on the brick thrown by the devotee Pundalik. He wears a necklace of tulasi -beads, embedded with the legendary kaustubha gem, and makara-kundala (fish-shaped earrings) that the poet-saint Tukaram relates to the iconography of Vishnu. Pandharpur's Vithoba holds a shankha (conch) in his left hand and
3624-456: Is a "Shaiva-Vaishnava synthesis" and "nominal Vaishnavism, containing a free mix of other religions". It is believed to have originated in Karnataka and migrated to Maharashtra. This last theory is based on a reference to Vithoba as "Kānaḍā" (belonging to Karnataka) in the work of the first of the poet-saints, Dnyaneshwar . However, this word can also be interpreted as "difficult to understand". Varkaris and scholars who believe Pundalik to have been
3775-502: Is a Kannada corruption of the name Vishnu adopted in Marathi. The suffixes - la and - ba (meaning 'father' in Marathi) were appended for reverence, producing the names Vitthala and Vithoba. This corruption of Vishnu to Vitthu could have been due to the tendency of Marathi and Kannada people to pronounce the Sanskrit ṣṇ ( /ʃn/ ) as ṭṭh ( /ʈʈʰ/ ), attested since the 8th century. According to research scholar M. S. Mate of
3926-623: Is a divine figure with attributed supremacy in Vaishnavism. The Rig Veda discusses monotheistic thought, as do the Atharva Veda and Yajur Veda : "Devas are always looking to the supreme abode of Vishnu" ( tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sṻrayaḥ Rig Veda 1.22.20) "The One Truth, sages know by many names" ( Rig Veda 1 .164.46) "When at first the unborn sprung into being, He won His own dominion beyond which nothing higher has been in existence" ( Atharva Veda 10.7.31) "There
4077-455: Is a monotheistic and a revealed religion . God in Sikhism is called Akal Purakh (which means "The Immortal Being") or Vāhigurū (Wondrous Enlightener). However, other names like Rama , Brahman , Khuda , Allah , etc. are also used to refer to the same God, who is shapeless , timeless , and sightless : niraṅkār , akaal , and alakh . Sikhi presents a unique perspective where God
4228-684: Is a monotheistic faith that arose in the Punjab region of the Indian subcontinent during the 16th and 17th centuries. Sikhs believe in one, timeless, omnipresent, supreme creator. The opening verse of the Guru Granth Sahib , known as the Mul Mantra , signifies this: The word "ੴ" ("Ik ōaṅkār") has two components. The first is ੧, the digit "1" in Gurmukhi signifying the singularity of
4379-448: Is also used as an epithet for the god Rudra -Shiva. Even though Vithoba is depicted with dark complexion, he is called a "white god". Bhandarkar explains this paradox, proposing that Panduranga may be an epithet for the form of Shiva worshipped in Pandharpur, and whose temple still stands. Later, with the increasing popularity of Vithoba's cult, this was also transferred to Vithoba. Another theory suggests that Vithoba may initially have been
4530-454: Is associated more with "compassion, an infinite love and tenderness for his bhaktas (devotees) that can be compared to the love of the mother for her children pining for the presence of his devotees the way a cow pines for her far-away calf." G. A. Deleury, author of The cult of Vithoba , proposes that the image of Vithoba is a viragal ( hero stone ), which was later identified with Vishnu in his form as Krishna, and that Pundalik transformed
4681-414: Is clear evidence to suggest it existed by the 13th century. According to S. G. Tulpule, the temple stood as early as 1189. In fact, a monument dated 1189 records establishment of a small Vithoba shrine at the present location of the temple; thus, Tulpule concludes, the worship of Vithoba predates 1189. A stone inscription dated 1237, found on an overhead beam of the present Vithoba temple, mentions that
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4832-620: Is found in two works: Panduranga-Mahatmya by the Brahmin Sridhara (consisting of 750 verses), and another work of the same name written by Prahlada Maharaj (consisting of 181 verses). In addition to the above, there are many abhangas , the short Marathi devotional poems of the Varkaris, and many stutis (songs of praise) and stotras (hymns), some of them originating from the Haridasa tradition. The best known of these
4983-583: Is monotheist as well as pantheist. The Great Spirit , called Wakan Tanka among the Sioux , and Gitche Manitou in Algonquian , is a conception of universal spiritual force, or supreme being prevalent among some Native American and First Nation cultures. According to Lakota activist Russell Means a better translation of Wakan Tanka is the Great Mystery. Indeed, "Wanka Tanka" among
5134-420: Is no other way open. In other words, Nyaya says that the polytheist would have to give elaborate proofs for the existence and origin of his several celestial spirits, none of which would be logical, and that it is more logical to assume one eternal, omniscient god. Many other Hindus, however, view polytheism as far preferable to monotheism. The famous Hindu revitalist leader Ram Swarup , for example, points to
5285-628: Is none to compare with Him. There is no parallel to Him, whose glory, verily, is great." ( Yajur Veda 32.3) The number of auspicious qualities of God are countless, with the following six qualities ( bhaga ) being the most important: In the Shaivite tradition, the Shri Rudram ( Sanskrit श्रि रुद्रम्), to which the Chamakam (चमकम्) is added by scriptural tradition, is a Hindu stotra dedicated to Rudra (an epithet of Shiva ), taken from
5436-589: Is often contrasted with " polytheism ", but many scholars prefer other terms such as monolatry, henotheism, or one-god discourse. Quasi-monotheistic claims of the existence of a universal deity date to the Late Bronze Age , with Akhenaten 's Great Hymn to the Aten from the 14th century BCE. In the Iron-Age South Asian Vedic period , a possible inclination towards monotheism emerged. The Rigveda exhibits notions of monism of
5587-533: Is present ( sarav viāpak ) in all of its creation and does not exist outside of its creation. God must be seen from "the inward eye", or the "heart". Sikhs follow the Aad Guru Granth Sahib and are instructed to meditate on the Naam (Name of God - Vāhigurū ) to progress towards enlightenment, as its rigorous application permits the existence of communication between God and human beings. Sikhism
5738-451: Is served by Garuda ( mount of Vishnu) and Hanuman (the monkey god, devotee of Rama —an avatar of Vishnu). Finally, the Telugu poet Tenali Ramakrishna (16th century) refers to Vithoba, as Panduranga, in his poem Panduranga-Mahatmyamu : "(O Parvati ), accepting the services of Pundarika and Kshetrapala (Kala- bhairava ), becoming the wish fulfilling tree by assuming a subtle body for
5889-658: Is what defines the Fibonacci sequence. He ( c. 1150 CE ) studied the rhythms of Sanskrit poetry. Syllables in Sanskrit are either long or short. Long syllables have twice the length of short syllables. The question he asked is How many rhythm patterns with a given total length can be formed from short and long syllables? For example, how many patterns have the length of five short syllables (i.e. five "beats")? There are eight: SSSSS, SSSL, SSLS, SLSS, LSSS, SLL, LSL, LLS. As rhythm patterns, these are xxxxx, xxxx., xxx.x, xx.xx, x.xxx, xx.x., x.xx., x.x.x His other works are
