Samarth Ramdas

Samarth Ramdas (c. 1608 – c. 1681), also known as Sant (saint) Ramdas or Ramdas Swami or simply Ramdas was an Indian Marathi Hindu saint, philosopher, poet, writer and spiritual master. He was a devotee of the Hindu deities Rama and Hanuman.

Early life

Ramdas or previously Narayan was born at Jamb, a village in present-day Jalna districtMaharashtra on the occasion of Rama Navami, probably in 1608. He was born into a Marathi Deshastha Rigvedi Brahmin family to Suryajipanta and Ranubai Thosar.[2] His father was a devotee of Surya, the Vedic solar deity. Ramdas had an elder brother named Gangadhar. His father died when Narayan was around seven years of age. It is believed that Narayan turned into an introvert after the demise of his father and was often noticed to be engrossed in thoughts about the divine.

According to legend, Narayan fled his wedding ceremony upon hearing a pundit chant the word ‘Saavdhan’ (Beware!) during a customary Hindu wedding ritual. Then at the age of twelve, he is believed to have walked to Panchavati, a Hindu pilgrimage town near Nashik. He later moved to Taakli near Nashik. At Taakli, he spent the next twelve years probably between 1621 and 1633 as an ascetic in complete devotion to Rama. During this period, he adhered to a rigorous daily routine and devoted most of his time to meditation, worship and exercise. He is thought to have attained enlightenment at the age of 24. He adopted the name Ramdas probably around this period. He later had an idol of Hanuman installed at Taakli and he was devotee of both Rama and Hanuman.

Pilgrimage and spiritual movement

After leaving Taakli, Ramdas embarked on a pilgrimage across the Indian subcontinent. He traveled for twelve years and witnessed the then existing social realities. He made observations on the effects of natural calamities such as floods and famine on human life. He also observed (and documented) the atrocities that the Muslim rulers committed on the common masses. He had these observations recorded in two of his literary works Asmani Sultania and Parachakraniroopan.[3] These literary works provide a rare insight into the then prevalent social conditions in the Indian subcontinent. He also traveled to the Himalayas during this period. Around this time, he is thought to have met the sixth Sikh Guru Hargobind at Srinagar.

After concluding his pilgrimage, he returned to Mahabaleshwar, a town near Satara, Maharashtra. Later while at Masur near Satara, he arranged for Rama Navami celebrations that were reportedly attended by thousands. He is also believed to have discovered idols of Rama in the Krishna river.

As part of his mission to redeem spirituality among the masses and unite the distressed Hindu populations, Ramdas initiated the Samarth sect. He established several matha (monasteries) across the Indian subcontinent. He is claimed to have established somewhere between 700 and 1100 matha during his travels. Around 1648, he had an idol of Rama installed at a newly built temple in Chaphal, a village near Satara. He initially had eleven Hanuman temples constructed in various regions of southern Maharashtra. These are now commonly referred to as the 11-Maruti (see list below). He also had Hanuman temples built in other parts of Maharashtra and across the Indian subcontinent. Temples established by him have been found across India in regions including JaipurVaranasi (also Kashi), Thanjavur (formerly Tanjore) and Ujjain. He also had a temple of the Hindu goddess Durga constructed at Pratapgad, a fort near Satara.

Literary contribution and philosophy

Literary works

Ramdas had extensive literature written during his lifetime. His literary works include DasbodhKarunashtakasSunderkand, Yuddhakand, Poorvarambh, Antarbhav, Aatmaaram, Chaturthman, Panchman, Manpanchak, Janaswabhawgosavi, Panchsamasi, Saptsamasi, Sagundhyan, Nirgundhyan, Junatpurush, Shadripunirupan, Panchikaranyog, Manache Shlok and Shreemad Dasbodh. Unlike the Warkari saints, Ramdas is not deemed a pacifist and his writings include strong expressions encouraging militant means to counter the aggressive Muslim invaders.[4]

His literature utilized precise and lucid language. His writings conveyed his direct, forceful and unhesitating approach. Apart from Marathi, components of other languages such as SanskritHindiUrdu and Arabic can also be traced in his literature. He introduced new words to these languages. A major chunk of his Marathi literature is in the form of verses.

Listed below are some of his notable literary works.

  • Manache Shlok (co-written by Kalyan Swami)
  • Dasbodh
  • Shree Maruti Stotra
  • Aatmaaram
  • 11-Laghu Kavita
  • Shadripu Nirupan
  • Maan Panchak
  • Chaturthmaan
  • Raamayan (Marathi-Teeka)

His compositions also include numerous aarti (worship rituals). One of his most popular aarti commemorates the Hindu deity Ganesha, and is popularly known as Sukhakarta Dukhaharta. His other works include the aarti commemorating Hanuman, Satrane Uddane Hunkaar Vadani and the aarti dedicated to the Hindu deity VitthalaPanchanan haivahan surabhushan lila. He also had aarti composed in dedication to several other Hindu deities. His well-known work Dasbodh[5]has been translated to several other Indian languages. The original copy of Dasbodh is currently placed at a matha in Domgaon, a village in present-day Osmanabad district, Maharashtra.


