Pingala: A dynamic folk artist who is still active today
Pingala or Pīngala is a community of wandering reformers. They are known as representatives of the charioteer “Aruna,” who is said to have a body adorned with Pingala (yellowish-red) complexion. Hence, they appear before sunrise and offer blessings such as “Dharma Jagō” (Awaken to righteousness) and seek alms. Sometimes they can be seen sitting on trees or platforms during morning hours. From there, they seek alms from passersby.
They wear various colorful garments such as turbans, dhotis, and multi-colored shawls. In their hands, they carry a stick with bells and a lantern. The mention of Pingala can be found in the holy texts of great personalities like Namdev and Jñāndev. Pingalas are mainly found in the southern regions of Maharashtra. Their wives are known for carrying Godhadi (quilts) and playing the ghonghada (musical instrument). They depend on alms and donations given by people.
Belgaum has a Pingale Galli, where the dwellings of Pingalas are located. The distinctive attire of Pingalas is still prevalent there.
Shantibrahma Sant Eknath Maharaj’s “Bhāruḍ” (Abhang) or devotional songs hold immense spiritual value and are recited with deep understanding and contemplation. Not only renowned for their melodious tunes, but these compositions also carry profound philosophical and spiritual messages.
Spirituality is a realm of knowledge that requires understanding the deep meanings contained within it. Knowledgeable individuals in this domain often possess a unique perspective that goes beyond mere exposition. They provide practical wisdom on how to attain inner peace and offer valuable insights into the significance of spiritual practices.
“पिंगळा महाद्वारीं बोली बोलत देखा। डोर फिरवितो डुगडुगी ऐका।।
The title “Pingala Mahadwari Boli Bolat Dekha” signifies the essence of the Bhāruḍ (Abhang). Within this title, “Bhāruḍ” encompasses four distinct interpretations. Now, “Pingala” refers to a bird commonly found in the morning, traversing through the alleys or streets while devotees chant their spiritual mantras. In this context, Nath Maharaj appears within this Bhāruḍ, residing amidst the village scene. The bird Pingala (also referred to as “Ghubad”) symbolizes inauspicious signs when it gives certain indications. Here, Nath Maharaj imparts teachings in a cryptic manner to all ordinary individuals, using the metaphor of his own body. He explains that if you have not mastered self-knowledge and have not exercised control over your mind, it will wander and engage in negative actions, resulting in adverse consequences. This essence can be understood through profound reflection.
To fully grasp the spiritual wisdom embedded within this Bhāruḍ (Abhang), one must dive into the depths of its teachings. Each step brings forth profound insights and understanding.
The concern and anticipation about what will happen in the future have existed since time immemorial. It has persisted throughout eternity. Over time, the methods and approaches to predicting the future have changed along with the physical and mental development of human beings. However, what makes a common person seeking advice from a fortune-teller or astrologer different from someone knowledgeable in high-level wisdom? What sets them apart? Regardless of the different paths and methodologies to predict the future, the ultimate destination remains the same, doesn’t it? What has the future brought about and what has it preserved… Pingala, in its own folk art form, holds immense importance in terms of future perspectives. The wisdom conveyed by Pingala in the past still holds true today and is deeply ingrained in the minds of people from previous generations.
The crimson sun sets, granting space for the twinkling stars. Even the combative rooster finds rest. The night insects continue their melodic symphony. Amidst all this, Pingala awakens. With a raised head that surpasses the height of the rooftops, it ventures out into the village streets.
Understanding the essence of this Bhāruḍ (Abhang) is to truly comprehend the complete message within it. Each step within it holds a profound revelation.