6040-489: The palkhis (palanquins) of the poet-saints. Varkaris do not engage in ritual worship but only practice darshan (visual adoration) of the deity. The ritual worship by the priests is restricted to five days each around the Ashadha (June–July) and Kartik (October–November) Ekadashis , when a large number of Varkaris participate in the yatras . In smaller numbers, the Varkaris also visit the temple on two other Ekadashis—in
6191-515: The 18th dynasty of the New Kingdom . He raised Aten , once a relatively obscure Egyptian solar deity representing the disk of the sun, to the status of Supreme God in the Egyptian pantheon. To emphasise the change, Aten's name was written in the cartouche form normally reserved for Pharaohs, an innovation of Atenism. This religious reformation appears to coincide with the proclamation of
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6342-537: The Brahman , particularly in the comparatively late tenth book , which is dated to the early Iron Age , e.g. in the Nasadiya Sukta . Later, ancient Hindu theology was monist , but was not strictly monotheistic in worship because it still maintained the existence of many gods, who were envisioned as aspects of one supreme God, Brahman. In China, the orthodox faith system held by most dynasties since at least
6493-616: The Chandonushasana , a work on prosody , with commentary. Hemachandra, following the earlier Gopala, described the Fibonacci sequence in around 1150, about fifty years before Fibonacci (1202). He was considering the number of cadences of length n , and showed that these could be formed by adding a short syllable to a cadence of length n − 1, or a long syllable to one of n − 2. This recursion relation F ( n ) = F ( n − 1) + F ( n − 2)
6644-545: The Deccan College , Pundalik—who is assumed to be a historical figure—was instrumental in persuading the Hoysala king Vishnuvardhana alias Bittidev to build the Pandharpur temple dedicated to Vishnu. The deity was subsequently named as Vitthala, a derivative of Bittidev, by the builder-king. Other variants of the name include Viṭhurāyā (King Vitthala), and Viṭhāī (Mother Vitthala). The people of Gujarat add
6795-468: The Enlightenment and Christian views. Many definitions of monotheism are too modern, western, and Christian-centered to account for the diversity and complexity of the ancient sources, which include not only the biblical texts, but also other writings, inscriptions, and material remains that help reconstruct the ancient beliefs and practices of the people of Judah and Israel. The term "monotheism"
6946-466: The Mahanubhavas , who rose in the 13th century as a Krishna-worshipping sect, not only dismissed the notion that Vithoba is Krishna but also frequently vilified Vithoba. In some traditions though, Vithoba is also worshipped as a form of Shiva. The Dhangars still consider Vithoba to be a brother of the god Viroba , and view Vithoba as a Shaiva god rather than a Vaishnava one. Underhill proposes that
7097-581: The Nathdwara in Rajasthan . Vithoba was introduced to South India during the Vijayanagara and Maratha rule. In South India he is generally known as Vitthala. The Hampi temple (mentioned above) is a World Heritage Site and the most important of Vitthala's temples outside Maharashtra. Constructed in the 15th century, the temple is believed to have housed the central image from Pandharpur, which
7248-642: The Sahitya Akademi Award for his book Sri Vitthal: Ek Mahasamanvaya , opines that Vithoba worship may be even older—" Vedic or pre-Vedic", hence pre-dating the worship of Krishna. According to this theory, Vithoba is an amalgam of various local heroes, who gave their lives to save their cattle. He was first worshipped by the Dhangar , the cattle-owning caste of Maharashtra. The rise of the Yadava dynasty , which had cowherd ancestry, could have led to
7399-510: The Shang dynasty (1766 BCE) until the modern period centered on the worship of Shangdi (literally "Above Sovereign", generally translated as "God") or Heaven as an omnipotent force. However, this faith system was not truly monotheistic since other lesser gods and spirits, which varied with locality, were also worshipped along with Shangdi . Still, later variants such as Mohism (470 BCE–c.391 BCE) approached true monotheism, teaching that
7550-469: The Shivneri Caves . Stevenson goes so far as to call devotees of Vithoba ( Vithal-bhaktas ) Buddhist Vaishnavas ( Bauddho-Vaishnavas ), since they consider Vithoba to be the ninth—namely Buddha—avatar of Vishnu. Some of the poet-saints praised Vithoba as a form of Buddha. B. R. Ambedkar , an Indian political leader and Buddhist convert, suggested that the image of Vithoba at Pandharpur was in reality
7701-570: The Skanda Purana (see Legend below), that two distinct murtis must have existed at Pandharpur—one each of tirtha and kshetra type. The earlier one was a tirtha murti , an image purposely sited near a holy body of water ( tirtha ), in this case facing west, on the Bhima riverbed, near the Pundalik shrine. The later murti, according to Sand, was a kshetra murti , located at a place of holy power ( kshetra ), in this case facing east, on
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#17327652960507852-495: The University of Washington suggests that Vithoba's worship migrated from Karnataka to the formerly Shaiva city of Pandharpur some time before 1000 CE; but under the possible influence of a Krishna-worshipping Mahanubhava sect, the town was transformed into a Vaishnava center of pilgrimage. This proposal is consistent with contemporary remnants of Shaiva worship in the town. The religious historian R.C. Dhere , winner of
8003-459: The Vedas as being specifically polytheistic, and states that, "only some form of polytheism alone can do justice to this variety and richness." Sita Ram Goel , another 20th-century Hindu historian, wrote: I had an occasion to read the typescript of a book [Ram Swarup] had finished writing in 1973. It was a profound study of Monotheism, the central dogma of both Islam and Christianity, as well as
8154-596: The Yajurveda (TS 4.5, 4.7). Shri Rudram is also known as Sri Rudraprasna , Śatarudrīya , and Rudradhyaya . The text is important in Vedanta where Shiva is equated to the Universal supreme God. The hymn is an early example of enumerating the names of a deity , a tradition developed extensively in the sahasranama literature of Hinduism . The Nyaya school of Hinduism has made several arguments regarding
8305-462: The chief minister or a minister of Maharashtra state performs ritual components of worship on behalf of the Government of Maharashtra . This form of worship is known as sarkari-mahapuja . Apart from the four Ekadashis, a fair is held on Dussera night at Pandharpur, when devotees dance on a large slab ( ranga-shila ) before Vithoba, accompanied with torchlight processions. Other observances at
