- On the occasion of Navaratri, this is the third in a
series of nine articles on Women Sants, of Marathi-speaking areas, between the
13-17 centuries. This is a brief feature on the life of Janabai, poetess
and sant, who belonged to the Varkari tradition.
To
read article 1 on Mahdambha , To
read article 2 on Muktabai
Sant Janabai is a highly esteemed and significant
figure of the Varkari Sampraday in Maharashtra. A 13th-14th century poetess and
sant, she is renowned for her devotional works dedicated to Vithoba (Vitthala).
Although born into a lower caste and encountering various social barriers, Sant Janabai’s life and writings embody the principles of love, humility, and steadfast devotion to God. Her compositions exemplify the spiritual
egalitarianism and social equity promoted by the Bhakti tradition.
Janabai was born circa 1270 CE in the village of Gangakhed, located in the present-day Parbhani district of Maharashtra, to a Shudra family. Following the early loss of her mother, her father relocated her to Pandharpur, where she subsequently worked as a maid in the household of Sant Namdev. Pandharpur transformed into both her residence and the spiritual epicentre of her devotion. While there is no definitive historical evidence regarding Janabai’s death, certain sources indicate 1350 as the year of her demise.
She authored approximately 350 abhangs and frequently employed the signature “Namayachi Jani.” Viththala, or Vithoba, the principal deity of the Varkari Sampraday, is reported to have helped with her quotidian responsibilities.
What is a abhang? It is a type of a devotional
composition with a particular metre.
In her abhang compositions, she perceives Vitthal as
her mother, Vithai; as her father, Vithoba; as her companion,
sakha; and also as her co-serving maid. In her poems, Vithoba is portrayed
as a close companion, mentor, and confidant rather than a remote deity.
Her abhangs are characterised by their simplicity and profundity. Written in Marathi, her poetry embodies the fundamental principles of Bhakti—total submission to the divine, repudiation of ritualistic customs, and a focus on personal encounters with God. Her Abhangs often depict her quotidian tasks, such as grinding grain, collecting water, or sweeping floors, and elevate these commonplace activities into acts of veneration:
“I clean the floor and wash the dishes,
I mill the grain and perform all the chores,
In each action, I perceive the Vithoba,
And serve him with joy and affection.”
A key component of Janabai’s compositions is the makeup of the female psyche. Likewise, shaped by her context, her abhangs are imbued with dasya Bhakti. Nonetheless, on multiple occasions, she also summons Viththala and confronts him.
Janabai’s life exemplifies the treatment of low-caste women by orthodox society. Janabai was charged with the theft of the gold necklace embellishing Viththala and was sentenced to death. However, her pure devotion to Viththala rescued her from this charge. Janabai seemed to operate strictly within the societal norms of class, caste, and gender prevalent during her time.
Her poetry confronts the adversities encountered by
women and the marginalised, and denouncing the caste-based discrimination
prevalent in society. She depicted God as a benevolent and egalitarian being
who cares for all individuals irrespective of caste, gender, or social status. She
writes:
स्त्री जन्म म्हणवुनी न व्हावे उदास
साधुसंतां ऐसे केले मज //१//
संतांचे घरची दासी मी अंकली
विठोबाने दिली प्रेमकळा //२//
विदुर सात्त्विक माझिये कुळीचा
अंगिकार त्याचा केला देवे //३//
न विचारितां कुळ गणिका उद्धरली
नामें सरती केली तिहीं लोकीं //४//
ऋषींची कुळे उच्चारिली जेणें/
रौरवी तेणें वस्ती केली//५//
नामयाची जनी भक्ति ते सादर /
माझें ते साचार विटेवरी//६//
In this abhanga, Janabai states that she is instructed
by sants not to feel disappointed due to her female birth. I serve as the
maidservant in the household of sants (such as Namdev) and I have received
love directly from Vitthala himself. Vidura, who was accepted by the Lord
Himself, is from the same (servile) kul or clan to which I belong. The
Lord also liberated the courtesan irrespective of her lineage, and she is
revered in this universe. The Lord did not
see her kul, but solely her unwavering devotion. Certain sages
hailed from such lowly kuls that even the slightest reference to their
clan would result in damnation. However, God visited their residences and
dwelled there. What uncertainty exists regarding the redemption of Namaya's
Jani, who is engaged in devotional to Viththala?
The life and oeuvre of Sant Janabai illustrate the
capacity of devotion to surpass social constraints. Her poetry expresses themes
of love, humility, and faith. Her abhangs operate as constant reminders of
hope and have fostered confidence among the bhaktas, especially women who
have been restricted to the domestic realm for a long time. Janabai's life exemplifies that through dedicated and
steadfast commitment to everyday chores, one can attain santhood.
Let us pay tribute to her by invoking the following
mantra:
या देवी सर्वभूतेषु श्रद्धारूपेण संस्थिता।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः॥
Meaning: The goddess who
resides in all in the form of faith or devotion, I bow down to you again and
again.
Author is Associate Professor, Jawaharlal Nehru University, New Delhi. The opinions expressed in this series are personal.
References
1. Bhingarkar D.B. Sant kavaitrī Janabai. Charitra,
Kavya, Kamgiri. Mumbai: Majestik Prakashan, 1989.
2. Irlekar, Suhasini. Sant Janabai. Mumabi:
Maharashtra Rajya Sahitya aani Sanskruti Mandal, 2002.
3. Mahipati. Bhaktavijay. Trans. Justin E.
Abbott and N.R. Godbole. 1933. Delhi: Motilal Banarsidass, 1999.
4. Novetzke, Christian Lee. History, Bhakti, and
Public Memory. Nāmdev in Religious and Secular Traditions. Ranikhet:
Permanent Black, 2009.
5. Tulpule, Shankar Gopal. Classical Marathi
Literature: From the Beginning to A.D. 1818. Otto Harrassowitz Verlag,
1979.
6. Vanita, Ruth. “Three Women Sants of Maharashtra: Muktabai, Janabai, Bahinabai.” Manushi 50-51-52
(1989) 46-61.
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