Saturday, December 31, 2011

Energy crisis in India

Energy crisis and finding a viable solution for it constitutes an important contemporary debate in India today. Energy crisis has a great bearing on all socioeconomic development of a country and its sovereignty. Indo-US nuclear deal trans-country pipelines and aggressive policy of securing petroleum fields in different parts of the worlds can be seen in light of the energy crisis.....!

India is not the stand alone case facing energy crisis. The world on the whole is facing energy crisis. Energy intense economies of the developed world copied with increasing demand from rapidly developing countries such as India, china, Brazil is responsible for huge increase in demand....!!!

Plateauing of petroleum productions in traditional oil producing counties such as Saudi Arabia along with political instabilities in countries like Iraq, Iran and Nigeria has led to scenario where demand outstrips the supply.

In India there are number of factors which led to the situation of energy crisis. There has been sharp rise in the consumption of energy in India since the last decade of 20th century. The year 1991 unlashed the forces of liberalization, privatization sector and accompanying rise in energy, tidal energy etc. These resources have failed to fill the gap of demand and supply of energy due to variety of reasons. Hydroelectricity is a cheap source of energy but is inflexible in terms of location.

There are many social and environmental concerns such as displacement of tribals, submergence of forests are associated with hydroelectricity. Other renewable energy resources such as solar power, geo-thermal, tidal power are in nascent stage of development and are commercially unviable.

Non-renewable energy forms major chunk of total energy resources of the country. Coal oil or gas fired power stations produce electricity. Petroleum derivatives are used in transportation sector. Problem with not renewable energy is that India has to import a major portion of petroleum products as it is not naturally endowed with them in sufficient quantum. Soaring international prices of crude oil entails heavy outflow of foreign exchange and there is omnipresence of energy insecurity in the event of disruption in supply.

Traditional energy resources like firewood, dried cow dung cake and charcoal are being used in rural India. Such usage of traditional energy resources in inefficient and cause make life miserable for women. To achieve cent percent rural electrification as envisaged by national programmed for rural electrification, availability of ample energy is must.

Nuclear energy is being offered as panacea for energy crisis being faced by India. Nuclear energy is location independent sources of energy i.e. a unclear reactor can be set in any locality to supply electricity. Further nuclear fuel is cheaper than the petroleum. India has gained a considerable expertise in the development and harnessing of nuclear energy.

India’s nuclear program is three stage programmes which encompasses the use of vast thorium reserves in the county. Nuclear energy is seen to be capable of bridging the gap between the demand and supply of energy in India.

Former honorable president Kalama has released a road map for achieving the energy security for the nation. He visualizes important contribution by hydroelectric power and nuclear power for the attainment of energy security. He also gives emphasis on conventional source as well as renewable sources of energy such as wind power for energy security of the country.

The government of India has been pursuing other avenues also in order to achieve energy security. Government has entered into the agreements with countries like Qatar for the supply of petronet has been established for the purpose of import, storage and then marketing of LNG in India. Government is also actually looking into the feasibility or transnational gas pipelines such pipelines being proposed Iran-Pakistan-India pipeline and Myanmar –Bangladesh India pipeline. It proposes to farm a grid of pipelines and also to rope in china so as to make such venture more secure and financially viable.

ONGC videsh limited is actively investing in overseas petroleum fields by acquiring stakes, farming partnerships with different multinational consortiums to secure hydrocarbons for the country.

India has been given a membership to group of countries involved research in international thermonuclear experimental reactor. This research is aimed at finding means to harness thermo-nuclear energy for peaceful purposes i.e. for the production of electricity. ITER is projected as means that can provide unlimited energy using the principle of nuclear fusion.

Whole India is actively trying to achieve energy security at various international levels. It is imperative that already energy infrastructure should be upgraded and made efficient. National grid system should be able to provide electricity generated out of hydel potential in Himalayas to plains of India. And wind powered electricity from costal areas to interiors. In other words, country should be capable of transporting energy access regions to energy deficit regions of the country.

There should be grater emphasis on renewable sources of energy. Government should provide funds for research and development of commercially viable methods of harnessing renewable sources of energy. India being a tropical country offers a great potential of solar energy and total energy. Government should subsides solar equipments as it has do for solar crooker.

Decentralized HEP and wind power are the commercially viable resources of renewable energy in India today. Small hydroelectric power project made built to satisfy the energy needs of surrounding villages’ offers a solution for the electrification of rural areas in mountainous regions. Wind power is already a major source of energy.

State of Tamilnadu, Maharashtra and Gujarat have taken lead in this sector. Government should encourage this private sector imitative by providing the required infrastructure at war footing. So that estimate potential can be harnessed private sector participation should be encourage this private sector imitative by providing the required infrastructure at war footing. So that estimate potential can be harnessed private sector participation should be encouraged.

National policy on electricity now provides that private units can have their own captive power plants and can even sell the surplus electricity to interested buyers. Government needs to provide tax incentives such as rebate in various taxes in order to achieve active private sector participation in energy generation.

Ethanol and Biodiesel are the latest buzzwords in debates on energy crisis in India. Ethanol is produced from sugarcane and is mixed with petrol. Countries such as Brazil and USA are already using ethanol on large scale. Uses of ethanol in large scale will invariably boost sugarcane farming in country. Biodiesel is obtained by processing oil obtained from various plant seeds.

Jatropha is being promoted in vast wastelands of the country. Experts feel that the problem of huge oil import bill and the price uncertainty can be mitigated by cultivating bio-furl crop on the over 60 million hectare of wasteland available in the country. A northern railway is conducting experiment of running locomotive on bodies. Even if small percentage of ethanol and Biodiesel is blended, immense savings on import bill can be affected.

Energy crisis in India can treacle by the effective involvement of civil society. In India civil society is inactive in the field of energy conservation unlike the western countries. Energy conservation is the key civil society can lead the front by educating masses about the need to conserve energy. Energy conserved is energy earned..........!!!!