8456-612: The ekadashi of each month. Haridasa means servant ( dasa ) of Vishnu (Hari). According to Haridasa tradition, their sampradaya , also known as Haridasa-kuta, was founded by Achalananda Vitthala ( c . 888). It is a distinct branch within Vaishnavism, centered on Vitthala (the Haridasa–Kannada name for Vithoba). Where Varkari are normally associated with Maharashtra, Haridasa are normally associated with Karnataka. The scholar Sharma considers Vithoba worship first emerged in Karnataka, only later moving to Maharashtra. He argues this on
8607-402: The srivatsa mark (described above), a head-dress of peacock feathers, resting his hands on his waist and keeping his cow-stick between his thighs. Pundarika asks Krishna to remain in this form on the banks of the river Bhima. He believes that Krishna's presence will make the site a tirtha and a kshetra . The location is identified with modern-day Pandharpur, which is situated on the banks of
8758-534: The " Urreligion ". Scholars of religion largely abandoned that view in the 19th and 20th centuries in favour of an evolutionary progression from animism via polytheism to monotheism. Austrian anthropologist Wilhelm Schmidt had postulated an Urmonotheismus , "original" or "primitive monotheism" in the 1910s. It was objected that Judaism , Christianity , and Islam had grown up in opposition to polytheism as had Greek philosophical monotheism. More recently, Karen Armstrong and other authors have returned to
8909-477: The "untouchable" Mahar , and even the Muslim Sheikh Muhammad (1560–1650). Anyone born Shaiva or Vaishnava who considers Vithoba his maya-baap (mother-father) and Pandharpur his maher (maternal house of a bride) is accepted as a Varkari by the sect irrespective of the barriers of caste . Varkaris often practice Vithoba japa (meditative repetition of a divine name), and observe a fast on
9060-476: The 63 Illustrious Men”), a Sanskrit epic poem on the history of important figures of Jainism. Later in his life, he changed his name to Hemachandra. Hemachandra was born in Dhandhuka , in present-day Gujarat , on Kartika Sud Purnima (the full moon day of Kartika month). His date of birth differs according to sources but 1088 is generally accepted. His father, Chachiga-deva was a Modh Bania. His mother, Pahini,
9211-436: The 6th century BCE, Thales (followed by other Monists, such as Anaximander , Anaximenes , Heraclitus , Parmenides ) proposed that nature can be explained by reference to a single unitary principle that pervades everything. Numerous ancient Greek philosophers, including Xenophanes of Colophon and Antisthenes , believed in a similar polytheistic monism that bore some similarities to monotheism. The first known reference to
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#17327652960509362-527: The 8th century, indicates that Vithoba worship had already existed at an early date. According to Richard Maxwell Eaton, author of A Social History of the Deccan , Vithoba was first worshiped as the pastoral god Krishna as early as the 6th century. Vithoba's arms-akimbo iconography is similar to Bir Kuar , associated with Krishna, the cattle-god of the Ahirs of Bihar . Vithoba was probably later assimilated into
9513-644: The Aztec. As an old religion, Hinduism inherits religious concepts spanning monotheism, polytheism , panentheism , pantheism , monism , and atheism among others; and its concept of God is complex and depends upon each individual and the tradition and philosophy followed. Hindu views are broad and range from monism, through pantheism and panentheism (alternatively called monistic theism by some scholars) to monotheism and even atheism. Hinduism cannot be said to be purely polytheistic. Hindu religious leaders have repeatedly stressed that while God's forms are many and
9664-524: The Bhima. The description of Krishna resembles the characteristics of the Pandharpur image of Vithoba. The second version of the legend depicts Vithoba appearing before Pundalik as the five-year-old Bala Krishna (infant Krishna). This version is found in manuscripts of both Puranas, Prahlada Maharaj, and the poet-saints, notably Tukaram. The remaining version of the Pundalik legend appears in Sridhara and as
9815-427: The Egyptian people. Key features of Atenism included a ban on idols and other images of the Aten, with the exception of a rayed solar disc, in which the rays (commonly depicted ending in hands) appear to represent the unseen spirit of Aten. Akhenaten made it however clear that the image of the Aten only represented the god, but that the god transcended creation and so could not be fully understood or represented. Aten
9966-460: The Hindu months of Magha and Chaitra . More than 800,000 Varkaris travel to Pandharpur for the yatra on Shayani Ekadashi, the 11th day of the waxing moon in the lunar month of Ashadha. Both Shayani Ekadashi and Prabodhini Ekadashi (in the waxing half of Kartik), are associated with Vishnu. Hindus believe that Vishnu falls asleep in Ksheersagar (a cosmic ocean of milk), while lying on
10117-565: The Hoysala king Someshvara donated a village for the expense of the bhoga (food offering) for "Vitthala". An inscription on a copper plate, dated 1249, records the Yadava king Krishna granting to one of his generals the village Paundrikakshetra ( kshetra of Pundarik), on the river Bhimarathi, in the presence of the god Vishnu. Another stone inscription in Pandharpur narrates a sacrifice at Pandurangapura due to which "people and Vitthal along with
10268-593: The Jain approach of Anekantavada , Hemchandra is said to have displayed a broad-minded attitude, which pleased Kumarapala. Kumarapala was a Shaiva and ordered the rebuilding of Somnath at Prabhas Patan . Some Hindu saints who were jealous of Hemachandra's rising popularity with the Kumarapala complained that Hemachandra was a very arrogant person, that he did not respect the vedic deities and that he refused to bow down to Hindu God Shiva . When called upon to visit
10419-526: The Jain path in the Yogaśāstra and its auto-commentary is a very influential text in Jain thought. According to Olle Quarnström it is "the most comprehensive treatise on Śvetāmbara Jainism known to us". The Siddha-Hema-Śabdanuśāśana includes six languages: Sanskrit , the "standard" Prakrit (virtually Maharashtri Prakrit ), Shauraseni , Magahi , Paiśācī , the otherwise-unattested Cūlikāpaiśācī and Apabhraṃśa (virtually Gurjar Apabhraṃśa, prevalent in
10570-649: The Lakota was considered a "council of gods" in pre-columbian times, and their religion is not monotheistic. Some researchers have interpreted Aztec philosophy as fundamentally monotheistic or panentheistic. While the populace at large believed in a polytheistic pantheon, Aztec priests and nobles might have come to an interpretation of Teotl as a single universal force with many facets. There has been criticism to this idea, however, most notably that many assertions of this supposed monotheism might actually come from post-Conquistador bias, imposing an Antiquity pagan model onto
