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FIVE BHAKTI SAINTS RAMANAND                                                                                                                                        Ramananda (1299–1410), also referred to as Saint Ramanand or Swami Ramanand, was a Vaishnava sant. He is considered to be the reviver of the Ramanandi sect. Ramananda for the most part of his life lived in the holy city of Varanasi, and was a pioneer of the Bhakti movement, as well as a social reformer in Northern India. He was known for communicating in vernacular Hindi, and accepting disciples of all castes. His 12 disciples are very famous-Anantananda, Bhavananda, Dhanna Bhagat, Kabir, Nabha, Naraharyanda, Pipa, Ravidas (also known as Guru Ravidas), Bhagat Sain, Sukhanada, Ranka and Tulsidas (not to be confused with Tulsidas the author of the Ramcharitmanas, who was in turn adopted by Narharidas, a Vaishnava ascetic of Ramananda's monastic order who is believed to be the fourth disciple of Ramananda and a direct disciple of Anantacharya). Saint Ramananda is generally considered to have been born around AD 1400; some say that he was born in 1366 CE.[citation needed] Although there is disagreement on the exact date and place of birth, due to the few texts regarding his early life. The birthplace has been suggested to be Triveni Sangam Allahabad, Prayaga. He was born to an upper-caste Brahmin family, and his parents were probably named Sushila and Punyasadan Sharma. He was spiritually inclined right from his childhood. Acharya Raghavanand who is also known as Dakshinayat Rishi (as he lived in Jagannath Puri which is always considered a southern city in Hindu scriptures) included him in the Ramavat sect. Ramananda spent most of his life in Kashi (Banaras / Varanasi), where, as a mark of respect, people built a memorial that stands there to this day. When Ramananda was a child, he studied the Hindu scriptures and showed great interest in spiritual thoughts. He received his early education in Kasi. A renowned philosopher and the prophet of the new Vaishnava religion, known for his downplaying the role of caste, Ramananda was particularly known for worshipping Lord Rama and his wife Goddess Sita. Ramanuja and Ramananda both believed that the human soul is distinct from the Supreme Spirit and retains its identity and separate consciousness. When Ramananda was as young as twelve, he left home and became a sannyasi (ascetic) and lived at Varanasi. Teachings The institutional centrality of Ramananda has long been reflected in the 'guru parampara' that connects every Ramanandi through an unbroken succession of gurus with Ramanand himself and, eventually, Ramchandra. Ramananda defined his own studies with his dedication and self-surrender to the Supreme Soul, 'Paramatma'. According to Saint Ramananda, Lord Rama was the Supreme Spirit and the human race was simply one large family, 'Vasudaiva Kutumbakam'. He was a skilled and impressive preacher, who drew large crowds wherever he traveled, yet most of Ramananda’s poems and sayings were not preserved. The result is the lack of texts that modern scholars and historians can use to unearth the life of Ramananda. Ramananda was a learned man. Many of the books which are supposed to have been written by him such as Sri Vaishnava, Matanbuj Bhaskar and Sri Ramarachan Padhti are still available. He is also said to have authored a commentary called AnandabhAShya. In Sri Vaishnava, Matanbuj Bhaskar, Vaishnav Ramananda gave his profound philosophy and declared everyone has right to take refuge of Rama, a person can take refuge of Shri Rama in any mood (either Shanta, or Dasya, or Sakhya, or Vatsalya or Kanta Bhava). He further writes relation between Param-Brahman Rama and individual soul (Jiva) is like that of two friends, or father (Ram) and son (Jiva), or Husband (Ram) and wife (Jiva), or master and servant, etC. Born	1400 Allahabad, present day Uttar Pradesh, India