धोंडो केशव कर्वे


****भारतरत्न महर्षी अण्णासाहेब तथा धोंडो केशव कर्वे हे आधुनिक भारतातील स्त्री-शिक्षणाचा पाया रोवणारे क्रियाशील समाजसुधारक.
**कोकणातील मुरूड या छोट्याशा खेडेगावात 18 एप्रिल 1858 ला त्यांचा जन्म झाला. ते एकविसाव्या वर्षी मॅट्रिक झाले. सत्ताविसाव्या वर्षी गणित विषय घेऊन पदवीधर झाले. तर एकतिसाव्यावर्षी प्राध्यापक झाले. अडचणीतून शिक्षण घेत असतानाही त्यांनी आकांक्षा धरली ती समाजसेवेची, समाजसुधारणेची.
***आपल्या गावी सार्वजनिक कामे व्हावीत म्हणून त्यांनी 'मुरुड फंड' योजना सुरू केली होती
***अण्णा सुधारक होते पण फक्त शाब्दिक सुधारणा नव्हती तर ते क्रियाशील सुधारक होते. पुण्याच्या फर्ग्यसन महाविद्यालयात ते 22 वर्षे प्राध्यापक होते.
**सन १८९७ मध्ये "विधवा विवाह प्रतिबंध निवारक मंडळा"ची स्थापना त्यांनी केली. तसेच पुण्याला पेरु गेटजवळ "अनाथ बालिकाश्रम मंडळा"ची स्थापना करून त्या प्रकल्पाला स्वतः पाच हजार रुपयाची देणगी दिली. पुढे १९०० मध्ये श्री गोखले यांनी आपली हिंगणे येथील जागा आश्रमाला विनामूल्य दिली. हाच "हिंगणे महिलाश्रम". त्यांनंतर "महिलाश्रम हायस्कूल", "पार्वतीबाई अध्यापिका शाळा", "आनंदीबाई कर्वे प्राथमिक शाळा" अशा संस्था महाराष्ट्रात निर्माण झाल्या.
**त्याकाळात बालविधवांचा प्रश्न सोडविण्यासाठी त्यांनी 1900 मध्ये विधवा विवाहोत्तेजक मंडळाची स्थापना केली.
**अण्णांनी 1904 साली हिंगणे येथील माळावर सहा एकर जागा मिळविली. तेथे छोटेसे घर बांधून अनाथ बालिका व निराधार विधवांसाठी वसतिगृह बांधले. ते स्वतही तेथेच राहू लागले. त्यांचे हे घर म्हणजे दुर्दैवी स्त्रियांचे माहेरघर होते. अण्णांनी या निराधार स्त्रियांसाठी तेथे प्राथमिक व माध्यमिक शाळा काढली. पुढे महिलांसाठी महाविद्यालय व महिला विद्यापीठाची स्थापना ही केली. विद्यापीठाचे संघटनात्मक काम स्वत अण्णा जातीने बघत असत. हे विद्यापीठ प्रथम पुण्यास होते. विद्यापीठासाठी विठ्ठलदास ठाकरसी यांनी मोठी देणगी दिली. त्यामुळे श्रीमती नाथीबाई दामोदर ठाकरसी महिला विद्यापीठ (SNDT) असे नाव देण्यात आले. हे विद्यापीठ पुण्याहून मुंबईस आले. सरकारची विद्यापीठाला मान्यता मिळाली. भारतातील हे पहिले महिला विद्यापीठ आहे...........!!!!!
**मध्यंतरीच्या काळात अण्णांच्या पत्नी निवर्तल्या. त्यानंतर त्यांनी एका विधवेशी पुनर्विवाह केला. या पुनर्विवाहामुळे मुरूड गावानी अण्णांना वाळीत टाकले होते. अण्णा शतायुषी झाले. त्यावेळेस मात्र याच गावानी त्यांची जन्मशताब्दी साजरी केली. यातच अण्णा, त्यांचे कार्य याची थोरवी लक्षात येते...!!1

**महिला स्वावलंबी व्हाव्याम्हणून त्यांना सर्वप्रकारचे शिक्षण देणाऱया संस्था त्यांनी पुणे, मुंबई, वाई, सातारा इत्यादी अनेक ठिकाणी काढल्या. महिलांच्या उद्धारासाठी झटणारे कार्यकर्ते निर्माण व्हावेत म्हणून त्यांनी 1910 मध्ये निष्काम मठ स्थापन केला.
**1936 साली ग्रामीण शिक्षणासाठी "महाराष्ट्र ग्राम प्राथमिक शिक्षण मंडळ" स्थापन केले.
**अस्पृश्यता निवारणासाठी 1944 मध्ये "ग्रामाशिक्षण मंडळ" व "समतासंघ" स्थापन केला.
**आज मुरुड या त्यांच्या जन्मगावी अण्णांच्या घरात 'कर्वे वाचनालय' सुरु करण्यात आले आहे.
**भारत सरकारने त्यांची प्रतिमा असलेले पोस्टाचे तिकिटही काढले."भारतरत्न" व "पद्मविभूषण"या गौरवशाली पुरस्काराने त्यांना सन्मानीत करण्यात आले
***त्यांनी लावलेल्या शिक्षणाच्या रोपट्याचा वटवृक्ष झाला आहे. अण्णासाहेब कर्वे यांचे वयाच्या 104 व्या वर्षी 9 नोव्हेंबर 1962 रोजी निधन झाले...!!!!
***र.धों. कर्वे यांची ग्रंथसंपदा -
संततिनियमन,गुप्त रोगांपासून बचाव,वेश्याव्यवसाय,आधुनिक आहारशास्त्र,आधुनिक कामशास्त्र,त्वचेची निगा ,संतति नियमन - विचार व आचार इ.......!!!

Friday, December 30, 2011

The Consumer Protection Act, 1986

**is an endeavor by the Indian Government to safeguard the interests of the general public or consumers.

**The Act applies to all goods or movable properties and services, such as insurance, banking, transport and housing. The Act enshrines several rights of the consume, including right to safety, right to be heard, right to be informed, right to choose and right to seek redressal.

Consumer Protection Act: Understand your Rights
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A complaint can be filed under the Consumer Protection Act against a trader or service provider for unfair or restrictive trade practices, including:

1.Sale of defective or hazardous goods
2.Provision of inadequate services
3.Charge of a price higher than the maximum retail price (MRP)

Under the Consumer Protection Act, an individual may seek the following forms of reliefs:

* Repair or replacement of defective goods, or removal of the deficiency in service
*Refund of price paid for defective goods or inadequate service
*Refund of additional money charge
*Withdrawal of goods from the stock, which are hazardous to life or safety
*Compensation for the injury or loss suffered due to the trader or service provider’s negligence

Additionally, a consumer may also seek from the wrong-doer the expenses of filing and enforcing the complaint.

A complaint filed under the Consumer Protection Act is required under law to be settled within 90 days of issuing a notice to the opposite party. However, when a sample needs to be tested for judging the authenticity of a claim, the case may be pursued for up to 150 days.

by-nisha dolas

The Environment (Protection) Act, 1986

***Against the backdrop of the United Nations Conference on the Human Environment held at Stockholm in June 1972, in which India was a participant, the Central Government enacted a legislation, ‘The Environment (Protection) Act, 1986’, with an objective for protection and improvement of the environment and for matters connected therewith.