10721-497: The Pandharpur temple complex. According to Ghurye, Rukmini—a princess of the Vidarbha region of Maharashtra—was elevated to the status of the main consort, because of her affiliation with the region. According to Dhangar tradition, Rakhumai is worshipped by the community as Padmavati or Padubai, a protector of the community and cattle in particular. Dhangar folklore explains the reason behind separate shrines for Vithoba and Padubai as
10872-405: The Pandharpur temple include: Ranga-Panchami , when gulal (red powder) is sprinkled on the god's feet; and Krishna Janmashtami , Krishna's birthday, when devotees dance and sing in front of Vithoba for nine days. Other sacred days include Wednesdays, Saturdays and all other Ekadashis, all of which are considered holy in Vaishnavism. Devotional works dedicated to Vithoba can be categorised into
11023-508: The Pundalik legend, two of which are attested as textual variants of the Skanda Purana (1.34–67). According to the first, the ascetic Pundarika (Pundalik) is described as a devotee of god Vishnu and dedicated to the service of his parents. The god Gopala-Krishna , a form of Vishnu, comes from Govardhana as a cowherd, accompanied by his grazing cows, to meet Pundarika. Krishna is described as in digambara form, wearing makara-kundala ,
11174-473: The Puranic, ritualistic puja worship into more idealised bhakti worship—"interiorized adoration prescinding caste distinction and institutional priesthood .." Indologist Dr. Tilak suggests that Vithoba emerged as "an alternative to the existing pantheon" of brahminical deities (related to classical, ritualistic Hinduism). The emergence of Vithoba was concurrent with the rise of a "new type of lay devotee",
11325-545: The Shaiva pantheon and identified with the god Shiva, like most other pastoral gods. This is backed by because of the facts that the temple at Pandharpur is surrounded by Shaiva temples (most notably of the devotee Pundalik himself), and that Vithoba is crowned with the Linga , symbol of Shiva. However since the 13th century, the poet-saints like Namdev , Eknath and Tukaram identified Vithoba with Vishnu. Christian Lee Novetzke of
11476-544: The Varkari faith. The Varkari poet-saints are known for their unique genre of devotional lyric, the abhang , dedicated to Vithoba and composed in Marathi . Other devotional literature dedicated to Vithoba includes the Kannada hymns of the Haridasa and the Marathi versions of the generic aarti songs associated with rituals of offering light to the deity. The most important festivals of Vithoba are held on Shayani Ekadashi in
11627-507: The Varkari tradition, the Brahmin tradition and what Raeside calls a "third tradition", that includes both Varkari and Brahmin elements. The Varkari texts are written in Marathi, the Brahmin texts in Sanskrit, and the "third tradition" are Marathi texts written by Brahmins. The Varkari texts are: Bhaktalilamrita and Bhaktavijaya by Mahipati , Pundalika-Mahatmya by Bahinabai , and a long abhanga by Namdev . All these texts describe
11778-527: The Varkari tradition. With the foundation of the Maratha empire under Shivaji , Tukaram ( c . 1568–1650), a Vaishya grocer, further propagated the Vithoba-centric tradition throughout the Maharashtra region. All these poet-saints, and others like Janabai , the maidservant of Namdev, wrote poetry dedicated to Vithoba. This Marathi poetry advocates pure devotion, referring to Vithoba mostly as
11929-545: The Varkari. While Vishnu and Shiva were bound in rigid ritualistic worship and Brahmin (priestly) control, Vithoba, "the God of the subaltern, became increasingly human." Vithoba is often praised as the protector of the poor and needy. Stevenson (1843) suggests that Vithoba could have been a Jain saint, as the Vithoba images were similar to Jain images. Scholastic investigation of Vithoba's history often begins with consideration of
12080-404: The Vijayanagara king Krishnadevaraya took "to enhance his own status" or to save the image from plunder by Muslim invaders. It was later returned to Pandharpur by Bhanudas (1448–1513), the great-grandfather of poet-saint Eknath. Today, the temple stands without a central image, though between 1516 and 1565, most important transactions, which would have been carried out previously in the presence of
12231-489: The Vithoba image's chest as proof of Vithoba being Vishnu, in his form as Krishna. Vithoba's image replaces the traditional representation of Buddha , when depicted as the ninth avatar of Vishnu, in some temple sculptures and Hindu astrological almanacs in Maharashtra. In the 17th century, Maratha artists sculpted an image of Pandharpur's Vithoba in the Buddha's place on a panel showing Vishnu's avatars. This can be found in
12382-431: The area of Gujarat and Rajasthan at that time and the precursor of Gujarati language ). He gave a detailed grammar of Apabhraṃśa and also illustrated it with the folk literature of the time for better understanding. It is the only known Apabhraṃśa grammar. He wrote the grammar in form of rules, with 8 Adhyayas (Chapters) and "Tattvaprakaashika prakash" with "maharnav nyaas" in one year. Jayasimha Siddharaja had installed
12533-518: The back of Shesha-nāga (the cosmic serpent). His sleep begins on Shayani Ekadashi (literally the 'sleeping 11th') and he finally awakens from his slumber, four months later, on Prabodhini Ekadashi. The celebrations in Ashadha and Kartik continue until the full-moon in those months, concluding with torchlight processions. Inscriptions dating to the 11th century mention the Ekadashi pilgrimages to Pandharpur. On Shayani Ekadashi and Prabodini Ekadashi,
12684-420: The basis of the reference by Dnyaneshwar, mentioned in section "Varkari sect" above. Lutgendorf credits the movement to Vyasatirtha (1478–1539), the royal guru ( rajguru ) to king Krishnadevaraya of the Vijayanagara empire. Vitthala enjoyed royal patronage in this era. Krishnadevaraya is also credited with building Vitthala's temple at the then capital city Vijayanagara (modern Hampi). Haridasas consider
12835-552: The brick (see Legend below), is a major character in the legends of Vithoba. He is commonly perceived to be a historical figure, connected with the establishment and propagation of the Vithoba-centric Varkari sect. Ramakrishna Gopal Bhandarkar considers Pundalik to be the founder of the Varkari sect and the one who promulgated the sect in Maratha country. Stevenson (1843) goes further, suggesting he might have been
12986-494: The brick and waited for Pundalik. After completing his services, Pundalik asked that Krishna, in the Vithoba form, remain on the brick with Rukmini, in her Rakhumai form, and bless his devotees forever. Other legends describe Vithoba coming to the rescue of his devotees in the form of a commoner, an outcast Mahar "untouchable" or a Brahmin beggar. Mahipati , in his work Pandurangastrotra , narrates how Vithoba helped female saints like Janabai in their daily chores, such as sweeping