Died	1476 Varanasi, present day Uttar Pradesh, India

Known for	Vaishnava sant,

Religion	Hindu

KABIR Kabir was born to a Brahmin widow at Lahartara near Kashi (modern day Varanasi). The widow abandoned Kabir to escape dishonour associated with births outside marriage.[7][8] He was brought up in a family of poor Muslim weavers Niru and Nima.[9] Vaishnava saint Ramananda accepted Kabir as his disciple; when Ramananda died, Kabir was 13 years old.[7] It is not known in detail what sort of spiritual training Kabir may have received. He did not become a sadhu, nor did he ever abandon worldly life. Kabir chose instead to live the balanced life of a householder and mystic, a tradesman and contemplative. Kabir's family is believed to have lived in the locality of Kabir Chaura in Varanasi. Kabīr maṭha (कबीरमठ), a maṭha located in the back alleys of Kabir Chaura, celebrates his life and times.[10] Accompanying the property is a house named Nīrūṭīlā (नीरू टीला) which houses Niru and Nima's graves.[11] The house also accommodates students and scholars who live there and study Kabir's work. Kabir's legends describe his victory in trials by a Sultan, a Brahmin, a Qazi, a merchant and god. The ideological messages in Kabir's legends appealed to the poor and oppressed. David Lorenzen describes primary purpose of his legends as a "protest against social discrimination and economic exploitation".[12] His greatest work is the Bijak (the "Seedling"), an idea of the fundamental one. This collection of poems elucidates Kabir's universal view of spirituality. Though his vocabulary is replete with Hindu spiritual concepts, such as Brahman, karma and reincarnation, he vehemently opposed dogmas, both in Hinduism and in Islam. His Hindi was a vernacular, straightforward kind, much like his philosophies. He often advocated leaving aside the Qur'an and Vedas and simply following Sahaja path, or the Simple/Natural Way to oneness in God. He believed in the Vedantic concept of atman, but unlike earlier orthodox Vedantins, he spurned the Hindu societal caste system and murti-pujan (idol worship), showing clear belief in both bhakti and Sufi ideas. The major part of Kabir's work as a bhagat was collected by the fifth Sikh guru, Guru Arjan Dev, and incorporated into the Sikh scripture, Guru Granth Sahib.The hallmark of Kabir's works consists of his two line couplets, known as the 'Kabir ke Dohe'. The Dohas reflect the deep philosophical thinking of the poet saint. Kabir's legends describe his victory in trials by a Sultan, a Brahmin, a Qazi, a merchant and god. The ideological messages in Kabir's legends appealed to the poor and oppressed. David Lorenzen describes primary purpose of his legends as a "protest against social discrimination and economic exploitation".[12] His greatest work is the Bijak (the "Seedling"), an idea of the fundamental one. This collection of poems elucidates Kabir's universal view of spirituality. Though his vocabulary is replete with Hindu spiritual concepts, such as Brahman, karma and reincarnation, he vehemently opposed dogmas, both in Hinduism and in Islam. His Hindi was a vernacular, straightforward kind, much like his philosophies. He often advocated leaving aside the Qur'an and Vedas and simply following Sahaja path, or the Simple/Natural Way to oneness in God. He believed in the Vedantic concept of atman, but unlike earlier orthodox Vedantins, he spurned the Hindu societal caste system and murti-pujan (idol worship), showing clear belief in both bhakti and Sufi ideas. The major part of Kabir's work as a bhagat was collected by the fifth Sikh guru, Guru Arjan Dev, and incorporated into the Sikh scripture, Guru Granth Sahib.The hallmark of Kabir's works consists of his two line couplets, known as the 'Kabir ke Dohe'. The Dohas reflect the deep philosophical thinking of the poet saint. A considerable body of poetical work has been attributed to Kabir. And while two of his disciples, Bhāgodās and Dharmadās, did write much of it down, "...there is also much that must have passed, with expected changes and distortions, from mouth to mouth, as part of a well-established oral tradition."[14] Poems and songs ascribed to Kabir are available today in several dialects, with varying wordings and spellings as befits an oral tradition. Opinions vary on establishing any given poem's authenticity.[15] Despite this, or perhaps because of it, the spirit of this mystic comes alive through a "unique forcefulness... vigor of thought and rugged terseness of style."[16] Kabir and his followers named his poetic output as ‘bāņīs,’ utterances. These include songs, as above, and couplets, called variously dohe, śalokā (Sanskrit: ślokā), or sākhī (Sanskrit: sākşī). The latter term, meaning ‘witness,’ best indicates the use that Kabir and his followers envisioned for these poems: “As direct evidence of the Truth, a sākhī is... meant to be memorized... A sākhī is... meant to evoke the highest Truth.” As such, memorizing, reciting, and thus pondering over these utterances constitutes, for Kabir and his followers, a path to spiritual awakening.[17] Born	1440 Lahartara near Kashi (present-day Varanasi)