***the Central Government... shall have the power to take all such measures for the purpose of protecting and improving the quality of the environment and to prevent environmental pollution... shall have the power to give directions in writing to any person or officer or any authority for any of the purposes of the Act, including the power to direct the closure, prohibition or regulation of any industry, operation or process.

***No person carrying on an industry, operation or process shall discharge or emit any environmental pollutant in excess of standards prescribed by the Government. Further persons handling with hazardous substances shall comply with the procedural safeguards as may be prescribed by the authorities.

***As per the Act where the discharge of any environmental pollutant in excess of prescribed standard occurs, or is apprehended to occur due to any accidental or other unforeseen act or event, the person responsible for such discharge shall be bound to prevent or mitigate the pollutant so caused as well as intimate the fact of such occurrence to the concerned authorities.

***The Central Government or any other officer empowered by the Central Government shall have the powers to take the samples of air, water, soil or any other substances from any factory, premises, etc for the purpose of analysis. The said officer shall without delay send the container with the sample to the laboratory established or recognized by Central Government. The Central Government has established several environmental laboratories for the purposes of the Environment (Protection) Act.

***For the purposes of protecting and improving the quality of the environment and preventing and abetting environmental pollution, the standards of emission or discharge of environmental pollutants from the industries, operations or processes are specified in Schedules 1 to 1V of the Environment (Protection) Rules.

**The Central Government takes into consideration various factors while prohibiting or restricting the location of industries and carrying on of processes and operations in different areas.

**Every person carrying on an industry, operation or process requiring consent under the water (prevention and control of pollution) Act, 1974 or under The Air (Prevention and Control of Pollution) Act, 1981 or both or authorization under the Hazardous Waters (Management and Handling) Rules, 1989 shall submit an environmental statement for the financial year ending on the 31st March in Form V to the concerned State Pollution Control Board on or before the Thirteenth day of September every year, beginning 1993.

by-nisha dolas

Thursday, December 29, 2011

महाराष्ट्र - कर्नाटक सीमावाद


*****१ नोव्हेंबर १९५६ पासून गेली ५५ वर्षे आपल्या प्राणाची बाजी लावून कर्नाटक सरकारच्या आडमुठय़ा धोरणाविरुद्ध लढत आलेल्या आणि त्या लढय़ाचे यज्ञकुंड सतत धगधगत ठेवण्यासाठी आपल्या हौतात्म्याच्या रूपाने त्यात आपली समिधा टाकत आहे...

****जनतेच्या न्याय्य लढय़ाबाबत सातत्याने नाक मुरडत आलेल्या ‘टाइम्स ऑफ इंडिया’नेदेखील दि. १० नोव्हेंबर १९५८च्या अग्रलेखात केंद्र सरकारला शालजोडीतला आहेर केलेला आहे. तो अग्रलेख म्हणतो, ज्या राष्ट्राने लोकशाहीवादी राज्यघटना निर्माण केली, राज्यांची भाषावार पुनर्रचना केली, एवढय़ा खंडप्राय देशात निवडणुका घेण्याची तरतूद केली आणि योजनाबद्ध अर्थव्यवस्थेचा उपक्रम सुरू केला, त्या राष्ट्राला फक्त काही हजार चौरस मैलांच्या वादग्रस्त सरहद्दीचा प्रश्न सोडविणे खरोखरच एवढे कठीण आहे काय, हा प्रश्न ज्या रीतीने भिजत आणि कुजत ठेवला गेला आहे, त्यावरून अशा असंतोषाच्या गड्डय़ाबद्दल नवी दिल्ली कमालीची उदासीन आहे या संशयाला पुष्टीच मिळते..

*****..दोघा संबंधित मुख्यमंत्र्यांनी हा प्रश्न सोडवावा असे जेव्हा नेहरू सांगतात, तेव्हा तर त्यांची ही भूमिका अधिकच निष्फळ ठरते. ही भूमिका मुळीच मुद्देसूद नाही. कारण या दोघाही मुख्यमंत्र्यांनी तडजोड करण्यास आपण असमर्थ आहोत असे यापूर्वीच जाहीरपणे सांगितले आहे. या दोन मुख्यमंत्र्यांचे ज्या अर्थी एकमत होत नाही आणि केंद्र सरकार ज्या अर्थी हस्तक्षेप करीत नाही त्या अर्थी या दोन राज्यांच्या दरम्यानच्या सीमाभागात असंतोष आणि सत्याग्रह धुमसतच राहील.

***********राज्य पुनर्रचना आयोगाच्या ‘अव्यापारेषु व्यापाराचा’ एक नमुना म्हणजे त्यांनी ५४ टक्के तेलुगू भाषक असलेला कोलार जिल्हा आंध्राला देण्याऐवजी तो म्हैसूरला बहाल केला. कन्नड भाषा बोलणाऱ्या बेल्लारी जिल्हय़ाचा पूर्व भाग (बेल्लारी शहर व बेल्लारी तालुका) विनाकारणच आंध्राला दिला आणि त्यांच्या या मनमानी वर्तनाचा कळस म्हणून बेळगाव जिल्हय़ाचा मराठी भाषक प्रदेश म्हैसूर राज्याला देऊन टाकला! जो बेल्लारी तालुका त्यांनी कारण नसतानाच आंध्र राज्याला दिला त्याची भरपाई करण्यासाठी म्हैसूर राज्याच्या पारडय़ात त्यांनी तेलुगू भाषक बहुसंख्य असलेला कोलार जिल्हा (जो खरेतर आंध्राला द्यायला हवा होता) व बेळगाव जिल्हय़ातील मराठी भाषक भाग बिनदिक्कतपणे टाकून दिला.(अहवालातील परिच्छेद ३२२ मध्ये दिले गेले आहे) [ **आयोगाच्या या पक्षपाती धोरणामुळेच त्यांनी महाराष्ट्राच्या हक्काची ८६५ गावे आज कर्नाटकात आहेत]


*****बेल्लारी तालुक्याची भरपाई करण्यासाठी बेळगाव जिल्हय़ाचा मराठी भाषक प्रदेश कर्नाटकला बहाल करण्यात आला.
संसदेत कायदा पारित होत असताना तो बेल्लारी तालुका आंध्रला देण्याऐवजी तो पुन्हा कर्नाटकाला देण्याची कार्यवाही केंद्र शासनाने केली. मात्र कर्नाटकची नुकसानी भरून काढण्यासाठी म्हणून महाराष्ट्राच्या हक्काचे बेळगाव आणि मराठी भाषक प्रदेश कर्नाटकाला देण्यात आला होता.

