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The transition between the first and the second millennium was a turning point in Indian history. The Muslim invasions, which started 712 AD
with Ya'qub-ibn-Lais' occupation of the north Indian province Sindh and spread in the following centuries over most parts of the Indian continent, marked a time, that was characterized by social change. Almost all
realms of society were affected by this process.
The Hindu society reacted to this changing conditions in many different ways, the most predominant reaction being to my opinion a kind of
'power-struggle' between orthodox (brahmin) and progressive (religious reformers) forces. It was a time of many conflicts. On one side the society tried to maintain their cultural identity, a process leading
to an intensification of the Hindu caste system, on the other side there was a tendency to adapt themselves to the changing patterns, a process leading to a relaxation of the social system. The interrelation between
Hindu and Moslem society of that time as well as the interrelation between the members within these groups was characterized by various tensions.
Undergoing times of crisis, every society tries to find conflict solutions. One dominant feature of that period was the rise of different regional
religious movements, which can be summed up as bhakti movement. All these movements had one common aim: the religious and ethical reformation of society. We know very well, that the concept of bhakti,
the loving devotion towards a personal god, can be traced back to much older times than this, but the increasing rise at that particular time can be without any doubt looked upon as a direct reaction to the
prevalent social conditions.
Jnaneshvara, who was a popular representative of this movement in early medieval Maharashtra, left a deep impact on the social, religious and cultural
life of Maharashtra, its effects being well visible up to now.
Fred Dallmayr, the author of this article approaches the phenomenon Jnaneshvara from three different point of views. The central subject of his
research is the analysis of Jnaneshvara's personal life experiences, posing the question, in how far this influenced his particular way of life. Another point of interest is the central direction of his
philosophical thought, as revealed chiefly in his Amritanubhava. And finally he explores the visual manifestation of Jnaneshvara's life and doctrine - the Warkari Movement. Dallmayr achieves a kind of a small miracle. Reading this article, one becomes aware, that Dallmayr on one side never gives up his critical and western point of view, on the other side he creates such an intimate relation to the subject, narrating many different episodes out of Jnaneshvaras life in a very particular distant but lovingly way, that the reader gets naturally involved into it. The combination of the narrative sequences, philosophical explications and the introduction into the Warkari Movement provides the reader with a deep insight into social, religious and cultural life of a very fascinating era of Indian history. Coming to the end of the article, the reader yearns for more.
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