Ramanandi Sampradaya

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Ramanandi Sampradaya
Valmiki Ramayana, Adhyatma Ramayana, Ramcharitmanas, Vedas, Bhaktamal, Vaishnava Matabja Bhaskara, Vinaya Patrika, Ananda Bhashya (Brahma Sutra Upaniṣad Gita), Sri Ramarchan Paddati, Maithili Maha Upanishad, Valmiki Samhita, Hanuman Chalisa, Sita Upanishad

The Ramanandi (

Vaishnava saint.[5][6][7]

Lineage of Ramanandi Sampradaya

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Vaishnavism
Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet.
Supreme deity
Vishnu / Krishna / Rama
Important deities
Dashavatara
Other forms
Consorts
Related
Holy scriptures
Puranas
Sampradayas
Others
Teachers—acharyas
Related traditions

The lineage of Ramanandi Sampradaya is claimed to start from Rama,[8] The lineage as said by Anantanandacharya to Krishnadas Payahari is:

  • Rama
  • Sita
  • Hanuman
  • Brahma
  • Vasishtha
  • Parashara
  • Ved Vyasa
  • Sukadeva Muni
  • Maharishi Bodhayan (Purushottamacharya)
  • Gangadharacharya
  • Sadaanandacharya
  • Rameshvaranandacharya
  • Dvaranandacharya
  • Devanandacharya
  • Shyamanandacharya
  • Shrutanandacharya
  • Chidanandacharya
  • Purnanandacharya
  • Shriyanandacharya
  • Haryanandacharya
  • Raghavananadacharya
  • Ramanandacharya[9][10][11]

Caste

Main article:
Bairagi Brahmin

People of this sect are known as Vaishnavite in Gujarat, Uttar Pradesh, Madhya Pradesh, Himachal Pradesh, Punjab and Rajasthan. At the beginning of the 20th century, this sect declared to be the descendants of

Rāma's sons, Kusha and Lava.[12]

Denomination

Rama, Sita, and Lakshmana cooking and eating in the Wilderness (picture).

The Ramanandi Sampradaya is one of the largest and most egalitarian Hindu sects India, around the

Gangetic Plain, and Nepal today.[3] It mainly emphasises the worship of Rāma,[1] as well as Vishnu directly and other incarnations.[2][13][note 1] Rāmānandī ascetics rely upon meditation and strict ascetic practices, but also believe that the grace of god is required for them to achieve liberation. For that reason, the Tyāga section of the Rāmānandī ascetics, unlike some Śaiva ascetics, do not cut the sacred thread.[14] Their reasoning for this is that only Viṣṇu or Rāma can grant liberation.[15]

Most Ramanandis consider themselves to be the followers of

IAST Viśiṣṭādvaita) tradition.[17]

Its ascetic wing constitutes the largest Vaishnava

monastic order and may possibly be the largest monastic order in all of India.[18] There are two major subgroups of Ramanandi ascetics: the Tyagi, who use ash for initiation, and the Naga, who are the militant wing.[19]

History

The Ramanandi Sampradaya originates from Rama, who initiated Sita with his six-letter mantra. Sita later initiated her beloved disciple Hanuman with the same mantra. According to Shanti Lala Nagar, quoting Valmiki Samhita says "The Supreme Being, Rama, always ready to protect his eternal servants and to assist those with meek hearts. This is well-known in the Vedas. He created this universe and, with the desire for the welfare of people, Rama imparted the transcendental mantra to Sita, the daughter of King Janaka than She revealed this to the glorious Hanuman, the repository of virtues. Hanuman then conveyed it to Brahma, who in turn passed it on to the sage Vasishtha. Thus, in this sequence, the divine mantra descended into this world."[20] It is claimed that this tradition has been established in all four Yugas and in Kaliyuga Rama himself appeared as Ramanandacharya at Prayagraj.[21]

Gangetic plains of North India allowed various commentaries of the text to be widely distributed. Of these, Jankidas Sri Vaishnav's edition of Bhaktamal known as Bhaktamal Bhaskara is considered to be the most authoritative as He has used the most oldest handwritten manuscripts in this edition.[24] Ramananda's guru Raghavananda is described as an egalitarian guru who taught students of all castes. Ramananda himself is described as an avatar of Rama
, a humble student with great yogic talents.