*****मराठी जनतेच्या चळवळीमधून सेनापती बापट प्रभृतींच्या बेमुदत उपोषणाचा भाग म्हणून केंद्र शासनाने १९६६ साली न्यायमूर्ती महाजन कमिशनची नियुक्ती केली. तथापि या कमिशनला त्यांनी जाणीवपूर्वक कसलीही कार्यकक्षा (टम्र्स ऑफ रेफरन्स) ठरवून दिली नाही.

****दि. २५ डिसेंबर १९५६ रोजी त्या वेळचे म्हैसूरचे मुख्यमंत्री निजलिंगप्पा यांचे विधानसभेतील भाषण यासंदर्भात उद्धृत करणे उचित ठरेल. ते म्हणाले, ‘या राज्यात कन्नड भाषेखेरीज इतर भाषा बोलणाऱ्या लोकसमूहांचे फार मोठे टापू समाविष्ट करण्यात आले आहेत. त्यांना त्यांच्या त्यांच्या मायबोलीच्या राज्यात जायचे असेल तर त्याबाबत मी कोणत्याही प्रकारची खळखळ करणार नाही. अर्थातच ही प्रक्रिया पूर्ण व्हायला काही कालावधी लागणे अपरिहार्य आहे. तथापि हे भाषक विभाग त्यांच्या त्यांच्या मायबोलीच्या राज्यात समाविष्ट होईपर्यंत हे लोकसमूह या राज्यातच राहणार आहेत. त्या कालावधीत या अन्य भाषकांना या राज्यात अतिशय सन्मानाने वागविण्यात येईल, अशी मी राज्याचा मुख्यमंत्री म्हणून नि:संदिग्ध ग्वाही देतो.’

****त्यांचे रेशनकार्ड, त्यांच्या शेतजमिनींचा सातबाराचा उतारा, त्यांच्या शेतीपंपाच्या विजेचे बिल, त्यांच्या घराच्या फाळय़ांचे बिल, त्यांच्या घरातील विजेचे बिल कन्नड भाषेतच स्वीकारावे लागते. कोणत्याही शासकीय कचेरीमध्ये त्यांना कन्नड भाषेतच अर्ज करावा लागतो. कोणत्याही न्यायालयातील कामकाज फक्त कन्नड भाषेतच चालते. या सर्व गोंधळात तेथील मराठी भाषक माणूस हरवलेला आहे......!!!

******हा सीमाप्रदेश आता कायमचाच आपल्या टाचेखाली ठेवण्याच्या निर्धाराने त्यांनी लोकशाहीचे आणि सामाजिक न्यायाचे एकूण एक संकेत धाब्यावर बसविलेले आहेत. या सीमाभागात कोणत्याही मराठी भाषक संस्थेला मराठी भाषा, लिपी व संस्कृती यांचे रक्षण आणि संवर्धन करण्यासाठी कर्नाटक शासनाने १९५६ सालापासून एक नया पैसा अनुदान दिलेले नाही!..

सीमाभाग हा ५५ वर्षांनंतरही अद्यापि वादग्रस्त प्रदेश आहे. तो तेथेच राहणार की महाराष्ट्रात समाविष्ट होणार हे अद्याप ठरायचे आहे..........??????????????????????????.

स्वातंत्र्यवीर सावरकरांचा जीवनक्रम


(जन्म-शके १८०५ वैशाख कृ ६ || निर्वाण- शके १८८७ फाल्गून शु.६)