13137-401: The capital was moved from Thebes to Akhetaten (near modern Amarna), though construction of the city seems to have continued for two more years. In shifting his court from the traditional ceremonial centres Akhenaten was signalling a dramatic transformation in the focus of religious and political power. The move separated the Pharaoh and his court from the influence of the priesthood and from
13288-408: The construction of some of the most massive temple complexes in ancient Egypt, including one at Karnak and one at Thebes, close to the old temple of Amun . In Year 9 (1344/1342 BCE), Akhenaten declared a more radical version of his new religion, declaring Aten not merely the supreme god of the Egyptian pantheon, but the only God of Egypt, with himself as the sole intermediary between the Aten and
13439-429: The creator. Together the word means: "One Universal creator God". Hemachandra Hemachandra was a 12th century ( c. 1088 – c. 1172/1173 CE ) Śvetāmbara Jain acharya ,scholar, poet, mathematician, philosopher , yogi , grammarian , law theorist , historian , lexicographer , rhetorician , logician , and prosodist . Noted as a prodigy by his contemporaries, he gained
13590-529: The cycle of death and rebirth, as well as the legendary spread of the Jain influence. It still serves as the standard synthesis of source material for the early history of Jainism. The appendix to this work, the Pariśiṣṭaparvan or Sthavirāvalīcarita , contains his own commentary and is in itself a treatise of considerable depth It has been translated into English as The Lives of the Jain Elders . In
13741-445: The daily rites. The Pandharpur image also bears, on the left breast, the mark known as the srivatsalanchhana —said to be a curl of white hair, usually found on the breast of Vishnu and Krishna images. The image is also dignified with a ring-shaped mark called shriniketana on the right breast, mekhala (a three-stringed waist-belt), a long stick ( kathi ) embedded in the ground between the legs, and double ring and pearl bracelets on
13892-405: The dating of the chief temple at Pandharpur, which is believed to be the earliest Vithoba temple. The oldest part of the temple dates to the Yadava period of the 12th and 13th centuries. Most of the temple is believed to have been built in the 17th century, though addition to the temple has never ceased. The date the temple was first established is unclear to Bhandarkar, but he insists there
14043-401: The detailed features distinctive of a male body, visible in full relief. However, close inspection of the stonework reveals the outline of a loincloth , supported by a kambarband (waist belt), traced by thin, light carvings. Other images and pictures depict Vithoba clothed, usually with pitambara – a yellow dhoti and various gold ornaments—the manner in which he is attired by the priests in
14194-485: The dominant deity . A distinction may be made between exclusive monotheism, in which the one God is a singular existence, and both inclusive and pluriform monotheism, in which multiple gods or godly forms are recognized, but each are postulated as extensions of the same God. Monotheism is distinguished from henotheism , a religious system in which the believer worships one god without denying that others may worship different gods with equal validity, and monolatrism ,
14345-488: The earliest biography of Hemachandra, Jayasimha spotted Hemachandra while passing through the streets of his capital. The king was impressed with an impromptu verse uttered by the young monk. In 1135, when Siddharaja conquered Malwa , he brought the works of Bhoja from Dhar along with other things. One day Siddhraja came across the manuscript of Sarasvati-Kanthabharana (also known as the Lakshana Prakash ),
14496-440: The elbows. Vithoba is usually depicted with his main consort, Rakhumai , on his left side. Rakhumai (or Rakhamai) literally means 'mother Rukmini'. Rukmini is traditionally viewed as the wife of Krishna. Hindus generally consider Krishna to be a form of Vishnu, hence his consort as a form of Lakshmi . Just like her consort, Rakhumai is also depicted in the arms-akimbo posture, standing on a brick. She has an independent cella in
14647-438: The eminence of Aten as the renewal of the kingship of Ra. Under Akhenaten's successors, Egypt reverted to its traditional religion, and Akhenaten himself came to be reviled as a heretic. Some Egyptian ethical text authors believed in only a single god ruling over the universe. Native American religions may be monotheistic, polytheistic, henotheistic, animistic, or some combination thereof. Cherokee religion , for example,
14798-487: The famous statement of the Bhagavatam" (1.3.28). A viewpoint differing from this theological concept is the concept of Krishna as an avatar of Narayana or Vishnu . It should be however noted that although it is usual to speak of Vishnu as the source of the avataras, this is only one of the names of the God of Vaishnavism , who is also known as Narayana, Vasudeva and Krishna and behind each of those names there
14949-475: The first great devotee or first high priest of the Pandharpur temple. Upadhyaya supports the priest theory but declines the Kannada origin theory. According to M. S. Mate, Pundalik was instrumental in coaxing the Hoysala king Vishnuvardhana to build the Pandharpur temple to Vishnu, placing him in the early 12th century. Other scholars like Raeside (1965), Dhanpalvar (1972), and Vaudeville (1974) have questioned
15100-401: The first monotheistic religion in history sometime as early as the middle of the second millennium BCE, leaving a lasting influence on other belief systems such as Second Temple Judaism and, through it, on later monotheistic religions. Scholars are conflicted whether Zoroastrianism is best characterized as monotheistic, polytheistic, or henotheistic religion due to the centrality of Ahriman as
15251-550: The first time. As Jain monks are mendicants for eight months and stay at one place during Chaturmas , the four monsoon months, he started living at Patan during these periods and produced the majority of his works there. Probably around 1125, he was introduced to Jayasimha Siddharaja ( fl. 1092–1141) and soon rose to prominence in the Chaulukya royal court. According to the Prabhavakacarita of Prabhācandra ,
15402-468: The function of lesser gods and ancestral spirits is merely to carry out the will of Shangdi , akin to the angels in Abrahamic religions which in turn counts as only one god. Since the sixth century BCE, Zoroastrians have believed in the supremacy of one God above all: Ahura Mazda as the "Maker of All" and the first being before all others. The prophet Zoroaster is credited with the founding of
15553-584: The glorification of Vithoba as Krishna, who is often depicted as a cowherd. This Vaishnavization of Vithoba also led to conversion of the Shaiva Pundarika shrine to the Vaishnava shrine of the devotee Pundalik, who—according to legend—brought Vithoba to Pandharpur. There may have been an attempt to assimilate Vithoba into Buddhism ; today, both are viewed as a form of Vishnu in Hinduism. Vithoba