Munsi Ram Sharma says that more than 500 disciples of Ramananda who lives with him in Varanasi.[25] It is said that propagator of Ramanadi tradition is Sita. She first imparted teachings to Hanuman, through which the revelation of this secret occurred in the world. Due to this, the name of this tradition is Sri Sampradaya, and its main mantra is referred to as the 'Ram Tarak Mantra'.[26] The guru imparts initiation of sacred Ram mantra into the disciple's ear. They apply an upward-pointing tilak (urdhva pund) on the forehead. Complete devotion and immersion in devotional songs (bhajans) is the tradition's way of life. Most saints lead a life of renunciation (paramhansa) within this tradition.[27] Farquhar credits Ramananda[28] and his followers as the origin of the North Indian practice of using Ram to refer to the Absolute.[29] Farquhar finds no evidence to show that Ramananda endeavoured to "overturn caste as a social institution".[30] On the other hand, Sita Ram, author of the Vaishnava history of Ayodhya, and George Grierson, eminent linguist and Indologist, represent Ramananda as saint who tried to transcend caste divisions of medieval India through the message of love and equality. The scholars also disagree on Ramananda's connection with Ramanuja. While Farquhar finds them completely unconnected, Sita Ram and Grierson finds Ramananda connection with Ramanuja tradition.[31] But a historical debate held between Ramanuj and Ramanand tradition in Ujjain Kumbh 1921, ended up the issue of both the traditions being one; Ramanuja Ramprapannadas from Ramanuj tradition got defeated from Bhagvaddas of Ramanandi tradition.[32]

Up to the nineteenth century, many of the trade routes in northern India were guarded by groups of warrior-ascetics, including the Nāgā sections of the Rāmānandīs, who were feared because of their strength and fearlessness.[33] The British took steps to disarm these militant groups of ascetics, but even today the sects still retain their heroic traditions.[33]

Geography

Ramanandi live chiefly in the northern part of India.

Sanatani (orthodox) sect of Hinduism in Trinidad and Tobago.[36]

Saints

Saints

Raidas, Sena and Maluk Das are also of a direct Ramanandi origin.[37]

The poet-saint Tulsidas, who composed the Ramcharitmanas, was a member of this sect.[1][2] His writings are regarded to have made Vishnu and Shiva devotees of each other and thereby bridged the gap between Vaishnavas and Shaivas. Because Tulsidas attempted to reconcile various theologies scholars like Ramchandra Shukla do not agree that he can considered to be a Ramanandi exclusively.[39]

Some sources say Jayadeva, who composed the Gita Govinda, was also a member of this sect.[2] Other sources classify Jayadeva simply as a Bengal Vaishnava.[1]

Kabirpanthi.[2]

Another bhakti saint, Ravidas, who was also a disciple of Ramananda, followed Ramanandi Sampradaya and also founded the Ravidassia sect.[40][41]

Braj language, gives short biographies of more than 200 bhaktas. It was written by Nabha Dass, a saint belonging to the tradition of Ramananda.[42][40] It also extols the piety of Ramanandi saint Bhagwan and miraculous powers of his disciple Narain, who founded the Ramanandi Vaishnav temple named Thakurdwara Bhagwan Narainji in Pandori dham in Gurdaspur, Punjab.[43]

Image gallery

See also

Notes

  1. ^ Michaels (2004, p. 255): "many groups that are considered Vaiṣṇava also worship Śiva. The largest ascetic groups that celebrate the Śivaratri festival with mortification of the flesh and pilgrimages are the Vaiṣṇava Rāmānandīs."