पिंगळा महाद्वारीं बोली बोलतो देखा ।
डौर फिरवितो डुगडुग ऐका ॥ध्रु०॥
वरल्या आळीला तुम्ही सावध रहावें ।
पाटीलबुवाला मग लावून सवें ।
चिठी येईल बा मग पडेल ठावें ॥ १ ॥
मधल्या आळीला एक बायको फिरे ।
तिजला तुम्ही साधा मग पडेल पुरें ।
नाहीं तरी पाटलोबा तिचीं पळतील गुरें ॥ २ ॥
आणिक एक वारे सुटेल तांतडी ।
पाटीलबुवाची मग पडेल माडी ।
तिचीं पांच पोरें लागतील देशोधडी ॥ ३ ॥
आणिक एक ऐका कैंचें नवल झालें ।
गांवच्या पांड्यानीं पाटलास नागविलें ।
सार्या कागदाचे शून्य एकच केलें ॥ ४ ॥
हिंडतां फिरतांना एक शकुन सांग ।
त्याच्या सत्तेनें ह्या आळीस वागे ।
संतांघरचा बा एक तुकडा मागे ॥ ५ ॥
हें जरी न ऐकाल तरी दुसरा येईल ।
सरते शेवटीं या काळ बांधुन नेईल ।
एका जनार्दनीं बा आमुचें काय जाईल ॥ ६ ॥
अन्वयार्थ :-
पिंगळा महाद्वारीं बोली बोलतो देखा ।
डौर फिरवितो डुगडुग ऐका ॥ध्रु०॥
This is an Abhang or Bharud, a form of poetry attributed to Saint Eknath Maharaj. It contains elements of spiritual wisdom, but its profound meaning can only be understood through deep contemplation and study of spiritual literature.
Translation:
Vasudeva/Pingala/Pānguḷa, the devout seer of spiritual mysteries, utilizes the bird Pingala in the morning to give some form of auspicious sign. This is a message to inform Nath Maharaj. In the realm of spirituality, the word “Pingala” holds the meaning of a raktavāhinī nādī (blood vessel) and also a woman. However, here the term “Pingala” signifies the inner self or self-realization. Within the cage of the physical body, this Pingala (self-realization) constantly moves here and there. It whispers something to the inner mind, a sign of sorts.
वरल्या आळीला तुम्ही सावध रहावें ।
पाटीलबुवाला मग लावून सवें ।
चिठी येईल बा मग पडेल ठावें ॥ १ ॥
Here, the term “āḷī” signifies a narrow street or alleyway. In this context, “varlī āḷī” refers to the narrow street of one’s own body. The usage of the term “Pāṭīlbuvā” here is for self-realization. It signifies that a message has been conveyed through this self-realization, indicating that the human mind is restless and wandering. Controlling this restless mind is a challenging task that has not been accomplished by many. Therefore, if you do not have control over your mind, you may receive a message (like a letter). Who will be the sender of that letter? If control over the mind is not maintained, the body will become restless, and that letter will signify the message of Yamaraj, which is the indication of death.
In a person’s life, numerous diseases and events with adverse effects on the mind occur. And within those events lies that letter. It contains hidden and subtle indications about your nature, providing a sign of caution.
मधल्या आळीला एक बायको फिरे ।
तिजला तुम्ही साधा मग पडेल पुरें ।
नाहीं तरी पाटलोबा तिचीं पळतील गुरें ॥ २ ॥
The first interpretation of the term “āḷī” is the second part of the body. To maintain balance in the world, a person must listen to their spouse’s advice or as a guiding force. But making decisions about what to accept and what to reject requires thoughtful consideration. The human intellect is naturally attracted to these concepts. In the realm of spirituality, four types of intellect are described. First is self-intellect, which leads a person to attain self-realization, distinguishing between right and wrong and showing them the path of righteous actions. This intellect keeps the senses under control. Second is guru intellect, which guides the disciple on the right path and shows them the way of righteous actions. The timing to discern between right and wrong is provided by this intellect. The third is deceptive intellect, which can lead a person astray through deceit, showing them the wrong path through the allure of greed. Hence, one should avoid the influence or involvement of this deceptive intellect in their life. The fourth is feminine intellect, which encourages thoughtfulness and balance. Its purpose is to contemplate and maintain equilibrium. The essence of this interpretation is that if one lacks knowledge about how to utilize these different intellects, their senses will not remain under control. Once the senses, represented by the horses, go out of control, life will become tumultuous and challenging.