Died	1518 Maghar

Occupation	Weaver, poet

Known for	influenced the Bhakti movement, Sikhism, Sant Mat and Kabir Panth

MEERABAI Meera was a princess.[1] Her father, Ratan Singh, was the youngest son of Rao Duda ruler of Merta and belonged to the Rathore clan. Rao Duda was son of Rao Jodha ruler and founder of Jodhpur.[citation needed] As a child Meera became deeply enamored by a Murti of Giridhar Gopal, Lord Krishna, owned by a holy man; she was inconsolable until she possessed it and kept it all her life.[citation needed] (Some myths say that Meera saw a wedding procession of a bride-groom and asked her mother about her husband, then her mother took her in front of the deity Lord Krishna and told her that He was her husband.) Then she was around seven years old. She was highly influenced by her father as he was a worshiper of Krishna.[citation needed] Meera's mother, Veer Kumari, died during child birth when Meera was around seven. Meera was then sent to her grandfather, Rao Duda and father's older brother, Rao Viram Dev at Merta. It is here that she received her education.[citation needed] Her uncle, Rao Viram Dev arranged Meera’s marriage, in 1516 when she was eighteen, with prince Bhoj Raj, the son of Rana Sanga of Chittor. She was not happy with her marriage as she considered herself already married to Krishna. She went to live in Chittor accompanied by her childhood mate, Mithula, who stayed with Meera till the end.[citation needed] Her new family did not approve of her piety and devotion when she refused to worship their family deity- Tulaja Bhawani (Durga). Rajputana had remained fiercely independent of the Delhi Sultanate, the Islamic regime that otherwise ruled Hindustan after the conquests of Timur. But in the early 16th century AD the central Asian conqueror Babur laid claim to the Sultanate and some Rajputs supported him while others lost their lives in battle with him. Her husband's death in battle (in 1521 AD) was only one of a series of losses Meera experienced. Her father-in-law, Rana Sanga respected and protected Meera Bai. However; he also died after a few years and Meera was then persecuted by the rest of her in-laws. She found Krishna to be her only support and resisted the wishes of her in-laws to give up her worship of Giridhar Gopal. Her grief turned into a passionate spiritual devotion that inspired in her countless poems drenched with separation and longing.[citation needed] Meera's love for Krishna was at first a private thing but at some moment it overflowed into an ecstasy that led her to sing and dance in public and other religious folk. She would quietly leave the Chittor fort at night and join Satsangs (religious get-togethers) in the town below. Her brother-in-law, the new ruler of Chittorgarh, Vikramaditya, was a cruel youth who strongly objected to Meera's devotion, her mixing with commoners and her lack of feminine modesty. Vikramaditya made several attempts to kill Meera.[2] Her sister-in-law Uda bai is said to have spread defamatory gossip. According to some myths[citation needed] Meera's brother-in-law Vikramaditya, who later became king of Chittor, after Bhojraj's death, tried to harm Meera in many ways, such as: •	The famous one is that he mixed poison in the prasadam or charna-amritam of Krishna and made her drink it. But by God's grace, Krishna changed it to Amrit. •	He pinned iron nails in Meera's bed, but, again by God's grace they turned into rose petals. As she explains in one of her couplets 'शूल सेज राणा नै भेजी, दीज्यो मीरां सुलाय/सांझ भई मिरां सोवन लागी, मानों फूल बिछाय' •	He put a snake in a flower basket and told her that it was a gift from him to her Lord, but when she opened it actually became a gift- a garland. •	There are many more in a similar vein. •	At some time Meera declared herself a disciple of the guru Raidas ("guru miliyaa raidasjee"). After unbearable torture she left Chittor. First she went to Merta where she was still not satisfied and after sometime left for the centre of Krishnaism, Vrindavan. She considered herself to be a reborn gopi, Lalita, mad with love for Krishna. Folklore informs us of a particular incident where she expressed her desire to engage in a discussion about spiritual matters with Rupa Goswami, a direct disciple of Chaitanya and one of the foremost saints of Vrindavan at that time who, being a renunciate celibate, refused to meet a woman. Meera replied that the only true man (purusha) in this universe is Lord Krishna.[3] She continued her pilgrimage, "danced from one village to another village, almost covering the whole of north India".[4] One story has her appearing in the company of Kabir in Kashi, once again causing affront to social mores. She seems to have spent her last years as a pilgrim in Dwarka, Gujarat. It is said that Mirabai disappeared into the Dwarkadhish Murti (Image of Lord Krishna) in front of a full audience of onlookers. Born	Meera c. 1498 Merta, Rajasthan, India

Died	c. 1557 Dwarka, India Philosophy	Sant tradition of the Vaishnava bhakti movement