References

  1. ^ a b c d Michaels 2004, p. 254.
  2. ^ a b c d e f g Tattwananda 1984, p. 10.
  3. ^ a b c Burghart 1983, p. 362.
  4. ISBN 9780520200616
    .
  5. ISBN 9788120802773
    , pages 4-6
  6. ISBN 978-0791467084
    , pages 165-166
  7. ISBN 978-0823931804
    , pages 553-554
  8. ^ Mishra, Bhuvaneshwar (1957). Ram Bhakti Me Madhur Upasna (in Hindi). Bihar Rastrabhasha Parishad. p. 127.
  9. ^ Dagar, Mukesh Kumar (28 May 2012). "International Journal of Scientific Research in Science and Technology" (PDF). Vaishnava Sampradaya Dharma Shatra. IV (II): 419–436.
  10. ^ "Shri Anantanandacharyakritam Shriramamantrarajaparampara Stotram". sanskritdocuments.org. Retrieved 18 December 2023.
  11. ^ Mitra, Ramkishore Das (1942). Guru Mahatmya (in Sanskrit and Hindi) (1st ed.). Lucknow: Bhagavati Prasad Press Lucknow. p. 17.
  12. ^ Jaffrelot 2003.
  13. ^ Michaels 2004, p. 255.
  14. ^ Michaels 2004, p. 316, "Wear a Sacred Thread" is noted as a distinctive mark of Rāmānandī ascetics in Table 33, "Groups and Sects of Ascetics"..
  15. ^ Michaels 2004, p. 256.
  16. ^ Raj & Harman 2007, p. 165.
  17. ^ Chadwick, James (1988). Indian Traditions & Philosophy (2nd ed.). p. 146.
  18. ^ Merriam-Webster's Encyclopedia 1999.
  19. ^ Michaels 2004, p. 316.
  20. ISBN 978-81-7646-461-1
    .
  21. ^ Tiwari, Nanad Kishore (1974). Madhyayuga ke bhaktikavya mei maya (in Hindi). Śodha Sāhitya Prakāśana. p. 151.{{cite book}}: CS1 maint: date and year (link)
  22. ^ Callewaert & Snell 1994, p. 95.
  23. ^ Pinch 1996, p. 55.
  24. ^ Nabhadas, Jankidas (1965). Bhaktamal (in Hindi and Braj) (1st ed.). Varanasi: Thākuraprasāda. p. 2.
  25. ^ Sharma, Munsi Ram (1979). Bhakti ka vikasa (in Hindi) (1st ed.). Varanasi: Caukhambā Vidyābhavana. p. 332.
  26. ^ Upadhyaya, Baldev (1953). Bhagavata sampradaya (1st ed.). Nagaripracarini Sabha. p. 274.
  27. ^ Sharma, Raghuvir Simha (1997). Vaishnava dharma evam darshana (in Hindi) (1st ed.). Abha Prakashana. p. 91.
  28. ^ Farquhar 1920, p. 323.
  29. ^ Farquhar 1920, pp. 323–324.
  30. ^ Farquhar 1920, pp. 324–325.
  31. ^ Pinch 1996, p. 61.
  32. ^ Pinch 1996.
  33. ^ a b Michaels 2004, p. 274.
  34. ISBN 978-81-7304-123-5
    . They are divided into several sections, among which may be mentioned the Ramanandi who worship Ram Chandra
  35. ^ Bairagi Brahmin (caste)
  36. ^ West 2001, p. 743.
  37. ^ a b Farquhar 1920, p. 328.
  38. ^ Schomer & McLeod 1987, p. 5.
  39. ^ Shukla 2002, p. 44.
  40. ^ a b Pande 2010, p. 76–77.
  41. ^ Jha 2013, p. 12.
  42. ^ Lochtefeld 2001, p. 451.
  43. ^ Goswamy, B. N.; Grewal, J. S. (1969). The Mughal and Sikh Rulers and the Vaishnavas of Pindori: A Historical Interpretation of 52 Persian Documents. Indian Institute of Advanced Study.

Sources

External links
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