15704-536: The god Mukuru . The deceased ancestors of the Himba and Herero are subservient to him, acting as intermediaries. The Igbo people practice a form of monotheism called Odinani . Odinani has monotheistic and panentheistic attributes, having a single God as the source of all things. Although a pantheon of spirits exists, these are lesser spirits prevalent in Odinani expressly serving as elements of Chineke (or Chukwu ),
15855-517: The god to sleep. In addition to the rites at the main temple in Pandharpur, Haridasa traditions dedicated to Vitthala flourish in Karnataka. The Varkari Panth (Pilgrim Path) or Varkari Sampradaya (Pilgrim Tradition) is one of the most important Vaishnava sects in India. According to Raeside, it is an essentially monotheistic, bhakti sect, focused on the worship of Vithoba and based on traditional Bhagavata dharma . The sect, according to Vaudeville,
16006-480: The gods were gratified". Thus from the 13th century, the city is known as the city of Panduranga. Inside the temple, a stone inscription records gifts to the temple between 1272 and 1277 from various donors, notably the Yadava king Ramachandra's minister Hemadri . Ranade believes that an inscription, found in Alandi and referring to Vitthala and Rakhumai, is the oldest related to Vithoba, and dates it to 1209. However,
16157-540: The grammar work in Patan's (historically Anhilpur) state library. Many copies were made of it, and many schemes were announced for the study of the grammar. Scholars named Kaakal and Kaayasth took great efforts to teach the grammar. In 1125, he became an adviser to Kumarapala and wrote the Arhanniti , a work on politics from a Jain perspective. To illustrate the grammar, he produced the epic poetry Dvyashraya Kavya on
16308-475: The hill where the current temple has stood since about 1189. Thus, Sand proposes that the worship of Vithoba may predate the temple itself. Deleury suggests that although the temple may have been built in the 13th century, given the Hemadpanthi style architecture, the statue of Vithoba is of an earlier style so may have been carved for an earlier, smaller shrine that existed in Pandharpur. The workmanship of
16459-516: The historicity of Pundalik altogether, and dismissed him as a mythical figure. Primarily, there are three Hindu deities associated with Vithoba: Vishnu, Krishna and Shiva. Gautama Buddha is also associated with Vithoba, consistent with Hindu deification of the Buddha as the ninth incarnation of Vishnu. However, Varkari consider Vithoba to be the svarupa (original) Vishnu himself, not an Avatar (manifestation) of Vishnu like Krishna, despite legends and consorts linking Vithoba to Krishna. However, even
16610-419: The history of Chaulukya dynasty . It is an important source of history of region of the time. The epic poem Trīṣaṣṭiśalākāpuruṣacharitra or "Lives of Sixty-Three Great Men" is a hagiographical treatment of the twenty four tirthankaras and other important persons instrumental in defining the Jain philosophical position, collectively called the " śalākāpuruṣa ", their asceticism and eventual liberation from
16761-435: The house and pounding the rice. He narrates how Vithoba came to the aid of Sena the barber. The king of Bidar had ordered Sena to be arrested for not coming to the palace despite royal orders. As Sena was engrossed in his prayers to Vithoba, Vithoba went to the palace in the form of Sena to serve the king, and Sena was saved. Another tale deals with a saint, Damaji , the keeper of the royal grain store, who distributed grain to
16912-418: The idea of an evolutionary progression beginning with animism , which developed into polytheism , which developed into henotheism , which developed into monolatry , which developed into true monotheism. The Tikar people of Cameroon have a traditional spirituality that emphasizes the worship of a single god, Nyuy. The Himba people of Namibia practice a form of monotheistic panentheism , and worship
17063-598: The image is earlier than the style of the Yadava (1175–1318), the Anhivad Chalukya (943–1210) and even the Ajmer Chohans (685–1193) eras. Although no other existing Vishnu temple has iconography like Pandharpur's Vithoba, Deleury finds similarities between the Pandharpur image and the third-century, arms-akimbo Vishnu images at Udaygiri Caves , Madhya Pradesh but declares that they are from different schools of sculpture. The devotee Pundalik, thrower of
17214-666: The image of the Buddha. All Vithoba images are generally modelled on his central image in Pandharpur. The Pandharpur image is a black basalt sculpture that is 3 feet 9 inches (1.14 m) tall. Vithoba is depicted as dark young boy. The poet-saints have called him " Para-brahman with a dark complexion". He wears high, conical headgear or a crown, interpreted as Shiva's symbol—the Linga. Thus, according to Zelliot, Vithoba represents Shiva as well as Vishnu. The first Varkari poet-saint, Dnyaneshwar (13th century), states that Vithoba (Vishnu) carries Shiva, who according to Vaishnavism
17365-573: The king became a devoted follower of Hemachandra and a champion of Jainism. Starting in 1121, Hemachandra was involved in the construction of the Jain temple at Taranga . His influence on Kumarapala resulted in Jainism becoming the official religion of Gujarat and animal slaughter was banned in the state. The tradition of animal sacrifice in the name of religion was completely uprooted in Gujarat. As
17516-462: The kingdom would meet its demise at Kumarapala's hands. Hemachandra hid Kumarapala under a pile of manuscripts to save him. However, such motifs are common in Indian folk literature, so it is unlikely it was an actual historical event. Also, many sources differ on Siddharaja's motives. Hemachandra became the advisor to Kumarapala. During Kumarapala's reign, Gujarat became a center of culture. Using
17667-525: The legend of Pundalik. The Brahmin texts include: two versions of Panduranga-Mahatmya from the Skanda Purana (consisting of 900 verses); Panduranga-Mahatmya from the Padma Purana (consisting of 1,200 verses); Bhima-Mahatmya , also from the Padma Purana; and a third devotional work, yet again called Panduranga-Mahatmya , which is found in the Vishnu Purana . The "third tradition"
17818-415: The local governor Udayana. Chachiga came to Udayana's place to take his son back, but was so overwhelmed by the kind treatment he received, that he decided to willingly leave his son with Devachandra. Some years later, Hemachandra was initiated a Jain monk on Magha Sud Chauth (4th day of the bright half of Magha month) and was given a new name, Somchandra. Udayana helped Devchandra Suri in the ceremony. He
17969-433: The model of Kashmiri rhetorician Mammata's Kavya-prakasha . He quoted other scholars like Anandavardhana and Abhinavagupta in his works. Abhidhan-Chintamani (IAST abhidhāna-cintāmaṇi-kośa) is a lexicon while Anekarth Kosha is a lexicon of words bearing multiple meanings. Deshi-Shabda-Sangraho or Desi-nama-mala is the lexicon of local or non-Sanskrit origin. Niganthu Sesa is a botanical lexicon. He composed