१८८३ मे २८ जन्म भगूर गाव(जि. नाशिक).
१८९२ मातृ निधन.
१८९८ मे देवीपुढे सशस्त्र क्रांतीची शपथ.
१८९९ सप्टें ५ पितृनिधन.
१९०० जाने १ मित्रमेळ्याची स्थापना.
१९०१ मार्च विवाह.
१९०१ डिसे.१९ मैट्रिक परीक्षा उत्तीर्ण.
१९०१ जाने.२४ पुणे येथील फर्गसन महाविद्यालयात प्रवेश.
१९०४ मे. अभिनव भारत या आंतरराष्ट्रीय क्रांतीसंस्थेची स्थापना.
१९०५ दसरा विदेशी कपडयांची होळी.
१९०५ डिसे.२१ बी.ए. परीक्षा उत्तीर्ण.
१९०६ जून ९ लंडनला प्रयाण.
१९०७ मे १० १८५७ च्या स्वातंत्र-युद्धाचा लंडनमध्ये सुवर्ण महोत्सव.
१९०७ जून मॅझिनीचे चरित्र प्रसिद्ध केले.
१९०८ मे २ लंडनमध्ये प्रथम शिवजयंत्युत्सव.
१९०८ हॉलंडमधे सत्तावनचे स्वातंत्र्यसमर(इंग्रजी) गुप्तपणे छापले.
१९०९ मे बॅरिस्टरची परीक्षा उत्तीर्ण,पण पदवीस नकार.
१९०९ जून वडील बंधु श्री.बाबाराव यांना जन्मठेप-काळेपाणी-शिक्षा.
१९०९ जुलै धिंग्राकृत कर्झन वायलीचा वध.
१९०९ आक्टो.२४ लंडनमधे दसर्‍याचा उत्सव, अध्यक्ष--- बॅ.गांधी.
१९१० मार्च १३ पॅरिसहून लंडनला येताच अटक.
१९१० जुलै ८ मार्सेलीस बंदरात समुद्रात उडी.
१९१० डिसे.२४ जन्मठेप काळ्यापाणीची शिक्षा.
१९११ जाने.३१ दुसर्‍या जन्मठेपेची शिक्षा.
१९११ जुलै ४ अंदमानच्या कारावासास(एकलकोंडीत) प्रारंभ.
१९१९ एप्रिल (बाबारावांच्या पत्नी)सौ.येसुवहिनींचे निधन.
१९२० नोव्हें. धाकचे बंधु डा. नारायणरावांची अंदमान-कारागृहात जाऊन भेट.
१९२१ मे.२ बाबाराव आणि तात्याराव दोघांची अंदमानातून हिंदुस्थानांत पाठवणी.
१९२१ नि १९२२ अलिपूर(बंगाल) नि रत्नागिरी येथील बंदिवास.
१९२३ मुंबईचे राज्यपाल लाईड जार्ज यांची सावरकरांच्या मुक्ततेविषयी चर्चा.
१९२४ जाने.६ राजकारणात भाग न घेणे व रत्नागिरी जिल्ह्यात. राहणे या दोन अटींवर येरवडा कारागृहातुन सुटका.
१९२५ जाने.७ कन्या “प्रभात” हिचा जन्म.
१९२६ जाने.१० हुतात्मा स्वामी श्रद्धानंदांच्या स्मरणार्थ ‘श्रद्धानंद’ साप्ताहिक मुंबईत सुरू केले.
१९२७ मार्च १ रत्नागिरीस गांधीजी-सावरकर भेट नि चर्चा.
१९२७ मार्च १७ पुत्र “विश्वास” याचा जन्म.
१९३० नोव्हें १६ रत्नागिरीत स्पृश्यास्पृश्यांचे पहिले प्रकट सहभोजन
१९३१ फेब्रु.२२ पतित-पावन मंदिरात श्री. लक्ष्मी-नारायण मूर्तीची प्राणप्रतिष्ठा.
१९३१ फेब्रु २५ मुंबई इलाखा अस्पृश्यता-निवारक-परिषद अधिवेशन ६ वे अध्यक्ष.
१९३१ एप्रिल २६ सोमवंशी महार-परिषद- अध्यक्ष. पतित-पावन मंदिरात सभा.
१९३१ सप्टें २२ नेपाळ-राजपुत्र हेमसमशेर जंगबहादुर राणा यांनी भेट दिली.
१९३१ सप्टें १७ श्रीगणेशोत्सवात भंगीबुवांचे कीर्तन.महाराचा गीतापाठ
नि ७५ स्पृश्या- स्पृश्य महिलांचे पहिले सहभोजन.
१९३७ मे १० रत्नागिरी स्थलबद्धतेतून विनाअट संपूर्ण मुक्तता.
१९३७ डिसे.३० हिंदु महासभा १९ व्या अ. भा. अधिवेशनाचे अध्यक्ष,कर्णावती.लागोपाठ सात वर्षे अ.भा.हि.म. सभेच्या अध्यक्षपदीं निवड.
१९३८ एप्रिल १५ ‘महाराष्ट्र-साहित्य-संमेलन’ २२ वे अधिवेशन,मुंबई, अध्यक्ष.
१९३९ फेब्रु १ निजाम विरोधी ‘भागानगरचा निःशस्त्र प्रतिकार’ प्रारंभ.
१९४१ जून २२ सुभाषचंद्र बोस अवचित सावरकर-सदनात येऊन भेटले.
१९४१ डिसे.२५ भागलपूरचा नागरिक-सभा-स्वातंत्र्यार्थ लढा.
१९४३ मे २८ ६१व्या वाढदिवसानिमित्त पुण्यात अ.भा. सत्कार आणि निधी समर्पण.
१९४३ आगस्ट १४ नागपूर-विद्यापीठाने डी. लिट. ही सन्मान्य पदवी दिली.
१९४३ नोव्हें ५ अखिल महाराष्ट्र नाट्य-संमेलन अध्यक्ष.
१९४५ मार्च १६ वडील बंधु श्री.गणेशपंत(तथा बाबाराव) यांचे निधन, सांगली.
१९४५ एप्रिल १९ अ.भा. संस्थान-हिंदूसभा-अधिवेशन(बडोदे) अध्यक्ष.
१९४५ मे ८ कन्या ‘प्रभात’ चा विवाह, पुणे.
१९४६ एप्रिल मुंबई सरकारनं संपूर्ण सावरकर-वाङमयावरील बंदी उठवली.
१९४७ आगस्ट १५ दुख:मिश्रित आनंद! घरावर भगवा ध्वज नि राष्ट्र- ध्वज उभारले.
१९४८ फेब्रु. ५ गांधी-वधानंतर सुरक्षा-निर्बंधान्वये अटक.
१९४९ फेब्रु १० गांधी-वध अभियोगातून निष्कलंक सुटका.
१९४९ आक्टो १९ धाकटे बंधु डा. नारायणराव यांचे निधन.
१९४९ डिसे. अ.भा.हि.म. सभा, कलकत्ता- अधिवेशनाचे उद्- घाटक.
१९५० एप्रिल ४ पाक पंतप्रधान लियाकत अली ची दिल्ली भेट म्हणून अटक नि बेळगाव कारागृह-वास.
१९५२ मे १०-१२ ‘अभिनव-भारत’ संस्थेचा सांगता-समारंभ, पुणे.
१९५५ फेब्रु. रत्नागिरीच्या पतित-पावन मंदिराच्या सुवर्ण महोत्सवाचे अध्यक्ष.
१९५६ जुलै २३ लो.टिळक जन्मशताब्दी महोत्सव,पुण्यात भाषण.
१९५६ नोव्हें १० अ.भा.हि.म. सभा,जोधपूर- अधिवेशनाचे उद्-घाटक.
१९५७ मे १० दिल्लीत १८५७ च्या स्वातंत्र्युद्ध-शताब्दी महोत्सवात भाषण.
१९५८ मे २८ ७५ वा वाढदिवस. मुंबई महापालिकेकडून सत्कार.
१९५९ आक्टो ८ पुणे विद्यापीठाने ‘डी-लिट’ सन्मान्य पदवी(घरी येऊन) दिली.
१९६० डिसें. २४ मृत्युंजय-दिन-साजरा(या दिवशी ५०वर्षे जन्मठेप संपत होती).
१९६१ जाने.१४ मृत्युंजय-दिनानिमित्त शेवटचे प्रकट भाषण(पुणे).
१९६२ एप्रिल १५ मुंबईचे राज्यपाल श्रीप्रकाश घरी येऊन भेटले.
१९६३ मे २९ मांडीचे हाड मोडल्याने रूग्णालयात.( मुंबई)
१९६३ नोव्हें ८ पत्नी सौ. यमुनाबाई यांचे निधन.
१९६४ आगस्ट १ मृत्युपत्र केले.
१९६४ आक्टो. भारत सरकारकडून मासिक रू.३०० मानधन देऊन सन्मान.
१९६५ सप्टें गंभीर आजार.
१९६६ फेब्रु १ अन्न नि औषध वर्ज्य करून प्रायोपवेशनास प्रारंभ.
१९६६ फेब्रु २६ शनिवारी सकाळी १०-३० वाजता देह-विसर्जन. वय८३
१९६६ फेब्रु २७ महायात्रेत मुंबई सेंट्रल स्थानकासमोर रा.स्व. संघाची सैनिकी मानवंदना, मुंबईच्या चंदनवाडी विद्युत्-दाहिनीत अग्निसंस्कार...