CHAITANYA MAHAPRABHU Chaitanya Mahaprabhu (also transliterated Caitanya, IAST caitanya mahāprabhu) (1486–1534) was a social reformer in eastern India (specifically present-day Bangladesh and states of West Bengal, Bihar, Jharkhand, Manipur, Assam, and Odisha of India) in the 16th century,[1] worshipped by followers of Gaudiya Vaishnavism as the full incarnation of Lord Krishna.[2] Sri Krishna Chaitanya was a notable proponent for the Vaishnava school of Bhakti yoga (meaning loving devotion to Krishna), based on the philosophy of the Bhagavata Purana and Bhagavad Gita.[3] Specifically, he worshipped the forms of Krishna, popularised the chanting of the Hare Krishna maha mantra[4] and composed the Siksastakam (eight devotional prayers) in Sanskrit. His line of followers, known as Gaudiya Vaishnavas, revere him as an Avatar of Krishna in the mood of Radharani who was prophesied to appear in the later verses of the Bhagavata Purana.[5] He is well known to be an incarnation of Lord Sri Krishna according to the Bhavishya Purana. He was also sometimes referred to by the names Gaura (Sanskrit for 'golden'), due to his fair complexion,[6] and Nimai due to his being born underneath a Neem tree.[7] There are numerous biographies available from the time giving details of Chaitanya's life, the most prominent ones being the Chaitanya Charitamrita of Krishnadasa Kaviraja Goswami, the earlier Chaitanya Bhagavata of Vrindavana Dasa[8] (both originally written in Bengali but now widely available in English and other languages), and the Chaitanya Mangala, written by "Lochana Dasa".[9] These works are in Bengali with some Sanskrit verses interspersed. In addition to these there are other Sanskrit biographies composed by his contemporaries. Chief among them are the literary masterpiece, Sri Chaitanya Charitamritam Mahakavyam (written in 20 sargas and 1911 shlokas) by Kavi Karnapura and Sri Krishna Chaitanya Charitamritam by Murari Gupta. Chaitanya Mahaprabhu is revered by devotees as an incarnation of Krishna and Radharani as avatars of the Parmatma, or Supreme Godhead. He was born in an Bengali Hindu family. According to Chaitanya Charitamruta, Nimäi was born on the full moon night of 18 February 1486, at the time of a lunar eclipse.[10] His parents named him 'Vishvambhar'. Sri Chaitanya was the second son of Jagannath Misra and his wife Sachi Devi who lived in the town of Nabadwip in Nadia, West Bengal.[11][12] Shree Chaitanya having family roots in Shrihatta (now Sylhet, Bangladesh), from where his grandfather, Madhukar Mishra had emigrated to Navadweep, Bengal.[12]