Ramdas was an exponent of Bhakti Yoga or the path of devotion. According to him, total devotion to Rama brings about spiritual evolution. He emphasized upon the importance of physical strength and knowledge towards individual development. He expressed his admiration for warriors and highlighted their role in safeguarding the society. He was of the opinion that saints must not withdraw from society but instead actively engage towards social and moral transformation. He aimed to resuscitate the Hindu culture after its disintegration over several centuries owing to consistent foreign occupation. He also called for unity among the Marathas to preserve and promote the local culture.[4]

Ramdas frequently expressed his abhorrence for distinctions based on caste and creed. He advocated for the abolition of social classes. He encouraged the participation of women in religious work and offered them positions of authority. He had 18 female disciples, among who Vennabai headed the matha at Miraj near Sangli while Akkabai managed at Chaphal and Sajjangad near Satara. He is said to have once reprimanded an aged man who voiced his opinion against female participation in religious affairs. Ramdas reportedly responded by saying “Everyone came from a woman’s womb and those who did not understand the importance of this were unworthy of being called men”. According to him, granting women equal status as men is a prerequisite for social development. In Dasbodh, Ramdas eulogizes the virtues of good handwriting (Chapter 19.10, Stanza 1-3).

Ramdas initiated the Samarth sect to revive spirituality in the society. He established several matha and appointed dedicated, selfless, intelligent and morally incorruptible members of the sect in charge.

Disciples and influence

Ramdas had numerous disciples among whom Kalyan Swami was the most eminent. He was often employed by Ramdas to write his literary works. Some noteworthy disciples of Ramdas are listed below.

  • Kalyan Swami
  • Udhhav Swami
  • Venna Swami
  • Akka Swami
  • Bheem Swami Shahapurkar
  • Divakar Swami
  • Dinkar Swami
  • Anant Buwa Ramdasi – Methavadekar
  • Anant Kavi
  • Anant Mauni
  • Acharya Gopaldas
  • Dinkar Swami
  • Dattaray Swami
  • Vasudev Swami
  • Bhagwan Shreedhar Swami
  • Sethuram Bawa

Ramdas also served an inspiration for many 20th-century Indian thinkers and social reformers including Bal Gangadhar TilakKeshav Hedgewar and Ramchandra RanadeNana Dharmadhikari, a spiritual guru promoted Ramdas’ views through his spiritual discourses. Bhausaheb Maharaj, founder of the Inchegeri Sampradaya, used Dasbodh as a means of instruction to his disciples. Dasbodh has been translated and published by the American followers of Ranjit Maharaj, a spiritual teacher of the Inchegeri Sampradaya.

Links and influence

Guru Hargobind

According to a manuscript in the Sikh tradition known as Panjāh Sakhīān, Ramdas met Guru Hargobind (1595 – 1644) at Srinagar near the Garhwal hills. This meeting also finds a mention in an 18th-century Marathi literary work composed by Hanumant Swami known as Ramdas Swamichi Bakhar. The meeting probably took place in the early 1630s during Ramdas’ pilgrimage to northern India and Guru Hargobind’s journey to Nanakmatta, a town in present-day Uttarakhand. When they met, Guru Hargobind had probably just returned from a hunting excursion.[7][8]

During their conversation, Ramdas reportedly asked “I had heard that you occupy the Gaddi (seat) of Guru Nanak. Guru Nanak was a tyāgī sādhu, a saint who had renounced the world. You possess arms and keep an army and horses. You allow yourself to be addressed as Sacha Patshah, the true king. What sort of a sādhu are you?” Hargobind replied, “Internally a hermit and externally a prince. Arms mean protection to the poor and destruction of the tyrant. Baba Guru Nanak had not renounced the world but had renounced māyā – the self and ego.” Ramdas is reported to have said, “Yeh hamare man bhavti hai” (This appeals to my mind), later initiating Shivaji as a result.[7][8]

Keshav Hedgewar

Ramdas had a profound influence on K. B. Hedgewar. Hedgewar quoted Ramdas on numerous occasions and would often note the latter’s views in his personal diary. According to one entry in his diary dated March 4, 1929, Hedgewar writes “Shri Samarth did not want anything for himself. He mindfully guarded against self-pride which could result from success and greatness. Ingraining this discipline, he devoted himself to the welfare of his people and a higher self-realisation.”[9]


Ramdas Swami moved all across the Indian subcontinent and usually resided in caves (ghal in Marathi). Some of these located in present-day Maharashtra are listed below.[10]


Ramdas breathed his last at Sajjangad in 1681. For five days prior, he had ceased consuming food and water. This practice of fasting unto death is known as Prayopaveshana. He continuously recalled the taraka mantra “Shriram Jai Ram Jai Jai Ram” while resting besides an idol of Rama brought from Tanjore. His disciples, Uddhav Swami and Akka Swami remained in his service during this period.[12] Uddhav Swami had the final rites performed. The second Maratha ruler Sambhaji Bhosale I later had a samadhi shrine constructed at Sajjangad.