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सावरकरांचा जन्म नाशिक जिल्ह्यातील भगूर ह्या गावी झाला. त्यांचे वडील दामोदरपंत सावरकर हे गावातील प्रतिष्ठित गृहस्थ होते. विनायकराव हे त्यांचे दुसरे चिरंजीव. थोरले बाबाराव आणि धाकटे नारायणराव. सावरकरांची आई ते नऊ वर्षांचे असताना वारली. थोरल्या बंधूंच्या पत्‍नी येसूवहिनी ह्यांनी त्यांच्यावर आईसारखीच माया केली. सावरकरांचे वडील १८९९ च्या प्लेगास बळी गेले.

सावरकरांचे प्राथमिक शिक्षण नाशिकच्या शिवाजी विद्यालयामध्ये झाले. ते लहानपणापासूनच अत्यंत बुद्धिमान होते. जिव्हा आणि लेखणी ते सारख्याच ताकदीने चालवत. चापेकर बंधूंना फाशी दिल्याचे वृत्त समजताच लहानग्या सावरकरांनी आपली कुलदेवता भगवती हिच्यापुढे "देशाच्या स्वातंत्र्यासाठी सशस्त्र क्रांतीचा केतू उभारून मारिता मारिता मरेतो झुंजेन" अशी शपथ घेतली.

मार्च १९०१ मध्ये विनायकराव यमुनाबाई यांच्याशी विवाहबद्ध झाले. लग्नानंतर १९०२ साली फर्गुसन महाविद्यालयात प्रवेश घेतला व १९०६ साली उच्च शिक्षणासाठी लंडनला गेले.

राष्ट्रभक्तसमूह ही गुप्त संघटना त्यांनी पागे आणि म्हसकर ह्या आपल्या साथीदारांच्या साहाय्याने स्थापन केली. मित्रमेळा ही संघटना ह्या गुप्त संस्थेची प्रकट शाखा होती. ह्याच संघटनेचे पुढे अभिनव भारत ह्या संघटनेत रूपांतर झाले. इटालीयन क्रांतिकारक आणि विचारवंत जोसेफ मेझिनी ह्याच्या यंग इटली ह्या संस्थेच्या धर्तीवर हे नाव दिले गेले होते.

श्यामजी कृष्ण वर्मा ह्यांनी घोषित केलेली शिवाजी शिष्यवृत्ती मिळवून कायद्याच्या अभ्यासासाठी सावरकर लंडनला गेले. ही शिष्यवृत्ती त्यांना देण्यात यावी अशी सुचवण स्वतः लोकमान्य टिळकांनी केली होती. लंडनमधील इंडिया-हाऊसमध्ये राहात असताना सावरकरांनी जोसेफ मॅझिनीच्या आत्मचरित्राचे मराठी भाषांतर केले. ह्या भाषांतराला जोडलेल्या प्रस्तावनेत सावकरांनी सशस्त्र क्रांतीचे तत्त्वज्ञान विषद केले होते. त्या काळातील अनेक युवकांना ही प्रस्तावना मुखोद्गत होती.

१८५७ मध्ये इंग्रजांविरुद्ध भारतात झालेल्या उठावाचा साधार इतिहास सावरकरांनी लिहिला. 'अठराशे सत्तावन्नचे स्वातंत्र्यसमर' हा तो ग्रंथ होय. हा उठाव म्हणजे केवळ एक बंड होय हा इंग्रज इतिहासकारांचा निष्कर्ष सावरकरांनी साधार खोडून काढला. ब्रिटिश शासनाने हा ग्रंथ प्रकाशनापूर्वीच जप्त केला. पण सावरकरांच्या साथीदारांनी तो इंग्लंडच्या बाहेरून प्रसिद्ध करण्यात यश मिळवले. ही ह्या ग्रंथाची इंग्रजी आवृत्ती होती. मूळ मराठी ग्रंथाचे हस्तलिखित सावरकरांचे मित्र कुटिन्हो ह्यांनी जपून ठेवले होते. ते स्वातंत्र्यानंतर प्रसिद्ध झाले.

राजद्रोहपर लिखाण प्रसिद्ध केल्याचा आरोप ठेऊन सावरकरांचे थोरले बंधू बाबाराप सावरकर यांना ब्रिटीश शासनाने जन्मठेपेची शिक्षा देऊन काळ्यापाण्यावर धाडले. ह्या घटनेचा प्रतिशोध म्हणून लंडनमध्ये मदनलाल धिंग्रानी कर्झन वायलीला गोळ्या घातल्या तर नाशिक येथे अनंत कान्हेरे ह्यांनी नाशिकचा जिल्हाधिकारी जॅक्सन ह्याला गोळ्या घालून ठार केले. नाशिकच्या ह्या प्रकरणात वापरण्यात आलेली ब्राउनिंग जातीची पिस्तुले सावरकरांनी चतुर्भुज अमीन ह्याच्याकरवी धाडली होती.

वीर सावरकरांनीच पुढे दुसर्‍या महायुद्धाच्यावेळी जपान येथे जाउन नेताजी सुभाष चंद्र बोस यांनी "आझाद हिंद फ़ौजेचे" सेनापतिपद भूषवावे अशी गळ घातली. त्यासाठी त्यांनी श्री रासबिहारी बोस यांचे पत्र नेताजींना दाखवुन सेनापतीची गरज पटवून दिली.पुढचा रोमहर्षक इतिहास सगळ्यांना माहीतच असेल.पण मुख्य प्रेरणा वीर सावरकरांचीच होती.

Saturday, June 25, 2011

The Varkari Movement,Marathi Literature,Saints


The Varkari Movement








Varkari is a school of Bhakti based on Bhagavata Dharma, the main deity worshipped being Vithoba or Vitthal.

A famous abhang of Jnaneshwar needs to be quoted in this context. "Kanada Vitthalu Karnataku / yene maza lavayila vedhu" meaning "Kannada Lord Vitthala of Karnataka is drawing me towards him". Literally millions of people are drawn by the idol of Vitthala whose abode is in Pandharpur (in Southern Maharashtra) since centuries. The custom of Varkari has grown around Pandharpur.


