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Saint Jnaneshvara was a great philosopher, poet and saint of Maharashtra who lived in 13th century. He was born at Alandi, a town near Poona, in 1271
AD and took Sanjeevan Samadhi when he was only twenty-two years old. As the sun sheds his light before he rises, he attained self- realisation in his young age. As stated by him his intelligence matured as a result
of the austerity of truthfulness practised by him in his former births. He wrote such excellent works as Jnaneshvari, Amritanubhava, Changdeva Pasashti and Abhangas (devotional songs). His commentary Bhavarthadipika
on Bhagvadgita popularly known as Jnaneshvari, indeed a precious gem of the Marathi literature, is the foremost Indian and Marathi commentary on Bhagvadgita.
He has explained in it an abstruse subject like the Vedanta in lucid words by the use of appropriate similes, metaphors and illustrations. But many
changes have taken place in the vocabulary and the style of Marathi language since then, as a result of which this work has become unintelligible to even the Marathi speaking people.
This great son of Maharashtra laid the foundation of Bhagavato cult popularly known as Varkari sampradaya(Jnanadeve racila paya ...Bahinabai). Even after the lapse of seven centuries, his devotees in the Varkari tradition acclaim him in every nook and corner of
Maharashtra by singing his devotional songs and playing upon typical musical instruments. Many of his admires and devotees have each and every word of
his Jnaneshvari on the tip of their tongue.
Even though Jnaneshvara was born in Maharashtra, he had the conviction that he belonged to the whole world (he visvaci majhe ghara). He stated that the whole world is his home and though his philosophical point of view, he also mentioned in his text how to construct the material home and this is the subject of my paper, ’House and surroundings according to Jnaneshvara’.
Social condition
Yadavas were ruling over Maharashtra when Jnaneshvara wrote his Bhavarthadipika in 1290 AD. The last king of Yadava dynasty Ramadevarao was reigning at
that time. His subject were happy under his rule as evinced by a verse in the text eulogizing him namely - Tetha yadu vamsha vilasu, jo sakala kala nivasu, nyayate posi kshitisu, Sri Ramacandra - an ornament of the family of yadu is sustaining justice there.
Now let us see how Vastuvidya or architecture is treated in Jnaneshvari - veshma prakara nagara racana vastu samjnitam - says Bhrigusamhita, we are going to visualise the conception of house in the days of Jnaneshvara with the help of images in his celebrated work. The following points will be taken into consideration:
1. Town Planning – Cities are referred to in the Jnaneshvari as nagara-nagari, or patana-patani.
Jaisi sagaliye patant (xv. 413) and java nagoraca prantu sandijena (III. 211)
On collecting these descriptions together one finds that the town planning was admirable. Dwellers in cities were supposed to be clever, intelligent,
civilised and beautiful.
Na tari nagarintari vasije tart nagaraci hoije (I. 41) deshiyeceni nagarapane santu shringarate jine (x.42).
There used to be in those days fences round cities. Inside these fences there were walls (pauli).
Small walls were built to encircle villages known as knoda.
He deha durgice dhonda, indriyagramice konda (III. 242).
Certain machines resembling cannons were used for defence of cities and were called ulhata (IX. 214). Regular rounds were taken by city guards at night. It was known as gharati(II.
311). Various weapons like daggers, bows, swords, spears were in use. If the occasion demanded houses were searched (gharadoli).
Taya aghaviyanci atu, gharadoli gheuni ase pahatu. (XI. 586)
Citizens were called nagara that is polished and accomplished.
Nagarantart vasije, tari nagaraci hoije (I, 41).
Residents of villages were considered as rustic and ignorant (gavadhe).
Pari nenasica ’gavadhiya’, kaya kopo ata Dhananjaya (XI, 629)
Khanti kariti karmaci, te gavadhe ga (XVIII, 218).
Sweet and simple mode of expression was named marhäti (III. 17) while difficult and unintelligible speech was named kanade
He parisata jari kanade (VI. 120).
A lamp-bearer was required to accompany well-to-do persons.
Tevinci niyamaca divata, sove cäle (VII. 48).
In some places lamps were lighted as a matter of charity for the benefit of the common man (Dharmadivi)(XVI. 65).
