Originally posted by: Meself
I missed out on so many things here. God I need to buck up. Come on Shivu you can do this.đ
Anyways I really am looking forward to the leap with hope that Kashibai won't over glorified. I hated the movie that made Mastani a courtesan and Kashi a poster woman for abuse, I mean come on.
Also I read that Kakju Chhatrasal and Mastani were followers of Pranami Pant. Abhay could you share more light on this particular sect. It is said that Pranami took inspiration from Akbar's Din-i-Ilahi.
By now, I hope you have gone through the missed part, Shivani. ;)
I totally loved the first 2 episodes after leap. - Friday and Monday. The new cast looks SUPERB. As regards Kashi Bai, the actress playing the role is perfect and her characterization has been in accordance with my expectations. Mastani is yet to make her entry. So let us see. I would like to see Bajirao getting a little soft towards Kashi Bai. I am sure it will happen slowly.
I have to give it to the dialogue writers. In the last episode, it was Bajirao and today Kashi Bai was given some fanstastic lines.
KashiBai -
"Hamein kahaaniyan nahi chahiye Rakma, Hamein to
wo chahiyein"
"Aai saheb ke kehne par ham varshon se in kauyon ko daana daal rahein hain ki shaayad kisi din yeh unke lautenein ki khabar leke aeynge, aur yeh besharam chug kar chale jaate hain" { Lol moment }
"Pata hai man kya chahta hai, Yeh man to chahta hai ki kabhi hamaare naam bhi unka likha hua patra aaye, us mein unke haath se likha hua hamaara naam ho - Kashi. Rakma hum saugandh kha kar kehte hain ki us chote se kaagaz ke tukde par apne gehne zevar sab kuch nyucchavar kar denge, kyu ki hum gehno se nahi sajte, hum to
Rao ke hone se sajte hain."
"Hum kya karein Rakma, krodh karein na karein, lekin chinta to karenge na"
Bajirao -
"Bajirao kahin akele nahi aata, uski talwaar bhi uske saath aati hai aur uske tewar bhi"
"Waah! zuban ke saath talwaar bhi chalti hai teri, Jung mein Bajirao ka khoon bahaane ki aukat to nahi, chal thoda pasina hi baha de"
"Loha bas teer mein nahi hota, jigar mein bhi hota hai"
"Maa ur mitti kisi ki bhi ho ; Qaid mein achi nahi lagti"
"Ya to aaj suryaast se pehle Bajirao Ballal Bhatt, Yesu Bai Saheb to waapas leke aeyga, Ya phir aaj Suryaast hoga hi nahi"
Coming to your Kaku Chhatrasal
Yes, Mastani was a follower of the Pranami sect (mentioned this in the main post on page 1). Since i am not well versed about this sect, i can not say much in depth. But this did not take inspiration from Din e Illahi. It was similar to it in some manner. Because Pranamis combined the elements from Hinduism and Islam, much like the Din i Illahi.
BTW, What Akbar started was Tauhid e Illahi (there was nothing called Din e Illahi in the time of Akbar, and it was not a religion.) See this old post on mine.
*****************
Posted: 19 January 2014 at 8:21pm | IP Logged
First, a correction, It was NOT Din-i-llahi originally , but Tauhid-i-llahi.
Tauhid-i-llahi means Divine Monotheism. Abul Fazl and Badayuni have used this word only in the accounts. After Akbar's death, after 80 years, the word Tauhid was replaced by Din.
Din means faith. Tauhid-i-llahi, was the "real order" of Sufi type. Later, meaning changed to Divine Faith. Earlier, it was Divine Monotheism. So, it was not called a 'faith' initially. !
P.S. ---> I have not used the word "religion" for this.
**********************
Coming back. Prannath is considered the "real" founder of Pranami sect because under him, lot of popularization of their ideology occured. He traveled from place to place, in the court of one ruler to another. Prannath thought that if he is able to initiate any particular king in his sect, then this sect would get immediate ascendancy.
Prannath generally invited the mullas, the qazis, the gosains or the Vallabhi leaders. There was thus special attempt to convert not the ordinary individuals but those people who commanded authority over the spiritual life of masses by Prannath. The political elites, both Hindus and Muslims were approached. Mughal Emperor Aurangzeb, some of the dominant nobles of his court, Raja Jaswant Singh of Jodhpur, Rana Raj Singh of Mewar, Bhav Singh, Maharaja Chhatrasal Bundela, the Raja of Ramnagar and other local elites of Mandsor, Garha, Akot, Aurangabad, Sidhpur and Junagarh among those who were approached by with a message to join his cult. Prannath, though not selective, made attempts to build a strong base for his cult by consecrating the influential and resourceful people who could, in turn, mobilise the masses towards his cult.
After traveling a lot of places, he found refuge in the court of Chhatrasal.
First of all Dev Karan, a noble in Chhatrasal's court accepted his mission. Through him Prannath invited the Bundela King Chhatrasal to come to his support in his struggle to propagate his mission.