Birthplace of Chaitanya Mahaprabhu in Pracheen Mayapur area, Nabadwip, West Bengal, India. In his youth, Chaitanya Mahäprabhu was primarily known as an erudite scholar, whose learning and skills in argumentation in his locality were second to none. Kashinath Mukhopadhyay was his private tutor during those days. A number of stories also exist telling of Chaitanya's apparent attraction to the chanting and singing of Krishna's names from a very young age,[13] but largely this was perceived as being secondary to his interest in acquiring knowledge and studying Sanskrit. When travelling to Gaya to perform the shraddha ceremony for his departed father Chaitanya met his guru, the ascetic Ishvara Puri, from whom he received initiation with the Gopala Krishna mantra. This meeting was to mark a significant change in Mahäprabhu's outlook[14] and upon his return to Bengal the local Vaishnavas, headed by Advaita Ächärya, were stunned at his external sudden 'change of heart' (from 'scholar' to 'devotee') and soon Chaitanya became the eminent leader of their Vaishnava group within Nadia. After leaving Bengal and receiving entrance into the sannyasa order by Keshava Bharati,[15] Chaitanya journeyed throughout the length and breadth of India for several years, chanting the divine Names of Krishna constantly. He spent the last 24 years of his life in Puri, Odisha,[16] the great temple city of Jagannäth. The Suryavanshi Hindu emperor of Odisha, Gajapati Maharaja Prataparudra Dev, regarded the Lord as Krishna's incarnation and was an enthusiastic patron and devotee of Chaitanya's sankeertan gatherings.[17] It was during these years that Lord Chaitanya is believed by His followers to have sank deep into various Divine-Love (samādhi) and performed pastimes of divine ecstasy (bhakti).[ Chaitanya has left one written record in Sanskrit called Siksastakam. Chaitanya's epistemological, theological and ontological teachings are summarised as ten roots or maxims (dasa mula).[22] The statements of amnaya (scripture) are the chief proof. By these statements the following ten topics are taught. 1.	Krishna is the Supreme Absolute Truth. 2.	Krishna is endowed with all energies. 3.	Krishna is the ocean of rasa (theology). 4.	The jivas (individual souls) are all separated parts of the Lord. 5.	In bound state the jivas are under the influence of matter, due to their tatastha nature. 6.	In the liberated state the jivas are free from the influence of matter, due to their tatastha nature. 7.	The jivas and the material world are both different from and identical to the Lord. 8.	Pure devotion is the practice of the jivas. 9.	Pure love of Krishna is the ultimate goal. 10.	hare krishna hare krishna krishna krishna hare hare hare ram hare ram ram ram hare hare 11.	Krishna is the only lovable blessing to be received. From the very beginning of Chaitanya's bhakti movement in Bengal, Haridasa Thakur and others Muslim or Hindu by birth were the participants. This openness received a boost from Bhaktivinoda Thakura's broad-minded vision in the late 19th century and was institutionalised by Bhaktisiddhanta Sarasvati in his Gaudiya Matha in the 20th century.[28] In the 20th century the teachings of Chaitanya were brought to the West by A.C. Bhaktivedanta Swami Prabhupada, a representative of Bhaktisiddhanta Sarasvati Thakura branch of Chaitanya's tradition. Bhaktivedanta Swami founded his movement known as The International Society for Krishna Consciousness (ISKCON) to spread Chaitanya's teachings throughout the world.[29] Saraswata gurus and acharyas, members of the Goswami lineages and several other Hindu sects which revere Chaitanya Mahaprabhu, including devotees from the major Vaishnava holy places in Mathura District, West Bengal and Odisha, also established temples dedicated to Krishna and Chaitanya outside India in the closing decades of the 20th century. In the 21st century Vaishnava bhakti is now also being studied through the academic medium of Krishnology in a number of academic institutions.[30] In addition to his deep influences on Hinduism, Chaitanya's cultural legacy in Bengal and Odisha remains deep, with many residents performing daily worship to him as an avatar of Krishna. Some attribute to him a Renaissance in Bengal,[31] different from the more well known 19th-century Bengal Renaissance. Salimullah Khan, a noted linguist, maintains, "Sixteenth century is the time of Chaitanya Dev, and it is the beginning of Modernism in Bengal. The concept of 'humanity' that came into fruition is contemporaneous with that of Europe". Born	Vishvambar 1486 Nabadwip (present day Nadia, West Bengal, India)

Died	1534 (aged 47–48) Puri (present-day Odisha, India)

Titles/honours	Followers of Gaudiya Vaishnavism believe him to be the full incarnation of Lord Krishna.