Lamps had wicks and they were placed on stands (thanavayi-thanadivt).
Ata atmaprabha nica navi, teci karuni thanadivi (VI. 23).
In some places lamps were guarded by glass (XI. 183) for the use of public there were common lamps.
Jasi sagaliye patani, ekeci dipe divelavani (XV. 413)
At squares where four roads met (cohato)there were placed images of Lord Ganesh.
Te samväda catuspathice, ganesha jahale (X. 124).
Some times pillars were posted at such places.
Nana cohatanca sthanu’ (XIV. 339).
There were centres to serve free food to the poor, Annachhatra/gavandi (XIII. 321, XVII. 298, XVIII. 1478).
So there were establishments conducted by women who cooked and served delicious food on payment.
Jaisi randhavani rasasoya, niki, karuniya mole viki’. (II. 254).
There were rest houses for the people coming from village.
Je mahadadi vishrama, salika he(XIV. 67)
Also there were public bathrooms and facilities for washing clothes in cities.
Je klesha gavica ukarada, bhavapurica panavada’ (XVI. 407).
Timings were fixed during which markets were kept open and business was carried (IX. 497). There used to be establishments where goods for sale were
temporarily kept. There were also ware-houses to store such goods. (XVII. 137)
2. House Construction – Plans of houses were determined according to capacity of the owners. There used to be vast difference in the plans of houses of
the poor and the rich.
The opulents resided in cities, Their houses resembled palaces.
Jaisi ramanayakaci rajabhuvane(XI, 196).
The opulents owned three storied lodges well cemented and white washed. These houses were provided with turrets which used to be hollow and had flights
of steps inside.
Sange vata varsha atapu ghare, aise abhracchayaci jari sare, tari trima like dhavalare karavi ka (V. 114).
Houses were constructed in thechunegacchi technique that is with stones and mortar. (dhavalare).Houses had the main entrance and there
were platforms on both sides for the guards to sit on. They were called ’thanantara’ (XIII. 508). Steps used to lead the main entrance out- side (VIII. 223) (payatare).The main door was secured from
inside by a beam called adavanki(now known in Marathi as adasara) (XII. 52). Windows were left in walls to admit light and air (gavaksha). Doors had panels to close them (II. 112). There used to be small rooms which one could reach after crossing the main door, which were used for receiving visitors. The central hall was used by the special ladies of the house which was known asvanavasa (now known as majaghara).
Te vanavasa andhale, jaise thake(XVII. 102).
A small pit was dug in the kitchen in front of the cooking fire place. However in the absence of an outlet, dirty water used to collect in the pit.
Randhavani culipudhe, parhe unmadati khatavade (XIII. 563).
There were separate arrangements for taking bath and washing feet.
Paya pakha laniya, dekha gharata jala (XVIII. 651).
There used to be store-rooms adjoining the kitchen for storing foodstuffs like oil, ghee and foodgrains – teletupaciya kothara (XVI. 395).
There were underground small rooms(talaghara) burying money and valuables for safety(IX, 59).
It was customary to have ceilings in houses. They were called tadava-gaganaca tadava, kone vedhala kedhava(I. 54). There used to be separate
bedrooms in the house, they were known as sejare, sejasali, bhogayatani (XI. 552). We observe here the modern concept of privacy of the bedroom sunyasejesaliye, ...nidra keli hoti baliye (XIII. 42).
For milk-cattle they used to construct permanent places gothä (XIII. 234). Wells were dug in the backyard of the house for water, chimneys were constructed through terrace to let out smoke from kitchen.
Udhavaniche jevi tonda ubhali dhuvace ubhada (XVI. 294).
In rare cases houses had iron pillars (XVI, 379).
People kept pets like parrots and deers in houses.
Padhavile pakharu aise na bole, yapari kridamrigahi taisa na cale’ (XI. 170).
Walls were painted and pictures were drawn on them.
Jaise hate citra pahata (XVIII. 333).
Ladies of rich houses were separated by curtain partition. (javanika VII. 63)
The poor lived in houses thatched with grass (tanare) or made of leaves (kopata).
Tari lokanci dhavalare, dekhoniya manohare, asati apuli tanare, modavi kevt or kimva te kevi ranje palivan, bhillaceni (II, 363). Nige sanduni kopata bhogaksama he (XIV. 218).