आणिक एक वारे सुटेल तांतडी ।
पाटीलबुवाची मग पडेल माडी ।
तिचीं पांच पोरें लागतील देशोधडी ॥ ३ ॥
Saint Eknath Maharaj further explains that if you do not understand the intellect, represented as a wife, then you will associate your body with diseases and ailments, which will prove harmful to your physical well-being. Therefore, this misfortune will afflict you. The five vital forces represented by the five horses (panchaprāṇa) will be confined to the house of your body, and the time will come for you to experience unrest and turmoil.
आणिक एक ऐका कैंचें नवल झालें ।
गांवच्या पांड्यानीं पाटलास नागविलें ।
सार्या कागदाचे शून्य एकच केलें ॥ ४ ॥
Maharaj explains further through the metaphor of Pingala, representing self-realization, that once the body is no longer present and the final rites are being performed by the learned scholars, even they will abandon the body and not spare even a glance at it. Since the five vital forces (Pancha Pranas) have departed, the priceless body has now become void and empty.
हिंडतां फिरतांना एक शकुन सांग ।
त्याच्या सत्तेनें ह्या आळीस वागे ।
संतांघरचा बा एक तुकडा मागे ॥ ५ ॥
Nath Maharaj explains that self-realization means realizing that “Who am I?” transcending the ego. When this knowledge is attained, it signifies the attainment of self-realization. However, in order to achieve this, one must incorporate the teachings and practices of the saints into their conduct and behavior.
हें जरी न ऐकाल तरी दुसरा येईल ।
सरते शेवटीं या काळ बांधुन नेईल ।
एका जनार्दनीं बा आमुचें काय जाईल ॥ ६ ॥
Saint Eknath Maharaj explains that if you lack faith in such self-realization, then there will be no progress. In that case, you will only indulge in worldly pleasures without understanding the true essence of it. The benefit of following the teachings of saints or implementing the knowledge they impart lies solely with the person who practices it. It will not make any difference to the saints themselves, whether you engage with them positively or negatively. It is your faith in them that will bring you peace or unsettle you at the time of death. Just as actions bear fruit, so does your faith.
In conclusion, let me emphasize that each individual should realize through their own inner knowledge the essence of the teachings and attain self-realization.
स्रोत :-
भारुडे | पिंगळा महाद्वारीं बोली बो…
पिंगळा महाद्वारीं बोली बोलतो देखा । डौर फिरवितो डुगडुग ऐका ॥ध्रु०॥ वरल्या आळीला तुम्ही सावध रहावें । पाटीलबुवाला मग लावून सवें । चिठी येईल बा मग पडेल ठावें ॥ १ ॥ मधल्या आळीला एक बायको फिरे । तिजला तुम्ही साधा मग पडेल पुरें । नाहीं तरी पाटलोबा तिचीं पळतील गुरें ॥ २ ॥ आणिक एक वारे सुटेल तांतडी । पाटीलबुवाची मग पडेल माडी । तिचीं पांच पोरें लागतील देशोधडी ॥ ३ ॥ आणिक एक ऐका कैंचें नवल झालें । गांवच्या पांड्यानीं पाटलास नागविलें । सार्या कागदाचे शून्य एकच केलें ॥ ४ ॥ हिंडतां फिरतांना एक शकुन सांग । त्याच्या सत्तेनें ह्या आळीस वागे । संतांघरचा बा एक तुकडा मागे ॥ ५ ॥ हें जरी न ऐकाल तरी दुसरा येईल । सरते शेवटीं या काळ बांधुन नेईल । एका जनार्दनीं बा आमुचें काय जाईल ॥ ६ ॥
