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Jnanadeva and the Warkari Movement/Prof. Dr. Fred Dallmayr
Note 19
...In Maharashtra – as well as Gujrat and later on in Karnataka – it is possible to follow step
by step the gradual merging of Shiva faith into the nonsectarian Vaishnava Bhakti of the sants."
Charlotte Vaudeville, "The Shaiva-Vaishnava Synthesis in Maharashtrian Santism," in Karine
Schomer and W. H. McLeod, eds., The Sants: Studies in a Devotional Tradition in India (Berkeley: Religious Studies Series, 1987), p. 217. Compare on this point also Wendy
O'Flaherty, "The Interaction of Saguna and Wirguna Images of Deity," in the same volume, pp. 47-52. See also Zelliot, "A Historical Introduction to the Warkari Movement," Ir.
Mokashi, Palkhi. pp. 35-37. The combination of saguna and nirguna aspects can be traced to Jnanadeva and Namadeva. Although devotees of Vithoba, both preferred the invocation
of the "name" (namasmarana) to the worship of visible images (as can be seen in Jnanadeva's Haripatha and Namana). Regarding non-sectarianism, one may note this
passage in the Jnaneshvari (XVII, 222): "Let a single name, be it Shiva or Vishnu, dwell on your tongue – such is the penance of speech." Also this passage in the Amritanubhava (IX,
62): "Hari and Hara (Shiva and Vishnu) are really the same; the difference of their names and forms is blended." On the connection between Jnanadeva's thought and Kashmir
Shaivism compare Bahirat, The Philosophy of Jnanadeva, pp. 104-105.
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