Philosophy	Bhakti yoga

DYANESWAR Dnyaneshwar was born in 13th century Maharashtra, before the Muslim invasions of the region started. During this period, arts and sciences prospered under the patronage of the newly ascended Yadava kings.[3] However, this period also witnessed religious degeneration, superstitions, and rituals which involved animal sacrifices and worship of many deities.[4] Jnandeva emerged as one the first original philosophers to write in Marathi language in this era.[5] Some of his works were critical of the notions of asceticism and deity worship prevalent in the time.[4] According to Nath tradition Dnyaneshwar [6] was the second of the four children of Vitthal Govind Kulkarni and Rukmini, a pious couple from Apegaon near Paithan on the banks of the river Godavari. Vitthal had studied Vedas and set out on pilgrimages at a young age. In Alandi, about 30 km from Pune, Sidhopant, a local Yajurveda Brahmin, was very much impressed with him and Vitthal married his daughter Rukmini. After some time, getting permission from Rukmini, Vitthal went to Kashi(Varanasi in Uttar Pradesh, India), where he met Ramananda Swami and requested to be initiated into sannyas, lying about his marriage. But Ramananda Swami later went to Alandi and, convinced that his student Vitthal was the husband of Rukmini, he returned to Kashi and ordered Vitthal to return home to his family. The couple was excommunicated from the Brahmin caste as Vitthal had broken with sannyas, the last of the four ashrams. Four children were born to them; Nivrutti in 1273, Dnyandev (Dnyaneshwar) in 1275, Sopan in 1277 and daughter Mukta in 1279. According to some scholars their birth years are 1268, 1271, 1274, 1277 respectively. It is believed that later Vitthal and Rukmini ended their lives by jumping into the waters at Prayag where the river Ganges meets Yamuna hoping that their children would be accepted into the society after their death. The couple set out on a pilgrimage with their children to Tryambakeshwar, near Nashik, where their elder son Nivrutti (at the age of 10) was initiated into the Nath tradition by Gahininath. The paternal great grandfather of Dnyaneshwar had been initiated into the Nath cult by Goraksha Nath (Gorakh Nath). The orphaned children grew up on alms. They approached the Brahmin community of Paithan to accept them but the Brahmins refused. According to the disputed "Shuddhi Patra" the children were purified by the Brahmins on condition of observing celibacy. Their argument with the Brahmins earned the children fame and respect due to their righteousness, virtue, intelligence, knowledge and politeness. Dnyaneshwar became the student of Nivruttinath along with his younger siblings Sopan and Mukta at the age of 8. He learned and mastered the philosophy and various techniques of Kundalini yoga. The child moved to Nevasa, a village in Ahmednagar district, where Dnyaneshwar began his literary work when Nivruttinath instructed him to write a commentary on Bhagavad Gita. The Dnyaneshwari or Bhavartha Deepika was written down by Sacchidananandbaba from discourses by Dnyaneshwar. By the time the commentary was complete Dnyaneshwar was only 15 years old. Considered a masterpieces of Marathi literature, the Dnyaneshwari's 18 chapters are composed in a metre called "ovi". Dnyaneshwar liberated the "divine knowledge" locked in the Sanskrit language to bring that knowledge into Prakrit (Marathi) and made it available to the common man. He was confident that he would write in marathi in as good or better manner than Sanskrit. Amrutanubhav, written some time after, is difficult and finds fewer readers[citation needed]. Containing 10 chapters and 806 ovi, the basis of this book is nondualism (advaita siddhanta). The seventh and biggest chapter (295 ovi) is the most important. Apart from Dnyaneshwari and Amrutanubhav works like Changdev Paasashti (a collection of 65 ovi addressed to an allegedly 1400 years old yogi named Changdev Maharaj), Haripath and around 1000 "abhanga" (authorship of many is disputed due to differences in writing style) are attributed to Dnyaneshwar. Changdev Maharaj is most commonly known today due to his popular first encounter with Dnyaneshwar. As the story goes, when the four siblings of Nivritti − Dnyanadev, Sopandev, and Muktai − achieved glory, Changdev Maharaj wanted to test them, and hence sent them a blank note. When the siblings received this note, they laughed at the gesture and, on Nivritti’s asking, Dnyaneshwar wrote 65 verses which were the quintessence of Vedanta on it. When the paper reached Changdev Maharaj, he had difficulty understanding what was written, and decided to meet the siblings to show them his yogic powers in person. For this visit he chose to ride on back of a tiger, wielding a poisonous cobra as a whip. When the siblings, then sitting on a masonry wall, saw the procession of Changdev Maharaj and thousands of his devotees walking toward their house, they decided to break his pride by humiliating him. They patted on the wall and it rose up to move forward as a respect to Changdev maharaj. This use of wall amazed everyone present. Changdev realized the greatness of these children. He became one of their disciples and overcame his pride and ego.[7] These verses sent by Dnyaneshwar later became known as Changdev Pasashti (Pasast means 65 in Marathi) and are one of the holy scriptures amongst followers of Dnyaneshwar. Dnyaneshwar laid the foundation of bhakti movement in Maharashtra and Tukaram took it to its peak level. (Dnyandeve rachila paya | Tuka Zalase kalas) After having composed Amrutanubhava, Dnyaneshwar made a pilgrimage to northern India with Namdev and other saints. After completing this pilgrimage he expressed his intention to enter into a state of Samadhi because he felt that the mission of his life was complete. It is widely propagated that at the age of 21 on 13th day of the second half of Kartik in Shaka 1218,[8] Dnyaneshwar entered into a permanent state of Sanjeevan Samadhi[9] at Alandi in Pune in Maharashtra, India.[10] An account of this incident is described by the contemporary Saint Namdev in a set of Abhangas named as Samadheeche Abhanga (translation: Abhangas of Samadhi). Born	Dnyaneshwar 1275 AD Apegaon, Taluka Paithan, Aurangabad district, Maharashtra, India

Died	1296 AD (aged 21) Alandi

Titles/honours	Sant in Marathi, meaning "Saint" Guru	Nivruttinath

Philosophy	Varkari, Hinduism

Literary works	Abhanga poetry, Dnyaneshwari, Amrutanubhav, Haripath, Changdev Paasashti