Can a blind lead a blind? Will they not both fall into the ditch?” But indeed, the year eighteen-eighty-one ,didi produce one, perhaps the only eyeless unlettered one, in the whole history of mankind, who, not withstanding these mighty obstacles, came to be the greatest philosopher saint of his time, to infallibly guide the teeming millions of the waylost eyed ones, not only on the spiritual path, but also in the other vital spheres of life, by the power of his personality and through the voluminous spiritual and other literature which he had produced in a short span of life that lasted barely for three and a half decades.
His father, Gonduji Mohod, Patil of Madhan, was a great dovetee of Lord Shiva and mother Alokabai, a saintly woman. Of them, this child was born in 1881 in the house of his maternal grandfather in a village called Loni-Takli near Amravati in Vidarbha. He was named Gulab. When he was nine months old, He was totally deprived of his sight. Three years later, his mother died. These calamities in his infancy or his early marriage at the age of twelve could not change his spiritual temperament. With inborn love for God, he employed his sharp memory and keen understanding for spiritual meditation. In him, even at such an early age, there was a sweet unparalleled combination of logical rationalism, and a subtle and tender emotionalism which was always marked by those who came into his contact.
During his childhood, the atmosphere at home and in the neighbourhood was not congenial for the development of his personality. In this context, one can only marvel at his spiritual attainments and the treasure house of knowledge he possessed. In fulfilling his life’s mission this great Master, although sightless and illiterate, wrote more than a hundred and twenty-five volumes of prose and poetry in Marathi, Hindi and Sanskrit. In his literature, he has also dealt with subjects like Music, Grammar, Ayurved, Psychlology etc., philosophy and Religion apart, casting new light on them all. Domestic as well as educational problems also formed part of his writings. This vast literature is like a great ‘Encyclopaedia’, said the noted Marathi writer, the late Shri N.C. Kelkar, while paying tributes to the works of Shri Gulabrao Maharaj.
His treatise on the Aryan habitat fully exposes the untruth in the theory of the Aryans coming into India from the North. He showed beyond doubt that the Aryans were the initial inhabitants of this country itself. He says, the term Arya is not indicative of race or family, but of merit and quality. He held that it was only the Vedic Aryan culture that was prevailing all over the world in the olden times.
With due regard to the proprieties of time he advises the Hindoos to bring about social reforms without blindly aping the west and disturbing the nation’s innate faith. Evaluating the past glory of the Indian physical sciences, he counselled the revival of their interrupted continuity and assured the modern intellectuals that althought their thinking was yet to mature, nothing was beyond reach if Herculean efforts were put in.
These efforts when wedded to “Vaisheshika” would practically form a mighty self-contained Aryan physical science which, in the present from had, in fact lent a base to the Western research in this field. This would be, he asserted, a God-based science, sound enough to expose the Atheists.
He wrote with authority putting forth fresh and original comments on the various theories of the Western philosophy like Agnosticism, Atomism, Evolutionism, Pessimissm, etc., and in the field of religion, on the philosophical systems of the Vedas, Jains, Bauddhas, Parsees, Muslims, Christians and others and forcefully refuted the theories of the contemporary western scholars. He also wrote a great deal on all the six systems of our philosophy viz., Sankhya, Yoga, Nyaya, Vaisheshika, Poorva Mimansa, Uttar Mimansa and enriched them by his basic contributions. It was he who for the first time asserted that Sankhya, Yoga and Bhakti are all complementary to each other and the contrast that appears relates to level or standard only and that there is no discordance between the systems. He discovered a new term “Anadhyasta Vivarta” (unveiled appearance),and resting on it established a link between Sankara’s Advaita doctrine, and Bhakti (loving devotion). Umpiring between the conflicting opinions regarding personal God and impersonal God he closed the controversy throwing new light on the subject. He pointed out how Upasana (religious service) differs from Bhakti and this is regarded as a new contribution to the Yoga of Bhakti.
Asserting that each of the various religions in the world rests on a single fraction of the vast Aryan religion, he showed full regard to other religions and brought about co-ordination between the various religious systems in the world. At the same time, he affirmed that such a co-ordination does not lead to deviation from the traditions of the systems nor can it harm them. They still exist. All these systems inspire their followers towards their ideals according to their doctrines and ultimately lead them to Light.” To evince this, he says, in co-ordination which has got to be achieved with the principles of each system, and even after doing so, every one remains free to follow the line and lead of his own faith which is not rendered deficient on this account nor can there be andy need for anybody to borrow ideas from other systems. “ In deed! What a magnanimous gesture and an adequate answer to the religious fanaticism and dogmatism that has afflicted the world all over!