Varkari Movement (in a nutshell)


• Varkari  is a religious movement (sampraday) within the bhakti spiritual tradition of Hinduism. It is geographically associated with the Indian states of Maharashtra and northernKarnataka.
• In the Marathi language of Maharashtra, vari  means 'pilgrimage' and a pilgrim is called a varkari. Every year, Varkari walk hundreds of miles to the holy town of Pandharpur, gathering there on ekadashi (the 11th day) of the Hindu lunar calendar month of Aashaadha (which falls sometime in July). Another pilgrimage is celebrated on the ekadashi of the month of Kartik (which falls sometime in November).
• Varkaris worship Vithoba (also known as Vitthal), the presiding deity of Pandharpur. Vithoba is a form of Krishna, an avatar (incarnation) of Vishnu. Because of this association with Vishnu, Varkari is a branch of Vaishnavism.
• The teachers responsible for establishing and supporting the movement through its history include Dnyaneshwar, Namdev, Tukaram, Chokhamela

The term Varkari is made up to two words -- "Vari" means moving or going on pilgrimage, and "Kari" means one who undertakes it. 

Features of a Varkari (Principles on which he lives)
·         A Varkari is a strict vegetarian 
·         wears a mala or rosary of Tulasi beads, round his neck.
·         Though a devotee of Vitthal, a Varkari is no recluse. He will have his family and vocation.
·          But he will follow all the rules of a pious life, visit Pandharpur every year, preferably in the month of Ashadh (rainy season) with his family and friends.
·         Varkaris usually move in groups, irrespective of caste and creed, performing bhajans and singing songs of saints, associated with Vitthal and Pandhari (short form of Pandharpur).
·         "Pundalika Varada Panduranga Hari Vitthal!" is the ecstatic exclamation in between songs.
·        Fasting on ekadashi (Twice in a month),
·         brahmacharya (self-restraint) during student life,


Importance of Ashadi Ekadashi
Ashadhi Ekadashi is a day of great celebration and jubilation at Pandharpur, when the Varkaris - devotees of Vitthala who gather from all over Maharashtra, walking all the way from their homes to Pandharpur - have the holy darshan of their beloved deity. The Skanda and Padma Puranas refer to places known as Panduranga-kshetra and Pundarikakshetra or Paundarika-kshetra. The Padma Purana also mentions Dindiravana, Lohadanda-kshetra, Lakshmi-tirtha, and Mallikarjuna-vana, names that are associated with Pandharpur. 

Notable Marathi Saints
The writings of Sant Dnyaneshwar, Tukaram & others helped common man to inculcate these qualities in him. The Saints Of the Varkari tradition made realising "Almighty" in very simple words. Each Of them wrote separate small booklets of verse in plain words.All called it the HARIPATH. Each saint in his own rustic but sweet style has tried to express the result of fusing the chanting Lord's name; as in Lord Vishnu and mentally feeling oneness with HIM. Such a state of mind surpasses all desires and negative thoughts. It resulted in people coming together unitedly

Dnyaneshwar
  • ·         he lived from 1275 to 1296
  • ·         Saint Jnaneshvara has tremendously influenced culture, literature and language of Maharashtra.
  • ·         The sacrificial lives of Jnaneshvara and his brothers and sisters were a revealing experience for the common people. At that time, the facilities of information media were not at all available. But the impact of the saints' ideal lives and their expressions was surprisingly large and tremendous on the minds of the common people. While translating the store of knowledge in Sanskrit into Marathi and making it easily accessible to the common people, Jnaneshvara chose Bhagavadgeeta and wrote his commentary on it.
  • ·        He was a 13th century Maharashtrian Hindu saint (Sant - a title by which he is often referred), poet, philosopher and yogi of the Nath tradition
  • ·        Jnaneshvara underwent many sufferings because of the high-caste people. In fact, any individual or a group of people did not inflict sufferings on an individual. The Brahmins of that period accepted Jnaneshvara's greatness; but they were at the mercy of the traditions and rituals of their religion.
  • ·        whose works Bhavartha deepika teeka (a commentary on Bhagavad Gita, popularly known as "Dnyaneshwari/Jnaneshwari"), and 
  • ·        Amrutanubhav are considered to be milestones in Marathi literature.
  • ·         he took voluntary samadhi at the young age of barely 22
  • ·         Jnaneshvara endowed Marathi language which had been a folk-language till that day with great literary qualities.
  • ·        In a big assembly of Sanskrit Pundits in Varanasi Gyandev was elected as the President.
  • ·  Dnyaneshwar wrote the Pasayadan which is a prayer for the general well being of the people. Pasaydan is included at the end of the Dynaneshwari



Jnaneshvari has deeply influenced the people of Maharashtra. But so far there has not been a detailed analytical study and evaluation of its influence. Jnaneshvari is rich in many figures of speech such as simile, metaphor,drstanta. Its influence on Marathi language is still to be seen. Jnaneshvari made Marathi speaking world confident of the strength of the language. Jnaneshvari has shown how ably he expressed the complex meaning in the most subtle ways. If a Sanskrit scholar does not write a commentary on Prasthanatravi, he is not considered a scholar. So also a Marathi scholar cannot be a scholar in the true sense of the term if he has not expressed his views and reflections on Jnaneshvari. We are confronting tremendous forces of Western culture. Still our life-values arc shaped and directed by Jnaneshvari. 


Impact on the Modern Marathi Literature
·         Tilak's Geeta-rahasya tried to coordinate action, devotion and knowledge. It is difficult to find as to how much impact of Jnaneshvari was there on the mind of Lokamanya Tilak.
·         Both Mardhekar, the pioneer of new poetry and Vinda Karandikar were inspired by Saints' literature. This is evident not only from their use of ovi and abhanga but from their vocabulary also.
·         Karandikar has rendered Jnaneshvara's Amritanubhava into modern Marathi language.
·         Dilip Chitre who translated important abhangas of Tukaram has recently translated Amritanabhava into English. We find new poets in Marathi are much inclined to the study of Jnaneshvara and Tukaram.
·         Out of three works on the life of Jnaneshvara, the novel Mogara Fulala by G. N. Dandekar is the masterpiece.
·         There are some dramas and films also available in Marathi. The life of the people of Maharashtra is not falling victim to the extremities of individualism, hedonism and materialism. This was only because Jnaneshvara impressed the importance of a particular way of life on their mind.
·        


Family of Dnyaneshwar

Nivrutti Nath: Elder brother of Dnyaneshwar, Nivrutti Nath was an authority in nath sect. Dnyaneshwar accepted his elder brother as his guru. 

After Dnyaneshwar, Nivrutti Nath travelled with his sister on a pilgrimage along Tapi river where they were caught in a thunderstorm and Mukta lost in it without a trace.
·         
     Nivrutti nath took to salvation (Samadhi) at Triambakeshwar.
·         Sopan Deo: Younger brother Sopan Deo attained ‘samadhi' at Saswad near Pune.
·         Mukta bai: The youngest of the siblings, Mukta Bai (or Muktai / Muktabai) was known for her simple and straight expression of thoughts.