18120-508: The month of Ashadha , and Prabodhini Ekadashi in the month of Kartika . The historiography of Vithoba and his sect is an area of continuing debate, even regarding his name. Though the origins of both his sect and his main temple are likewise debated, there is clear evidence that they already existed by the 13th century. Vithoba ( Marathi : विठोबा , IAST : Viṭhobā ) is known by many names, including: Vitthala, Panduranga, Pandharinath, Hari and Narayan. There are several theories about
18271-406: The name Pandaranga is found on a Rashtrakuta copper plate inscription, dated 516. Citing this, Pande infers that Vithoba's cult was well established by the 6th century. The physical characteristics of the central murti (image) of Vithoba at Pandharpur, and various textual references to it, have inspired theories relating to Vithoba worship. Sand concludes, from a version of Pundalik's legend in
18422-457: The names of Vishnu like Hari and Narayana , in the Vaishnava sect . Reconstruction of the historical development of Vithoba worship has been much debated. In particular, several alternative theories have been proposed regarding the earliest stages as well as the point at which he came to be recognised as a distinct deity. The Pandurangashtakam stotra , a hymn attributed to Adi Shankara of
18573-463: The offence. Offended, Rukmini left Krishna and went to the forest of Dandivana near Pandharpur. Saddened by Rukmini's departure, Krishna searched for his queen and finally found her resting in Dandivana, near Pundalik's house. After some coaxing, Rukmini was pacified. Then Krishna visited Pundalik and found him serving his parents. Pundalik threw a brick outside for Krishna to rest on. Krishna stood on
18724-847: The original state deity Virupaksha (a form of Shiva), were issued in presence of the central image of Vitthala. Three of Madhvacharya 's eight matha s (monasteries) in Karnataka— Shirur , Pejavara and Puttige —have Vitthala as their presiding deity. A Vitthaleshwara temple stands at Mulbagal , Karnataka. In Tamil Nadu, Vitthala shrines are found in Srirangam , Vittalapuram near thiruporur and in Tirunelveli district , and Thennangur , Govindapuram near Kumbakonam and sculptures are also found in Kanchi . Legends regarding Vithoba usually focus on his devotee Pundalik or on Vithoba's role as
18875-469: The origins and meanings of these names. Varkari tradition suggests that the name Vitthala (also spelled as Vitthal, Viththal, Vittala and Vithal; Marathi : विठ्ठल , Kannada : ವಿಠ್ಠಲ , Telugu : విఠ్ఠల and Gujarati : વિઠ્ઠલ ; all IAST : Viṭṭhala ) is composed of two Sanskrit-Marathi words: viṭ , which means 'brick'; and thal , which may have originated from the Sanskrit sthala , meaning 'standing'. Thus, Vitthala would mean 'one standing on
19026-492: The outcome of Vithoba invoking a curse on his consort, and his non-attachment to samsara (the householder's life). Apart from Rakhumai, two other consorts Rahi and Satyabhama are worshipped too.The three consorts are considered the consorts of Krishna and incarnations of the goddess Lakshmi in Hinduism. Vithoba is a popular deity in Maharashtra and Karnataka; devotees also exist in Goa , Telangana and Tamil Nadu but not in
19177-399: The people in famine. Vithoba came as an outcaste with a bag of gold to pay for the grain. Yet another story narrates how Vithoba resurrected the child of Gora Kumbhar (potter), who had been trampled into the clay by Gora while singing the name of Vithoba. Monotheism This is an accepted version of this page Monotheism is the belief that one god is the only, or at least
19328-662: The recognition of the existence of many gods but with the consistent worship of only one deity. The term monolatry was perhaps first used by Julius Wellhausen . Monotheism characterizes the traditions of Atenism , Bábism , the Baháʼí Faith , Christianity , Deism , Druzism , Eckankar , Islam , Judaism , Mandaeism , Manichaeism , Rastafari , Samaritanism , Seicho-no-Ie , Sikhism , Tenrikyo , Yazidism , and Zoroastrianism . Elements of monotheistic thought are found in early religions such as ancient Chinese religion , Tengrism , and Yahwism . The word monotheism
19479-558: The sake of devotees, fulfilling their wishes, the deity Panduranga resides in that temple." There are many Vithoba temples in Maharashtra, and some in Karnataka, Tamil Nadu, Gujarat, Goa and Andhra Pradesh. However, the main centre of worship is Vithoba's temple in Pandharpur. The temple's date of establishment is disputed, though it is clear that it was standing at the time of Dnyaneshwar in the 13th century. Along with Vithoba and his consorts—Rukmini, Satyabhama and Rahi—other Vaishnava deities are worshipped. These include: Venkateshwara ,
19630-549: The same as Narayana . As such, he is therefore regarded as Svayam Bhagavan . When Krishna is recognized to be Svayam Bhagavan , it can be understood that this is the belief of Gaudiya Vaishnavism , the Vallabha Sampradaya , and the Nimbarka Sampradaya , where Krishna is accepted to be the source of all other avatars, and the source of Vishnu himself. This belief is drawn primarily "from
19781-499: The same numbers. Vithoba is worshipped and revered by most Marathis, but he is not popular as a kuladevata (family deity). The main temple of Vithoba, which includes a distinct, additional shrine for his consort Rakhumai, is located at Pandharpur. In this context, Pandharpur is affectionately called "Bhu- Vaikuntha " (the place of residence of Vishnu on earth) by devotees. Devotees, from across Maharashtra, Karnataka and Telangana, have visited Vithoba's central temple at Pandharpur, since
19932-409: The saying— Dnyanadev rachila paya —which means "Dnyaneshwar laid the foundation stone". Namdev ( c . 1270–1350), a Shudra tailor, wrote short Marathi devotional poems in praise of Vithoba called abhangas (literally 'unbroken'), and used the call-and-response kirtan (literally 'repeating') form of singing to praise the glory of his Lord. Public performance of this musical devotion led to
20083-444: The sect's Nidhi Swaroops is Vitthalnathji with his consort Yamunaji. The festivals associated with Vithoba primarily correspond to the bi-annual yatras (pilgrimages) of the Varkaris. The pilgrims travel to the Pandharpur temple from Alandi and Dehu , towns closely associated with poet-saints Dnyaneshwar and Tukaram respectively. Along the way, they sing abhangas (devotional songs) dedicated to Vithoba and repeat his name, carrying
20234-574: The shrine of Pandharpur is a combined form of Vishnu-Shiva established by the Bhagavata sect that worships Vishnu-Shiva—the Lord, which is what bhagavata means. However, for the chief priests of the Pandharpur temple—Brahmins of the Badva family —" Viṭhobā is neither Viṣṇu nor Śiva . Viṭhobā is Viṭhobā " ( IAST original). Despite this, some priests of the temple point to marks on
20385-628: The spread of the Vithoba faith, which accepted women, Shudras and outcaste " untouchables ", something forbidden in classical brahminical Hinduism. In the times of Muslim rulers, the faith faced stagnation. However, after the decline of the Vijayanagara empire , when wars erupted in the Deccan region, the Muslim rulers had to accept the faiths of Maharashtra in order to gather the support of its people. In this period, Eknath ( c . 1533–99) revived