This great philosopher with his unique store of infinite knowledge and vase learning would leave great scholars marveling all the time. But his true greatness does not lie in this. It lies in the unique rank he earned in the spiritual field. His appearances on the scene of Vidarbha in 1881 truly marked the renaissance of the tradition of the great luminaries of Maharashtra staring from Mukundraj and Dnyaneshwara right upto Ramdas and Tukaram after a long lapse of 250 years. This is not at all an exaggerated view in any sense. In his short span o life, this great devotee of Lord Krishna not only reached the summit in the spiritual sphere but also acted as an infallible guide to lead thousands of people on the spiritual path. Hundreds of people were initiated by him. He strengthened the faith of the followers of different religious towards their own respective system. Logically examining the views of each sect, he judged what was acceptable or otherwise in each system without harming the faith of any section or community, and even after accepting the importance of all the sects, he established Shri Dnyaneshvara Madhuradwait Sampradaya, founding it on a concord between Sankara’s Advaita.system and madhurya Bhakti (amorous devotion) continued right from the Vedic times. He restricted the practice of amorous devotion to the Dnyanis only and thus prevented a probable distortion in the order. Fully following the rites and rituals of the Sampradaya himself, he inspired others to practice them and provided a firm foundation to the Sampradaya with voluminous supporting literature.
Madhurya-Bhakti means Gopi-Bhava, the romantic seeking of Krishna by the Gopis. Gopis were themselves Dnyanis, else their love could be carnal as that of a paramour and they would not have regarded Krishna’s joy as their own.
Uma is my mother, shambhu is my father: Dnyaneshvara is my great preceptor; Krishna is my sweetheart:Radha and other Gopis are my sisters.” He also called himself
Dnyaneshvara-kanyaka.
Shri Dnyaneshvara Madhuradvait Sampradaya is a priceless gift to the society and it is indeed significant that it has been awarded by the apostle of harmony himself- the originator of the idea of harmony between the various sects and religious system of the world. His devotees worked incessantly to promote the cause of the Sampradaya and to them all Shri Maharaj was a real bestower of protection and salvation. Shri Narayan Pandit was his chief disciple. He was in government service. But he let the job, renounced home and joined Shri Maharaj and served him faithfully willingly doing all kinds of domestic duties to comfort the Master, his visitors and other disciples. This pleased the Master so much that he once remarked—“Pandit has owned me. He is intelligent, but all the time he remains in my service.” In his last illness at Poona, he called his beloved pupil and said,” Pandit, I have not done any favour to you so far, but mind you; read my books and you will master them all. “ shri Pandit thereafter came to be known as Sadguru Shri Babaji Maharaja alias Shri Skandadas Maharaj.
On one occasion, when a young widow who was his sincere devotee wrote to him apprising him of the impulses that were hindering her in her spiritual endeavour, the following verse sprang from his mouth to soothe the bewildered devotee---
“O Mother: Why are thou so shaken?
Be not disheartened and know ye for certain
That even if ye be consigned to Hell,
I will renounce Moksha and passing through thy womb,
Come into the world again to redeem thee.”
What an emphatic and heart-warming assurance is this almost reminiscent of Krishna’s exquisite promise in the Gita:-
“ I pledge my word”
“My devotee shall never come to grief.”
“My visible and invisible listeners”, in such an aweinspiring and mystical way he addressed the gathering while starting his series of metaphysical lectures. Surely the world has yet to witness another Master who could draw in his audience even invisible souls to hear him. Like Dnyaneshvara, Sankara and Christ, his stay on this planet was short. In the morning of the 20th September, 1915, at the sunrise, he passed away to join the supreme purushottama.
How full of glorious attainments is this life of hardly three and half decades and that too of an eyeless, unlettered man! A deep dive into the vast depth of this colossal life is bound to offer true guidance to every man, no matter to what sect or system he belongs, at home or abroad, if he truly yearns to wend his way Godward to achieve lasting happiness. Blessed are the Vidarbhites indeed, for the Master hails from Vidarbha, and his blessed feet, have walked and sanctified the soil of Vidarbha.