While searching for the references to the various methods of constructing buildings from the foundation to the pinnacle, it was found that Jnaneshvara
has described the ’Bejewelled Gita Mansion’ (gitaratna prasida XVIII. 18-43), he has given architectural details.
The site, open land (mali) and the rugged land was levelled down, before commencing the building work.
Vyasu sahaje sutri bali etc. XVIII. 35).
When the ground was levelled the digging started for the sake of foundation.
Ki phodoni ahmi gadora g/ratala(Xl. 539).
While levelling the ground for the sake of laying foundation or while laying out the long pits, the rocks, if any are to be blasted (gandora) with the pulverized stones of the strong powders, the ditches are to be filled up. The area was then fenced (kupa). Around big structures, big rampart walls were constructed. The pebbles, and the stones were used as material. The stones and pebbles educed from the excavated site and used for constructing rampart walls (XV1II. 36). The excavated stones were then shaped into designed sizes(cira) and they were used for the mansion-structure (puraniya).The skilled mason (sutrakara) uses his string (rekha).
By using his weight, he ensures himself that the construction of the walls is done properly. Thus the structure goes on developing and fifteen storeys are constructed up to the gallery. After that dome-like
structure is fashioned according the method decided by Hemadpant. Then the dome (grivaglianada)is brought into a proper shape. To complete this task a keystone (padaghaniya)is placed. This was only a
stepping device for raising and lifting thekalasa and then the actual kalasa (pinnacled dome) was installed carefully. The height of the kalasa should be such, as would enable for people to have its sight even from a distance.
Je duruna kalasu dise (XVIII. 37).
Once the kalasa is established, the work of constructing the mansion comes to an end, as nothing else remains to be done.
Nohe kalasaparate kahi prasadi kamanahi (XVIII. 34).
All this description testifies that the construction of any house, mansion or a temple was flawless, from top to bottom. In ahyaya (VI. 162-185) we come across minute details of a place provided for meditation. Jnaneshvara describes a proper place for meditation. This is an ideal place for concentration of mind. It should not be too high (elevated) or too low. If it is too elevated, the aspirant is liable to fall down; if too low the damp will affect him. It should be occupied by the aspirant alone, and not fragmented by people moving about constantly. There should be trees with nectar like sweet fruit, and copious reservoirs of water, not becoming turbid even in rainy seasons. There the sun-rays should be mild, and breezes gentle. The place should not be infested by wild animals, Indeed, there should not be even parrots and bees, lest. They could disturb the quietness with their noise and humming, however sweet it may be. There is no harm if there are swans, chakravakas or cuckoos living by the side of water. Peacocks also will do, if they are not permanent residents. One thing is necessary, there should be an ascetic’s hermitage, or a temple of Shiva. Only, it should not be visible in sight. In such a locality, the aspirant should take his posture and practice meditation.
After studying all these references we feel wonder-struck to find how this great saint was interested even in the minute details of daily life of
people, their activities inside and outside the house and finally the construction of the house itself. Even the details of house constructions and the scientific knowledge of’Vastushastra’ did not miss from the preview of his vision.
References
- Bhave, S.N., Shri Jnaneshvari Shabdartha Kosha, Gram Seva Mandal, Vardha, 1951
- Callewaert, W.M. and Skilananda, Hemaraj,Bhagavadgitanuvada, Satya Bharati Publication, Ranchi, 1983
- Deshmukh, N.B., Jnaneshvara Darshan VoIs. I-II, Vangmayo Pasaka Mandal, Ahmednagar, 1934
- Jadhav, S.D.,ChiefTrustee Shri Dnyaneshvar Maharaj Sansthan, (Sant) Jnaneshvara, Alandi, 1984
- Saint Kripa Prathisthan Publication, (Saint) Jnaneshvari, Pune, 1995
- Panse, M.G., Index Verborum of Jnaneshvari, Vol. I- II
- Velingkar, R.N., Shri Jnaneshvarice Shabda Bhandar, Marathi Samshodhan Mandal, Mumbai, 1959
- Yardi, M.R., The Jnaneshvari (Eng. Trans.), Bharatiya Vidya Bhavan, Pune, 1991
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