20536-564: The suffix - nath (Lord) to Vitthala, which yields the name Vitthal-nath. The additional honorific suffix -ji may be added, giving the name Vitthalnathji. This name is generally used in the Pushtimarg sect. Panduranga ( Marathi : पांडुरंग , Kannada : ಪಾಂಡುರಂಗ , Telugu : పాండురంగ ; all IAST : Pāṇḍuraṅga ), also spelt as Pandurang and Pandaranga, is another popular epithet for Vithoba, which means 'the white god' in Sanskrit. The Jain author-saint Hemachandra (1089–1172 AD) notes it
20687-687: The supreme being or high god. Waaq is the name of a singular God in the traditional religion of many Cushitic people in the Horn of Africa , denoting an early monotheistic religion. However this religion was mostly replaced with the Abrahamic religions . Some (approximately 3%) of Oromo still follow this traditional monotheistic religion called Waaqeffanna in Oromo . Amenhotep IV initially introduced Atenism in Year 5 of his reign (1348/1346 BCE) during
20838-531: The temple of Pandharpur to be sacred, as well that of Hampi, and worship Vitthala along with forms of Krishna. Haridasa literature generally deals with praise dedicated to Vitthala and Krishna. Haridasa poets like Vijaya Vitthala , Gopala Vitthala , Jagannatha Vitthala , Venugopala Vitthala and Mohana Vitthala assumed pen-names ending with "Vitthala", as an act of devotion. The Haridasa poet Purandara Dasa or Purandara Vitthala (1484–1564), "father of Carnatic music ", often ended his Kannada language compositions with
20989-411: The temple on the inauguration with Kumarapala, Hemachandra readily bowed before the lingam but said: Bhava Bijankaura-janana Ragadyam Kshayamupagata Yasya, Brahma va Vishnu va Haro Jino va Namastasmai. I bow down to him who has destroyed the passions like attachment and malice which are the cause of the cycle of birth and death; whether he is Brahma , Vishnu , Shiva or Jina . Ultimately,
21140-456: The temple. Other significant temples in Maharashtra are located: at Dehu, the birthplace of Tukaram, which attracts visitors at all ekadashis of the year; at Kole ( Satara district ), in memory of Ghadge Bova, which has a fair on the fifth day of the bright fortnight (waxing moon) in Magha month; at Kolhapur and Rajapur , which host fairs on Shayani Ekadashi and Prabodini Ekadashi; Madhe —
21291-406: The test, Hemchandra accepts the polyandry of Draupadi and further suggests that Draupadi was Nagasri in one of her previous lives and had poisoned a Jain monk. Therefore, she had to suffer in hell and animal incarnations for several lives before being born as woman who later became a Jain nun. After her death, she was reborn as Draupadi and was married to five pandavas. His Kavyanuprakasha follows
21442-517: The times of Dnyaneshwar (13th century). Two distinct traditions revolve around the worship of Vithoba in Maharashtra: ritual worship inside the temple by the Brahmin priests of the Badva family; and spiritual worship by the Varkaris. The ritual worship includes five daily rites. First, at about 3 am, is an arati to awaken the god, called kākaḍāratī . Next comes the pañcāmṛtapūjā ,
21593-462: The title kalikālasarvajña , "the knower of all knowledge in his times" and father of the Gujarati language . Born as Changadeva, he was ordained in the Śvētāmbara school of Jainism in 1110 and took the name Somachandra. In 1125 he became an adviser to King Kumarapala and wrote Arhanniti , a work on politics from a Jain perspective. He also produced Trishashti-shalaka-purusha-charita (“Deeds of
21744-411: The traditional centres of worship, but his decree had deeper religious significance too—taken in conjunction with his name change, it is possible that the move to Amarna was also meant as a signal of Akhenaten's symbolic death and rebirth. It may also have coincided with the death of his father and the end of the coregency. In addition to constructing a new capital in honor of Aten, Akhenaten also oversaw
21895-466: The various superhuman faculties of assuming infinitesimal size, and so on, and capable of creating everything, then we reply that the law of parsimony bids us assume only one such, namely Him, the adorable Lord. There can be no confidence in a non-eternal and non-omniscient being, and hence it follows that according to the system which rejects God, the tradition of the Veda is simultaneously overthrown; there
22046-427: The ways to communicate with him are many, God is one. The puja of the murti is a way to communicate with the abstract one god ( Brahman ) which creates, sustains and dissolves creation. Rig Veda 1.164.46, Traditions of Gaudiya Vaishnavas, the Nimbarka Sampradaya and followers of Swaminarayan and Vallabha consider Krishna to be the source of all avatars , and the source of Vishnu himself, or to be
22197-406: Was a Jain . Hemchandra's original given name was Changadeva. In his childhood, the Jain monk Devachandra Suri visited Dhandhuka and was impressed by the young Hemachandra's intellect. His mother and maternal uncle concurred with Devachandra, in opposition to his father, that Hemachandra be a disciple of his. Devachandra took Hemachandra to Khambhat , where Hemachandra was placed under the care of
22348-580: Was addressed by Akhenaten in prayers, such as the Great Hymn to the Aten : "O Sole God beside whom there is none". The details of Atenist theology are still unclear. The exclusion of all but one god and the prohibition of idols was a radical departure from Egyptian tradition, but scholars see Akhenaten as a practitioner of monolatry rather than monotheism, as he did not actively deny the existence of other gods; he simply refrained from worshiping any but Aten. Akhenaten associated Aten with Ra and put forward
22499-466: Was coined from the Greek μόνος ( monos ) meaning "single" and θεός ( theos ) meaning " god ". The term was coined by Henry More (1614–1687). Monotheism is a complex and nuanced concept. The biblical authors had various ways of understanding God and the divine, shaped by their historical and cultural contexts. The notion of monotheism that is used today was developed much later, influenced by
22650-597: Was so pleased with the work that he ordered it to be placed on the back of an elephant and paraded through the streets of Anhilwad Patan. Hemachandra also composed the Dvyashraya Kavya , an epic on the history of the Chaulukya dynasty , to illustrate his grammar. According to the Prabhachandra , there was an incident where Siddharaja wanted to kill his nephew Kumarapala because it was prophesied that
22801-435: Was trained in religious discourse, philosophy, logic and grammar and became well versed in Jain and non–Jain scriptures. At the age of 21, he was ordained an acharya of the Śvētāmbara school of Jainism at Nagaur in present-day Rajasthan . At this time, he was named Hemachandra Suri. At the time, Gujarat was ruled by the Chaulukya dynasty from Anhilavada (Patan). It is not certain when Hemachandra visited Patan for
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