In response, Chhatrasal visted Prannath twice secretly, to receive his blessings in the fight against the Mughals and their allies. There was an attack by Sher Afghan, the Faujdar of Errach in 1682 on Bundelkhand to subdue Chhatrasal. He was defeated by Chhatrasal.
Chhatrasal believed that the victories he had scored them all owed to Prannath's support. He began to worship him like God.
Prannath thus finally found a place to make the seat of his mission. He told Chhatrasal that he had tried many including the Rana of Mewar and the Mughal Emperor Aurangzeb (Lol), but he found the base for truth only in him and his kingdom :
In course of his stay in Panna, Prannath convinced Chhatrasal of the fact that Quran also contains the truth and this he did in the presence of both the qazi and the pandit.
Prannath, when settled permanently in the court of Panna under patronage of Chhatrasal came to be worshiped like Lord Krishna. There is a description of eight divisions of a day, each part of the day was assigned a specific ritual, like bathing of Prannath, dinning, kirtan, resting and discourse etc.
The ideology of Prannath was a radical one aiming at introducing social change in terms of transgression of caste barriers, social mobility and transformation of the established religious beliefs. As the caste hierarchy was the foremost basis of the prevailing social order, Prannath's inclusion of the shudras in his cult invited criticism, also from his own group.
It is to be noted that unlike many other noted medieval radical saints, Devchand (Guru of Prannath from whose company he was banished) and Prannath both hailed from Kayastha and Kshatriya castes respectively and their families had affluent business.
The people Prannath tried to bring to the fold of his Sampradaya generally belonged to the upper or middle strata. Thus there was a strong reason for opposition from within to the inclusion of the sudras in the cult.- Prannath, however, did not bow to their pressure.
The participation of women as active members of the cult was yet another problem. There were a large number of female followers of Prannath who not only embraced the faith but accompanied him to distant places in the course of his activities. They participated in all the public rituals along with the male members of the Sampradaya. Someone reported to the Kotwal that males and female sit together in the house of that kayastha, why don't you check what they do.
The women disciples when attended late night sessions of public lectures, their husbands also felt offended. The husbands fought with their wives and asked why they went there. They should not do so, they should not be out of their houses at night.
Still, Prannath attracted a large number of devotees towards his faith. Prannath and his followers in their journey covered a wide area of western and northern India, including Jamnagar, Surat, Thatta (Sindh) Kachh, Khambhalia (Cambay), Junagarh, Deev Bandar, Porbandar, Udaipur, Burhanpur, Ramnagar, Aurangabad, Delhi and Panna. Besides some of his disciples also visited the Arab land.
Though, Devchand (Guru of Prannath) based his faith on Krishnaite traditions, Prannath emphasized the similarities in Hinduism and Islam. Prannath also sought the support from the ruling elites. He contemplated and preached the unity of all the religions, projected himself as an adherent of the Prophet, and attempted to convince Aurangzeb of the truth of his understanding of Islam, saying : (It is also the same Islam on which we all profess.)
Like the other sants and bhakti traditions, "Prannathi Islam" also emerged as a reaction against both the Islamic bigotry and Brahmanical exclusiveness. Prannath attempted synthesis of Brahmanism and Islam by establishing a unity between the teachings of the Vedas and Quran. However, in the end this radical attempt in the manner of other bhakti cults also got lost with time.
We may speculate that even as Prannath advocated synthesis, his faith still represented the Brahmin strand. The behavioural pattern, like the strictures banning the consumption of meat and fish, as emphasized by the founder guru was predominantly Brahmin like. The dress code was also in conformity with the Indian tradition. The devotees wore chains and put vermilion mark. More significant was the ideology based on scriptures that was given prominence. Quran and Hadith were viewed in relation to Vedas. The aspirants were advised to renew their understanding of Quran and not of the Vedas. Prannath clearly stated in the court of Chhatrasal that they read Quran because the truth of his mission also be traced in that scripture.
Prannathi movement, though imbibed Islamic ideology in a great measure, did not reject the authority of the Indian scriptures. Prannath rather believed that the true meaning and esoteric message contained in these scriptures was not known to the people and his reformulations could bring forth the real essence. He also borrowed from Sufi ideology and we find frequent references to haqiqat and marifat as different stages of realizing the Supreme. All these ideologies so distinct from Brahmin thought were connected to the latter by Prannath. Though
he utilized different ideologies as and when required in interacting with people, in the concluding phase of the movement, he received acknowledgement only in terms of Brahmin beliefs. Moreover, his deification as living God, the Purna Brahma or Lord Krishna in the court of Panna clearly reflects the direction the movement finally took.
After the death of Prannath in 1694, the tradition was continued by his eminent followers, but none of them assumed the title of Guru. They were called swamis or Kavis for composing poetry to reiterate and disseminate the Prannathi literature.
Parineeti
Hindi TV Shows
Bigg Boss 19