Tukaram
Tukaram or Tukoba, constantly sang the praises of lord Vitthala, or Krishna. It was the constant singing about God which led Tukaram to compose his abhangs. It is these abhangs for which Tuka is most famous. The abhangs are unique in the world of literature. They are often called poems, but they don't have the artful imagery associated with poems. The abhangs express Tuka's feelings (whether elation or frustration) and philosophical outlook. During his 41 years, Tuka composed over 5,000 abhangs. Many of them speak of events in his life, which make them somewhat autobiographical. Yet, they are focused on God and not Tukaram.
He faced varieties of difficulties with astonishing patience. He refused diamonds and opals offered by Shivaji Maharaj himself. His devotional songs are an invaluable contribution to Marathi spiritual literature.


Sant Eknath
About

In Eknath's philosophy, one finds the doctrines of Vedanta and the tenets of Sufism. People from all creeds thronged to listen to his recitation of the Bhagavata and singing of keertan-s. He abhorred caste barriers. His followers belonged to different castes and callings. Once he was offered the food prepared for sraddha (and therefore meant only for the Brahmins) to sweepers. On another occasion, he gave Ganga-jal (holy water from Ganga) to a dying donkey! Such acts, though prompted by compassion, angered the orthodox Brahmins who caused endless trouble to him and his family. However, Eknath remained composed and serene and bore their animus without any trace of rancour or malice against them.

Literature Works


Eknath's major work is his Eknathi Bhagavata, a Marathi commentary on the 11th Skanda of the Bhagavata Purana which contains the Uddhava Gita. It is said that it took him three years to complete it.
His other works include Rukmini Swayamvara, Bhavartha Ramayana and numerous abhang-s. His short poems, known as Bharudas, were remarkable literary creations, in that one can read into them both secular as well as spiritual meanings.
Saint Eknath in his Eknathi Bhagavata says:

Kaya vacha mane jive sarvasve udara; Bapa rakhumadevi-vara vitthalacha varikara.
The Varikara, whose father is Vitthala—the husband of Rakhumadevi—is generous with all of his body, speech, mind, and life.


Relation between Eknath and Jnaneshwar

Eknath should be remembered for another notable, and noble, deed. Jnaneswar, the author of Jnaneswari, had attained samadhi in 1296. During the nearly 250 years that separated Jnaneswar and Eknath, several interpolations had crept into Jnaneswari, and distorted and corrupted versions were in circulation in Eknath's time. Eknath worked very hard to collect the manuscripts of the original rendition wherever they were available, and produced a critically edited version. In fact, but for Eknath's devoted and untiring efforts, Jnaneswari in its original form would have been lost to posterity



Saint Namdeo who was contemporaneous with Saint Jnaneshwar says:
Ale ale re hariche dingara Vira varikar pandhariche; Bhakti premabhava bharale jyanchya angi Nachati harirangi nenati laju.
Here come the children of Hari, the brave Varikaras of Pandharpur, whose being is full of devotion and love. Coloured by Hari, they dance without reserve.
Namdeo was known to all the saints of his time. He was present at the time of the Samadhi of Dnyaneshwar, Changdeo, Nivritti-nath etc. In the Namdeo Gatha there are as many as 225 Abhangas giving a detailed description of the occassion of the Samadhi taken by all these saints of his time. These abhangas give a graphic des­cription of the occassion and they are full of "Bhakti" "Prem" and "Karuna" Rasa. The skill of Namdeo as a poet is seen very well from these Abhangas.

Story of Changdev and Jnandev meet


Jnanadev met Chang Dev. Chang Dev was a famous saint who had managed to defy death by his Yogic powers for a thousand and four hundred years. He used to live at Vateshwar. He was very proud of his attainments in Yoga. He had Bhuta Siddhi or complete control over all living beings. He used to travel on a tiger with a serpent as whip. Chang Dev had a curiosity to see Jnanadev. He started with a large number of disciples, riding on a tiger with a serpent as whip. Jnanadev and his brothers saw Chang Dev coming in all pomp. Jnanadev asked the wall on which he was seated to move forward to welcome Chang Dev.
Chang Dev witnessed this great miracle performed by Jnanadev. He was humiliated. He quietly got down from the tiger, made prostrations to Jnanadev and accepted him as his Guru.
Mukta, a mere girl of fourteen, gave instructions to Chang Dev, an old man of a thousand and four hundred years. She said, "O Chang Dev! Listen. If you want to attain salvation, the first step is sincere devotion. Devotion will bring Vairagya. Vairagya will lead to Jnana. Therefore your aim should be Jnana and your first foot must be on devotion".
  
Story of Pundalik
Mythological sources state that saint Pundalik was the progenitor of Varkari tradition. Young Pundalik was a great devotee of Vitthal. Touched by his selfless and innocent devotion, Lord Vitthal, decided to give darshan (appearance), himself to Pundalika and visited him. But Pundalik who was busy serving his old parents, was not amazed. He threw a brick lying nearby and requested the Lord to stand on it and wait till he was free! A very popular abhang states that Pundalik, totally absorbed in serving his parents, forgot about the visiting Lord and he had to stand on the brick for twenty-eight seasons! ("Yuge zali atthavis, ajuni na mhanshi, bais!" -- Saint Tukaram's abhang says "28 tiresome yugas have I have been standing and you have not asked me to sit yet!")
The supreme shrine of Vitthala is shown as standing on the brick as waiting with his both hands clasping the waist. The Pandurangashtakam by Adi Shankaracharya explains the reason (of Vithoba's posture)
   
Saints
Samadhi
 Sant Eknath
Eknath embraced jal-samadhi in Lakshmi Teertha in the river Godavari on the Krishna Shashti day (sixth day of the dark fortnight) of Phalguna month in the year 1598 AD.
Sopan Deo

Younger brothet Sopan Deo attained ‘samadhi' at Saswad near Pune.
Nivrutti nath
Nivrutti nath took to salvation (Samadhi) at Triambakeshwar.

Sant Dnyaneshwar
Sanjeevan Samadhi at Alandi
Sant Tukaram
Dehu
Ramdas Swami
Sajjangad
Sant Namdev
Pandharpur



Very soon Pandharpur became the center of Bhakti movement in Maharashtra, with several saint-poets who belonged to different castes, hailing Vitthala,

Changadeva was a moving yogi,
Visoba was a Shaiva,
Gora Kumbar was a potter.
 Savata was a gardener,
 Narahari, a goldsmith,
Sena, a barber,
Joga an oilman,
Chokhamela a Harijan (scavenger)
 Jana, a maid servant, and
Kanhopatra, a dancing girl.